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
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
God Dub. You have abundantly satisfied me that the Sun had not an eternal being and consequently that neither men beasts or plants could be from all eternity however I desire to hear from you some particular arguments against the eternity of man-kind Firm. There is no particular man but had beginning was made and begotten by his Parents they by theirs and so we must ascend from son to father up to all eternity usque ad infinitum which is utterly impossible or else we must come to a first man who could not make or beget himself Now if every particular man be made and begotten then the whole kind must be made because the whole kind is nothing else but the Collection of all particulars Every one of them we see by daily experience had a beginning and is begotten or made therefore 't is made by some other for quicquid fit fit ab alio and this of some other and so forward until we come to the supream cause of all things which is God Again Either all men that are or ever were in the world were made or some were made and some not made but had being of themselves if so 't is impossible that these men should be of the same kind with the men that were made for that which is made depending upon another cannot be of the same kind with that which is not made and independent because a thing that is not made infinite independent is of another kind from what is made finite and dependent and these two finite and infinite dependent and independent are opposite members dividing one and the same most common kind Dub. 'T is a clear demonstration that every particular man being made the whole kind must be made hut pray tell me might there not be a perpetual successive generation of men up to all eternity and so a processus in infinitum an infinite number of them without all beginning Firm. This is altogether impossible for in a Catologue or Series of things every one of which had a beginning as 't is evident that every particular man had and consequently the whole Series there cannot possible be a processus in infinitum up to all eternity or an infinite succession of causes and effects without all beginning Eternity properly so called has neither beginning noâ— end for 't is duratio interminabilis an infinite unlimited duration and therefore whatsoever had a beginning cannot possibly be eternal but the whole series of men had a beginning for whatsoever is made had a beginning but the whole Series of men was made therefore it had a beginning for every particular man had a begining therefore the whole Series which is nothing else but a collection of all particulars and therefore it cannot be equal or comensurable to eternity which is without beginning Again If the â—eries or rank of men did run up to eternity or into an infinite number of successive generations then that infinite number of men have been swallowed up of death many millions of years before this age we live in and so death has passed over that number which is contrary to that certain principle infinitum non potest pertransiri 't is impossible to pass over or through that which is infinite nay then â—here would not be any man living at present for if an infinite number of men are already dead then all the men that ever were or may be are dead for infinito nihil potâ—st â—ddi Yea if the world should continue ten millions of years longer there could not be after those ten millions of years more men in it then there were ten millions of years before this present for nothing can be added to that which is properly infinite to make it greater in magnitude or more in number neither could the Father be before the Son nor the greâ—t Grandfather before or elder then either nam in aternitate non datur prius posterius In this infinite duration there is no former or latter and consequently had the world been from all eternity it could not truly be said that any man was before another not Abraham before Isaac or he before Jacob. Dub. You have made it very plain that the world had a beginning and consequently because t is ridiculous to suppose that it had its beginning from it selfe chance or Atomes that there is one supream cause of infinite power and wisdome the Creator of Heaven and Earth and of all things therein contained which is the Glorious and eternal God of whose being I hope I shall hence forth never entertain the least doubt Firm. Though you seem to be well satisfied with these reasons which I have urged for the being of God yet because something in them are not so intelligible to men of ordinary Capacities who perhaps may cast their eyes upon these papers you shall give me leave to use other reasons that are more plain and familiar and such as may perswade more with men of ordinary abilities then those that I have proposed to youâ— self Dub. Though I am fully satisfied in that great fundamental point yet in this I commend your Charity and do not envy the satisfaction of others But I believe you cannot alledge more convincing reasons thâ—n those which you have already made use of however I desire to hear what you can further say for the Conâ—irmation of this very great truth Firm. The other reason which I shall produce shall bâ— taken from the Goodly fabrick of the world the harmonious order of all things therein contained the horror of conscience in wicked men the dread of perjury in very heathens the appearance of evil Spirits their strange working in witches and wizards which may be seen more largely treated of in Doctor Fotherbys Atheomastix Doctor Andrews Cattechisme Du-Plessis truth of Christian Religion Grotius of the same Doctor Mores Antidote against Atheism Parsons Resolutions Doctor Stillingfleets Origines sacrae Gales Gentils Court Mr. Baxters Christian Religion with many others I shall breifly sum up what these learned men have wrot at large beginning with that argument which is taken from the Goodly fabrick of the world 1. T was excellently said of Tertul. lib. de Resur facilius credas Prophetiae si sis discipulus naturae if we be conversant in the works of nature they will lead us to the knowledg and beliefe of Scripture There is a most sweet harmony betwixt those two Books the Book of Nature and the Book of Grace What is said of the one monstrat Quaelibet herba Deum every herb or plant does shew there is a God is most true of the Scripture Quaelibet linea Deum refert every line in this Book shews us the power providence and wisdome of God And if the Atheist will disdain to read this excellent Commentary upon the Book of nature let him seriously peruse the Text the harmonious beauty and order of the Universe Plato and some other of the Antients were used to demonstrate the
enemies to Christianity acknowledg but besides their Testimony which being from adversaryes is vâ—â—y cogent we have the tradition of the Catholick Church in all ages and most places of the world for 1600 years and upwards and as he that will go up by the side of the River will at last come to the head and fountain of it so he that shall ascend through the several Centuries of the Church will at last infallibly come to the head of it Christ Iesus to the place of his Nativity his Preaching and mighty Works that he did his bitter death and bloody passion or if he shall descend from Christ through the same Centuries down to this present time he may be farr more certain of the birth and life and works and sufferings of this our bessed Saviour of the writings of the Holy Evangelists and Apostles then that there have been such men in the world as Alexander the great Iulius Caesar Pompey Scipio Hannibal of the Warrs and noble Acheivements managed by them of William the Conquerour the Barons warrs and yet none but a fool or a mad man or one that has vowed to believe no farther then what he can see with his own eyes will doubt of these for that the tradition which conveys the same of these Worthies and their Actions down unto us is nothing so general as that of the Catholick Church neither is it at all practical but purely historical wherein we are not at all concerned whether or no the things reported of those noble warriours be true or false Dub. He that will not assent to what is delivered by universal Tradition takes away the use of one of the most noble Sciences in the world viz. History and wants rather a Cudgel then an Arguâ—ent to confute him T is evident by undeniable tradition that there were such persons as Christ and his Apostles that thay did great and marveilous things but how shall we know whether the works which they did were true miracles surely t is very difficult to know what is true and what is an imposture Firm. Thô at present this may appear difficult to you yet I hope I shall make this difference as manifest to you as is that which is betwixt Gold and drosse And here I will not trouble you with the niceties of the schoolemen betwixt mirum miraculum that a true miracle is arduum insoliâ—um supra vim naturae hard unusuall and above the powèr of nature that it differs from a â—alse one in the efficient material and formall cause which is ignotum per ignotius But to wave such subtilties a true miracle may be known from a false one 1. By the successe as Exod. 7.12 t is said Aarons rod swallowed up those of the sorcerers and in the primitive times t is cleare how the miracles wrought by the Apostles swallowed up in effect all false ones â—one by satanâ— Instruments how notwithstanding all those lying wonders wrought by Simon Magus Apollonius and others the prejudicating world was brought over from Idolatry and superstition to embrace poor persecuted Christianity by those true miracles which otherwise had been the greatest miracle in the world 2. A true miracle may be known from that which is a jugle or imposture by the design or end of it which is for the confirmation of a divine revelation to bring men over to the worship of the true God to propagate the true Religion the end of false ones is to draw men from this worshâ—p which note of difference God himself has stamp'd upon false miracles Deut. 13 Dub. But doe not you now run into the same erroâ—r which you so lately condemned in others for by what you have said I must first know which is the true Religion before I can know which is a true miracle and surely then there will be no use of miracles to confirme me in the truth of what I knew before Firm. there is a mutuall confirmation betwixt the true religion and a true miracle true Religion does give light to miracles these do seal and confirm that Religion We see that all discursive knowledge does arise from some precedent knowledge untill we ascend to such principles that are clear to the light of nature now evident it is to natural reason that there is a God Creatour of all things that there is but one God that this one God ought to be religiously worshipped the intelligent and learned heathens have acknowledged all these Again 't is evident that there were never but four general Religions in the world Paganisme Turcisme Judaisme and Christianity and I think I have already made it manifest that of all these Religions none is so râ—tional or such a reasonable service as is that of the Christian which for the substance of it is the oldest of all others being the same which was practised by the fathers both before and after the flood for the spirituality morality and unity of the God heaâ— worshipped 't is excellent beyond all others most agreeable to the Common principles and notices of the reasonable Soul Here upon any serious sober man may conclude that all these miracles which have been â—ttempted to draw men from Christianity are but mere impostures and those that have been wrought for the confirmation of it wherein one true God of infinite majesty wisdome power and glory is worshipped in spirit and truth are the only true miracles Dub. Pray Sir excuse me this unnecessary trouble which I have given you for by what you had said before concerning the supereminent excellency of the Christian Religion above all others I might have seen the force of your reasoning which as I conceive stands thus If the Christian Religion be the only tâ—ue Religion then those miracles which were wrought for the Confirmation of it are the only true miracles Firm. You rightly conclude I shall therefore proceed to the third note or marke of a true mirâ—cle and that is the effect and consequent of such a miracle which is the drawing of the mind from sin to God the primitive Christians much insisted on this as an undoubâ—ed evidence of tâ—e miracles wrought by Christ that they were done by divine power because the effect that followed them was the worke of conversion of Souâ—â— from sin and Idoâ—s to Goâ— and Christ and all true piety and holinesse of life they tended mainly to the overthrow of Satans Kingdome Christ by his miracles did not only disposesse Satan out of mens bodies but out of his Temples upon this accouâ—t he convinces the Scribes and Pharises of most irrational blasphemy when they objected against him that he did cast out devills by the power of the devill but he replyed every Kingdome divided against it selfe cannot stand Mat. 12.25 Besideâ— Christs doctrine which he confirmed by miraclâ—s was in every thing contâ—â—â—y to the devils dâ—sign which was to draw men from the worship of the true God that himself might be worshiped to insnare men in the practise
the folly and madness of this Phanaticism and from whence it sprang please you we will discourse of Anabaptisme pray you what do you think of that DIALOGVE V. against Anabaptisme Firm. ANabaptism is a most carnal and bloody Sect as appears by the History of Iohn of Leiden Knipperdoling wrot by Sleiden and Bullenger Dub. But what do you think of their opnion â—oncerning Infâ—nt Baptism I shall not trouble you with other of their Tenents which are common to them with other Schismaticks Firm. That Opinion of theirs is contrary to Scripture and the practise of the Catholick Church Dub. I have often heâ—rd them say That if there were any express Text in Scripture for the Baptisiâ—g of Infants they would allow of that practise Firm. Though there be no express place in Scripture for it as there was for Circumcising of Children under the law yet there are many Texts which do infer it by rational consequence What express Text is there for the Communicating of Woemen which nevertheless the Anabaptists practise have they not express Texts for obeying the Civil Magistrate for taking an Oath before him thou shalt swear the Lord liveth in justice in judgment and truth Thou shalt fear the Lord and swear by his name I call God for a recâ—rd upon my Soul an Oath for Confirmation is not was an end of all strife And we have the Angel in the Revelation which was never under the Levitical law swearing Yoâ— see here are express Texts for obedience to Magistrates and for taking an Oath before them yet the Anabaptists will not swear at all which is a moral duty enjoyned in the third CoÌ„mandment and how obedient they are to the Supream powers let Germany and England witness in our â—ate Civil Wars so that you may see that if there were an express Text for Infant Baptism they would not yeild unto it but follow their own wild imaginations Dub. Doubtless 't is grand hypocrisy to call for express Texts for Infants-Baptism and yet to act directly against such Texts in other points of Necessary duty Firm. True it is we have no express Texts for Infants-Baptism yet we have many that do necessarily infer it as that of our Savioâ—r suffer little Children â—o come unto me which he took in his Arms and Blessed certainly those that were capable of his blessing were capable of the seal of it The children of believers are said to be holy The promise is to you and to your children Go teach all nations baptizing them in the name of the Father Son and Holy Ghost All which places evidently shew that the children of believing Christians have as much right to baptism as the children of the Jews had to Circumcision unless we should say that the Lord was more gratious to the Jews then he is to us Christians and that the hand of his mercy is shortned to us which was so much stretched out to them If their Children were in Covenant with God as it is evident they were Deut. 29.11 then are the Children of Christians under the same priviledge unless any man can give a good reason to the contrary which must be drawn either froÌ„ the Mercy or Judgment of God There is no shew of reason to say 't was from his Judgment much less from his Mercy for who dare say 't is a mercy not to be in Covenant with God To these Texts of Scripture we may add the practise of the Catholick Church for Fifteen hundred years as appears by the writers in their several Centuries which is the best Commentary upon the Scripture The Fathers who lived in the first ages of the Church had a fairer oâ—poâ—tunity to understand the meaning of the Apoâ—tles and their immediate successors then we that live at so great a distance Tertullian one of the most Ancient of them confesseth the practise of Infant Baptism tho he does not approvâ— it Cyprian and Fidus would never have contendeâ— about the â—ircumstance of time if they had doubted of the lawfulness of the thing I mâ—y add to what has been said Either the Baptising of Infants is a small error or 't is a great and gross one if iâ— be but a small error an error of Charity towards poor Infants why did the Anaâ—apâ—iâ—ts in the late times of confusion separate from those Churches which did not impose it as a necessary conâ—ition of Communion with them If it be a great and gross one then the Catholick Church has maintained a gross error for Fifteen hundred years and upward How then was that promise made good unto it that Christs spirit should lead it into all truth and that the gates of Hell should not prevail against it Dub. Indeed those Texts of Scripture so well explained by the practise of the Catholick Church â—or so many years since the time of the Apostles is an evident argument for the proof of Infant Baptism but are you certain that Infant Baptism was practised in the Primitive times Firm. We are most certain from the writings of the Fathers in those times Irenaeus lib. 2. cap. 39. Origen lib. 5. in cap. 6. ad Rom. Cyprian lib. 3. Epist. 8. ad â—idum Hieronymus lib. 3. contra Pelagianos Nazian Oraâ—iones in sacrum lavacrum Basil Orat. Exhort ad Baptismum Chrisost. Homil. 1. ad Neophyr Augustine lib. 10. de Gen. cap. 23. The custome of Baptising Infants is an Apostolical Tradition lib. 4. de Baptismo cap. 24. idem affâ—rmat Prosper lib. 22. de Vocatione Geâ—tium cap. 8. These three Fathers making use of the Baptising of Infants as an argument against the Pelagians who denyed Original Sin which practise of Infant Baptism these subtile Hereticks durst never deny because they knew 't was the practise of the Catholick Church Dub. 'T is strange thâ—t so mâ—ny Testimonies of the Antient Doctors of the Church with such evident places of Scripture before allegd should not silence these perverse men Firm. By terming them perverse you render a just reason why neither Scripture nor Fathers nor Arguments â—ill satisfie them few of this Sect or indeed of any other are Leâ—rned except it be their Leaders Popish Priests and Jesuits which spread such errors by design to make divisions among us that they might â—eign Now 't is no strang thing to see ignorance and perversness to dwell under the â—ame roof for whosoever is capable of Conviction must have some knowledg and reason that he may be able to understand the force of an argument when 't is proposed unto him as seduced Sectaries being men of very short discourse do not Besides that little portion of reason which remains in them is so beclouded with selâ—conceit interest and faction prejudice pride and uncharitableness thâ—t they have utterly loâ—t all use of it He that doubts of this let him discourse either with Quaker or Anabaptist and he will find them a very proud ignorant conceited perverse people Dub. I have sufficient experience of their Pride and Perversness