of the greatest wickednesse under a pretence of Religion as is very obseâ—vable in all heathen mysteries which indeed were very mysteries of iniquity abominable Idolatry not to be named to modest eares Dr. Stillingfleets Orig. Sac. lib. 2. Cap. 10. 4. True miracles differ from diabolicall impostures in three particolars 1. in the manner of their working 2. their number 3. the quality of â—hings wrought by them 1. The impostares of Satan were done by a great deal oâ— pomp and Ceremony magical rites charâ—es and medicines what Christ did was with a words speaking yea by the very touch oâ— his garmâ—â—â— 2. For their number those Satanicall jugliâ—gs were comparatively very few there were not many that were cured by the devill and his instruments but Christ cured whole multitudes and that not in the Revestryes of the teâ—ple where fraud and imposture might be easily suspected but in the presence of the people Arnoâ—ius's objection against the Gentiles is very rationall what wonder is it to shew one or two cured when thousands lie continually in your temples languishing for want of cure which 〈◊〉 eâ—en weary your God Esculaâ—ius with prayâ—rs and teares but could have no helpe â—rom him with all their importunities 3. For the quality of thingâ— pretended to be done by miracles the cures among the heathens were some slight things in Comparison of those performed by Christ what heathen jugler did ever open the eyes of any man that was born blind make the dumb to speak the lame to walke or raise the dead by a words speaking or by a touch of the hand See Dr. Sâ—illingflâ—ets book before cited There is one other argument made use of by the learned Dr. Hammond in his tract of the reasonablenesse of Christian Religion which â— friend caused me to remember for the confirmation of the truth of this divine Revelation This learned man proves the mission and doctrine of Jesus Christ from that high testimony whâ—ch God the father gave him by a voice from heaven coming out of the midst of thunder which way of Revelation was known to the Jews by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of a voice and by this God did three times give testimony unto Christ 1 immediatly after his baptism 2. at his transâ—iguration 3. a little before his death and all in the pâ—esence of sufficient witnesses this testimony of God the father given three severall times dâ—d â—ully ratify the doctrine of Christ contained in the scriptures of the New Testament God gave â—he very same testimony to Moses and hâ—s doctrine and â—hat in the sight and audience of many thousands Exod. 19.16 Thiâ— Moâ—â—s often reminds the people of especiallâ— Deut. 4.32.33 where he tells them that never any people did heare the voice of God out of â—â—e midst of the fire as they had done and thiâ—â—ay oâ—â—eâ—â—lation seems to be so suitable to the 〈…〉 of almighty God and so pecuâ—â—â—r â—o hiâ— that the devill who in other things 〈◊〉 Aâ—e never attempted to imitate God in tâ—◠〈◊〉 nor do I believe he was ever aâ—â—e Gâ—â— hâ—ving restrâ—ined him by â—his omnipoâ—â—â—◠〈◊〉 â—nd reâ—erved this way of Revelation peâ—â—â—◠〈…〉 Dâ—b 〈◊〉 Discoâ—rse hath been so rationall that 〈…〉 as â—gâ—ippâ—â— almost perswaded to be a 〈…〉 buâ—â—â—together such as you are as to 〈◊〉 â—wo great principleâ— of Christianity concerniâ—g â—he being of God and the Divine Authority â—f â—oly Scripture and methinks I see all false Religâ—â—ns fall flâ—t on their faces before these great â—ruâ—hs as Dagon did before the Arke Firm. No marviell for he that doth firmly believe that God is and that the Scripture is his word must needs abominate those false worships which are â—o extreamly contrary to his divine nature and his most sacred writ but seeing you are so well perswaded of these principles I shall not trouble you with any more reasons for the confirmation of them onely if you shall hereafter meet with any scoffing Atheist or infidell that shall deny either of them you may for conclusion of all presse upon him this dilemma or forked argument Either 't is true there is a God and the Scripture is his word or 't is not true suppose these things be not true yet thou believest them to be so thou art onely in an errour for this short span of time but what if they prove undoutedly true and thou dost not believe them to be so then thou art eternally damned now what a madness is it for any man for the avoiding of a seeming temporary errour to come within the danger of everlasting damnation Dub. This argument might startle any Atheist and make him consider with himselfe how sad his Condition will be if these things be so as solid and undenyable reasons do demonstrate and yet he should live and die an infidell O what will become of such an one unto all eternity I am full of wonder and amazement that seeing there are such convincing reasons against Atheism and infidelity that there should be any such Creatures upon the face of the earth when certainly there are none such in hell for the devill believes and â—rembles Firm. You will cease to wonder when you shall rightly consider the certain reasons of those grosse errours which are 1. Drollery and foolish jesting which renders men inconsiderate and mindlesse even in the affaires of the world much more in the things of eternity a man that is given to Droll and jest is uncapable of any serious businesse 2. Many men are men of short discourse they do not understand the force of an argument by reason of the weaknesse of their discursive faculty which is altogether rusty for want of use exercise and ingenious education though in the booke of nature the eternall power and God-head of the Almighty be wrote in large Characters yet every one cannot Read in that booke no more then he that never went to schoole can read the Primer halfe psalter or any book of the faireâ—t print Dub. This is true of many simple and illiterate men that are very brutes not at all to be distinguished from the beasts that perish but by the erect figure of their bodies their Rational soules mean while being sunke downe into mere sensuality such as have not God in all their thoughts they trouble not themselves to think of him either that he is or is not these digenerate Creatures do not concern themselves in matters of Religion but I hope you wilâ— not say that the wittâ— of the time are such ignorant Animals Firm. I shall not doubt to affirm it and that for these reasons 1. You may observe that these witty men are persons of no serious or solid judgments especially in things of highest concernment they are such as spend their time in idleness Drollery vain Recreations so that albeit the Lord has given them those two great bookes to read in that of nature and the holy scripture yet they vouchsafe not to read or meditate upon
is certain that aâ—prophane carless performing of Divine service is a very great sin and a necessary cause of irreligion and practical Atheism one exception I had allmost forgott which concerns Choristers who are said to be for the most part very untoward Children Firm. First This cannot be denyed but the reasons are first negligence in the Musick Masters whose chiefest care it is to teach them to Sing and the end why they Sing namely to set forth the Praises of their Creator neither are they so careful to instruct them how to behave themselves reverently and devoutly at the worship and service of God Secondly Some of them are not set to the Grammer School where upon they squander away a great part of their time in vain sports and idleness which is the Mother of all villany and wickednss Thirdly But the chiefest reason of all is that our Choristers are commonly the Children oâ— mean Parents who for the most part are very ignorant in the great matters of Religion and extreamly negligent in the concerns of their own and their Childrens Souls Now Deans and Chapters are necessitated to make choise of such poor Children because the better sort of people disdain to have their Children brought up in that noble Science of Musick which is their gross ignorance besides their scorn and contempt of this Science they misconceive that if they should send them to the Musick School it would hinder them in their Grammer learning which might easily be prevented by imploying those hours only at Musick which are spent in foolish insignificant sports and pastimes which as I am inform'd is the practise in some places beyond Sea where their youths spend much of the afternoons in Musick and Dancing Training Mathematicks and such like manly and profitable exercises which conduce both to the health of the body and benefit of the understanding Dub. I perceive that those exceptions against Deans and Chapters and Cathedral service are not so substantial as once I conceived them to be If you please we will now proceed to those which I have heard urged with much earnestness against â—et forms of Prayer and in particular against the Liturgie of the Church of England Firm. Most willingly I pray you favour me with the recital of them Dub. 'T would be to much trouble and to little purpose to mention all that I have heard seing many of them are very frivolous and not worthy of a serious answer those that seem to be the most material are First that they are imposed by mans Authority Secondly they stint the Spirit Thirdly they are cold and dead forms our Spirits are not affected and quickned by them as by conceived and extemporary Prayers Firm. First whatsoever is imposed upon us by mans Authority contrary to the word of God is utterly unlawfull but set Forms taken out of â—ods word are not contrary to that word especially when not only the very matter of them is contained in Holy Scripture but the very words and phrase 'T is a strange peice of nonsence that what is in it self lawfull and laudable should cease to be so because 't is commanded by our Superiors True indeed that things in themselves lawfull being in their own nature but indifferent if commanded as necessary and intrinsically holy are upon that account unlawfull and repugnant to Christian liberty but more of this when we shall diâ—course about Ceremonies Secondly That the Spirit is stinted by a set Form and that Reading of Prayers out of a Book cannot be praying by the Spirit To this I reply That if their were any truth in these exceptions how comes it to pass that â—e have so many set Forms of Prayer and thanksgiving in Holy Scripture How do set formâ— of Prayer more stint the Spirit then set Forms of Psalms for Singing Yea does a set Form of Prayer more stint the Spirit then the extemporary conceptions of the Minister limit and stint the Spirit of the Congregation to whom they are upon this account in the nature of set Forms When these queries shall be rationally answered I shall through away all set Forms which have been used by the â—hristian Churches for above 1400 years Besides those of the Presbyterian perswasion allow'd them as lawfull in their conferences with the Bishops anon after his Majesties restauration As to the other part of the other exception that reading of Prayers out of a Book cannot be praying by the Spirit this to those who understand the true meaning of that Phrase is a most frivilous cavill for setting aside the extraordnary gift of prayer to pray in or by the Spirit denotes first the making of our prayers according to the mind of the Spirit exprest in the Scripture as may appear Col. 3.16 Secondly to pray by the Spirit is to pray by that principle of grace wrought in our hearts by the Holy Spirit and enabling us to every good duty as well as to prayer Thirdly to pray by the Spirit is when the Spirit do's stir up our hearts to this Holy duty working in us good desires and motions quickning our faith and fervency whereby our hearts minds spirits go along with out Tongues and Words utterd either in a set Form or by our extemporary expressions which is usually practized by knowing Christians in their Closset devotions Dub. I confess I am not able to shew why set Forms of Prayer should stint the Spirit more then set forms of Singing and I am perswaded that praying by the Spirit signifies no more then the assistance of the holy Spirit quickning and stirring us up to and in Prayer whereby our hearts and spirits are fixed in that holy duty joyning and going along with the Tongue and Voice but truly I find by experience that my Spirit is more stirred up by a Prayer that is new which I never heard before being lively deliver'd then by a common Form read out of a Book Firm. This is the chiefest reason â—hich renders men such admirers of extemporary Prayers and so opposite to set forms their own experience tels them that they are more taken with such Prayers then with common Forms read out of a Book whiâ—h phanciful experience no wise man will plead against reason and judgment it being very deceitful and the issue of a very common corruption and humane infirmity which inclines us to be more taken with what is new then with what we have often heard especially when 't is deliver'd in a lively tone with pleasing actions and gesticulations of the Body and without Book though for substance and soundness what is read be infinitely before it Pray Sir answer me but this one question whether are your affections more stir'd up at the reading of some portion of Scripture by the Minister or at a good Sermon delivered from the Pulpit Dub. I confess I am much more affected my affections are more wrought upon by a good Sermon deliver'd with life and action then at the reading of the best Chapter
in the Bible Firm. I believe you yet you will not say that the best Sermon that ever was made by man is to be preferâ— before a portion of sacred Scripture The explication or application of the word mixt with much of mans conceptions before the pure word it self and esteem the hearing of it read useless and unlawful Dub. God forbid I should Firm. You see by this one instance how fallible your own phantiful experience has been and how it has lead you against Scripture against the general practise of the Church against all sober reason so dangerous a thing it is for men of short discourse that are not masters of reason but are guided to phansies over powred by passions engaged in parties to meddle with controversies which are too high and hard for them Dub. I confesse that 't was no great wonder that so mean a man as I should be mistaken but 't is very strange that so many grave and learned men as were in the late Assembly should be so much against the Common Prayer Book of the Church of England which I have heard learned men affirme to be the best Liturgie in the world Firm. 'T was very strange that so many learned men should be overborn by some leading men that had more zeal than judgmâ—nt and happily more of interest and designe then of learning and piety but as there have been Parliament-drivers so there have been Assembly-drivers and Convocation-drivers before you or I were born and will be after we are in our graves And I am confident thaâ— disgâ—ised Priests and Jesuits have had more then one finger in animating the Presbiterians against the Church of England as well as to my knowledge they have had in somenting Anabaptisme and Quaquerisme soâ— 't is their Maxime divide impera divide the Hereticks and wâ—e shall Reign I have more charity then to believe that the Assembly the greatest part of them were of opinion that set Forms of Prayer were either useless or unlawful though they cannot be excused from too much compliance I fear against their own judgments They could not be ignorant that the vote against the Book of Common-Prayer was contrary to the sentiments of the most learned men in all the Reformed Churches beyond Sea of very sober men in this Nation known heretofore by the name of Puritans the most discreet and moderate of that Party were never against set forms of the Reverend Bishops of the Church of England many of which sacred order have beeâ— as famous in their generation both for learning and piety as former ages ever knew yea since His Majesties happy Restauration the chiefest of the Presbiterian perswasion have acknowledged set forms of Prayer in publick to be lawful they plainly confess in their Conference with the Bishops they are not against them but every daies experience will make it evident they must be for them as well as not against them unlesâ— the late Assembly could have as easily voted and made all Ministers of the Church of England Discreet Judicious Orthodox and of a ready Elocution as they did rashly and inconsiderately vote down the Liturgie Besides the Congregation especially the weaker sort those tâ—at are ignorant and cannot read may better joyn in prayer when the Forms of iâ— are known and common then they can in strange â—nd extemporary expressions with which they are â—ltogether unacqainted which being the practise in the late tiâ—es of confusion has taught the people only to hear prayers as if they were so many Sermons wherein they were not at all concerned to joyn with their hearts and tongues and to say Amen or as if the ear were the only member to be imployed in that holy duty Again Set and prescribed Forms consisting of Scriptural phrases and expressions unaffected and â—â—tted to the understanding of the meanest câ—pacitie are soonest received into the heart and aptest to excite and carry along with them judicious and steady â—ffections as King Charles the Firâ—â— haâ— observed in his most excellent Book Hereunto may be added That out of well composed Forms the weaker Christians may be furnished with a stock of wholesome expressions composed by the advice joynt sistance of the cheif Pastors and Ministers of thâ— Church for their help and direction in their private Devotions which iâ— imposible to bâ— done by the suddain various uncertain expressions of divers particular Ministers Besides Set Forms are necessary for uniformity in the publick worship and upon this account learned and sober men have wished there were but one publick Liturgie in all Christian Churches in the world which if it were possible would be a great means of peace and unity amongst Christians by preventing the spreading of Schisms and Heresies that may be as well prayed up as preached up as also undecent unscriptural expressions tautologies vain-repetitions phantastical affected words and phrases utterly abhorrent from the sobriety and gravity of Divine Oratory which is quite another thing from that of the Stage or Desk Lastly Should we deal with an understanding Recusant endeavouring to perswade him to forsake his superstitious worship and to joyn himself to our Assemblies how could we assure him if we have no publick established Liturgie that our way and manner of worship is and shall continue Scripture-proof sound and innocent without errours and indecencies Do we think that any wise man would leave his Popish blind way of worship to be guided by our dark Lanthorn not being rationaly assured after what way we do worship the God of our Fathers which we cannot satisfie him in if we have no set Liturgie Dub. I very much approve of your reasons for Publick Set Forms of Prayer as also of your â—nswer to that argument drawn from Experience which appears so great and mighty to some mens vain imaginations but is indeed very weak and fallacious Firm. You must give me leave to adde Two things more in answer to that argument drawn from Experience and then we will discourse of those exceptions against our Common-Player in particular 1. I will oppose experience to experience those that reproâ—ch our Common-prayer for a cold and dry Service extolling extemporary conceptions so much beyond it let these men make this easie experiment to themselves Let them take some of thâ— best of extemporary prayers verbatim which your Short-hand-writers can exactly do let these prayers be read or repeated memoriter with all the advantages of pleasing tones bodily gesticulations lively pronunciations and assure your self they will at length appear to be as dull dry and cold as any part of our Liturgie 2. I would have you seriously consider what the most judiceous Hooker sayes concerning Sermons and Reading of Scripture why the former are so highly esteem'd and the other so much slighted the truth is they please more then Lessons and Chapters by reason of those outward advantages which a Sermon well delivered has above thâ— Scripture barely read besides the singular attention and affection which
Righteous as all the Law which is set before you this day which as to their clearness are highly improved under the Gospel engaging us upon higher and more heavenly motives those under the Law being for the most part Temporal to deny all ungodliness and worldly lusts to live Soberly Righteously and Godly in this present world Tit. 2. 12. There is no virtue which Christian Religion commendeth not no duty which it commandeth not no vice no sin which it does not condemn no Religion doth so much condemn Pride worldly-mindedness sensuality filthy lusts a poore private narrow Spirit selfishness as this no Religion doth so much commend humility meekness selfe-denyal charity peace unity no â—eligion doth so much exalt reason above passion and sence doth so much enoble the Spirit of man making it to look upon the Riches honors pleasures of the world as so many vain shadows deluding dreams transitory nothings the great design of it is not carnal and worldly but high and heavenly as to set forth tâ—e Gloâ—y of God to lift up the Soul above the Creâ—ture to lead man by the way of holyness to everlasting happiness This Religion gives us the highest motives for the sincere practise of Piety and all manner of virtuous living thâ—t possible câ—n be the pleasures of an holy life here the enjoyment of eveâ—lasting happiness hereafter it gives the strongest reasons against the power oâ— tempâ—ationâ— teâ—â—hing us to mortifie the lusts of the flesh anâ— to contemn the vanities of the world putting the joyes of Heaven the torments of Hell the love of God in the ballance against the pleâ—sures of sin whiâ—h are no more then a feather to the massy glob of the earth Lastly Christian Religion from holy Scripture on which 't is founded doth reveâ—l unto us the nature attributes and works of God beyond all the Religions that ever were in the world how doth it magnifie and reconcile the justiâ—e and mercy of God towards sinful man How doâ—h it set forth the infinite power and wisdom of â—oâ— in making the world of nothing in such an excellent form and beauty which has drawn all â—oâ—sidering men into an admiration of the goodly fabrick of it Yet the must acute Philosophers were at a loss how and when 't was made whether 't was from all eternity or had a beginning in time whether 't was mâ—de of prâ—existenâ— mâ—tter oâ— of the foâ—tuitous concourse of Atoms whiâ—h fond opinions deserve not any serious confutation But the holy Scripture doth â—leâ—rly solve all these doubts is indeed the best CoÌ„ment on the book of Nature and doth give such an account of the original of the world the time and method of its production the peopling of nations the confusion of languages the depravation of nature which the Heathens understanding not fancied two principals one good the other evil from which all the good and evil in the world did proceed Mans recovery by the sacrificing of the Son of God for want of the knowledge and belief thereof all the bloody sacrifices practised by the Heaâ—hens were meer Impostures and ridiculous nothings these and divers other mysteries far above mans capacity to devise and not within the compass of natural corrupt reason are made plain unto us by Scripture Revelation which does abundantly prove that none but an infinite God could be Authour of this Divine Revelation of which those of the Heathens that of Mahomet were so many apish imitations diabolical cheats Dub. I am fully satisfied by the characters which you have given of the Religion in practise with the people of God especially with the Christians that the rule and measure of it must be from heaven not from men and consequently that all holy Scripture is divinely inspired is the word of the eternal God Firm. I could further acquaint you with many moâ—e reasons to confirm you in this great truth which are common in every Authour that treats of it â—s namely the Antiquity of holy Scripture some part of it being before all writings the continuâ—nce of it by an extraordinary providence notwithâ—tanding the rage and malice of cruel bloody persecutors the sincerity impartiality candour simplicity of its writers quibus nullum fuit mendac ii praemium they had no earthly motives to perswade them to utter such forgeries as Atheist deem them to be nothing but bonds and imprisonments losses of goods and lives Again it must be acknowledged that the Pen-men of the Scripture were very good men or very bad for men of a cold indifferency they could not be If they were very good men they would never have conspired together to put such a cheat such a grand imposture upon the world as Anti-Scripturists would have the word of God to be If very bad they would never have wrot with so much zeal and earnestness against all manner of wickedness and especially against Lying and Hypocrisie Certainly they would never have exposed themselves to hazard lives and fortunes for no other reward then to be esteemed both Knaves and Fools by all prudent men Add to this that Lyers and Cheats do not usually agree one with the other but there is such a sweet harmony consent betwixt the Pen-men of Holy writ tho they lived at so great a distance from one another that questionless they were acted by one and the same infallible spirit Lastly The aversness the slowness that is in our corrupt hearts to believe all that is written in the Law and the Prophets Luke 24.25 aâ—ising from that contrariety which is betwixt the holy and spiritual word of God and our carnal and depraved minds is no small proof of the truth of it for 't is otherwise impossible to render any rationâ—l account why we should doubt or disbelieve this sacred word and never once question the truth of ordinary and common Histories which are conveyed down unto us not with the tenth part of that evidence which we have of the truth of holy Scripture But waving these reasons I shall only mention Two of the best which are urged against Infidelity to bring up the reer of my discourse The First whereof shall be taken from the fulfilling of Prophesies the other from Miracles which are the Seals of this our Magna Charta Dub. Tho I am sufficiently confirmed in the truth of this great principle by what you have already said yet I would most gladly hear your Arguments from Prophesies and Miracles Firm. First for Prophesies I shall acquaint you with some few out of the Old Testament to which your own reading may suggest many more which were exactly fulfilled according as they were foretold Dub. Did not Astrologers and Heathen Oracles foretel many things that came to pass as they were foretold Firm. I grant it but hear what judgment a learned Heathen passes upon them The Gods do foretel some natural things to come for that they observe the order conjunction of their natural causes but of things
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
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
perjury were so frequently observed by some heathens that when Diagoras hearing a man for swearing himself in a Court of Judicature and being impatient to see that he was not presently thunder-strucken became an Atheist and because Sentence against so great an evill was not suddenly executed therefore the heart of this fool this wicked man was fully set in him about that great mischief to say there was no God Psal. 14.1 Eccl. 8.11 Dub. Some Pagans aâ—d false Christians have dared to take false Oaths The Jesuites whether they be Pagans or Christians I know not will swear anything even solemnly in Courts of Justice and therefore this argument impious meâ— dare not take a false oath therefore there is a Deity or some Supream power which they fear holds not for the antecedent is evidently fals but this is rational strange horrors and terrors of conscience and fearfull judgments have followed perjured persons tho no man knew they were so therefore there is some invisible superior power wheâ—ce such horrors and terrors and judgmentâ— proceed Frm. I do confess that there have been several perjured persons in former and are in these present times but for a full answer to this exception see what is replyed to another very like it Pag. 4. however I am content the argument should stand as you have proposed it strange horror and terrors of conscience and fearfull judgment have followed perjured persons c. which sufficiently proves what I intended and therefore I proceed Another argument very like to this or which is rather an addition to the former may be takâ—n from the feares and torments of an evil coâ—science even amongst the very heathens Nero haveing killed his Mother confessed that he was often troubled which her Ghost The wretched Caligula at the report of a thunder clap would â—un under his bed A thousand instances there are amongst heathen writers of wicked men labouring under the feares and terrors of their own coâ—science which Juvenal does describe to the life in one or two of his Satyrs What should be the reason that mere Pagans men having no knowledg of the true God or of his Severity against wickedness should be tormented with the sad prospect of some fearefull judgment attending upon their villanies tho never so secretly practised but the timor Numinis vindicantis the fear of divine vengeance A third argument may be drawn from the certainty that there are Devils evil Spirits together with their wicked Instruments Witches Magicians Sorcerers Conjurers which none but a foolish Atheist who will believe no further then his sight leads him can doubt of How frequently the Devil has appeared in this nation in times of gross ignoranceâ— and superstition and how he does so still to the poor ' Indians thâ—t worship him for their God is aboundantly manifest by the tradition of our fore fathers and the testimony of knowing Christians that have been in those parts What pranks and diabolical feats have been acted by Witches and Conjurers may be seen in those learned Authors that have wrot against them as Dr. Moor and many others And albeit the appearances of evil Spirits Witch-crafts c. are not now so frequent in this nation as heretofore in times of Popery and darke Ignorance yet does it not therefore folloâ— that all our forefathers were Melancholly Hypocondriacks deceived themselves and deceiving us with vain and groundless phansies but the true reason is this in times of ignorance and superstition the Devil appears more frequently to uphold his Kingdome over his vassals and to confirm them in their false worship but in times of knowledg and Gospel light the Prince of Darkness uses all his arts to render men Scepticks in Religion and of no Religion at all Atheists Infidels Prophane so that his very appearing would pull down his Kingdome which he exercises over these wretches who like Sadducees believe neither Angel nor Spirit nor any thing further then they can see Now the Prince oâ— the Air is too subtil to confute this Groâ—s errour in his best servants by any or often apparitions The last reason I shall take from that allowed distiâ—ction that is betwixt good and evil better and worse which could not be unless there were some measure of mans actions and this measure must be a law either written in mans heart or instituted and written in bookes or tables and thiâ— law must have a law maker which must be able both to know reward and punish not only mans words and actions but his very thoughts which none can do according to the exact rules of Justice but he that is infinite in knowledg and wisdom that is none but the omniscient God Besides all this there are degrees in good and evil for of things that are good some are better then others of things that are evil some are worse then other Now these degrees of good and evil take their rise and fall by their aproaching to or declination from that which is summum bonum or the chiefest good so that if there were no best or cheifest good there could be no better or worse no good or evil at all therefore there must be one infinite good To conclude this first discourse seeing the inclination of all People to believe a God the instinct of nature to confess it the excellent fabrick of the world to declare it the force of wicked mens consciences to fear it the Custom of civil nations to adore it do abundantly prove that God is yea doubtless that there is a God that judgeth the earth what a monstrous Creature is the fool Atheist that saith in his heart there is no God Dub. Though I was abundantly satisfied with your former reasons against Atheism yet I heartily thank you for these which you have here added which though they are more largely treated on by several learned Authors yet as you have breifly summed them up they are more suitable to men of ordinary capacities and of short discourse who loose themselves in long treatises and are apt to forget what they have read in the beginning of them before they come to the middle and are more tired with the length then pleased with the soundness and excellency of such discourses Sir being fully satisfied with your reasons against Atheism I humbly beseech the Almighty Creatour of heaven and earth to bless them unto me to preserve me from all prophane irreligious Courses from practical Atheism which by its own Natural propensity and the just judgment of the most holy and righteous God is the great cause of that which is Speculative and Dogmatical DIALOGVE II. against Antiscrpturisme Firm. HAving given you such satisfaction about the being of God as hath fully removed all your doubts concerning that first and great principle if you please we will discourse of the other that is like unto it the Divine Auâ—hâ—rity of the holy Scripture for upon these two depend the great and weighty business of Religion He that is steadfast
in the beliefe of the being of God and the truth of his moâ—t sacred word if he be true to these great fundamentals must of necessity be both an Orthodox and a serious Christian. Dub. If you can give me as good satisfaction in the divine Authority of Scripture as you have in the being of an eternal God Creatour of heaven and earth you will performe a work of greatest Charity but I fâ—ar of as great difficulty Firm. Happily you may perceive some difficulty in it but if you will make use of your reason and lay aside all prejudicating opinions which cheifly arise from that contrariety which is betwixt mens carnall corrupt hearts and the holy and pure word of God I hope by his blessing whose Cause I plead to perswade you to give your full assent to this other great principle of Christianity Dub. I shall endeavour to weigh your reasons in the ballance of an even unbiassed judgment and to receive them aâ—imo defaecato with a mind free from the dregs of sensuality interest partiality or prejudice Firm. Upon the confidence to find this ingenuity in you I shall present you with these following reasons 1. You do belive that there is an omnipotent God Creatour of heaven and earth that he made all things therein contained that being infinite in wisedome and knowledg he made all these things for some good end that he hath ordered them to act and worke in such a manner as is suitable to their several natures that in as much as they have their being facultys operations from their all wise and Glorious maker they are bound by the law of Creation to do homage and service to him that made them Dub. All this I grant to be very rational Firm. These things being granted that not to mention other Creatures as man had his being reason and understanding from Almighty God so is he bound to serve him in that way and manner which is agreeable to mans excellent nature which must be therefore a reasonable service which all the world as well Pagans as Jews and Christians call Religion which according to all sober people comprehends duties of piety as praier praises and sacrifices duties of temperance sobriety and chastity duties of honesty justice righteousness and all morality Dub. There is nothing more evident then that as there is a most wise and holy God that made man endued him with excellent facultys of reason and understanding so there is a debt and duty owing from man to God his maker which all the world calls Religion and no people in the world were ever so barbarous saies Cicero as to be destitute of all Religion yea there is such a tendency in the nature of man where t is not utterly extinguished by brutish sensuality that rather then he will worship no God at all he will bow down to a Sock or a Stone so that clear it is if there be a God the Creatour and man by him created there must of necessity be a Religion Firm. Truly nothing does more necessarily follow as Du-Plessis has well observed then a God a man a Religion But if Almighty God did make man to worship him sure he gave him some rules for that worship some law to direct him in this great concern of his Soul Dub. I cannot deny it and that this law was no law written in paper or engraven in tables of stone but the law of nature written in mans heart which made Tertullian utter these excellent words o aniâ—a naturaliter Christiana ô Divine Soul that art naturally a Christian. We see that the fire ascends the water moves towards the Center birds make their nests Beasts feed their young not by any outward positive law but by the unerring hand of nature and may not man that has a natural inclination to serve his maker perform this service without any institued law or prescribed Canon Firm. Ther 's no disputing against experience you see he does not and when you shall embrace and understand the holy Scriptures you will see he cannot by reason of his fall from that â—erfect staâ—e in which he was first made whereas the inferior Creatures kept their Station Dub. I confess there are different Religions in the world opposite one to another so that all of them cannot be in the right way of woâ—shiping God some of necessity must be false and erroneous Firm. If of all religions in the world all are not in the right how will you know which is the true Religion which is the false This you cannot discern by any imprinted law or light of nature unless excited by Art and industry which is in some measure common to all men that are not natural fools and Madmen stupid inconsiderate wretches or debauched bruits whose reason is â—unk down into gross Sensuality Dub. T is very true if the meer light of nature were sufficient to point out the true Religion I am not able to say why so many Sober men in several parts of the world who have not debauched their Reason and judgment should so strangely differ about it Firm. I believe you cannot nor yet why Jewes and Pagans did offer up bloody Sacrifices to these Deitys they worshipped Does any light of nature make it rational that the Gods should be pleased with the blood of poor innocent Beasts or is it rational to imagine that they should delight in humane â—acrifices Dub. I must acknowledge I do not understand how the light of nature should teach men that such Sacrifices should please the Gods I have oftâ—n wondered at this part of worship used by Jews and Gentiles pray Sir give your selfe the trouble of informing me whence this practise sprang Firm. You are satisfied that it had not its original from the light of nature for albeit some kind of Sacrifices as Prayers praises alms-deeds and it may be the offering of the Fruits of the Earth Deo datori to God that gave them might spring from that light yet the Sacrificing of Beasts was never shewed to Jew or Gentile by natures Candle but was after the fall of man appointed by Almighty God to prefigure the Grand propitiatory Sacrifice which was to be made by the blood of him that was the lamb slain from the foundation of the world which the Devil who is tearmed Gods Ape taught his servants the Gentils to imitate who had the shell but not the kernel the shadow but not the substance the outward rite but not Christ crucified represented by it Dub. I do acknowledg that the Sacrificing of beasts came not from the light of nature and you seem to make it probable that 't was from divine revelation and positive institution Firm. You will be better satisfied when you shall consider That the founders of all Religions in the world did pretend to Revelations Numa Lycurgus Mahomet c. which the devil taught them to do in imitation of Moses and the rest of the holy Prophets who spake as they were moved by