either 2. They are under a judiciall blindness God has given them reason and understanding eyes that they might see hearts that they might understand but they wilfully shut their eyes against that light and then by the just judgment of Almighty God this light is taken from them they are given up to blindness of mind and hardness of heart as were the antient heathens Rom 1. 3. Their lives are utterly contrary to the holy nature of God to his sacred word there is an antipathy an emnity betwixt their Debaucheries their filthiness their profaneness and his most holy laws Rom. 8.7 every line of it flyes in their faces threatening them with hel and damnation whereupon they cavil with they quarrell against it they wish there were neither God to punish nor scripture to threaten Destruction against them and so by insensible degrees they are brought to think and say in their heart there is no God as the foole did Psal. 14. so true is that of the poet quod nimis miseri volunt hoc facile crâ—dunt the thoughâ—â— and imaginations of wretched men are governed by their desires they hate the light because their deeds are evil though their understandings are convinced by unansweareable arguments and reasons of the truth of these great principles yet they will not believe them such is the perverseness of their will that it either blinds their mind or else draws them against self Conviction to believe a Lye and to hold the conclusion against the most evident proofes and premises Dub. I am perswaded that you have given very good reasons why so many are Atheists and infidels and that the cheifest of them are irreligious and prophane livers that practical Atheisme is the greatest cause of that which iâ— dogmaticall or Atheism in opinion 'T was the foole that said in his heart there waâ— no God first he was a foole i. e. a sinner and very wicked as he is discribed in that psalm and thence he proceeded Atheist a foole in practise and then a fool in judgment for t is most certain that a corrupt and wicked life is the true parent of ungodly and vile opinions froâ— which by Gods blessing upon your good endeavoures I am now delivered and am fully perswaded that God is and that he is a rewarder of all those that diligently seeke him that the holy scripture is undoubtedly the word of God and consequently that the Christian Religion is the onely true religion but observing that of those who profess this Religion there are severall parties and t is not unknown to you that heretofore I have adhaered to the Church of Rome I would willingly learn from you which party they of Rome or we of England be most Orthodox and Catholick Firm Your demand is rationall I shall most willingly Gratifie you in itâ— oâ—ely you must give me leave to propose these Two questions to you and let me receive your answâ—r unto them at our next meeting 1. What Inducements you had to turne to the Church of Rome 2. What Reasons you had to leave it Dub. You must give me leave also to recollect my selfe that I may be â—he better able to give in my answer to your Quaeries DIALOGVE III Against POPERY Firm. I Hope you have well considered of the questions which I lately proposed unto you Dub. To the first I returne this answer My reasons that induced me to adhere to the Church of Rome were these 1. The Antiquity of that Church which has continued ever since the Apostles time when by the testimony of St. Paul her faith was spoken of throughout the world Rom. 1.8 2. The universality of it no Church has spread it self so farr and nere upon the face of the earth as that of Rome 3. Her consent in Doctrine with the primitive Church 4. The unity of it under one infallible head which cannot err in poynt of faith or manners 5 The sanctity of it's Doctrine that 't is free from errour in matters of â—aith free from all immorality and improbity in point of manners 6. The sanctity of life in the authors and first-fathers of the Roman Religion these were the chief motives that caused me to adhere to the Church of Rome Firm. Indeed these are six of those 15 notes which Bellaâ—mine Lib. 4. de not Eccle. and others of his perswasion appropriate to that Church but had you not some other inducements As first a vitious life and the cheap and easy pardon of your Sins upon confession of them to a priest his absolution and injunction of a pitifull pennance 2dly were you not under some discontent for your present low Condition or 3dly were you not ambitious of preferment deeming popery to be a ready way to it or 4thly were you not tickled with the Cunning extolling of your excellent parts by some subtile Jesuite lamenting your sad Condition that a person oâ— so rare endowments should be so miserably mistaken in the great concern of your Soule perswading you that out of the Church there is no hope of salvation and that you being no member of the Church of Rome were past all peradventure out of the Church and unlesse you returned to that Church there could be no hope of your salvation or lastly before you set up for the Church of Rome were you serious and conscientiouâ— in any Religion for 't is very easy for one that is of no Religion that makes no consciencâ— of his waies being allured with the joyeâ— of heaven and affrighted with the terrours of Hell to pitch upon any Religion that confidently promises those and as confidently a freedome from these and we know that Priests and Jesuites want neither art nor impudence to perswaâ—e silly wretches that hopes of Heaven and deliverance from Hell are only to be found in their Church Dub. Truely Sir I am verily perswaded that many who have left your Church and gone over to that of Rome have stumbled at such straws but you have known me long to be a man of no vitious life no male Content not ambitious of honour or preferment not apt to be paffed up with a proud conceit of mine own parts not cold or carelesse in point of Religion but the chiefe reasons that moved me to goe over to the Church of Rome were those before named which made me believe that Church to be the only true Catholick Church out of which there could be no hope of salvation to these I beg your answer Firm. And you shall have it 1. The doctrine of the present Church of Rome which alone could denominate her ancient Catholick and Apostolicall is in severall weighty points quite contrary to holy scripture neither hath it the generall consent of the fathers and Doctors of the Catholick Church the prâ—sent Church of Rome is no more like to what it once was in the purest primitive times than an old decrepit man full of diseases Gout Stone Palsy Dropsy Scurvey Blindnesse Deafnesse Wrinkles and a multitude of
tender consciences and the occasions of many shâ—rp contentions amongst Christians agreeing in the substantials of Religion and seing that Conformists themselves confess them not to be in their own nature necessary but only expedient for order and decency were it not better they were laid aside then continued is they are the perpetual causes of discord and dissention amongst us Firm. And are order decency and uniformity without which there wiâ—l be neither â—ove Peace or Unity suâ—h inconsiderable nothings that a few innocent Ceâ—emonies must be utterly abollished to gratifie the dogmatizing humors of those men who esteem things in themselves indifferent to be sinful and unlawful which is sâ—â—t Superstition 'T is indeed much to be lamented that we should quarrel about Mint and Cummin to the prejudice of more weighty and material duties and the scandal of our Religion But by reason of our innâ—te and acquited corruptions 't is necessary that offences should come yet wo be unto that man by whom they come I know weakness and renderness of conscience is much pretended and we ought to take heed how we offend any of Christs little ones but how can these men be reckon'd in the number of weak or little ones who seem to themselves so great so strong and able in the things of Religion and for their tendernesse of conscienâ—e we appeal to their bloody civil Warrs 't is well known by whom and how they were began and carryâ—d on till at length they came up to the death of the King tho I believe very much against the intentions and designs of the most grave and sober men of that Party Dub. But really Sir were it not more beseeming Christian prudence so far to condescend to our dissenting Brethren who agree with us in the Doctrine of our Church in taking away at least some of those Ceremonies which are more liable to exception then to comply with the Superstitious Papists in the use of them Firm. I confess some moderate men have thought so especially since we are frustrated of of one main end for which our first reformers retained them which was to draw over the Papists into the Communion of our Church which they did adhere unto for the Ten first years of Queen Elizabeth until they were interdicted by the Popes bull But seeing we are deprived of all hopes of that much desired issue and that by the cunning of Priests and Jesuits stirring up and animating the Conformists and Non-conformists against each other about these Ceremonies Our differences amongst our selves do daily increase and multiply some wise and peaceable men have desired that the use of certain of those Ceremonies might be forborn at least for a time which not withstanding they are still continued These peaceable men abhor the great sin of Separation do continue their conformity to the rites of our Church daily begging at the throne of Grace that the God of truth and peace would for his mercy â—ake so assist those powers which he has ordained that they may be instrumental for the establishing of truth and peace amongst us Dub. I like well of the temper of these men and wish that their moderation were not only known unto but practised by all men for certainly if the Spirit of love peace and meekness did rule more in our peevish and froward hearts we should enjoy a greater measure of Peace Love and Christian Charity then these angry times have hither to been happy with I return you my hearty thanks for that satisâ—action which you have given me in those scruples which have much troubled me about the Goverment Liturgie and Ceremonies of the Church of England there is yet one thing behind at which I have somwhat been scandalliz'd 't is this Your Church does receive persons who are notoriously proâ—hâ—ne in their lives and grossly ignorant in the principls of Religion to the Holy Sacrament of the body and blood of Christ besides she tollerates at least Ministers that are scandalous in their conveâ—sâ—tion frequenters of Alâ—-houses not at all serious in Religion shew little sence of it in their discourses Preaching or practises men of little conscience and of as little learning Firm. This accusation is most fals whether it springs from spite or malice or extream ignorance I know not sure I am our Church orders that no suâ—h persons be admitted to the Holy Sacrament thâ—t no such Ministers be permitted to officiate that they are to be suspended once and again and if they do no not reform they are to be deprived for the first you may see the Rubrick before the Communion and the 26. Canon For the Second see Artic 26. and Canon the 74. and 75. and Canon 10. made 1640. which are so clear against the admitting of profane persons to to the Communion or tollerating of scandalous Ministers without due Punishment that whosoever chargeth these abuses upon our Church must be grosly ignorant or very malitious Dub. Yet we see that such prophane persons are admitted to the Sacrament as members of your Church and such unworthy Minsters are allowed to officiate Firm. Such persons are no members of out Church but rather the Synagoge of Satan and that Minister who does admit such persons natoriously prophane to the Holy Sacrament is a greater Non-conâ—ormist to the orders of the Church then he that scruples at a Surplice and those Church-wardens who neglect to present them are guilty of Perjury and ought to be debar'd themselves from the Communion Can. 26. Dub. 'T is evident that such Ministers are not Punished either by Admonition Suspensition or Deprivation Firm. This is not true in all places to my knowledge where such Ministers or people escape unpunished 't is mostly by the fault of the Church-wardens and Sides-men in not presenting them for what Judge either Ecclesiastical or Civil can punish offences that are not brought before him Dub. But many times offences and scandalâ— have been presented and the offender not punisâ—â—d yea your Ecclesiastical Judges are more severe against those who are Non-conformists to the laws oâ— the Church â—hen agâ—inst those that are Non-conformists to the laws of God as profane irreligeous wretches Firm. No mâ—n câ—n excuse the personal abuses that are committed in any Court Civil or Ecclesiastical all Court Officers never yet were nor ever will be men of integrity â—nd of unbias'd judgments no question that many abuses which are committed by the Officers of Ecclesiastical Courts might be prevented if the Bishops would be somtimes personally present in their respective consistoâ—ies as was intimated they ought to be Canon 11. made 1640. If we must seperate from a Church that enjoyns no Intollerable conditions for Communion with her because of some personal â—aulâ—s of those who are entrusted with her Goverment we must turn Seekers for where shall we find a Church whose Officers are alwaies all of them impartially just and upright Dub. I confess there is no good reason we should seperate from a Church
swore by a good Man by which 't is evident how the grosse superstition of the Church of Rome hath crooked silly Souls and that all such images are teachers of Lies very vanities as the Scripture shews and reason demonstrates For to say nothing of the Blasphemous images of God the Father and the holy Trinity doth not the image of any Saint whom these pseudo-Catholicks worship lie to their imaginations representing that which is not for nothing but the Soules and Spirits of those Saints do now remain so that whilest they picture and worship them in bodily shapes which pictures represent what is not they worship they know not what praying onely to the Soules of Saints yet phansying them in bodily shapes as when they lived here on earth how doth it concern all Serious Christians to beware of the Religious worship of any creature of Gods or mans makeing of Angell Saint or Image which is so expressly forbidden in the word of God And surely if we might worship the picture of a man which is mans Creature 't were much more rational to worship a true man yea the Son Moon and Starrs and all thâ— host of heaven they being all of them the Creatures of Almighty God Firm. You rightly conclude were not a judiciall blindness upon the eyes of our adversaries they could not be Guilty of so dangerous a suspition Dub. I shall trouble you but with one reason more for my forsakeing the Church of Rome which was breifely their praiers in an unknown tongue a practise manifestly contrary to plain Scripture and the antient Doctors of the Church a most unreasonable service opposite to that which we are to perform to Almightâ— God 'T is so bafled by St. Paul that all the learned â—en of the Roman party have nothing of sence or reason to answer and as for antiquity 't was not so much as thought upon in the first ages in the Church the Liturgies then every where were in the known and vulgar tongue otherwise how should the unlearned say Amen The practise of the Church of Rome is in this as in divers other of their fopperyes a very mistery of iniquity I could heartily wish that for the undeceiveing of ignorant Papists their Missales Pontifical's Breviaryes Lady Psaltres c. were translated into the English and other vulgar tongues that such poore deluded soules might see to what absurd prayers they say Amen to what childish ridiculous Ceremonies they â—ubmit I might here add the vain Reptitions of so many Ave-Maria's Pater-noster's upon their beads their saying of them at certain houres as a Pensum or taske or a Pennance to make a Compensation for their sins rather then as a willing serious duty from the heart and soule which is not Religious praying but a Childish saying of prayers a vain heathenish babling after the manner of an old wises charm resting in the work done as if the bare saying of prayers without any intention of the mind were the only end of praying or the effectuall â—ervenâ— prayer of a Righteous man Iam. 5.16 I might also add their cheating Purgatory their purchasing of pardons and indulgences for sins past and for many hundred yeares to come by sums of money sett downe in the Tax booke of their Chancery their Pilgrimages and bodily Severityes to expiate for the sins of their soules their allowing of Brothell houses to Gratiâ—ye the unmarried Clergy and others in their unclean Lusts for which the Pope receives a luâ—ty Pension But to deale truely with you no one thing wrought a greater dislike of Popery in me then their barbarous bloody Cruelâ—y towards those that they please to call Haereticks their savage inquisition their Parisian Irish and other massacres their marian Butcherings their intended matchless powder treason their poysoning and stabing of kings their Justifieing of Rebellion and all manner of wickedness by their right intention and Doctrine of probability as is to be seen in the first and second part of the mistery of Jesuitisme in the Jesuites Morralls can such Villany such Cruelty and Christianity stand together did Christ and his Apostles propagate the Gospel with such Carnall weapons how severely does our Saviour rebuke his angry disciples when they would have called for fire from heaven to destroy the uncivill Schismatical Samaritans yâ—e know not what spirit yee are of for the son of man is not come to dâ—stroy mens lives but to save them Luk. 9.55 O that Christs pretending Vicar had the spirit of the meeke and holy Jesus These Sir were the reasons which moved me to forsake the Communion of the Church of Rome for upon this account I could not believe her to be the Catholick Church or any sound part of it but a very Schismatical Haeretical one that had departed exceeding much from Primitive Christianity from the faith that was once delivered to the Sainâ—s Firm. You have given very sufficient reasons for your departure from that unsound Church which may satisfie any serious considering Christian and you have saved me the trouble of any further addition to them I am now fully perswaded that you are neither Atheist Infidel or Papist pray you let me know what is your present perswasion and what Church you most â—pprove Dub. Truely Sir there are so many sects amongst the Protestants that I am in no small doubt with which of them to hold Commuion but my inclination leads me chiefly to returne to my old Mother the Church of England from which most unhappily as I am now convinced I heretofore separated however for the removâ—l of some scruples which yet remain with me â— earnestly desire you to give your selfe the trouble of a short discourse concerning the severall sects now in England Firm. I shall most â—readily gratifie you In this your very reasonable request nothing doubting but that I shall by Gods Gratious assiâ—tance remove all your scruples and fix you a true son of that Church which is the most Catholick Apostolical Church now exstant in all the world which those that do acknowledge the holy Scriptâ—re to be the infallible word of God the perfect Rule of all the substantialls of Christianity both for faith and manners and have some competent knowledge in the records of antiquity the want of which is one great cause of hâ—resy and schism as to be able to trace Christian Religion through the severall ages of the Church from the Apostles down to these presenâ— times I say those that do acknowledge these things cannot doubt of Dub. You much confirm me in what I have often heard from grave and learned men that one great cause of errours in Religion is ignorance in the writings of the ancient Doctors of the Church Councels and Ecclesiasticall histories this is not every mans work that have neither books to read nor brains to understand them and that tâ—e surest way to be an Orthodox Christian is by studying descendendo beginning with the records of the first century then
discending to the second thence to the third and so on to the succeding ages of the Church whereby he will perceive how the true Religion has been handed downe from one age to another and how and when this or that errour sprang up as he â—hat sails down some great and clear pure river may easily perceive where little Rivuletts and puddles have run into it and have muddyed and troubled the Cleareâ— Stream Firm. I much approve of what you say concerning the rise and cause of errours in Religion the chiefe reason of them is ignorance in the records of Antiquity and holy Scriptures and want of orderly proceeding in our studies from age to age whereby we may easily perceive how and when the puddles corrupt rivuleâ—s of errour have troubled the purer stream of Christianity and you may without much labour perceive that if you had been well instructed in the being and Attributes of Almighty God in a firm beliefe of his most sacred word you had never fallen into those most dangerous errours of Popery Quakerism or oâ— any such pernicous sect Dub. I do confesse my error and especially that I was so great a stranger not onely to the writings of the fathers but to the holy Scripture it selfe which I did too much neglect and scorn but seeing by Gods blessing upon your endeavours I am fully satisfied of the vanity absurdity and falshood of Atheism infidelity and Popery if you please to give your self thâ—t trouble we will proceed in our discourse concerning Quakerism Anabaptism Independency and Presbytery I shall not trouble you with any other sect because they are all included in some one of these or at least are so vain and ridiculous that we should do them to much honour if we should gratifie them with a sober and serious confutation Firm. I shall most willingly embrace your proposall and if it please you we will proceed to Quakerism the errour which you embraced immediatly before you turned Papist and in truth 't is a faire introduction to Popery and by many grosse errours which the Quakers embrace 't is as evident as the light at noon day who were the fathers of those spurious brats Dub. This is a very truth the Quakers holding many things which are maintained by Papists we may easily know whose Children these poor deluded Souls are and the Corespondence betwixt them made my passage to Rome more ready and easy DIALOGVE IV Against QVAKERISM Firm. You have informed me in our last discourse that being sometime a quaker you had a ready way open to become a Papist I pray tell me why and how you turned a quaker Dub. You put me hard to it for I can give yoâ— no verâ— good reasons for that change and those that moved me are so ridiculous that I am almost ashamed to name them yet such as they are I shall give you the trouble of hearing them I am almost perswaded that the man that perverted me used some enchantments and Diabolicall arts so that I was rather bewitched then rationally perswaded to be of that party as I have heard some have been but because I am not certain of this I shall wave it and shew you my reasons 1. I observed that the cause why there were so many sects and schisms in the world was for want of a certain infallible rule to guide us in our judgments and practises as I was made believe and I was perswaded that the Quakers had such a rule to wit the light within them 2. I observed these men to be very demure in their carriage very austere in their lives sober and tempâ—â—â—tâ— of afflicted dejected countenances very punctuall and just in their dealings not abating one fartâ—ing of the price of any commodity they first demanded greâ—t contemners of the world no respecters of any mans person how great soever so meeke humble and lowly in their apparell and behavior that they cannot endure the wearing of gold-rings silver or silks in themselves or any others and if any man should strike them on the one cheek these poore innocent soules were so farr from revenge that they would turne the other so that I conceiued them to be so many Nathaniels so many true Israelites in whom there was no guile Firm. How could you be deceived by such painted sepulchers what could you see more in them then what was conspicuous in the Scribes and Phariâ—ees of old take iâ— for an infalible rule that whosoever hold or practise any thing which is contrary to the law of nature and good manners expresse Scripture the usages of all sober and civill people in the world are so farr from being true Christians that they are not worthy the name of men Dub. I am fully of your perswasion that these men hold and practise many things which are contrary to the law of nature good manners and holy Scripture but for my farther satisfaction let us discourse some of their tenents and practises Firm. For their tenents you may at your leisure peruse the Synopsis of Quakerisme wrote by Mr. Danson The heads whereof are breifly these taken out of their owne writings which are a mixture of Popery and Socinianisme as 1. They affirm that there are not three persons in the Trinity 2. That Christ did not make satisfaction for the sins of men 3. That justification is not by imputed righteousness but that our owne inhaerent righteousness and good works is the cause of our justification 4. That a state of perfection and freedome from sin is attainable in this life 5. That there is a light in every man sufficient to guide him to salvation 6. That the Scripture is not the word of God or a standing rule of faith and manners 7. That there is no resurrection of the dead 8. That there is no need or use of ordinances as Baptisme and the Lords Supper 9. That 't is unlawfull to take an oath before a Magistrate upon any account whatsoever Dub. I know these and many more to be the positions of quakers and that they are directly contrary to sacred Schripture Firm. These things are so clearly confuted by the expresse word of God and tradition of the Catholick Church that 't is superfluous to trouble you with any further discourse about them As for their practises they are extreamly opposite to all good manners and the Civilities of aâ—l Nations that are not grosly barbarous as well as â—o the holy Scripture and whereas you have observed their carriages to be very demure austere and that they are of a sad countenance 't is no more then what our blessed Saviour reproved in the Scribes and Pharisees long since indeed to be sad and mourn in times of publick Humiliation Calamities and great Judgements is Christian but to be constanly so savours too much of the Pharisee and is contrary to holy Scripture which instructs us there is a time to Laugh as well as to Weepe there is nothing which more delights and cheers the
but leaving them to their own simple fancyes Enthusiasms let us proceed to the Presbyterians to which party I first adhered when I forsook the Church of England and and of all dissenters from thâ—t Church in my opinion they have the greatest shew of reason for their separation Firm. In my judgment they have less reason to separate then any other because they agree with us in Doctrinals and are divided from us because of some Ceremonies which are confessedly things indifferent and for some modes of Government viz. the Episcopal and Presbyterian of which tho the former be the best and most antient yet learned and most moderate men of both parties do acknowledg that neither of these Forms of Government are so essential to the being of a Church but that it may subsist and be a true Church under either of them potius ad bene esse quam simpliciter ad esse but more of this hereafter But before we begin our discourse about Presbyterie let us speak a few things concerning Independency for I have heard that you were somtimes of that perswasion Dub. True I was once an Independent or Congregational man buâ— seeing all Sectaries are in respect of Church fellowship Independeâ—ts and that these men for the most part have the same objections against the Church of England as the Independents make use of I thought it superfluous to trouble you with any particular discourse â—oncerning them Firm. There are Three things belonging to Independency which we have not discoursed upon as yet neither will they properly fall under debate in our intended Dialogue about Presbyterie if you please we will take a breif survey of them Dub. I willingly embrace this motion DIALOGUE VI Against Independency Firm. THe first thing that I except against in the Independency is the goverment practised in their particular Congregations without any jurisdiction one over another so that every of their Assemblies is absolute within it self without depending upon any Classical Diocesian Provincial National Church or general Counsel whence they have the name of Independents Dub. Is it true that they will noâ— admit oâ— any Superior power over their respective Congregâ—tions nor appeal in case of divisions among themselves unjust and injurious sentences given in their partial Judicatories Firm. They admit of no appeals or no coercive poâ—er over them in any Consistories Classis or Counsel One Congregational â—hurch may advise exhort or admonish another as brethren or equals but not punish or correct as Judges oâ— Superiors What do you say to this new knack of Church Government Dub. I think it to be Anarchical and confused the Natural Parent of all Schisms and Hereses I do not noâ— so much wonder how England of late years since this headless faction prevaild amongst us became a second Amsterdam What error what heresy so gross so damnable what injustice what oppression never so greivous which might not go unpunisht in such assemblys from which there lies no appeal how must they be broken into infinite fractions especially where the fear of a Common enemy does not unite and peice them together Firm. You rightly apprehend for all these dangers and inconveniences are the necessary consequents of Independent Congregations where any Popish Wolf in Sheeps Cloathing has a fair opportunity to sow the seeds of Anabaptism Quaquerism Socianism or any poysonous Heresy whatsoever to spread the principles of Sedetion and treason as has been of late to much practised in this Nation I wish such Tares be not still scattered in our separating Conventicles to this very day 'T was the observation of Sir Rob. Cotton above three-score yeaâ—s since that Priests and Jesuits did put on the habits of Captains Merchants c. that that they might deceive poor ignorant people under that disguise opera Posthu Pag. 148. Dub. You have said enough against this headless Church Goverment and the sad consequences of it I pray you proceed to the second thing you promised to debate concerning Independency Firm. The second error does concern tiths which generaly the Independents with other sectarys would perswade the world are a great oppression upon the people meerly Levitical and not due or lawfull under the Gospel Dub. I desire to hear from you what may be replyed to these cavils for I believe they are no better Firm. The paying of Tiths is no oppression upon the people no injury to them at all for if no free-holder Farmer or Tenant whatsoever ha's any legal or equitable right â—r title to the tenth part by purchase donation inheritance lease or by any other imaginable conveiance then the paying of Tiths can be no injury at all but the free holder Farmer or Purchaser ha's no legal right to the tenth part no more then the Minister has to the other nine because for many hundred years it has been invested in the Church by as good laws as any layman has right or title to the free hold Farm or lease which he has Purchased or pays rent for so that the tenth part cannot discend to any mâ—n by inheritance gift or puchase neither does any Tenant pay one Penny of rent to his Land lord for that part of the increase of Fruits Grain Grass or any other Commodity whatsoever Dub. Truly Sir I have heard as much and if Tithes were taken from the Church no question Landlords would raise their Rents and Fines and Purchasers would quickly find the price of land rais'd proportionably to a tenth part Firm. This is so plain that nothing but gross ignorance Envy and Malice against the Clergy can entertain the least doubt of it Dub. Sir you put me in mind of one thing which I have often thought upon and much wonderd at that generally those that go under the nâ—me of Protestants in your Church have little respect for their Ministers whereas Papists and Presbyterians shew great respect to theirs Firm. You need not wonder at it the true reason of this contempt is for want of Zeale to that Religion which thâ—y profess whereâ—s Papists and Presbyterians are Zealous in theirs But your meer formal Protestants of which number there are too many is a formal nothing one that is so far from the power of Godliness that he has not the naked formality of it Now there cannot be a greater sign of an irreligious Atheist then contempt of the Clergy for where they are despised God cannot be honoured nor Religion had in esteem if the Gentleman that has assigned reasons for the Contempt of the Clergy had thought on this t' would have been worth all the reasons in his whole Book but it may be he was so much a stranger to his own heart that he thought not of it Dub. But are not many Ministers themselves a chief cause that they are so contemned Firm. I was about to tell you so 't is much to be be wailed that too many in holy orders are through ignorance negligence in the duties of their calling loosness in
their lives and conversations very scandalous the greatest Nonconformists of all others not true to our Church and her injunctions in the most weighty matters placing all their Conformity in outward Ceremonies and neglecting what is most necessary for their own salvation and of those poor Souls which are committed to their charge which are in great danger to perish through the ignorance negligence and evil example of such blind guids Dub. But is not the poverty of many of them and the poor pittances allotted for their subsistence as great a cause of their contempt as any Firm. 'T is very true and 't were a work worthy of the Defendor of the Faith and a Religious Parliament to redress this very great grievance by uniting Little Churches by finding out some effectual means for restoring of Impropriate Tithes and Glebs to their respective Ministers which Impropriations are the very dregs of Popery and a grand Sacriledge in any one that shall detain them from the Church Dub. I do a little wonder why you should câ—ll Impropriations Popish seeing many of those who took up arms against King Charles the First diâ— it upon thâ— account of opposing Popery and hindering the groâ—th of iâ— in this â—â—nd and yet some of them are no â—mall Iâ—pâ—opâ—iaâ—ors Firm. Certainly there was never a more manifest peicâ— of hypocrisy in the world for men to be so seemingly zealous against the superstitions of Rome and yet be so deeply in love with her Sacriledge Surâ—ly there is some marvellous sweetness in Tiths and Church lands that prelatical Presbyteâ—ians all parties can swallow down such morsels without any scruple but let them take heed they prove not like that little Book Rev. 10.9 sweet to the palate but bitter in the belly Dub. Indeed I have heard that the Popes of Rome were the first and cheifest Authors of Impropriations and that they did alienate Tiâ—hs and Glebes from their respected Parish Churches for the maintenance of Abbies Priories Nunneries c. Firm. 'T is veâ—y certain that these alienations were made by the Authority of the Bishop of Rome for those uses and at the demolishing of those places those Impropriate Tiths and Church lands were either given or sold to Courtiers and other of the Nobility and Gentry which has proved the ruine of many Antient and flourishing Families and a very great hinderance to the growth of Religion for want of an able Ministry in many poor Parishes where according to the old saying Scandalous livings have made a scandalous Clergy and nothing would be a more effectual redress of this grievance then as was said before the Uniting of litle Parishes the restoring of Impropriate Tiths and Glebes to the Church together with a diligent inspection of the Bishops into the lives and learning of all those whom they shall either Ordain or Institute Dub. I am fully perswaded that the paying of Tiths is no oppression or injury to any man but the Independents and other Sectaries imagine that Tiths are a Levitical maintenance and therefore to be abrogated under the Gospel that Ministers now are to be maintain'd by a voluntary Contribution or at best to have a set stipend Firm. That Tiths received not their beginning from the Levitical Law is evident to any unbyased judgment from the example of Abrahams paying them to Melchisedeck of Iacobs vowing to give the Tenth of all that the Lord should bless him with from the Apostles large discourse about Abraham and Melchisedeck Heb. 7. By all which 't is evident that Tiths had not their Original from the Levitical â—aw and were not at first affixt to the Arâ—nical but to the Melchisedechian Priesthood As to that of Stipend and Voluntary Contribution 't is a meer plot of the Devil and Popish Emissaries to render Ministers contemptible by â—aking them Stipendiaries or Eleemosynaries directly contrary to what St. Paul has laid down The Elders that rule well are worthy of double honor which sufficiently evinceth that they ought to have an honorable maintainance and not to depend upon the cold and frozen Charity of the people I am sure St. Paul found his Corinthians very backward to supply the Ministers necessity in better times then these we live in like so many Stipendaries or Alms-men by which they will be forceâ— to Preach placentia or starve and suit their Doctrine to the humor of every Mechanick What a strange piece of non-sense is it that amongst our Congregational men the Minister should be the only poor Dependent 'T is most certain and evident to all that can make use of their reason that Gods way for the Ministers maintenance is the best which both before and under the Law given by Moses was by Tiths at least by God's approving of Abâ—aham's paying them to Melchisedeck ' â—was strongly insinuated that the great Lord of Heaven and Earth would in after times order and appoint that Tiths should be the maintenance for the Priest and Levite which has continued for many hundreds of years under the Gospel and there are many fair proofs from holy Scripture that they are due by Divine Right they are established by Civil and Ecclesiastical Laws are the most convenient and rational way for the Ministers support who by this meanes when the earth brings forth plenâ—ifully shares with the people in that blessing when less fruitfully as in times of scarcity suffers with them in this Calamity and thus partaking with them in blessings and affliâ—â—ions will be the fitter to Stir them up thankfulneâ—sâ— for the one and to press upon them the great duties of Patience and Humiliation under the other Dub. I did not doubt of the lawfulness and reasonableness of Tiths before we entred upon this discourse but now there is not the least scruple in me concerning them Firm. Therefore let us now proceed to another gross error maintaind by the Independents and other Sectaries about the electing of gifted Brethren into the office of Ministers Dub. That any gifted Brother any one that perswades himself that he has the Spirit and through a strong imagination conceives himself fit to Speak in the Congregation may without any farther tryal or lawfull call take upon him the office of Publick Preaching and Ministring in the Congregation which is the most sacred and weighty of of all other This is nothing less then a presumptuous usruping of the Priests office This I know to be the Opinion and practise of Independents and other Sectareis let me have your judgment of it Firm. That you shall most willingly And herein my judgment is that this is one of the most wild and Fanatick opinions that ever entred into the minds of men that it opens a wide gap to all Schisms and Heresies a certain cause of all manner of disorder and confusions in the Church upon this account Priests and Jesuits and all manner of Sectaries have had so fair an oppâ—rtunity to vent their poysonous Tenents in theâ—â— Independent Congregations Dub. I am fully
out Firm. True 't is such dirt has been cast upon that Sacred Order by ignorant and discontented persons such an one was Aerius the first Anti-Episcopal man we read of but this groundless opinion is abundantly confuted by the Testimony of holy Scripture by the practise of the â—niversal Church attested by the general consent of Fathers and Councels as you may see in Dr. Hammond's book against Blondel Dr. Taylor 's treatise of the Divine right of Episcopacy with many others First The Scripture is clean for differrent Orders in the Clergy Our blessed Saviour besides his Seaventy Disciples had his Twelve Apostles which were superior to them as is evident by the chusing of Matthias into the place of Iudas from the example of Timothy and Titus the one a â—ishop of Creet the other of Ephesus by the general consent of Antiquity in those and other Churches In that once famous Church of Rome we have the Catalogue of those Bishops which presided there about Thirty of them suffering Martyrdom for the Testimony of our Lord Jesus What should I mention the Angels of the Seaven Asiatick Churches which by the general consent of the Fâ—thers were the Bishops of those Churches nay St. Hierome himself no good friend to this Order does acknowledg That when Christians began to he divided one being of Paul an other of Cephas to prevent such Schisms there past an vniversal Decree throughout the world Thâ—t Bishops should be setled in every Citty who should govern with the Common Councel of the Bresbyters and that one of the Bresbyters should be elected and set over the rest for taking away the seeds of Schism Dub. I am very well perswaded by what you have said that the Primitive goverment of the Church was by Bishops with the assistance of the Presbyterie who had authority over the Presbyters and were their superiors But I pray you satisfie me in this one thing Why did St. Paul so shâ—rply reprove the Corinthians for not excommunicating the Incestuous Person if they had no authority so to do without a Bishop Firm. This at the first sight seems to be a very smart objection but if we seriously consider the words upon which 't is grounded it has no weight at all The Text that is cited to prove it is 1. Corinth 5.2 Ye are puffed up and have not rather mourned that he that hath done this deed might be taken away from among you Where the Apostle reproves them for want of humiliation for so soul a sin not for the neglect of Excommunication He that had committed that great sin was to be taken away or cut off from the â—hurch but they themselves could not exclude him but this was to be done by the Spirit of St. Paul verse 3 4. in whom the power of Jurisdiction was originally â—eated there being then no Bishop of Corinth for evident it is that in those Churches where there were no Bishops the Apostles kept the power of Jurisdiction in their own hands until Bishops were setled among them as is manifest in the Churches of Ephesus and Creet Neither can it ever be proved that Bresbyters as such had any Jurisdiction belonging to the publick goverment of the Church but by particular Substitution and Delegation from the Apostles and Bishops and noâ— by virtue of their own Order Dub. I am very well satisfied both from Scripture and the general practise of the Church which is the best Comment on the Text That Episcopacy is an Apostolical Institution and I confess I am much confirm'd in this perswasion by Gods blessing upon our English Bishops and Episcopal men such as Cranmer Ridley Iewel Carlton Abbots Morton Andrews Vsher who of English extraction Hall Laud and Sanderson Hooker Cracanthorp Iackson c. whose profound Learning and Piety has given the greatest wounds to the Church of Rome that ever she received â—rom any Protestant writers and their judicious works have been the strongest sence against Popery Heresie Rebellion and Schism that the Christian world can ever boast of Firm. I much rejoyce that you have so good an opinion of our Bishops and Episcopal men I hope the Authority of these renowned Worthies will weigh much with you in our following discourses We will now if you please proceed to your exceptions against Deans and Chapters you shall find all those Learned men before mentioned and many more your opposites in this your second exception as well as in the former Dub. 'T is probable I shall however that I may receive full satisfaction from you give me leave to propose some doubts and scruples which I have against them As 1. They were not from the Beginning but as it were of yesterday 2. They seem to be very useless serving only to maintain the pride and grandure of many idle drones 3. Many poor Parochial Churches are rob'd of their Tiths and Glebs to maintain such lazy Ministers 4. Their Vicars Choral and Singing-men are many of them of no very commendable conversation have little sense or relish of Religion 5. Their Toning of Prayers their Chore service is like a Latine Masse not understood by the people 6. Their Organs and other Musical Instruments are Levitical utterly unlawful under the Gospel Firm. You may think these are such knots which admit of no easy solution but I shall presently make you understand the contrary First I shall shew you that Cathedrals Deans and Chapters though not under those names were from the beginning of Christianity It is clear from the Acts of the Apostles and the Records of the Church that the Apostles and Disciples of our Lord and Saviour Jesus Christ those spiritual Fishermen cast in their nets where they were like to make the greatest and most advantegious draughts They usually Preached in the most Populous Citys where they established Churches which anon after were called Mother-Churches to which the Suburbican or those that dwelt in the adjacent Villages were subject and with the Mother-Churches made up the Bishops Diocess which they governed as St. Hirome confesses by the common councel and assistance of Presbiters termed at Rome in after times Cardinals or chief Presbiters and in the time of Charles the great as the Magdeburgenses inform us were incorpated into a Colledge under the name of Dem and Chapter the Dean by the Canon-law being called Arch-Presbiter Before the sounding of Universsitys these Cathedrals were the Schools of the Prophets where young Students were train'd up in the Study of Divinity and other good learning Gerard gives us a tast of their first institution their corruption and how they might be restored to their primitive uses I could wish that some learned Person who has the advantage of Books and well Studyed men to consult with and leisure all which we Country Ministers are deprived of would write in the Vindication of Cathedrals and manifest to this invidious age that the institution of Deans and Chapters is very usefull to the Church and very Antient as I
because of personal abuses in the Governors or under Officers where the Goverment in ' its constitution is not Faulty neither the terms of Communion intollerable but is there any reason that Nonconformists should be more shâ—rply dealt with then Debâ—ucht Profane Persons Firm. If we should compare Schisme Seperation Non-conformity with Profaness it would not be easy to say which is the greatest or which is the least Sin the first may be Majoris culpae the other Majoris infamiae as Aquinas rightly judgeth 1.2 q. 73. A. 5. of Carnal and Spiritual Sins those as Pride and Malice are greater Sins but these as Drunkenness Fornication are more Scandalous But to wave the comparison and to give you freely my own sentiments in this particular I do conceive that Debauchery and Profaness ought to be more severely punished then Negative Seperation and simple Non-conformity My reasons are these 1. Every prudent Parent will be moâ—e severe against a wicked Child that continues under his Roof professing obedience aâ—d sâ—bjection then against that Child which has utterly forsaken his Father and utterly abandon'd his House and Family 2. The sins of Proâ—â—ness and Debâ—uchery being willful for Drunkards and profane persons do not pleâ—d ignorâ—nce and weakness are oâ—â— more Mâ—lignâ—nt nature then sins of Ignorancâ— though it be such an ignorance which was not all together Invincible but contracted by Pride Pevishness Interest or Prejudice under which many Seperatists and Non-Conformists are in Bondagâ— and â—aptivity 3. The Lives and Conversations oâ— Debauched and Profane Persons who go under the name of Protestants and Members of our Church though intruth they are not but rather Limbs of Satan are the greatest Reproach and Scandal to it These are the men that furnish Shismaticks and Non-Conformists with their best Arguments which they urge against us For what they object against our Church Goverment Liturgie or Ceremonies is â—or the most part very frivilous and there is no Quaker Anabaptist Independents but mâ—kes the prophâ—ness of the Episcopaâ— party the chief reason and ground of his separation Dub. This I confess to be true from my own experience Nothing wrought so much upon me to foâ—sake the Church of England as the wicked and ungodly lives of those which she receives into her Communion Firm. That was your error for you cannot say thâ—t she receives any into her Communion whom by her Rubrick and Canons she â—xcludes and although through the laziness and connivence of Church Officers or Governors or both many an ungodly person receives the Sacament yet there is no just ground for a seperation from the Church which teaches nothing but what is Catholick and Apostolical Only I confess thaâ— in the exercise of Discipline she comes short of the Primitive severity against obstinate sinners yet the present Canons are so strict that if they were duly observed no openly wicked or ungodly person should be admitted to the Communion which would be a great satisfaction I am perswaded to those that now seperate from us Dub. But seing the Primitive Discipline has been so long time wished for above an Hundred years since as appears by the Rubrick before the Commination how comes it to pass that 't is not restored Shall we be still wishing and never acting or doing Firm. Why it has not been restored I know no other reason that is given but this The times will not bear it why the â—â—mes will not bear it I know not unless it be in respect of Seâ—taries who cry down many antient usâ—ges of the Church which they do not understand for Popery anâ— these men must not be offended least they be driven to an utter hatred oâ— opposition to our Church or else which is more probable such is the wickedness and profaness of the times that they will not endure the Primitive severity When will that time come that such strict discipline will be endured The Church has been in expectation of it above this Hundred years but still Schisms and Sects profaness and wickedness encrease every day more and more No question the times as to Sects and Pâ—ofaness if that were a sufficient reason are much more unfit to bear the antient discipline then they were when that wish was first made and the longer it is disused the more unfit they will be which I wish our prudent â—overnors would take into their serious considerations Dub. Certainly a Strict Discipline impartially executed upon all transgressors of Gods Holy Laws by sharp repâ—oofs severe admonitions due Suspensations from the Sacrament Excommunications Penances according to the quality of the offence would give a great check to that impiety and wickedness which reigns so much in our Land and take away much of the scandal which is given by our mixt Communions at which block of offence many have stumbled and fell out of our Church into Conventicles and Seperate Congregations Firm. No question a strict discipline would do much towards an hâ—ppy Reformation of manners in the Episcopal party but as you have observed the great scandal that is taken by the Non-conformists at the profaness and wickedness of that party so I must tell you that as great a scandal is given by them to those who conform to the Church of England though their lives and conversations being contrary to her Laws Canons they are no more members of our Church then a glass eye or wooden leg are live parts of a mans body Dub. I do not see wherein the Non-conformists whether Presbyterians or Independents have given any just occasion of scandal to any they being men that are very sober in their lives and great professors of Religion given much to Family-duties to Prayer to hearing of Sermons Firm. Hinc illae Lachrymae Here lies the scandal which mâ—kes Religion stink in the nostrils of profane and wicked men when they shall see that men professing holiness should make no conscience of Disobedience of Perjury of Rebellion against and at last of Murdering their Leige Sovereigne a man upon whom his most mallicious and crâ—tical enemies could never charge any scanlous sin Dub. These indeed are very grievious sins and much to be lamented but surely you cannot charge them upon the generality of thesemen but only upon some ambitious Hypocrites that made Religion a stalking-horse to bring about their devilish designs Firm. 'T is true that all the Non-conformiâ—â—s in England were not in actual armes against the King neither did they sit in the High Court of Injustice upon him neither did they all as natural agents cut of his Head but morally that is very sinfully and wickedly they had their hands stain'd with that Royal blood for whosoever did abet these sons of Belial in their Rebellions Treasons Murders of their King and fellow Subjects either by consenting to their Villanies praying for their prosperity praising God for their Victorious success or by assisting them with their councels advice free and voluntary Contributions by writing and preaching up the
justice of their cause are guilty before God os Treason Murder and Rebellion Dub. This censure is very severe and yet I cannot tell what to reply against it Many well meaning people observing certain abuses in Church and Common-wealth much desired a reformation of them and promised to themselves great things from the Long Parliament whereupon such is the brutish inclination of earnest desires and great expectations in the minds of men that are of short discourse that these poor inconsiderable persons were engaged against King and Country before they had well weighed That good Intentions cannot justify unlawful Actions That God has no need of the sinner That we must not do evil that good may come thereon But I am perswaded that these seduced men do see their former errors and are â—ruly penitent abominating from their hearts all Treasons and Rebellions against their Dread Sovereign and for the future will keep themselves from such unchristian practises Firm. I much commend you for your Chariâ—y and for those that had their hands in that grand Rebellion acd are noâ— truly penitent my hearty prayers are that the Lord would be merciful unto them and bless them and shew them the light of his countenance My severe censure as you were pâ—â—ased â—o â—ail it was never intended against such but we see very few that have manifested any signal tokens of repentance for their lifting up their hands against the Lord 's Anointed rather we may fear they will commit the same wickedness against his Majestie that now swayes the Royal Scepter if they hid a fair opportunity Disobedience is a long step to Rebellion and is it not evident that our present Non-conformists are more disobedient more refractory against his Majesties Laws Ecclesiastical then those that lived before the late warrs who though they were Non-conformists yet were they not Separatists Brownists as our present Non-conformists for the most part are some of them Mr. as Ball in his Tryal of the grounds of Separation and others smartly wriâ—ng against such Fanatiâ—ks And truly were there not a judicial blindness upon these men they might see by a wonderful providence the Lord did not own them in their Rebellious undertakings How strangely did their numerous and potent Armies dwindle into no thing hoâ— miraculously was our Gratious Soveraign preserved against all their Treasonable attempts and brought to the Throne of his Fathers with the greatest honor most general expressions of love and rejoycing that ever any Prince received from â—oyal Subjects and all this without the spilâ—ing of one drop of blood The Lord set it upon the heart of King and People to keep this signâ—l dispensation of His Providence in perpetual remembrance not to ruine theÌ„selves by Atheism Irreligion Profaneness or any enormous wickedness for which the wrath of God has bâ—en pouâ—ed out in full Viols upon wicked Kings and ungodly people as Sacred and other â—iâ—â—ories do sâ—sficiently manifest Dub. It may be feared that there are discontented persons who are like wrangling Gamsters that having a bad game dealt them desire the Cards might be shuffl'd again that they might have a better Stock but I am perswaded many would conform were there a Toleration in Reference to some Ceremonies as has been said and the Renouncing of the Covenant not enjoyn'd Firm. You have had my opinion as to a Toleration in point of Ceremonies as to the Covenant tho it hâ—s been the opinion of several moderate men that it had been better if it had dyed without any such solemn Act for ' its Abrenuntiâ—tion yet being it was peccant in all the four causes the Efficient Formal Material and Final 't was expedient in some respects for the Parliament to vote that it should be Renounced by all that expect Preferment in the Church of England and I do not see how any man who conceives himself bound by it can be a faithful Subject to His Prince besides there seems to be a signal judgment in it that the Covenant which was used as an Engine to remove the Cavaleers out of their Livings should have the same effect upon the Contrivers and â—igid Imposers of it for many of those were undon because they would not take it these because they would not Renounce it Nec lex est justior ulla Quam necis artifices arte perire sua 'T is Justice Law that he should feel the smart Who was first Author of that cruel Art I remember what Tacitus sayes of Cajus Vibius Eò immitior quia toleraverat And 't is like that the Cavileers having such a hard measure from the imposition of the Covenant would when power was in their hands make use of the Law of Retaliation by driving on the Act for Renouncing the Covenant and peradventure in some men there might be a grain or more of the Spirit of Revenge not beseeming Christian Charity how ever 't is a remarkable peice of Divine Providence that those who Pressed the Covenant upon their Brethren without mercy should suffer by it without mercy Dub. But as long as men have so little of a Christian spirit in them as to act by the Law of Retaliation of Spite and Revenge there is little of Peace and Unity to be expected Firm. We ought not to judge Acts of Parliament to be the Efforts of Revenge and Spite as for the Act about the Covenant there was some kind of necessity for it as to make tryal who were Loyal and Obedient Subjects who not for as 't was said before he that conceives himself bound by the Scotcâ—-Chaine cannot be a good English Subject However if the Suspending of that Act would assuredly unite us in Love and Peace I hartily wish that 't were not prest upon those that are of a quiet and peaceable Spirit agreeing with us in the most necessary Points of Religion that so we that have one Faith one Baptisme one Hope one Lord Iesus Christ one God the Father of all might keep the unity of the Spirit in the bond of Peace which is both our duty and our interest if we consider what advantage the Papists make of those divisions which are too many amongst us the Seeds whereof have been Sown by the Roman-Emissarys Dub. 'T is not to be doubted but that peace and unity and love among our selves would much dishearten those restless Enemies of our Church and State who leâ—ve no Stone unturn'd to divide us that they might Reign over us and perswade us by their most cogent Arguments which are Gun-Powder Fire and Fagot Bloody Massacres to embrace their gross Superstition and cause Religion and Primitive Christianity to flourish in our miserable divided Nation while that time which is now spent in vain wranglements and un-Christian contentions would be better imploy'd in devout Prayer Holy Meditation in Mortification of our Corruptions in duties of Piety towards Almighty God of Love Mercy and Charity one towards another And now Sir give me leave to pay you my very hearty acknowledgments for the profitable pains which you have taken to bring me out of those Bracks and Bogs of Atheisme Infidelity Schisme and Heresy unto my Old Mother the Church of Englâ—nd in whose Faith and Communion Thou O Father of Mercies Prince of Peace and God of all Consolation ever blessed and most Sacred Trinity â— grant that I may continue unto â—y Lives end and that I may so continue I beg your daily Prayers Firm. 'T is our great Christian duty to Pray one for another I shall not be wanting in the performance of it for your establishment in the true Ancient Catholick Christianity and I earnestly beseech you to remember me in your frequent intercessions and supplications at the Throne of Grace Blessed be the God of all power and wisdome who has thus prosper'd my weak endeavours in converting you from the error of your waies I will ad no more but this that you be true to the Doctrine Worship Discipline of our Church as they are contain'd in the Articles Liturgie Canons and Rubricks of it hold not any truth in Unrighteousness let your practise shew to the World that you truly and heartily believe what you profess be honest just in your Dealings towards men Temperate and Sober towards your selfe serious and single hearted in all duties of piety towards God and whatsoever things are honest whatsoever things are true whatsoever things are just Holy Lovely of good report Think on these things Practise these things make not the actions of men the Customs and Examples of these loose and evil Times humane Laws your rule to walk by but let the holy will and word of God be the adequate measure of your Life and Conversation walk conscientiously according to this rule and Peace and Mercy shalll be upon you as a true Israelite and one of Gods Peculiar People Amen FINIS ERRATA PAge 9. l. 11. read Dependent p. 12. l. 10. for puting r. putting p. 21. for their r. there p. 22. l. 3. leave our whether they be Pagans or Christians I know not p. 38. l. 12. for Statues r. statutes p. 70 l. 26. â— some of the Church p. 83. l. 12. for suspition r. superstition p. 104. l. 20. potius ad bene esse quam simpliciter ad esse is misplaced p. 113. â—r â— â—ot â—ankfulness p. 116.25 r. licence p. 119. l. 22. r. clear p. 121. l. 25. â— who was of p. 123. l. 22. r. incorporated p. 126. l. 28. r that have ruled well p. 129. l. 13. r. stiled p. 132. l 29. r. that sit at the Stern p. 133. l. 22. r. but not the end p. 136. l. â— r. throw away p. 138. l. 19. r. by phansies p 140. l. 30. r. assistance p. 155. l. 15. r. â—â—tâ—rioâ—sly ibid. 2â— 1 suspension p. 1â—5 l. â—3 r. suspensions †Dr. Moors Antidote and Dr. Stillingsâ—eets Orig. Sacrae pâ—g 395. R. B. Câ—â—visse videas crescere non vides see Mr. Pools Nullity of the Roman Faith Cenâ—â—l 〈◊〉 Sâ—ss 12. Câ—n. 1. Non imagini sâ—d numini sacrificamus Ae Mr Fowes History 2 Cor. 10.4 Prov. 24. Eccle. 8.2 Rom. 13.1 Pet. 2. Ier. 4.2 Deut. 6.13 Heb. 6.16 2. Cor. 1. Rev. 10.6 1 Cor. 1.14 Act. 2. Math. 28. 1. Cor. 9. â—poâ— 2.3 †'T was not long since that some of the Presbyterian aâ—d Iâ—pendent perswasion were Deans and Caâ—ons of Christ Church in Oxford such Dâ—gnities not then thought to be useless and Aâ—â—i-christian why should they be esteemed so now