CHAP. I. Of the Name, Linage, and Country of this Convert.

THe name of this person whom God hath thus graciously brought home unto his Church, was before his Baptism Rigep, or in our Language Joseph Dandulo, derived by six or seven Generations or Descents from a noble Family of the Danduli of Venice. Of this Name and Family I find divers in the Catalogue of Grimstone, who have been ad­vanced to the great Dignity of the Dukedom of that famous and antient Common-wealth.

The first, Henry D' Andule, in whose time Constantinople was taken, and the Em­pire of the East gained, wherein he assisted the Princes and Barons of the French. This Henry D' Andule died General of all the Christian Armie.

Another Dandule chosen in his absence, in whose time the City was afflicted with Water and Earthquakes, he made war in Istria against the Patriarch of Aquileia, and the Count Caritia; at the instance of Pope Ni­cholas, he succoured with Twenty five Gal­leys, the Arch-Bishop of Tripoly.

The third, Francis D' Aridule, by whose intercession (casting himself at the feet of the Pope with a chain of iron about his neck) the Excommunication of the Pope had been formerly taken off from Venice. In the time of his Dukedom, they of Pola and Valese submitted themselves to the Com­monwealth; Padua was taken; he was of the League of the Christian Princes against the Turk; and in his time there were Three­score Ambassadors at once in Venice; he go­verned ten years and ten moneths.

The fourth, Andrew D' Andule, who caus­ed the dearth to cease by bringing Corn from Sicily, he obtained of the King of Babylon free Navigation into Egypt. Zura having [Page 4]rebelled the seventh time was recovered; War was made against the Genuois, and the City was troubled with Earthquakes and Pe­stilence; he governed about twelve years

Besides these that enjoyed the excellency of the Dukedom, there is mention also of one Matthew Dandalo, who was sent Am­bassador, together with Nicholas de Ponte, from Hierom Prioli then Duke of Venice, to the Council of Trent.

From this noble Stock of the Venetian Commonwealth, was this our Convert, it seemeth, sprung; so that he is derived, as we see from Christian Ancestors. The corrupti­ons of whose blood have now, (as I may so speak) been restored and purified in him by the water of holy Baptism, which he hath now lately through Gods mercy received.

Some of the braches of that generous Stock have been it seemeth transplanted (pro­bably) in the various events of those Wars which have been so frequent between the Turk and the Venetians, of whom the Fa­ther of this our welcome Christian is at this time a silk Merchant of good Estate in the Island of Tzio, not far from Smyrna, a pro­fessed Turk, but his Mother is a Christi­an, of the Greek Church; whose Christian profession, as it did invest him unto a just title unto Baptism, even in his infancy; for [Page 5]the unbeleeving Husband is sanctified by the Wife, and therefore the Childe was holy, 1 Cor. 7.14. so it may be, the prayers of this Christian Mother, like the tears of Monica for her Augustine, have ministred unto the good providence of Almighty God, for the bringing home of this straied sheep unto the holy Fold of Christ Jesus. This happy Convert her Son, was the sub­ject of the Divine Providence in many notable passages of his life hitherto, through which the Lord hath at last brought him to this happy period of his wandrings, and change of his Profession, into the bosom of the persecuted English Church.

CHAP. II. Of his Education, and Travails.

IN his infancy he was bred up with his parents, but according to the way of the delusions of his Father, whose authority prevailed against thepious inclinations and desires of his Mother, which yet now at length God hath blessed with the Victo­ry, and with a success even beyond her [Page 6]desires; having brought him into a more pure profession of the Christian Religion then that which she embraceth; even in­to that which is embraced by the old and Orthodox part of the Church of England; then which (I hope we may be allowed to say) there is none in the world that doth more soundly embrace the Christian Do­ctrine, and is glorious even in the rubbish, the very stones and dust of the ruins which she is under, and whom God hath so gra­ciously owned even in this time of her trouble and contempt, by giving this extra­ordinary access unto her Body.

About the sixth year of his age he was stoln away by the Moors, amongst whom he lived for the space of about Nine years, and in that time he visited the great City of Grand Cairo in Egypt; the place where God was pleased to deliver his peo­ple of old, that he might bring them in­to the land of Canaan: And so God hath called even this his Son, his newly adopted Son from Egypt. The Moor with whom he lived had a great desire to have detained him with him, and for an inducement thereunto offered him his Daughter. But God who had another and far more happy marriage in store for him, would not suffer him to lay hold upon that [Page 7]bait, but made use of the natural desire that he had to see his Parents and his Country, to bring him from thence, that at length he might arrive at a better Coun­try, even a Heavenly one, which is the Church of God; and come home unto bet­ter Parents, even God himself, and the Catholike Church. And so as Saul sought his Fathers Asses, and found a Kingdom; he might by the desire that he had unto a natural blessing, be set in the way to the obtaining a supernatural Inheritance.

So that God that in his wise Providence ordereth all things and motions of the World to the advancement of his King­dom, and for the good and salvation of his People; and that maketh Nature it self serve the designs and purposes of his heavenly grace, drew this person from his Moorish entertainment by the cords of those inclinations that were in him to­wards his friends, and his native Soil, un­to his Fathers house, where he arrived back again at the age of about Fifteen years. But his long absence having dis­missed the hopes, and discharged the ex­pectation of his Parents to see him again, he was become now nowhere a greater stranger then at home: The impressions of natural relation were in a great de­gree [Page 8]worn out, and those characters that were yet left almost starved for want of that nourishment which they usually re­ceive from the enterview of presence, or entercourse of intelligence; even these it seems were so far out-grown by him, that there could be little or no compliance found between the species or forms he left behind him in their minds, and the favour and garb wherein he returned unto them; so that when he came to his Mothers door, and renewed his claim unto the Womb that bare him, and to the Brests that gave him suck, the Mother fulfilled the word of God by the Prophet, and had forgotten her own sucking childe; she was hardly brought to own him for her Son, though she had no other childe of that sex to sup­ply his room in her heart. For it is not to be omitted that he is the onely Son of his Parents; so that his retirement into the bosom of Gods Church, cannot reason­ably, much less charitably, be looked upon as an earthly refuge, but as a gracious and heavenly choice, since he had so strong an interest as is that of an onely Son, both in the affection and care of those parents that were and are so well able to provide for him. And indeed though it be true, that it is the wonder of the Divine Mercy [Page 9]that the Lord is pleased not to refuse the very rejections and refuses of the world, and to take up those whom their Fathers and Mothers forsake; To receive a poor returning Prodigal that is driven unto him by the disappointment of the very trough and husks of the Swine, and take up even out-casts into his fatherly bosom: And though the same most gracions God thinks good to make the unhospitableness and ill entertainment of the Relations and usage of the World, a means to bring in many sincere Converts into his House and Family; yet it is such an Argument of sincerity, as may well advance both our confidence and joy in this our late received Fellow-Christian, that he comes unto us upon more noble, generous, and free in­ducements, then the want of an interest in those earthly friends, that were well able to maintain him in that profession that he was in.

Neither was he long shut out either from the doors or from the bowels of his rechallenged Parents; for although at the first he was not acknowledge, yet (as Mothers are curious speculators of their Children,) she had, it seems, laid up in her memory against this time of need a certain mark that she had observed in the body [Page 10]of her Childe, to which she thought good to refer the trial of his plea for his resti­tution unto her Family and care; and up­on the search, having found that character upon him, she and her Husband too, (as we may well imagin) received him with great joy into their mutual bosoms and embraces (as we use to do those comforts that come beyond our expectations) even as if they had had him new born unto them, or had received him from the very grave of death; which must needs stir up great endearments in their hearts, and raise up great joy and solace in their souls, whilst they might say in the litteral sence, as the Prodigals Father did in the spiritual, It is meet that we should rejoyce, for this our Son was lost and is found, he was dead, as to our enjoyment or knowledge of him, and is alive again.

And this was the first remarkable return of our Convert from his Moorish pilgri­mage unto his Fathers house.

But in this he was but his own Pa­rable as it were. This was but the dark type and figure of that more blessed return that he hath now lately made unto his heavenly Father, and to his Mother the Church. I conceive I may well call this a return too, because though he sprang [Page 11]immediately from a Turkish Father, yet he was not onely derived from Christian An­cestors, as is before declared, (and God hath mercy for thousands) but he received his conception and birth in and from the Womb of a Christian Mother; and so ac­cording to the Apostles decision (who allotteth the Title not unto the stronger in respect of Nature, but unto the better principle in respect of Grace, or the Christian profession) he was born into the world an holy Childe, and in the bo­som of the Catholick Church of Christ; from whence, though he was ravished for a time by those evil principles which his bad Education infused into him, yet the Lord hath now in mercy restored him thereunto.

Yet he did not presently attain unto this blessing, but was carried through divers other Providences unto that happy time and place to which God had reserved him for the receiving of so great a mercy. Be­ing received again into his Fathers Family about the age (as he relates) of 15 years, he there continued for some certain time: But after some years having both person and gifts to encourage him, and render him acceptable for the service of the Wars, He was engaged in several Expeditions [Page 12]against the Christians, and was him­self employed in that late Battel between the Turk and Venetian, and was a wit­ness and partner in that defeat which fell on the Mahumetans side; and by swim­ing through part of the Sea unto the Land, escaped that destruction which so many others of the Mahumetans reciev­ed in that defeat that befel the Turkish Army.

And God made his deliverance a hap­py means of the escape of a poor Christian Slave whom he met withal, delivered from his hard Master by that storm. This poor Christian he met with when he was got­ten to Land, and although he might have made good advantage unto himself by re­turning him again to his Master: Yet having received a command from his Mo­ther to be kind and merciful unto Christi­ans, and that loving and ingenuous dis­position that appears to be in him, inclin­ing him to compassionate one that had been under so great a misery, he was will­ing to venture his own safety, in assisting him to make his escape away.

Another Christian, (as it is averred) he redeemed at another time at the rate of fourty and six Dollars of which he want­ing the odd six in money to make up the [Page 13]ransom of the poor Captive, he pawned his Garment to make it up; and surely as this compassion of his, whilst yet a Turk, towards those that were then so adverse to him in their profession, may shame here and will condemn hereafter that uncom­passionate bowelless cruelty that Christi­ans now exercise one towards another, a­mongst whom every difference in judge­ment or practice, is not onely taken for a discharge of love, but an engagement unto hatred and cruelty, which may well make our and other Christian Nations as red with blushing, as they are with the blood of one another: So we may well conceive, that God that loves all goodness, and every thing in every creature that beareth any resemblance of himself, hath graciously rewarded the pitty and mercy of this (then) Mahumetan unto poor Christi­ans, by pouring out that flood of mercy and compassion upon him, in the illumi­nation of his soul with his heavenly truth, and his ingrafting into the mystical Body of Christ Jesus, yet not of any merit, but of his free goodness.

I think not fit to forget, (though per­haps I have not remembred it in its due place,) that whilst he was conversant with his Parents at home, it being one of the [Page 14]Mahumetan Laws, that all shall take up­on them the state of Marriage at the age of Twenty five years old at the furthest, one or both of his Parents proposed a Wife unto him; The treaty whereof was even yet on foot, when he came lately out of those parts, and good endearment of affection was entertained on both sides, which yet he is now content to sacrifice in the fire of that holy love which hath been since kindled in his brest toward the Lord Jesus and his holy Gospel.

CHAP. III. Of the Age, Stature, and Qualities of the Convert.

HIS Age is now about Twenty four years, his Stature tall, his Body very slender, his colour something swarthy, and of the die of those Climates wherein he hath lived, his feature comely, and his deportment very loving and courteous, he is very temperate in his diet, sober and or­derly in his conversation, of a chearful and ingenous disposition, of extraordinary understanding and knowledge for one that [Page 15]hath been bred up in those parts, and a­mongst those people where Arts and Learn­ing are under restraints and prohibitions; he is of a pregnant wit, and of good and elegant expression, adorned with hand­som rhetorical flowers and illustrations, he is one that dislikes debauchery of life, and hath complained before his conversion, of miscarriages of that kinde which he ob­served in some that walk under the name of Christians, particularly of some whom he met with at Wapping; which should admonish both them and others that live in an irregular course of life and conver­sation, to consider seriously of the great dishonor that they thereby do unto Christ and the profession of the Gospel, and the great danger that is upon them, to be­come answerable unto the dreadful judge­ment of God, not only for their own souls whom they ruine by their wickedness, but of the souls of many others whom they may ruine by their scandals; whilst they draw some into the like wickedness by their evil and contagious examples, and hinder others from embracing that truth, the profession whereof they finde accompa­nied with such vile debauchery of life and conversation; and so confirm them in their errors to the ruine of their souls which [Page 16]are like to be laid to their charge at the last day; God grant we may all lay this unto our hearts; for I am perswaded the wickedness of Christians at the last day, will be charged with the loss and condem­nation of the rest of the world.

CHAP. IV. Of the occasion and motive of his com­ing into England.

BUt that we may make haste unto the main Business, and set before you that blessed work which the Lord hath wrought upon this our Convert, to the praise of the glory of his grace:

When he had for some time solaced him­self with the enjoyment of the comforts of his recovered Parents and their Family, and passed through some other varieties of Pro­vidence both in War and Peace, being as it seems of too active a spirit to be shut up within the narrow bounds of his Fami­ly-contentments; he took a journey to Smyrna, where he met with Mr. Lawrence, Son to the Lady Lawrence of Chelsey, with whom he fell into some acquaintance, [Page 17]whereby (though then it were little dreamt of) God made some preparations for that happy change that hath bin since wrought upon him, as will appear anon.

From Smyrna he departed to Tunis, and from Tunis to Algier, where we shall finde a gracious experiment of Gods great goodness unto his people, and see how he makes all things work together for good, and for the advancement of those gracious designs which he hath contrived in his e­ternal Councels, for the bringing home of his lost sheep unto him, and for the spread­ing and exaltation of the Kingdom of his Son; and how he causes even the publike interests of those Princes and Nations of the world, and their Politick and civil concernments, (however excentrical they are in their purposes to his end) yet in their occurrences and events to concenter with those his gracious determinations, and that in order to those mercies which he intends to one particular foul; so watch­ful and careful is God for the advantage and benefit of his people, that designs of several great Nations and Kingdoms, nay, of the business of the whole world shall be brought in to serve and minister unto that blessing which he entendeth to one single Soul, rather then he shall fail of his mercy.

Whilst he was at Algier, being through providence disappointed of another inten­ded journey, there was a dispatch of an Agent from thence into England, that God appointed to be his Convoy to waft him over not onely from that Turkish Region into this Nation, but also (as it hath proved in the happy success, which is a good interpreter of Gods intendments, though not so good for a commentary up­on his Laws, nor for the discovery of his judgment of our actions) to convey him from the Turkish Religion into the bosom of the true and orthodox Christian Church; his desire to see this strange Nation, that is now (upon very sad terms, as we may well conjecture) become the noise and the wonder of the world, inclined him to com­ply with that opportunity, not knowing yet what God meant to do with him there­in; and so hither he came: And that nothing might be wanting to the fulfilling of the gracious purpose of the Almighty, the foresaid Mr. Lawrence, the Son of the Lady Lawrence of Chelsey, was sent over about the same time to meet him here, by whom he was after some time brought un­to Chelsey to the house of his worthy Mo­ther, where he was kindly entertained, and in the time of his first continuance [Page 19]there, I had a sight of him in his Turkish Habit; but as yet God had not stired up my heart to attempt any thing upon him for his Conversion; neither indeed did I well know how to assault him, he being as yet a stranger to the English tongue, nor acquainted with the Latin, nor any but the vulgar Greek, the Arab, and the Franck, which is a kinde of a bastard Ita­lian; but in the time of his being there he had entered into some familiarity with Mr. Lawrence a Turkish Merchant, who married the Daughter of the Lady Lawrence before mentioned, who finding him, as he conceived, proper for some pur­poses of his, prevailed with him to stay some longer time in England then he in­tended to have done, and so became the means of that blessed opportunity, that hath been since laid hold on, for his illumi­nation. A while after he came again to the Lady Lawrences of Chelsey, at whose house I happily found him when I came thither one evening to do those observan­ces which I owe unto that worthy Lady (by whose favour I enjoy an habitation as her Tenant in the Town of Chelsey) but little did I dream what work the Lord had there for me to begin; but God having brought me thither began to work not onely by ex­citing [Page 20]inward inclinations in me to the undertaking of that business of his Con­version, but also by the encouragement and compliant desires of the Lady her self, and Mr. Shugborough who so journeth with her; so in much weakness, with the assistance of Mr. Lawrence the Merchant, before-mentioned, who was pleased to do the part of an Interpreter between me and this Convert, I made an entrance upon the Work of his Conver­sion.

CHAP. V. Of the method and manner of his Con­version.

VPon the first attempt I found him very averse, and even strongly and desperately resolved to venture himself upon that Religion which his Father had entertained, and derived unto him, though it should cost him his damnation; yet at the last he was brought into some doubt, whe­ther was the true Religion, the Mahume­tan or the Christian; and seemed to tend towards a kind of indifferency; and some [Page 21]expressions, (as I remember) fell from him, intimating a desire that God would direct him to the truth; and as such a thought, where it is sincere, I am perswa­ded, seldom or never returns without a blessing, unless we be wanting unto our selves, in the use or embracement of Gods offers: so it is an excellent beginning to a work of Wisdom and Grace upon a Soul, for a man to be brought so far from his Errors, as bene dubitare to doubt well; for most men perish in evil and unground­ed confidences; when therefore I found that this breach was made in that evil For­tress wherein he had stood, I thought good to make the work as sure as I could; and therefore resolving not to rely upon my own strength, in a business of so great concernment, I made haste to Westminster, and imparted the business and the progress that I had made, and the hopes that I had, unto reverend Mr. Thirsecross, earnestly desiring his assistance in a matter that might bring so much glory to God; at least that we might do our endeavors, that we might not be answerable to God for the loss of his soul; withal expressing some hopeful confidence of a comfortable suc­cess in the undertaking: He seeing my ear­nestness seemed to conjecture that there [Page 22]was some more then ordinary stirring of the Spirit in the matter, and shew­ed himself very ready to give assistance in the Work; advised me to an Interpreter, which we much wanted, viz. one Mr. Samois, who had been a Traveller in the Turkish parts, and so knew very well how to accost him in that Language which is usually spoken amongst them in those Ter­ritories which is the Frank Language, or bastard Italian. This Gentleman was but lately returned from his Travels to his Country, and since that return made ano­ther happier then that, from the errors and Superstitions of Popery to the true Christian Catholick, Apostolick Religion, professed by the Church of England, to which God brought him by the advice and instruction of his learned and worthy Kinsman Mr. Samois, lately Chaplain to my Lord of Elgin; and so as Andrew having found out Christ, brought his brother Simon unto him, & as Philip found out Nathanael, so the Lord was pleased to honor him, who had been but now very lately converted from his own Errors and Superstitions to the embracement of the Truth, by making him a very great and active instrument of the conversion of another, even of this our lately baptized Christian from the Ma­humetan [Page 23]Delusions and Blasphemies to the holy Gospel of Christ Jesus.

But to the farther and surer promotion of our designe, Mr. Thirscross with my self, thought good to engage that worthy and learned Divine Mr. Peter Guning, who hath shewed himself a very able and worthy Champion of Gods Truth and his Church, both against Papists and others, that he might employ his excellent abilities for the bringing of this work begun unto a happy Issue.

The motion was no sooner made, but readily embraced by him.

To this purpose he with Mr. Samois ad­dresseth himself unto Chelsey, to the house of the Lady Laurence, who was pleased to give a very favourable and courteouss entertainment to all that came about that holy business (which I hope will be re­turned in many blessings upon her Fa­mily.)

Upon the first Discourse that Mr. Gun­ing and my self together had with him, wherein Mr. Guning took great and effectu­all pains there was yet no conclusion pro­duced in him answerable to desire

But the Lord himself the night after, it seems, took him in hand, and seconded our endeavors, with a very [Page 24]strange and Wonderful dream, which the Convert himself related the next Morning, and seemed not a little affected with it.

CHAP. VI. The Relation of a strange Dream, that the Convert had, after some Dis­course had with him, before his Con­version.

The Dream was this.

HE thought he saw a Table, with a very fair Vessel like a Bason, standing upon it, and two men standing by it.

And presently after he dreamt that he was standing by a streame, wherein he had a great Desire to wash himself; but the Stream, was such a filthy stincking puddle water, that he could not wash himself in it: In this filthy stream he thought he saw a Hen lie dead with her head or neck cut, and that a woman came and took this dead Hen out of the puddle water, and when she had set it down upon its leggs, it ran away alive.

After this as he was troubled, that he could not wash himself in that filthy stream [Page 25]that was then before him, he thought he saw upon the suddain a very fair full and clear chrystal stream break forth of a certain place, which came with great force and gush­ed upon the filthy stream and drove it clear away, and presented it self in the place of it.

Into this pure stream he entred, (though with some fearfulness at the first) and but by Degrees, washed himself in it, and swam over it.

When he was gotten over the stream, and now as it seemed at some distance from it, he began to be very thirsty, and knew not how to get water to drink: But in this his necessity, there fell a showre from Heaven, which when he saw he betook himself unto a poor house and knockt at the door; upon that a woman came out unto him, who upon request, gave him a little dish, with which he took some of the heavenly showre that fell, and therewith quenched his thirst.

CHAP. VII. An occasional Discourse concerning Dreams.

THE Relation of this Dream raised some hope in us, that God had been pleased to own and second our endea­vours; So great compliance was then be­tween it and the holy designe we had in hand, which God was pleased as it seems to act over in the praeludium of this Dream, as afterwards he brought it to pass in a waking performance; And indeed though many and most Dreams may go for the idle and impertinent issues of the wandring and extravagant fantasies of men, and of the impressions which they receive either from predominant humors in the body, or vein, and evill affections in the mind, or from the representations that are made in the time of sleep, by the subtile operati­ons of wicked Spirits; and so are either not to be much regarded, or else to be thought upon with humiliation and sorrow, as those Evidences and fruits which break forth in our very sleeps, of our corrupt, vain, and sinfull inclinations; yet some of them are of such excellent harmony in their [Page 27]frame and Method, and have such a stamp of sobriety and holiness upon them in their design and drift, that they ought not to be slightly passed over or forgot­ten, but to be diligently weighed and thought upon, that we may receive in­structions and admonitions from them; especially since we find t [...]t this hath been one way whereby God hath been pleased in very eminent maner, to make known his holy will and pleasure to his people, and to admonish and direct them, both for the avoiding that which is Evill, and for the pursuance and embracement of that which is good and profitable unto them, and well pleasing unto him; as is manifest in the notable and weighty Dreams record­ed in the Scriptures, as of Abimelech, Gen. 20. The Dream of Jacob, Gen. 28. of Jo­seph, Gen. 37. of Pharoah, Gen. 41. of Nebuchadnezzar, Daniel 2. Daniel 4. of Daniel, Daniel 7. see Daniel. 8. &c. Of the man of Israel, Judges 7.13. of Solomon 1 Kings 3.5.15. of Joseph, the husband of the Mother of Christ, Matth. 2.12.22. And that this is a way wherein God hath heretofore promised to manifest himself unto his people, you may learn by that which is written, Numb. 12.6. Job 33.15. Jer. 23.28. Joel 2.28. Act. 2.17. Nor [Page 28]dare I condemn that which is said to be re­lated by Antoninus that famous Emperor concerning cures by Dreams, Casaub. of En­thus. ch. 5 not only (saith a learned Writter of our Church) approved unto himself by his own, but unto others al­so by frequent experience. Galen is said of­ten to have had a Dream to write such or such a Book, to go, or forbear such a Jour­ney; which puts me in mind of that which befell St. Paul, Act. 16.9. unto whom a man of Macedonia appeared in a Vision or Dream by night, and prayed him, saying, Come over into Macedonea and help us.

Ecclesiastical History, and other Monu­ments that are left us of the various and wonderful passages of the world, afford us many and frequent examples of very re­markable things of this nature.

Alexander the Great, when he was upon an Expedition against Tyre, thought in his Dream that he saw a Satyre, which upon consultation had, this Interpretati­on, [...], Tyre is thine; The very syllables of the name of that Monster which he thought he saw, importing in their signification the Victory that he ob­tained; and the Success was answerable thereunto.

Another Dream of his is more famous and remarkable, as that which God seemeth [Page 29]to have made use of as an instrument of great and gracious Providence; and it was this: He thought he saw in a Dream or Vision, the form of a man presenting it self unto him in rich and awful Attire, even those very Robes which were used by Gods appointment by the High Priest of the Jews; and shortly afterwards, as he was riding toward Jerusalem, he met Jadus in a Habit directly answerable to his Dream, which struck such an awful­ness into him, that he lighted from his Steed or Chariot, and did him great re­verence, and by this means his fury was diverted from the Jews.

It is related of Julius Caesar, V. Plut­in vita Caesar. & Valer. Maxim. l. 1. c 7. that the night before his destruction he dreamed that he was placed by the Throne of Ju­piter, and that by and by after he was tumbled down out of Heaven.

Simonides having exercised his huma­nity and mercy, See Stro-zio de spirit. & incan­tat. in burying of a dead man, and being afterwards determined to take a journey by Sea, thought he saw the same dead man whom he had buried, ap­pearing unto him, and admonishing him to forbear that Voyage, declaring unto him that if he should undertake it, he should miscarry therein, and lose his life. He took this admonition, and so escaped that ship­wrack; [Page 30]whereby all that went perish­ed.

The Mother of Gregory Nazianzen Baldwin. l. 3. c. 6. de cas. consc. circ. divi­nationem (as Baldwinus relateth out of the History of his life) having petitioned God, in her prayers for a Sor, with a vow to destinate him to the holy service of God, had it re­vealed to her in a Dream, That she should have a Son born of her, and had his Visage presented unto her, and his name declared in her Dream or Vision.

St. Augustine relateth in his Third Book of Confessions, Aug. l. 3. Conf. Bald. ib. that whilst he was yet a Manichee, his Mother Monica had a Dream that she was standing upon a wooden Rule, and being very sad, saw a glorious young man very joyful, and of a chearful countenance coming unto her, and that he asked her the cause of her sadnes; and when she had declared that it was by reason of the sorrow that she had for her Son, who was then in the way of destruction; he bid her be of good chear, and wished her to mark and ob­serve, and that she should see her Son to be with her where she was, and so she saw her Son standing with her upon the same Rule.

The same Angustine hath a story of one Curmas that lived near unto Hippo where he was Bishop, who in his sleep thought [Page 31]he saw himself Baptised by Augustine, Baldw. l. 3. c. 7. de cas. cons. circa spectra, cas. 2. and that afterwards he was led into Para­dise, and as he was dismissed from thence, he thought he heard a voyce saying unto him, Go and be baptised, if thou wilt be in this place of the blessed; and that after­wards being admonished to be baptized by Augustine, and returning answer that that was already done (as his Dream had be­fore presented it to him) he that spake un­to him in his Dream or Vision replied thus, Go (saith he) and be baptized indeed for that was but a Vision; Whereupon he went to Hippo, and was amongst others baptized by Augustine that knew nothing of the Vision or Dream.

Sozomen in the Sixth Book of his Ec­clesiastical History, and Second Chapter, Sozom. hist. l. 6. c. 2. c. 5. telleth us, that the death of Julian the A­postate, was fore-discovered to Didymus Alexandrinus in a Dream; and in the Fifth Chapter of the same Book, that the Tumults of the Arrians in the Church were discovered to Antonius in a Dream.

Lessius in his Book, Lessius de justitiâ, l. 2. c. 45 dub. 8. De justitia & jure caeterisque virtutibus cardinalibus, lib. 2. cap. 45. dubit. 8. the title whereof is, Quous­que divinatio ex somnis sit licita, makes mention of the Dream of Theodosius, [Page 32]wherein he being yet a private man, thought he saw himself; crowned by Meleti­us a Bishop, when as yet he had not thought of any stich thing, nor had any knowledg of the said Bishop. Theodor. Hist. l. 5. c. 6, & 7. See Theodor. Hist. lib 5. c. 6. & 7.

The same Lessius also, in the same Chap­ter rem embers the Dream of St. Folicar­pus, who thought in his sleep that his pil­low was all on fire, Less. ubi supra. whereby was signified the manner of his Martyrdom.

It is also written in the life of Paraeus, that before the destruction of the Pala­tinate, he saw in his Dream Heidleberg on fire.

In the life of Sir Henry Wotton lately set forth, we have mention of two Dreams; one of Nicholas Wotton, Dean of Canter­bury Uncle to Sir Thomas Wotten; and the other of Sir Thomas Wotton himself, The Life of Sir H, Wotton. Sir Henries Father.

The first was this, Nicholas Wotton Dean of Canterbury, being Ambassador in France in the year, 1555. in the time of Queen Mary, had a Dream wherein he was admonished that Thomas Wotton his Nephew was inclined to be a party in such a Project, which (if he were not speedily di­verted) wonld turn to the loss and ruine both of his life and Family. Whereupon he [Page 33]remembring the Dream of Monica con­cerning St. Augustine her Son; and con­sidering that Almighty God hath even in latter times by a certain illumination of the Soul in sleep, discovered in Dreams many things that humane wisdom could not foresee, resolved to use some prudent remedy; to this end he wrote to the Queen and besought her, That she would cause his Nephew Tho. Wotton to be sent for out of Kent and that the Lords of her Council might interrogate him in some such feigned questions as might give a colour for his com­mitment into a favorable Prison; declaring that he would acquaint her Majesty with the true reason of his request, when he should next become so happy as to see and speak to her Majesty. This was done according to his desire, and Thomas Wotton committed to prison. And by this means he was pre­vented from an engagement with Wyat and the Kentish Rebells; wherein (as he afterwards acknowledged to his Uncle, when he returned into England) he was like­ly to have been involved and so they both joyned in praising God for that admoniti­on which was given in the Dream for the prevention thereof.

The other Dream was one that befel Sir Thomas Wotton himself, who (as it is re­lated) had many that did usually prove [Page 34]true, both in fore-telling things to come, and discovering things past: That which we now desire to mention was this; Sir Thomas Wotton a little before his death dreamed, That the Treasury of the Ʋni­versity of Oxford was robbed by Townsmen and poor Schollars, and that the number of them was Five; And being the day fol­lowing to write unto his Son Henry (be­ing then at Oxford) he gave him a slight notice thereof in a Postscript of his Letter, which came to his Sons hands the very morning after the night in which the Rob­bery was committed (being sent to him out of Kent) and when the City and Ʋ ­niversity were both in a perplexed inquest of the Theeves, Sir Henry Wotton produ­ced his Fathers Letter, and by it such light was given that the Five Guilty persons were discovered and apprehended.

Take one more, Vita Cl. Salmasii per Anto. Clement. with which we will conclude our examples of remarkable Dreams; it is that of the learned and fa­mous Salmasius, related in his Life, set forth by Antonius Clementius, before the volume of the Epistles of the said Sal­masius.

Salmasius having a desire to see Rome, and the Monuments that were there, and having provided himself for the journey, [Page 35]and entered himself into the company of some Merchants for that Voyage, the very night before he was to have taken it, was troubled with a terrible Dream, and thought he heard a voice, most earnestly dis­swading him from his purpose therein, and withal threatning him, that if he went on, he should never return alive: Whereupon he desisted from his intended Travel, and so prevented that great danger that might very probably have befallen him amongst those people, from whom his great fame and learning would not likely have suffer­ed him to have been concealed, and whom he had so much provoked by his learned Labors in the maintenance of that truth which lies so opposite unto their evil inte­rest, and especially by the care that he had taken for the publishing and polishing of Nilus and Barlaam, those most eager E­nemies of the Papal Monarchy.

He that desires to see more of this kind, may have recourse for his further satis­faction to Sarozzio de spiritibus & incan­tationibus, Wierus de praestigiis daemonum, Percerus de divinatione, Cicero de divina­tione, and others; as likewise to the se­veral Histories of the World; amongst the rest, there is an History that I have seen of Henry the Fourth of France, that [Page 36]makes mention of divers remarkable Dreams that ushered in the violent death of that Great Prince, and amongst the rest one of them, as I remember, was this, That his Queen a little before his death dreamed, that all her Jewels were turned into Pearls; which are the usual Emblems of Tears.

All these Examples, with many other that the Records of the times will afford us, may lead us safely unto this Conclusion; That God may and doth sometimes admonish, not onely his own people, but others also, as Laban, Abimelech and Balaam by Dreams, and then it will easily follow, That all Dreams are not to be despised, but that some are seriously to be weighed, and made use of, as admonitions from God.

CHAP. VIII. Of the Nature of Dreams, their Causes and Kinds; and how far we may proceed in taking Observations and Admonitions from them, and what Rules are to be observed therein.

HAving gained thus much, That there is some weight in some Dreams, and that as the Poet hath it, Somnia pondus ha­bent, it will be of concernment for us not to leave this matter, until we have given some Directions concerning the Use that is to be made of them; the rather because they are things very subject to be made the instruments of Delusion by Satan, and of Superstition by foolish, and weak, and wicked men. We need not go far, I think, from our own Age and Nation to be in­structed, That there is great mischeif that proceeds from miscarriages concern­ing Dreams; whereby too many, it may be feared, have been and are at this day en­snared both in errors of Judgment, and evill and vile Practises, in Affection and Conversation, contrary to the Truth and Holiness of God: whereby our times are [Page 38]become the parallel of that evill Character that St. Jude gave of some wicked people in his own times, Jude 8. [...], Likewise (saith he) these Drea­mers defile the flesh, despise Dominion, and speak evil of Dignities: A glass wherein we may very visibly behold the evill Fea­tures of the Dreamers and Enthusiasts of our days; They are called Dreamers (as Deodate conjectureth upon the place) be­cause they vented their own Dreams and Fancies instead of Gods Truth: Jer. 23.25, to 28. Be a in Epist. Jud. Isa. 56.10 See Jer. 23.25, to 28. Beza renders the word there Sopiti [...]; and Grotius observeth that the word [...] in the Hebrew, Isa 56.10. is translated [...] in the Greek; and it signifies (saith he) stulta imaginantes, it a ut ii qui somniant. Those that imagine vain and foolish things, like them that dream. Indeed as Dreamers may be said in some sence to be awake in their sleep; so our Enthusiasts are sleeping Wakers, and their pretended Enthusiasms but waking dreams, the mad and wilde fancies of souls that are in the dead sleep and slum­ber of sin; and though both Inspirations and Dreams may be good where they pro­ceed from a right principle, and are enter­tained and used as they ought to be (as I have already shewed in that of Dreams) [Page 39]yet they are very apt to be mistaken, be­cause they come very often in the dark, and not less apt to be abused to evill pur­poses: Insomuch that (as a Learned Au­thor hath already observed of one of them) so I may be the bolder to say of both of them together, Causab. of En­thusiasm that they have been made the colours and countenances of the most eminent mischiefs that have been in the world; And therefore (as I shall be bold to say) that it is the part of a wise man to consider his Dreams; so withall I shall say, that it is a point of good and of great Wisdom to distinguish well of them, and to know how to use them aright.

It is therefore a matter of concernment that we should be rightly guided in that strange conversation which we have with our selves, and spiritual natures in Dreams.

And at it is of concernment in it self, so of the more because it is a matter wherein I think I may say, we are most accountable to God for almost the third part of our lives. I mean all that time which is spent in sleeping.

And this concernment is attended with some difficulty, not onely because it may seem to require some more then ordinary light to discover these matters of darkness, [Page 40]which usually move in the obscurities both of the greater and lesser World; but because it is that business of our life which is least understood by us, and of which we are least the Masters, and therefore since, Ars est de difficili & bono, The proper subject of Art is that which is useful and difficult. It requi­reth some skill to state this question aright.

And first it will be requisite to know what these Dreams are Methinks I may call them certain Meteors of the lesser World, which appear in the humane night of the Microsm or little World of man.

Some kind of stragglings that the fa­culties of life have with the chains of slum­ber under which they are bound, and as it were some breakings out from the Prison of sleep, some agitations of the mind with­in it self, raised either by some strong im­pressions that the Memory hath received, which are so bright that they break through the cloud of sleep, to the illumina­tion and stiring up of the Fancy or imagina­tion, or by some earnest or active affections that are in the Appetite or Iraescible Facul­ties of the Soul, which draw as it were the Pictures of those things upon the table of the imagination, wherein they delight, or wherewith they are moved, clothed either with their hopes or fears, which make their [Page 41]Dreams either pleasing or terrible, or by some either natural, or diseased and acci­dental predominancy of some humors. The vapours whereof arising with some vio­lence and thickness dispose themselves, as it were, into some kinde of figure like the clouds in the Heavens, according to their several tempers and complexions or by the influence of the Heavens; or temper of the Air, or by the operation of evill Spirits, or by good Angels, or by the in­fluence of God by his holy Spirit

And this will lead us in the second place to the consideration of the several kinds of Dreams, distinguished by the several causes thereof:

Which are thus distinguished, and that very well I think, Less. de justitiâ, l. 2. c. 45. dub. 9. by Lessius in the Book before cited, de Justitiae. Some, saith he, proceed from the singular providence of God, to which those may be reduced that are by the operation of good Angels. Some from the procuration of the Devil or evill Spirits. Some from the constitution of the Heavens, or disposition of the Air. Some from previous cogitations, in which I shall include those that proceed from the Affections or inclinations of the Mind: And some from the affection (as he calls it) or (as I had rather say) from the [Page 42]temper and complexion of the Body.

Those that proceed from God either im­mediately, or by the ministration of his good Angels, are good, and true, and move to good, and are sent unto good pur­pose, and though these were more fre­quent and eminent in those times that went before the perfecting of the Canon of Scripture, as were also Apparitions, and extraordinary Inspirations, yet there is no cause to doubt but that there may be, and are sometimes (as extraordinary di­vine inspirations.) So divine Dreams, where­by God is pleased to impart himself either immediately, or by the ministration of his Angels unto his people, either to discover some secret or future things unto them, or to encourage or give approbation unto some good things which they have in hand or design, or that he would set them upon, or to admonish them to avoid some things that would be hurtful unto them, or dis­pleasing unto him; and these Dreams must needs be of great concernment and con­sideration; Lessius de justitiâ l. 2. c. 43. dub. 8. Deus (saith Lessius) illa nun­quam immittit nisi ad aliquid significan­dum quo hominem moneat vel instruat. And as they are of great concernment and con­sideration, so it is a point of great wisdom to know them.

The Marks or Characters whereby they may be discerned, are observed, and ob­serveable to be these.

1. When they bring with them either some certain declaration of words, where­by God declareth his will, or that which he would reveal or admonish a man of, or some certain representation which hath some likeness or analogy unto the things whereof the mind is to be informed, or whereunto it is to be disposed thereby, which if it do clearly and perspicuously present that which the Dream intends, it is called, saith Lessius, [...] or a Vision; if obscurely and enigmatically, it is called [...], a Dream. So that from hence we may collect indeed three sorts of Divine Dreams,

First, By word or clear declaration, as was that of Ioseph, wherein he was admo­nished not to forsake the holy Virgin, Mat. 1.20 Matth. 2.13, 19. and was warned to fly into Egypt, and to return from thence.

Secondly, By clear presentation of the object, or by Vision, as was that of Paul, Act. 16 9.

Thirdly, By way of Typical or Enig­matical representation, Gen. 37. Gen. 40. Gen. 41. Dan. 2. as were the Dreams of Ioseph, Gen. 37. of the Butler and Baker of Pharoah, Gen. 40. of Pharaoh, Gen. 41. of Nebuchadnezzar, Dan. 2. &c.

Indeed some may seem to be compound­ed of two, Gen. 31.10. or of all these, as the Dream of Jacoh Gen. 31.10.

And yet this Mark of it self is something too wide to distinguish this sort of Dreams from others of the worser sort. For there is none of these ways but Satan and evil Angels may by Divine Permission make use of; but this will shut out confused head­less, extravagant Dreams from being of this sort.

2. The second Mark therefore is this, when they move unto that which is truly and eminently good, or from the contrary evill, and have nothing in them that stands op­posite to the Truth or Holiness of the Word of God, or sound Reason, nor that addeth any thing to Gods Word, as a new way of righteousness or salvation; nor inclineth to exceed the limits or bounds of a mans Cal­ling or Vocation (unless in some extraordi­nary case) and warranted by some extraor­dinary evidence. I accumulate all these to­gether, for brevity sake. Act. 16.9 See how S. Paul ga­thered his Dream to be from God, Act. 16.9.

3. When they are of a wise, sober, of a just, and orderly frame and composure, with­out any tincture of lightness, gingling or vanity in them, or in the analogy that they have unto the things which they seem to imi­tate or represent.

4. When they come unto those that are good people, Judg. 22, &c. Gen. 20. Gen. 31.24. or unto others in the be­half of them, as they did unto Balaam on the behalf of Israel, and unto Abimelech on the behalf of Abraham, and unto La­ban on the behalf of Jacob; as also to Pharaoh, Nebuchadnezzar, &c. Yet I do not say that this is proprium quarto modo, But it is that, that when it is present con­curs to the probability of the Dreams coming from God, although the contrary is not concluded by the absence of this Mark; for we cannot say, but that God that sendeth his rain upon the just and un­just, may also give admonitions by Dreams tending to the temporal good of those that are not gracious, or unto the spiritual good of those that are yet wicked, that they may be made gracious by embracing them, or left inexcusable in rejecting them, or for some other ends that are secret, and known onely unto God, at least not unto us; or bringing unto such wicked men the menaces of judgement and destruction, as the Dream of Pharaohs Baker, and Nebu­chadnezzar.

5. When they come unto us being in an holy temper and disposition of spirit, not be­ing in intemperance, or any other sinful di­stemper of mind.

6 When they come in some great ne­cessity or strait, or in some extraordinary case, or to admonish of some weighty mat­ter tending to some end that is clearly ex­cellent and good; for God doth not use strenue nihil agere, nor to use extraordina­ry means, but to some great and extraor­dinary purpose, or else in some great ne­cessity.

7. When it leaves, as an holy and humble, so a great and strong and certain impression upon the Mind, moving it not upon car­nal but spiritual Principles and motives, for the Spirit may be known much by the Ar­guments he useth.

8. When the Design hath nothing in it unmerciful or uncharitable, nothing violent or rash, not tending unto self ends, or the satisfaction of a worldly or carnal mind

9. By the effect and consequent of it in the soul as Lessius hath it, Ʋt si inde re­maneat illustratio animi, consolatio sive promptitudo ad [...]bsequium Dei; If there re­main after, an holy clearness and conso­lation in the Spirit, an encrease of vigor and readiness to godly obedience and ho­liness. A spiritual effect is a sign that the Spirit was at work.

10. It may be known (saith Lessius) by a [Page 47] certain inward taste and relish in the Soul; which I conceive is not to be expressed, nor can be understood by those that have it not, nor can well be described by those that have it. But this Mark, because it is hard to be discerned, and may be counter­feited by him that knows how to appear in the form of an Angel of light, is to be attended unto with great humility, sobrie­ty, prudence and caution, and is to be exa­mined by the compliance that it hath with the former Marks. Especially we must see that that taste and relish do not encourage us to any thing that is evil or sinful, or discharge us from duty, or carry us on in worldly or carnal designs, or things that are frivolous and vain; but where it a­grees with the rest, it may have the force of a strong assurance. Aliter enim (saith the Author before-named) afficiunt mentem somnia divinitus immissa, aliter aliunde pro­venientia.

11. When all the rest being agreeable, it agreeth with some work that God hath in hand, and hath something in it that seems to be above humane invention, and hath an excellent agreement in the several parts thereof, presenting the same, or se­veral things; is composed in a wise me­thod and order, and is approved by the [Page 48]event and exact consequence of things.

12. And lastly, When it comes unsought, and unexpected, nor hath any foundation in the fancies or apprehensions of him that dreameth it, but presenting things above his knowledge, or above his ordinary or usual affections.

Filliucus Quaest. Moral. Tract. 24. c. 5. n 123, 124. divides the Marks of Divine Dreams into two sorts, 1. Those that may deceive. 2. Those that are more cer­tain.

Of the first sort are these. 1. The truth of them in the success; for the Devil may speak truth in some things, that he may deceive in a greater matter 2. The pro­fitableness of the matter of them. 3. That they are of good acts, and seem to induce thereunto; for he doth sometimes trans­form himself into an Angel of light. 4. That they signifie future contingencies, or internal thoughts or mysteries of Faith; for all these things the Devil may discover by conjectures, out of the affections of men, and out of the Scriptures.

Of the second sort are these. 1. If no filthy or dishonest thing happen in the Dream. 2. If it be probable that it pro­ceeded not from natural causes. 3. If it leave the mind well disposed to devotion. [Page 49]3. If the matter of the Dream induceth not to evill, or to vanity, or curiosity, but to good. 4. If the mind after the Dream be more apt and prompt unto good works. 5 If it render the mind certain that it is from God. In case of doubt he holds it safe to beleeve it to be from the De­vil.

Secondly, Those that proceed from the Devil and evil Angels are always evill, at least in the design and end of them, and are to be rejected.

Of these Baldwinus setteth down these several Marks, Baldwin. l. 3. c. 6. de cas. cons. circa divinati­onem. whereby he would have them concluded to be from the Devil, or evil spirits

1. When they tend to the investigation or discovery of things secret or future, the knowledge whereof conferreth not to any pro­fit (or true or solid good) but unto vain estentation of knowledge, or to the commis­sion of some evil; then (saith he) we may well judge that such Dreams are infused by the Devil; for the vanities of Science, and evil designs or contrivances are the works of the Devil.

2. When they tend to the leading of men from the holy Word of God to wicked doctrines or opinions, which are painted over with the pretence or colour of Revelations and [Page 50]divine Visions, when they are indeed the meer delusions of Satan transforming him­self into an Angel of light. Such, saith he, were the Dreams of the false Prophets of old, tending to Idolatry; and of the Anabaptists who excused their Seditions and absurd opinions and practises by Visions and Dreams; and it were well that our Quakers and others that are carried away into strange Fancies and irregular practi­ces in this our Age and Nation would try their pretended inspirations and Dreams by this rule, See Deut. 13.1, &c.

3. It is a sign that Dreams are from the Devil and wicked spirits, when they are such as inflame and stir up men unto lust, to hatred or revenge, or the like evil affecti­ons, whereby the Bodies also of those that sleep are defiled, and wherby they are indis­posed to prayer, and the offices of piety to God, or charity to one another.

4. When Dreams come upon supersti­tious seeking and expectation of them. Less. de justitiâ, l. 2. c. 45. dub. 8. Quando quis (saith Lessius) divinationem per somnia quaerit certo modo vel ritu se componendo ad somnium: hoc enim expresse est invocare Diabolum. When any man doth purposely seek divination by Dreams, composing himself thereunto by supersti­tious Rites or Ceremonies; for this is ex­presly [Page 51]to invocate the Devil. See Coe­lius Rho­dig. l. 27. antiqua­rum le­ctionum. Thus (saith he) the Heathens were wont with premised fasting, to sleep in the skins of stain beasts, that they might receive Answers or Ora­cles in their sleeps. According to that of Virgil.

As for those Dreams which proceed from the disposition of the Heavens and the Air, or from the businesses or occur­rences of the life, or from the humors, diseases, or temper of the body, or from the affections, good or evil in their mind, they may be discerned probably by the cor­respendencies that they have any of them respectively, See Hip­pocrat. de insomni­is. Galen de praesagio ex insom­niis. unto any one or more of those causes; especially such as proceed from the affections or dispositions of the Body or Mind. ‘Thus (saith Lessius) if a a man dream of fire, it is a sign that he is troubled with choler; if of smoke, and darkness, of Funerals, or such like sad things, he is troubled with melancholy; if of rain, or snow, hail, or ice, with flegm;’ If of mercy and chearful things, [Page 52]it seems to represent a sanguine complexi­on. ‘If a man dreams that he flies, or runneth swiftly, it is observed to be a token of a light, healthy, and temperate complexion: If a man dream that he is laden with heavy burdens, or is in strait places where he can hardly run or turn himself, it is a sign that the animal Fa­culty is oppressed with humors.’ Si ea quae ad libidinem pertinent, signum est re­dundantiae spermatis. If a man dream that he is moiled with dirt, or dirty, it is a sign that he aboundeth with putrid Hu­mors.

There is a story of one that dreamt that he had his Thigh turned into a stone, who shortly after had that Thigh stricken with a Palsie. And when one had dreamt that he was in a Cistern full of blood, Galen conjectured that he was plethorical, or troubled with over-much abundance of blood. And thus that dream or trouble in sleep, which the Physitians call [...] or [...] and the vulgar amongst us, the Hag or Night-Mare, the Latines Incu­bus, proceedeth (saith Lessius) from a gross, See Ga­len l. 3. de lco. male affectis c. 4. and obscure, or fuliginous vapor seising upon the brain, and intercepting the courses of the animal spirits.

Such Dreams as these, are clearly e­nough [Page 53]many times, at least very proba­bly deriveable from their roots and foun­tains.

And yet it is not to be denied, but that there may some Dreames seemingly strange and prophetical, proceed from some secret seeds, or indiscernable appre­hensions of the approach of such events which are in the Soul; the manner where­of we cannot understand no more then we can understand the operations of the Loadstone; the presages that are found in Beasts and Fowls, of the change of the Weather, or the sence that the Cock hath of the several Watches of the night, or ap­proach of the day; or those secret ema­nations that are of causes towards their ef­fects, Opus na­turae, opus intelli­gentiae, See Ca­saub. of Enthus. which may perhaps be felt and ap­prehended by the strange intelligence of Nature when we our selves cannot tell how we come to the sence or apprehension of them.

Now if any shall be here desirous to in­quire, why such kind of apprehensions, as likewise those impressions that are received from God or good Angels, or evil Spirits, should be more incident to men in their sleeps then when they are waking: Though it may be hard to give so clear an answer unto this doubt, as some would require; [Page 54]yet this may be something towards a de­gree of satisfaction, that one reason may be because the soul is then usually fitted thereunto by a twofold advantage. First, By the advantage of the night, whereby it is delivered from those noises and lights, and other objects which are apt to distract the notions, and hinder the intentions of the mind; which may be the reason (as I think it is) that there is no time so fit for study and meditation as the silent night.

And then secondly, Because of the ad­vantage of sleep, whereby the soul is in a great part delivered from bodily operations, and from the business of the outward Sen­ces, and from the commerce with external and worldly matters, which puts it as it were into a kind of Sabbath or state of rest; yea, in some sort into a state of separation, though not from the bond of bodily com­munion, yet from the trouble of Bodily o­peration in some measure: Now the more quiet the soul is, and the more sequestred from earthly and outward things, the more apt it is to enjoy the benefit of internal light, and of discourse and intelligence from it self, and the better fitted for spi­ritual commerce either with God himself, or with spiritual Natures. Which may also lead us to understand something to­ward [Page 55]a reason why men drawing near their departure, See Ca­saub. of Enthus. when the Soul is drawing into a separate condition by death, are observe­ed to be disposed to presage and prophesie, and why people that are deprived of their Sences seem sometimes to fall into fits of prophecying. See for our present purpose what the Scripture saith, Job 33.15, Job 33.15, 16, 17 16.17.

To this also may be added, That in the time of sleep, through the Antiperistasis of the cold temper of the night, and by reason of the shutting up of the doors and pores of the Body, the Spirits are like a fire in a close Furnace, more hot and active at least to some purposes, and so more serviceable it may be to internal and spiritual operations and receptions.

But it is time to come to some Rules, and so to draw towards a conclusion of this matter.

That therefore we may know how to carry our selves in this matter as much as may be without offence to God, or hurt to our Souls;

First, Let this be laid down as the foun­dation, That as many Dreams are to be de­spised, and some to be rejected, abomina­ted and repented of: so some are to be ob­served and regarded, and may be attended [Page 56]to unto good advantage and benefit. Nam vel omnibus, Baldw. de cas. cons. circa di­vinatio­nem, l. 3. c. 6. vel nullis fidem adhibere som­niis ejusdem est vanitatis, (saith Bald­win.)

Divine Dreams that come unto us with good testimony that they are such (accord­ing to the Rules before set down) are to be exceedingly regarded, as coming to us by Gods special, and sometimes extraordinary work of Providence, which must needs be directed unto some weighty and good end, Filliucius Quaest. Moral. Tract. 24. c. 5. n. 121. Sanctum & ne­cessarium esse fidem adhibere divinis som­niis patet, quia quomo­docun (que) Deus loquatur, fides ei adhibenda est. as we must con­clude, if we either consider the first Mover, which is God; or the Instruments, which are his holy Angels. Such Dreams will challenge our very serious consideration, and diligent care to take notice of those admonitions, encouragements, or what else they offer unto us; and the neglect or contempt thereof cannot be committed without great impiety; and therefore we have not onely a warrant, but an unavoidable and inviolable obligation in point of duty, both in Obedience and Thankfulness, and in point of interest too, in order to the good of our selves or others, to take notice of such Dreams, and to make use of them ac­cording to their importance and purpose. [Page 57]Indeed we must first be careful to examine them and try them according to the Rules; Filliuc. ib. Ʋt his som­nis fides adhibeatur, duo necessaria sunt; pri­mo ut sufficienter con­stet Deum vel ejus An­gelum esse Auctorem ejus. Secundum, ut sig­nificatio somni aperta sit. and then when we have found them to be such, we may and must regard and make the best, and the fullest, and the holiest use of them we can.

Secondly, We must by no means affect divination by Dreams, or put our selves thereupon having neither warrantahle ex­ample, nor any precept or allowance in the Word of God, no nor in sound Rea­son to encourage us thereunto; for this as it is a tempting of God, so it is also a grand practice of superstition, and as learned Mr. Casaubon saith, Casaub. of En­thusias. is little differ­ent from Witchcraft. And this is amongst those things which are forbidden by God, Deut 18.10. Filliuc. ib. Non licet futurorum, seu occul­torum cognitionem de­siderare per somnia, nisi urgens necessitas & ratio occurrat, vel nisi id fiat ex instinctie Sp. S. See Jer. 23.26, 27. &c. and 29.8 Where the people are forbidden to hearken to their dreams which they cause to be dreamed, which doth very properly prohibit the affectation of Dreams; and all reliance upon such as are sought after: Indeed this is a ready way to ruine our selves, and to expose our selves to delusions and deceits. If men [Page 58](saith Casaubon) give their minds to such things, Casaub. of En­thusiasm ch. 4. there is no question that they shall fancy sometimes, nay often much more then there is just ground for. And some­times it may be somewhat may happen extraordinary; Lessius de justi­tiâ, l. 2. c. 45. dub. 8. but men, I think (saith he) were better want it by far, if it come by super­stition, and not by immediate Providence, as (out of doubt) unto some sometimes that are not superstitious. Lessius hath a re­lation out of Gregory of a certain man that was given much to attend unto Dreams, Greg. l. 4. dial c. 49 that he was promised in his Dream that he should live a long time, and when he had laid up great riches for the supply of that long life, which he thought himself assu­red of, He died suddenly. It is therefore well determined by learned Dr. Sanderson in his Sermon upon Gen. 20. vers. 6 ‘That since Scripture Canon sealed, Dr. San­derson's Sermon Gen. 20.6. and the preaching of the Gospel become Oecume­nial, Dreams and other supernatural revelations as also other things of like na­ture, as miracles, and whatsoever more immediate and extraordinary manifesta­tions of the will and power of God have ceased to be ordinary and familiar; so as now we ought rather to suspect delu­sion in them, then to expect direction from them.’

Thirdly, Yet because though God hath now tied us unto the ordinary means and directions of his Word and sound Reason; Dr. San­derson ibid. ‘beyond which we may not expect and against which we may not admit of any other direction (saith the learned Au­thor last named) as from God, yet he hath nowhere abridged himself of the power and liberty, even still to insinuate unto the sons of men the knowledge of his will, and the glory of his might, Joel 2. Act. 2. by dreams and miracles, &c.’ (and let me add) since there is some promise of this unto his Church; if at any time, either in the want of ordinary means, or for the present necessity of the Church or of some part thereof, or for some other just cause perhaps unknown to us, he shall see it-expedient, as these kindes of extraor­dinary manifestations are not to be af­fected: so neither when they come with­out affectation, and bring good and sound appearance of righteous, and prudent and holy importance with them, and are upon trial approved to be from God, are they by any means to be neglected. Sander­son ubi supra. But we must take heed we give not too easie credit unto them, untill upon due trial they shall appear both in the end whereunto they point, a direct tendency to Gods glory, [Page 60]and in the means which they propose a conformity to Gods revealed will in his writ­ten word.

Fourthly, Take another Rule from the last named Author: ‘That so to observe our ordinary dreams, as thereby to fore­tel future events, or fore-cast therefrom good or ill luck in the success of our af­fairs, is a silly, groundless, unwarranted, and therefore unlawful, and a damnable superstition.’

Fifthly, As he goes on, ‘That there is yet to be made a lawful and very profita­ble use even of our ordinary Dreams, and of the observing thereof both in Physick and Divinity; not at all by foretelling things to come, but by taking from them some reasonable conjecture of the state of our bodies, because the predominancy of hu­mours, and differences of strength and health, and diseases, and distempers, ei­ther by Diet or Passion, do cause differ­ent impressions upon the Fancy; our ordi­nary Dreams may be a good help to lead us into discoveries both of our natural constitution in time of health and of our diseases in time of sickness. And because our Dreams look for the most part the same way which our secret thoughts in­cline us; they may be useful to finde out [Page 61]our sins, and (as he observeth) our master sin.’ And to this is agreeable that of Lessius; Si somnia putantur esse ex causâ naturali, Lessius de justitiâ l. 2. c. 45. dub. 8. licitum est ex illis conjectu­ram facere de eventis quae ex illâ causâ prae­venire selent; if Dreams appear to pro­ceed of a natural cause, it is lawful to make conjectures from them of those events, Lessius ubi supra which are wont to come from such a cause.

Sixthly, Take this from the same Lessius, When Dreams proceed from previous cares and cogitations, they signifie nothing of things to come, but do onely signifie that cause from which they proceed. Yet so they may be useful to us (I may say) to acquaint us the better with our selves, and to admonish us of our sinful and distrustful cares, for our good and reformation.

Seventhly, Let this be observed as a Rule of great concernment; That whatso­ever may be presented unto us by Dreams or Enthusiasms, or any other way, nay, though by an assured vision (if it were possible) of an innumerable company of heavenly Angels, or with the testimo­ny of many and great miraculous operati­ons, that standeth opposite to the dictates and revelations, and rules of God, and his Holy Spirit in the Scriptures, or intendeth [Page 62]to add any thing thereunto, as a way or means to attain unto salvation, is to be utterly rejected and abhorred as an ac­cursed delusion, as likewise whatsoever tends to the discharging of us from any duty, or to move us to any impiety, impurity, or to uncharitable or evill thoughts of others without ground, or to any kind of wicked­ness whatsoever; or to any thing that exceeds the bounds of our peculiar Callings, unless in some extraordinary case or ne­cessity. See Deut. 13 1, 2. Deut. 13.1, 2. and that nota­ble Scripture that all Quakers and pre­tended Enthusiasts may do well to ponder and study Gal. 1.8, 9. Gal. 1.8, 9. Though we, saith St. Paul, or an Angel from heaven preach any other Gospel unto you, or (as it is in the original) [...], Preach any other thing unto you, besides what ye have received, [...]. Let him be accursed, which is repeated again at vers 9. with such an earnest reduplicati­on, as I think will hardly be found again in all the Book of God; or at least very rarely; which should admonish all to take the more notice of it, it being a Scri­pture of that weight and force, that is able (if rightly understood and embraced) to o­ver-throw all pretence of Apostolical Autho­rity, whsch the Church of Rome boasteth of, [Page 63]and of Angelical authority, or divine Re­velation, which is the delusion of the En­thusiasts of our days, to inforce us to ad­mit of any thing that is contrary to that saving Truth of the Gespel, which is regi­stred in the Scripture, and was of old em­braced by the people of God, or that pro­poseth any other way unto salvation, then that which is to be found therein.

Eighthly, (which will follow upon the former) All Dreams, and so likewise all pretended Enthusiasms, Inspirations, and Illuminations whatsoever, are to be tried and judged approved, or controuled by the revealed will of Almighty God in his holy Word, Isa. 8.19. as also by the rule of sound Reason and Prudence; and if they bring not a testimonial of conformity thereunto, they are by no means to be received. See Isa. 8.19.

And here by the way, give me leave to take notice of a very evil and unwarrant­able course that hath been taken up (if I be not mistaken) by too many in these days, and hath received too much coun­tenance from those that are very highly obliged to the contrary; so that it hath been made the colour of great miscarriages, whilst some have taken upon them to seek un­to God by fasting and prayer for his directi­on [Page 64]and counsel in weighty affairs and concern­ments; and neglecting to consider or embrace what advice God hath laid down for their case and purpose in his Law, they have sought and expected a return or answer by extraor­dinary motions and suggestions or inclinati­ons, which may sort better with their (per­haps) evill interests and designs. And so whilst they have carried the Idol or stum­bling block of an evil interest in their heart, and in just judgment from God, are left to receive an answer agreeable thereunto, ei­ther from their own erring spirit, or the delusion of Satan, they have taken his evill suggestions, or those that have proceeded from their own corruptions (or at least have seemed to take them) for the holy counsel of the Almighty. I am perswaded it would be little less, if at all less pleasing to God for them to go to an Heathen O­racle, then to go to enquire of God upon such terms. I wish that the serious read­ing and meditation of the eleven first verses of Ezek 14. Eze. 14.1. to 11. might be rightly under­stood, and made good use of for the refor­mation of this and such-like great miscar­riages.

Ninethly, As all wicked Dreams are to be abominated, and some to be earnestly repented of, which flow from our own [Page 65]corrupt inclinations and affections. So vain, and foolish, impertinent, confused Dreams (such as Dr. Jackson saith arise from the Garboiles of the fantasie, Dr. Jackson in his ΜΑΡΑΝΑΘΑ or Commentaries upon Christs ses­sion at the right hand of God, &c. Sect. 3. ch. 9. sect. 11 Eccles. 34.1, 2, 3. and of which he thinks that of Ecclesiasticus 34.1, 2, 3. is most true) are to be sleghted, and those that move unto superstitious fears, that would discourage from trust in God, or from our chearful walking with him in duties.

But yet lastly, Those Dreams that with­out affectation offer themselves unto us in a sober and calm temper, and are of a wise and orderly, of a just and pure, of an holy and religious frame and method, not contradictory, but consonant to the holy word of God, and sound Reason, and tend to nothing but that which is just and holy, within the bounds of our Vocation, and to the glory of God. especially when they come so clothed with opportunity and circum­stance as that they conduce to the encou­ragement or promotion of any good work that belongeth unto us, or that God hath undertaken, or is doing upon us, or by us upon others; or of any good and graci­ous design in hand, or to the taking us off from any sinful doubts, sloth or impedi­ments, [Page 66]that lie opposite thereunto, and lie open to any such holy and prudent in­terp [...]etation, as they may well be presumed to come from God, especially falling out in extraordinary matters, or for the setting forward of more then ordinary designs; so they are to be prudently regarded and weighed, so as to take encouragment and admonition from them, and sometimes they may inti­mate unto us things that are to come.

CHAP. IX. An Application of what hath been said unto the Converts Dream, together with the Interpretation thereof.

IF we now compare what hath been last spoken with the Dream we have in hand, we shall finde it to be of good and warrantable consideration for our pur­pose, it being such, as first came in the transaction of a rare and extraordinary matter or business; The conversion of a Turk being such as hath been rarely seen (I mean, of one that hath been born and bred in that religion.)

Secondly, It hath no stamp but of so­briety, [Page 67]purity, prudence, and holiness up­on it.

Thirdly, It came not upon any super­stitious expectation, or preparation there­unto.

Fourthly, it excellently complieth with the holy Word, and sound Reason.

Fifthly, It exactly answereth, in all the parts thereof, unto that holy business that was then in hand, and had been in motion the very evening before, for the conversion of the soul of him that dreamed it to God, and for his admission to the Ordinances, Priviledges and graces of the Gospel.

Sixthly, The interpretation thereof is clear and easie for the most part, yea, whol­ly indeed without any unreasonable strain­ing or crossing of any one part of it against another; it is very full of harmony and concent, and yet above and beyond the know­ledge of him that dreamed it, as the cafe was then.

The Interpretation thereof is clear and easie for the most part.

The Table with the Vessell upon it like a Bason or Font, The In­terpre­tation of the Dream. doth very well represent the two Sacraments of Baptism and the Supper of the Lord the two great Pledges and Seals of the Christian Religion and [Page 68] communion, the one of our admission or ini­tiation, the other of our confirmation or growth in the fellowship of Christ and the Church, and in the Graces of the Gospel.

The two men standing by; The two Mi­nisters that were especially emploied in the work of his conversion, to bring him to the fruition of the blessing of these Ordi­nances.

The filthy stinking puddle stream where­by he stood; The impure profession of the Religion of Mahomet, wherein he was as yet held, which he had a desire to conti­nue in; but it could give no purgation, but rather pollution unto his soul.

The dead Hen cut about the head, and dead of that wound, lying in the filthy stream, which a woman came and took out of that puddle, and set it upon her feet, so that it ran away alive, we could not very well tell what to make of; but he himself, after he was baptized (which may, I conceive, without offence, be taken for a special work of the Spirit in him) he himself, I say, the evening after his Baptism (as near as I can remember the time) interpret­ed it thus, or to this purpose; Sure (saith he) that dead Hen that lay in the filthy stream, was my Soul that lay dead in the puddle of my errors; The Woman was the [Page 69]Church of God (which is presented as a woman in the Scripture.) which hath taken my dead Soul out of the puddle of my errors, and restored me to life, even to the life of grace, which having recover­ed, he now runs from that filthy stream of the Mahometan delusions. (Let me add this) That as that Hen lay dead of a wound in the head, so he was dead in the blindness and errors of his Ʋnderstanding or Minde, which is, as it were, vulnus in capite, a wound in the head, that being held to be the seat of the knowing or judg­ing Faculties or Powers.

The full and fair stream that gushed out suddenly, and brake in with great force upon that current of corruption, and drove it clean away, and presentied it self in the place of it, which he entred into at first with some timorousness, and by degrees, and afterward washed himself in it, and swam over it;

The holy water of Baptismal regenera­tion, or the stream of the Truth and grace of the Gospel, which hath suddenly through the goodness of the Lord, and very powerfully, broken in upon his Soul, and driven away the puddle of his former cor­ruptions; which he was fearful to enter into at the first, but hath now washed therein [Page 70]for the cleansing of his soul, and will we hope swim through it unto the Haven of e­ternal happiness.

The thirst that was upon him after his washing; The desire which he expressed after the Lords Supper, or an holy long­ing after spiritual things, and the comforts of the Gospel, or after happiness; which Thirst can finde nothing upon earth to quench it; the showre from Heaven, the showre or dews of heavenly blessing, or of divine illumination and grace, which he could not tell how to receive of him­self. The poor house that he knockt at, The habitation of the Church now in a poor af­flicted condition, destitute of earthly mag­nificence and glory. The woman that came forth, That afflicted Church. The dish she gave him. The Ordinances and means of grace, whereby the heavenly dews we hope will be more and more conveyed into his soul, to the quenching of all evil thirsts after transitory things, and to the eternal refreshing of his Spirit.

CHAP. X. Of some further progress made in the conversion of Mr. Dandule, and of another remarkable passage of Pro­vidence that fell out for the promo­tion and encouragement thereof.

THis strange dream having made some impression upon the heart of this Convert, as we may reasonably beleeve, whereby the bars of his soul were some­thing shaken and loosened, for the setting open of the gates for the admission of that Gospel light wherewith God hath been pleased now to illustrate his soul; we re­newed our attempts with some earnestness and diligence that morning, and prevail­ed at length so far by the divine assistance, as to obtain of him, to joyn with us in prayer for the assistance and direction of Al­mighty God in the carrying on of the work of his conversion; and afterwards he was with us in the performance of the service of the Church for that morning, at my house, and kneeled down & joyned with us when we used the Lords Prayer; in this we made use of the help of his Interpreter, that he might repeat it after us.

And in this holy business I cannot think fit to omit one remarkable passage of the divine Providence which fell out in the performance of divine Worship at that time, whereby the Lord may seem to have seconded that of his Dream and it was this.

It pleased God (which we neither de­signed nor foresaw) so to order the mat­ter in that holy plot that he had laid for the bringing home of this soul into his bo­som, and for the reducing of this lost sheep into his fold; of this lost peice of silver in­to his treasury; and of this Prodigal childe from his Mahometan empty husks unto his Fathers house, The holy Church of Christ; That in the ordinary course of the Church, the Second Lesson which we read appoint­ed for that very morning in the disposition of the Church Calender, fell out to be the Fifteenth Chapter of the Gospel of S. Luke, where we have the parable of the poor lost wandering sheep brought home upon the shoulders of the good Shepheard unto his flock; of the silver piece that was lost and found again; and of the Prodigal childe returned unto his Fathers house and Bosom, and there entertained with great love, me­lody and rejoycing: where also at the seventh verse I found my Text, upon which God directed me to preach at the time of his Baptism.

When in the reading of that Chapter, I observed that gracious Providence, I could not pass it by without some notes upon it, and therefore by his Interpreter I com­municated unto him, that he might there­in have a taste of Gods care of his soul, that was pleased so wisely and carefully to order things that we thought not off, for the speed­ing and promoting of the work of his Con­version.

Withal, I offered him some observations upon the Chapter, tending to the disco­very of the wretched condition of one that was straied and lost from God in the wan­drings and wilderness of sin and error, and of the wonderful and tender mercy of the Lord in seeking after, and receiving into his bosom such poor sinners returning un­to him; and of the great treasures of his goodness and Bowels of his mercy, that he is ready to open and pour out unto them. And by way of Application, I shewed him, that he was in the several parts of that Chapter; he was the lost sheep that Christ was even now seeking in the endea­vors of his Ministers for his Conversion, that he might bear him upon the shoulders of his heavenly strength and mercy unto the Fold of his Church: He was the lost peece that had been trodden under the feet [Page 74]of the spiritual adversaries, and defaced by the filth and pollution of error and sin, which the Lord was now about to recover into his treasury.

He was that wandering and wretched Prodigal that had been feeding upon the husks of error and vanity, and that was brought unto great misery, whom the tender Father, though he saw him afar off at the great distance of the errors and im­perfections that were in him, yet would run to meet, if he would but turn to him with sincerity, and would entertain him with great love, mercy, and joy, would fall upon his neck and kiss him with thckisses of divine love, would put the Ring upon his finger, would marry him unto himself, and give him the pledge of his everlasting love, would put the best Robe upon him, even the Robe of the righteousness of Christ for his justification, and of the ornaments of the holy and heavenly graces of his Spirit, for the sanctification of his soul.

Would kill the fatted Calf, would feast him with the mercies, graces, and comforts of the Gospel in Christ Jesus, who died for his salvation.

Would refresh him, and solace him with the heavenly musick and harmony [Page 75]of Divine Peace, and his heavenly love, &c.

And thus the Lord was pleased to fasten another chain of his Divine Providence up­on his Soul; and added unto that dream in his sleep another testimony of that watch­ful care that he had over that business we had in hand for his good.

CHAP. XI. A Discourse concerning this last Ob­servation, and for the justificati­on thereof, by the proposal of di­vers examples of Admonitions given and taken from Providenti­al occurrences of the like sort out of Scripture, and other Histo­ries

BUt this observation will perhaps be accounted frivol us and superstitious by some, and may be abused by others; and therefore I crave leave a little to say something for the vindication of it from the first, and to give some cautions for the prevention of the second.

And first, That it may not be thought frivolous or superstitious that we have taken notice of that Providential occur­rence, I shall give you some warrant for the justification of our observation, both out of the Scripture and other approved Authors. First, We finde the divine pro­vidence in a kinde not much unlike this, commended unto our consideration in the holy Book of God; such was that that fell out unto the Eunuch, when the like work of conversion was drawing near up­on him, and that in order to the promoting of that like gracious design that God had upon him, Act. 8.27, to 34. Act 8.27. to 34. where it was so ordered by the divine wisdom and Pro­vidence that that place of Scripture, Isa. 53.7. Isa. 53 7. was then in reading by the Eunuch, when St. Philip was sent by the Spirit of God to draw near unto his Chariot, by the explication whereof from the mouth of St. Philip, he was converted to the Faith of Christ, and was baptized in the way as he went, God making use of that Providential occurrence to promote his commersion to the Gospel-truth; meeting him in his passage, Act. 9. as he met St. Paul in his journey.

In the Fourth of Luke, Luke 4.16, 17, 18, &c. we read that our blessed Savior being in the Synagogue [Page 77]at Nazareth, there was delivered unto him the Book of the Prophet Isaiah, and when he had opened the book, he found the place (it may not improbably imply that upon the opening of the Book he found that excellent place of Scripture, Isa. 61.1, 2, Is. 61.1, 2 &c. wherein is contained our Saviors annoint­ing and commission for the sulfilling of that great Office of the Savior of the World) offered it self by Providence first unto his view, that it might give him the occasion of that holy discourse, that he made then unto the people, shewing how that very place was fulfilled in him that day before their eyes. Whether he looked for it, or fell upon it by providence, is uncertain (saith one of our late Commentators.) I confess it is not very certain, but yet the words do unto me seem most probably to imply so much, that he fell upon it by Providence; especially in the Original, [...] &c. In the opening, or upon the opening of the Book he found the place where it was written. I am sure enough we may safely think so: for as all things that seem most casual even to the falling of a Sparrow, nay, of an hair from the head, are under the care and guidance of the divine provi­dence, Mat. 10.29, 30. Matth. 10.29, 30, so we may as­sure [Page 78]our selves that that Divine Providence is especally watchful for the ordering of all things (even the smallest matters) that can be thought of in the world to serve that great design of the bringing of Gods people to salvation by Christ Jesus. That Greek sentence is excellent, which Mr. Down hath, he telleth us not from whence, in his Treatise about Lots in gaming, [...], They that speak of the laying of stones, tell us that the great stones cannot be well placed without the smaller. So (saith he) also in the Government of the world, for the better erdering of the greatest things, God takes care of the smallest also.

Something very observable of a nature near unto our case, we may find in the sixth of Esther, ver. 1. where we finde a multiplied Providence in the ordering of matters in esteem casual, for the diversion of that cruel design that Haman had for the pro­curing of the death of Mordecai, when the Gallows was made for poor Mordecai, and the next morning, that great Favorite that thought he had the key and the stern too of the Kings heart in his mouth, in­tended to sue out the Commission for his execution, whose life was the blast of all his comforts: God orders the matter so by [Page 79]the ministry of an Angel (as one suppo­seth) that the King could not sleep that very night (for we may assure our selves no man can at any time sleep, when God hath any thing to do with his waking for the good and benefit of his people; not the softest beds, not the darkest night, nor the weariest journeys or labors in the day, nor the plentifullest cups, nor the warmest cloaths, nor the quietest heart, nor the strongest opium can prevent or disappoint such a purpose of the Almighty.) God kept Ahasuerus waking, because he had some bu­siness to do with him about Mordecai, to counterplot the design of Haman; and when he found that he could not sleep, God finds him out an employment to pass away the tediousness of a waking night.

It is the observation of Cornel. à Lapide out of Herodotus (as I remember) that it was a laudable custom received among the Persians, That those good and meritorious performances, whereby any man had de­served well of the King or Kingdom, should be recorded in the publick Annals or Me­morials, that they might not be forgotten in the reward: And this agrees well with our story in Esther, such a record there was of that faithful service that Mordecai did, Esth. 2.21. Esth. 2.21. &c. This lay asleep for a time, [Page 80]and was forgotten, but when the time of need cometh, then God revives it, who lays up mercies aforehand for his Children, and brings them out when opportunitie re­quires; and this was a now or never; for after the next mornings work, if Haman had sped, it had been too late. Therefore now in this very night, that he might be sure to remember it in the morning, and that he might prevent the design and suit of Haman, the King being deprived of his rest, must needs call for the Records of the Chronicles, little thinking what Gods purpose was, or what a Lecture God had to read to him in that Book.

And when this Book is brought unto him, That must be the place by Divine Pro­vidence, that must then needs be read unto him, either in the course of the reading, or perhaps by chance, where poor Mordecat's Neck-verse was, where it was found writ­ten that Mordecai had told of Bigthana and Teresh, two of the Kings Chamber­lains, the keepers of the door, who sought to lay hand on the King Ahasuerus: honest Moràecai would not be an accessary no not so much as by concealment unto Treason or Treachery against a Heathen King; and see how God blesseth Fidelity and allegiance; this faithful and honest act of his is in bank [Page 81]for him against the time of his necessity, and is by this providential disposition of the Al­mighty in this nick of time presented be­fore the eyes of the King, to the turning of Hamans wicked design for Mordecai's shame and death, to his safety and honor; and to return at length his intended mis­chief upon himself, whilst Mordecai's escape gives the time for the procuring of Ha­mans condemnation, and for the defeat not onely of that bloody purpose which he had now for the ruine of Mordecai, but of that also which he had for the destructi­on of the Jews; and all this great evill is prevented, and so great good, so joyful a deliverance brought to pass, by the (per­haps) casual turning of the leaf of a Book, or by the order or course which then fell out in the Kings reading of the Chroni­cles; Natura nusquam magis quam in mini­mis, so saith one; and we may further say, I think, Providentia nusquam magis quam in minimis; The Providence of God is very wonderful in turning the greatest scales with the smallest grains; in making so small, so inconsiderable a matter as the turning of a leaf in a Book at such a time to be the means to prevent the ruine of a Nation. Oh learn to admire and observe the Providence of God in the smallest mat­ters: An holy curiosity of this kind is both [Page 82]pious and profitable; who can consider it and not adore him? And consider withal, with how small a matter God can deliver a Nation, even with the turning of a leaf, and what great use he can make of the orderly course of reading, who can think on it, and not fear him and trust in him? He that did this with the turning of a leaf, can do as much with the turning of a straw.

Thirdly, Consider what great blessing the smallest matters in the world may mi­nister unto us, if they be guided to our good by the gracious Providence of God; and what misery and mischeif may grow up out of the smallest seeds, the poorest and most inconsiderable occurrences, if God do not shine through them unto us, and do not order them for our benefit, or shall appoint them to be instrumental to our hurt or destruction.

And lastly, See here not onely the truth but the reason of Gods universal Providence in the ordering of the smallest things and motions of the world, since we see that he makes even the smallest matters servsceable to his great aad wonderful mercies and judgments. We cannot tell what God hath to do with a single straw that swimmeth down the water; And may not this with­out offence make something to the per­swading [Page 83]of people not to be so much out of love as they have been with the orderly course of the Churches readings?

We have discovered, I hope, so much countenance from these examples in Scrip­ture that may secure us from any just charge of superstition in that observation that we have made of that which fell out in the course of the reading by the course of the Church, in order to the conversion of this person.

And having taken notice of this, I hope we may with the greater freedom and con­fidence offer to consideration some other passages of the like nature that have be­fallen others in the records of the succeed­ing times.

Sulpitius Severus, in the life of Mar­tinus, Sulpit. Severus in vita Martini. hath a relation to this purpose; that when the people of Turonica were a­bout to chuse that holy man to be Bishop of that place, and one of the Bishops that were then present, whose name was De­fensor, amongst others was a principal op­poser of his election: The Reader (whose office it was to read the Scriptures that day) being wanting, another that was present, taking up the Book of Psalms, fell a reading at that place which present­ed it self first unto his view, which was [Page 84] Psal. 8. at the second or (as it is there cited) at the third verse of which Psalm the words in that Translation which was then used, Ps. 8.2, 3 are thus rendered, Ex ore infantium & lactan­tium perfecisti laudem, propter inimicos tuos ut destruas Defensorem; Out of the mouth of Babes and Sucklings thou hast perfected praise because of the Enemies, and that thou mayst destroy Defensor, or the Defender; which having such a reflexion on his name (as it was apprehended) the people took as a testimony from Heaven against him, and his attempt in opposing the election of their Bishop, as if that Psalm had been appointed by Divine Providence to be then read upon that occasion, and so the people fell a shouting, and the contrary party was confounded.

It may be this may seem a little too light, nor do I press it to be valued any more then the weight of it shall per­swade.

These that follow will, I hope, be ad­mitted to be considerable to our pur­pose.

As first, Austin. Confess. l. 8. c. 12. That which St. Augustine re­lates of Antonius, that whilst he was yet hanging off as it were from God towards the world, Mat. 19.21. casually lighting upon that place, Matth. 19.21. Vade & vonde om­nia, [Page 85]&c. Go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me; he was thereupon presently converted.

Secondly, August. Confess. l. 8. c. 12. that which he relateth of him­self in the same Twelfth Chapter of the Eighth Book of his Confessions (which it seems had somewhat the more impression upon him, from the consideration that he had of the former example.) The mat­ter was this; when he was in great per­plexity of spirit in those beginnings and preparations of the work of conversion that were upon him, he heard a voyce, as he thought, from the neighboring house, as of Boys or Girls singing in these words, Toile lege, Tolle lege; Take up and read, Take up and read; which he taking to be an admonition from Heaven, went speedi­ly to the place where he had left his Book of St. Paul's Epistles, and upon the open­ing thereof found that place presented it self unto his view, Rom. 13.13. Rom. 13.13. Non in comessationibus, &c. Not in rioting and drunkenness, not in chambering and wan­tonness, not in strife and envying, but put you on the Lord Jesus Christ, and make not provision for the flesh to fulfill the lusts thereof; Whereby the clouds of those doubtings and waverings that were upon [Page 86]his soul were presently scattered, and he brought into a chearful resolution, to give up himself in holy Religion to God, to the joy of his pious Mother, and the comfort of his own soul.

Thirdly, Euseb. Eutic. Histor. That of Origen, I conceive, is not to be omitted; He living in a time of temptation and persecution, and having a great desire to draw people from Idolatry, and being deluded, as it seems, with hopes that some would be baptized upon a day wherein they were to offer incense unto the false gods, was stirred up with zeal in his heart to do his endeavour to turn some people unto Christ; and to that end, he makes so much haste unto the place where that Idolatry was to be committed; Planctus Origen. Ego vero infaelix an­te diluculum de stra­to exiliens nec orati­onem quidem consue­tam implere potui; sed desiderans omnes homines salvos fieri & in cognitionem ve­ritatis venire, meip­sum in Diaboli la­queis implicavi. trust­ing (it may be too much, as St. Peter did) upon his own strength and resolution therein, that he emitted his ordinary morning devotion (which I de­sire may be observed) and coming to the place, and being left unto himself by God (whose service he had neglected that morn­ing, and whose direction and assistance it may be he had not so carefully sought as he should have done) instead of diverting [Page 87]others from their Idolatrous practice, he was through weakness drawn into it himself, and so took a very dreadful and dangerous fal; chusing rather to offer incense, then to have his Body defiled by a filthy Black­more, which it seemeth was threatened. After this being at Jerusalem, whether he went being ashamed to continue at Alex­andria, and there requested to preach or expound the Scriptures unto the people; when he was entering upon the business, and had opened his Book, there was first, it seems presented unto his view that place of the Fiftieth or as it is otherwise reckon­ed, the Forty ninth Psalm at the sixteenth verse, &c. Ps. 50.16 But unto the wicked God saith, What hast thou to do to declare my Statutes, or that thou shouldest take my Covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thee, &c.

Whereat he was so smit­ten and startled, Planctus seu lamentum Origenis inter opera ejus. Maceriam posuit ori meo, coactus sum à sanctis Epi­scopis in doctrinae verbum prorumpere; & accepto co­dice Psalmorum orans ape­rui, & ascendit mihi elo­quium illud quod confun­dor dicere, eloqui compellor; Peccatori autem dixit Deus, Quare tu enarras justitias meas; & assumis testamentum meum per os tuum? as if God himself had flashed with heavenly lightning into his face in the reading of those words, that his mouth was stopped, and instead of a flu­ent of words, he brake forth [Page 88]into a flood of tears. And when he had made a passage for his language through that great storm and dreadful tempest that was raised in his soul, instead of instruct­ing the people, he fell into a greivous la­mentation and deploration of himself and of his own horrid sins, and his wretched con­dition: Which we have recorded in the works of Origen, with so much bitterness of spirit, and deep humiliation of soul, as his expressions represent, as I think can hardly finde a parallel in the Ecclesiastical Story; and therefore we cannot I con­ceive without breach of charity, and without condemning our selves who come so far short of it, doubt but it was accept­ed by God: And as little reason have we to make any question but there was a gra­cious, and wise, and holy work of Gods all-disposing Providence in the matter.

I might here set down some remarkable passages of this nature, that have fallen out in our unhappy days, at the time of a great trial and catastophe in this Nation, when the readings of the day did very aptly answer the sad condition of a great person in this Realm. But it may be this would more provoke then edifie.

It will be safer to tell you that it is related of Franciscus Junius, that is joyned with [Page 89] Tremelius in the Translation of the Old Testament, See Ca­saub of Enthus. c. 4. That he was not converted to be heartily a Christian untill the first words of St. Johns Gospel were offered unto him by a strange Providence, as he conceived.

These things I hope may serve for the justification of our fore-mentioned Obser­vation.

CHAP. XI. Of Divine Providence, and the ex­cellent use thereof.

BUt it will be requisite I conceive, to say something by way of caution, least any should abuse it, or those other things that have been produced of the like nature to the encouragement or countenance of superstition.

There was indeed (as learned Pencerus writeth in his Book de Divinatione, Pencerus de divi­natione. and his Treatise de Sortibus) A certain super­stitious kinde of Sortilegy or Lottery amongst the Heathens, which were stiled Sortes Vir­gilianae, Cum aperto libri codice qui primi visu occurrissent versus in oraculi omen as­sumebantur: When the Book being [Page 90]opened at adventure for the purpose, the first verses or lines that were presented to the eye, were taken to have the force of an oracle. An example whereof, as Pen­cerus tells us, Helius. is remembred by Helius Spartianus in the life of Adrian, which Adrian being on a time solicitous concern­ing the mind of the Emperor towards him, and desiring to be resolved by this Virgilian Sortilegy, upon the opening of the Book met with these verses,

Now that this was, and that all such practices are superstitious and impious, there is no question to be made, as being no better then Witchcraft, and consult­ing with the Devil; and that though the Book of the holy Scripture it self should be used in any such way, as to put any thing or event upon such a trial thereby, the holiness of that Book would be so far from excusing or diminishing the sin that it were so much the greater, and more abo­minable iniquity; for the holier any thing [Page 91]is in the right use, the more wicked is the [...] ­buse thereof. Corruptio optimi pessima.

That therefore whilst we labor to justi­fie that which is good and lawful, we do not through unwariness encourage any unto that which is evil, which is too of­ten done:

I shall endeavor to set down some safe and necessary Rules and Cautions to be ob­served in matters of this nature.

First, Concerning matters of Providence in general.

Secondly, Concerning the use of Lots, which are re [...]ucible thereunto.

Thirdly, Concerning the Observations that may be made of remarkable Providenti­al oc [...]urrences.

First, This is a safe and certain Rule, That it is not onely lawful, but the duty of all people to take special notice of the car­riages and dispensations of the holy Provi­dence of God; and that even in those oc­currences thereof, which seem unto us through the ignorance of the dependance that is between causes and effects, to be very casual and contingent, which is very clear not onely from those many places of the holy Scripture which present the Pro­vidential works of God unto our considera­tion, and earnestly call upon us for our [Page 92]meditation thereupon, and rebuke the neg­lect; but also from sound and clear reason, and the many excellent uses that may and ought to be made thereof.

The Providence of God is his great treasury, abounding with excellent and precious riches from whence we may en­rich and furnish our souls with many excellent documents and divine instructi­ons.

It is a great and glorious Theatre wherein we may behold the great and magnificent and wonderful spectacles of the operations of the perfections and attributes of God, and see the divine Artificer at work in the great shop or laboratory of the world, and there making use of his several Agents and Instruments, of Angels and Men good and bad, of the heavenly Bodies, and of all the creatures in the variety of their motions and effects to those various and wonderful purposes and products where­unto they are imployed by the divine wis­dom, and that many times against their own purposes and designs.

Here we may see him by the art and effi­cacy of his divine wisdom and holiness, ex­ercising a strange and wonderful Chymi­stry (as I may so speak) making extracts of good out of every evill, light out of dark­ness, [Page 93]holiness out of sin, and the greatest good out of the greatest evill; as the sal­vation of the world out of the treason of a Judas, and the malice and cruelty of the wicked Jews.

Here we may see him in the Divine sub­tilties and wise contrivances of his heaven­ly policy, countermining the designs, and blasting the counsels of the crafty Achito­phels, the greatest and wisest Politicians of the world, taking them in the nets that themselves have woven, and making their turning of things upside down, Is. 29.16. to be but like the turning or treading of the clay for the Potter, out of which, when they have done all they can, he frameth what vessel it pleaseth him for the advancement of his own glory, the good of his people, and the confusion of his subtilest adversa­ries, making them in the midst of their joy and triumph, to dig those pits for their own ruine, which they intended for the destruction of others, and giving the prize from their great wisdom, unto the simplicity of foolish and imprudent people.

There we may admire him in the might of his power, making the weak things of the world to confound the mighty; carrying on a poor [Page 94]scattered and peeled people, a poor disarm­ed, persecuted Church furnished with their prayers and tears, and destitute of all outward strength, in defiance of all the power and wisdom of the world that was against it, as in the times of the primitive Church, wherein the Church and Gospel being born upon the wings of the divine Power and Providence, without the help of outward force or wisdom by the ministry of weak and disarmed people, as to out­ward weapons, pressed through the ter­rors and strength of the greatest Poten­tates, and their Armies, through the Schools and reasonings of the great Philo­sophers, through fire and fagot, through most exquisite torments and disgraces, through all that Earth and Hell could do against them; and ran through Europe, Asia, and Africa in a small time, and sub­dued the world to the acknowledgment and worship of a crucified Saviour, and (which encreaseth the wonder) suffering the same Church when once grown proud, hrough a luxurious diet she had put out like a wen, the monstrons exuberancy of a fleshly arm, to lose by strength what she got in weakness, which after so ma­ny sad experiments of the ill success of the [Page 95]adventure of warlike Christians, with any other weapons then their own before men­tioned, may well make us wish as one of elder times. That Christians would lay down their swords and spears and return to their prayers and tears; The loss of so great a part of the world, as the Maho­metans of several sorts, and others can boast of, being the sad consequent of the change of their armory.

There we may see the justice of God re­triving sinners from the mark where a long flight from pursuing vengeance had lighted them down, (they have thought) in-a sure shelter, and fetching them up again out of their darkest Corners, and meting unto wickedness in its own very measure, and making impiety its own judge and ex­ecutioner, Note that blood hath a hot scent and such as will not easi­ly be gone. and causing evill and destructi­on like a well-nosed Blood-hound, to hunt the violent man to overthrow him, to hunt him out of all his windings, and doublings, his traverses, and bushes, to bring him unto ruine.

There we may solace our drooping souls with the ravishing beauties of his transcen­dentholiness, of his unchangeable truth, and of his magnificent bounty overflowing the whole world, and all the creatures there­of, opening, extending, and enlarging his, [Page 96]arms and breasts both to the just and to the unjust; from the highest and greatest Angel to the smallest worm, or flie, or mite in the whole world, feeding the hands that fight against him, nourishing those mouthes that blaspheme and re­proach him, pursuing those with blessings that run away from him in their sins: Courting those with the kinde tokens and large presents of his love, that continue in a perverse resolution of war and enmi­ty against him; begging at the doors of poor and indigent people with great im­portunity, that they may receive the free almes of his riches; bearing many and many repulses and affronts offered unto his kindness by proud and wilful dust and ashes, and after much long-suffering vin­dicating the honor of his despised good­ness, by turning all his contemned clemen­cy into rage and fury against them that reject it.

And there we may solace our souls with the sweet operations of his most dear and melting mercies and compassions (as in the present case) unto poor lost sinners, fetching them home from their errors and wickedness upon the Shoulders of his strength, and in the Bosom of his love, carrying his Lambs in his arms, and gently [...] [Page 89]Tremelius in the Translation of the Old Testament, That he was not converted to be heartily a Christian untill the first words of St. Johns Gospel were offered unto him by a strange Providence, as he conceived.

These things I hope may serve for the justification of our fore-mentioned Obser­vation.

CHAP. XI. Of some succeeding Passages after this forementioned work of Provi­dence, in order to the Turks Con­version, and of his consenting and earnest desire to be Baptized.

GOd having put the Dream, and that work of his Providence which have occasioned so large a Discourse, as two wheels as it were, unto the Chariot of our motions and endeavors, after some little pause caused by the business of the Lords Day, wherein I was employed, as I have been sundry times by the favour­able admission of reverend Dr. Bernard in the honorable Society of Grayes-Inn in London; which gave a seasonable oppor­tunity [Page 90]to Mr. Dandulo to ruminate upon the former passages, and to digest those admonitions and instructions which he had received: Upon the Monday fol­lowing I thought good to endeavor some farther promotion of the Work, that we might not suffer those heats which God had raised to cool in his heart, nor those impressions which our Convert had re­ceived, to languish or grow dull in his Soul, but that we might make a season­able advantage of those encouragments which God had given unto the business, and strike, as they say, which the iron was hot; and press in upon his Spirit at that door which God had now begun thus far to o­pen unto us; and that not onely because constancy and prudent speed, that allow­eth as little delay or intermission as may stand with convenience, are a great means to secure the success of a good enterprize, operations being then most strong and vi­gorous, when they are carried on in a sort together, so that they communicate mu­tual strength unto one another, and those that succed become powerful, whilst they make advantage not onely of their own strength but of the force and im­pression of the former that have gone immediately before them: Upon which [Page 91]account it cometh to pass that so many great and good undertakings in the World and in the Church have been lost by interruptions and procrastinations; opportunities once lost, being usually with much difficulty or not at all to be recover­ed; but besides these considerations we had reason enough to believe that the Devil who is very watchful to take all advanta­ges for the blasting of those purposes that are good and holy, would be ready and diligent to make an evil use of all the time that should be given him for spoiling and disappointment of that business we had in hand, whereby God was like to be so emi­nently glorified, if it should obtain our happy and desired success. And that which was indeed very urgent in the requiring a speedy and vigorous prosecution of the work, was the danger that seemed to threa­ten an entire overthrow both unto our endeavors and hopes if not speedily en­countred, by reason of those inclinations that appeared in him of a suddain depar­ture, not onely from the place where the work was now begun upon him, but out of this Nation, by a return into his own Country, to which purpose (as it hath been since suggested with some appre­hension, as it seemed to me, of dispa­ragement [Page 92]to him and his Conversion; though I cannot see upon what reason or ground, and as he himself hath confessed, being put unto the question upon occasion of the aforesaid suggestion unto me) he had attempted an address by way of pe­tition unto the Protector for a Pass, and some provision to convey him over into his own Country again.

And give me leave to take notice of it by the way, because (as I formerly, in some discourse that I had with a worthy person concerning the care that ought to be taken of this new Convert, upon the as­surance of the great malice that Satan bears unto such performances, against which he rageth in himself and his instru­ments, as a Bear robbed of her Whelps, did take upon me to conjecture and aver that it would fall out) there have been various endeavors both to corrupt and to blast the credit of the Work that hath been by Gods mercy wrought upon this our Convert. One having reported, and he a Minister of these times, as I am informed, most falsely and uncharitably, that he was hired to become a Christian: Another, that he staieth here and becomes a Christi­an, because he dares not return home for fear of being put to death, for violating [Page 93]the Laws of Mahomet in drinking wine before his conversion, for which he was reproved and threatned by the Agent with whom he came hither from Algeir: An­other that he was baptized heretofore elsewhere. But I would advise all men to take heed how they go about to disparage the gracious works of the Almighty, through the envy that they bear towards the instruments which God is pleased to use and own in such matters, or to dis­courage young Converts that are brought home into Christs Bosom; lest they prove themselves thereby to be worse Christians then he, and render themselves liable to that condemnation of our Saviour, Matth. 18.6. Who so shall offend one of these little ones that beleeve in me (which may be un­derstood of those that are children in grace, as of those that are children in years also) it were better for him that a milstone were hanged about his neck, and that he were drowned in the depth of the Sea.

But indeed this intention of his return which he manifested so clearly by his at­tempt of petitioning the Protector for the purpose, as is before declared, which hath been also urged against him as a dis­paragement, doth confute the most of these [Page 94]suggestions, and doth render it improbable that he was either afraid to return, or that he was baptized before at any other place; which if it had been true, he could not have returned without an eminent danger of being put to death. And indeed this intention and inclination of his to a sudden return home, as it hath by Gods Providence proved useful for the clearing of him from those false accusations and disparagements, so was it also for the hast­ening us on in the prosecution of the work of his Conversion we had in hand, in or­der whereunto, I made speed unto the pursuance thereof, the day before-menti­oned: And whereas many good under­takings it may be feared come short of an happy issue, through that evill selfishness which is in too many, whereby they seek to get the glory of the work unto them­selves, together with that evil confidence and self-conceit which some men have of their own abilities which render them averse from either desiring or admitting that help that they might have from the Association of others, which the holy A­postles themselves disdained not to make use of: That therefore this work might not want either countenance or assistance, nor fail through the weakness or miscar­riage [Page 95]of my endeanors, of which indeed I was very fearful, whereby I might have become answerable for the loss of his Soul, and for the disappointment of that glory which hath since by his conversion accrued unto God, I prevailed with reverend Dr. Bernard, and Dr. Gauden, to accompany me that day unto Chelsey, who willingly complied with my desires therein; and sent withal to desire Mr. Gunning, and Mr. Samois the Interpreter to meet us there. When I with those two reverend Divines first mentioned had arrived at the place, Signior Dandulo was prevailed with to give us a meeting at my house; but Mr. Gunning and the Interpreter being not yet come, and the reverend persons that were with me being unwilling to stay long by reason of some occasions which it seemeth called them back unto London: We as well as we could, without the Interpreter enter­ed upon some discourse with him, which although it was but short, and much dis­advantaged for want of Language; yet we prevailed so far, that it obtained some kinde of consent unto the truth of those things which were offered unto him in order to his imbracement of the Christian Religion. (An account of the Argu­ments and discourses that passed in this [Page 96]business from the beginning to the end, I have thought good to make the business of a Chapter by it self, to avoid the trouble of repeating over and over the same things again both unto my self and to the Reader.) And although we could not as yet obtain of him a declaration of his full resolution to be baptized, which as he had manifested in former communications, he desired not to be over-hastily pressed unto, but that he might be allowed good time to deliberate and consider of so weighty a business as that was, and that was to be resolved on no other terms but the desert­ing and forsaking of so many earthly com­forts, as of Parents, Country, Inheritance, and Marriage intended, which were all to be drowned unto him in the water of his Baptism; yet we obtained this expression of approbation and consent, at least un­to the main of our discourse, E Buono, that is to say, This is good or true. But after our departure back to London, the same day it pleased God to send reverend Mr. Gunning and the Interpreter unto him, who in my absence accosted him with some fresh discourses at the Lady Lawrences, where was his usual abode in Chelsey, and after some strugglings, obtained from him at length (as if some violent beam of light [Page 97]and grace had broken in upon his Soul, and had upon the sudden captivated all his contrary imaginatious, and scattered the mist of all his waverings and doubt­ings) not onely a consent to be baptized into Christianity, but also so earnest a desire and inclination thereunto, that over-powered all his former thoughts of deliberation; and was so impatient of de­lay, that he cried out upon the sudden De main, that is to say, Let it be done to mor­row; and when for the solemnity of the performance, and for the obtaining of some convenient space and opportunity for his further instruction and preparation to that great work, it was made known unto him that it was not thought conve­nient to perform the celebration until the Lords Day; he seemed to be something troubled at the delay. The happy and joy­ful news of this blessed success was careful­ly and very respectfully sent by Mr. Gun­ning unto me at Westminster, which drew me from thence unto Chelsey very late at night, that I might be a joyful witness of so happy an issue which God had given unto that gracious work he had begun by so weak and inconsiderable an instrument as I acknowledge my self to be: And that I might be serviceable by such advice, and [Page 98]further assistance as God should enable me to give in order to the accomplishment of this so comfortable a product of the ad­mirable and excellent mercy of the Lord, to whom be all the glory of this, and all the works of his gracious goodness: And if we glory in any thing, let it be in this, that God is pleased to be glorified by us or in us, that so if we glory we may glory in the Lord.

CHAP. XII. Of the Advantages found even in the Religion of the Mahometans, and in the Turks own acknow­ledgements, for the carrying on of his Conversion.

ALthough we have obtained one great end of our Narrative in that declara­tion which hath been already made of that blessed success which God gave unto our endeavors, in that ready consent and ear­nest desire which was wrought in the Soul of our Convert, in so little a time as was that of very few weeks, to renounce that [Page 99]great Impostor Mahomet with his delu­sions, and to devote and marry his Soul unto Christ Jesus the great and true Pro­phet of the Church and onely Saviour of the World, which is a matter that cha­lengeth the joy both of Angels in Heaven, and all good men upon Earth; yet foras­much as there is an holy, and not onely harmless but profitable curiosity, that doth usually possess the hearts of Gods people to search (as God is pleased to allow them) into the great and gracious works of the Almighty; and not onely to put that que­stion, Num. 23.23. What hath God wrought? That they may solace themselves with the spectacle of the sweetness of his mercy, but to look also into the ways and means, the manner and method whereby the Lord carries on his performances, that they may delight and edifie their Souls, by the con­templation of his divine wisdom and power shining forth through the weakness and simplicity of the instruments that he is pleased to make use of; The holy study of Gods works being the great Philosophy of Gods people; and their great learning to understand the loving kindness of the Lord: That this knowledge may be the fuel and furniture of their praise and de­votion, which is the great end of their [Page 100]Creation and Redemption, which is the study that they are invited unto in this Treatise; the design whereof is to present unto them a great and new work, and fresh frame and platform of divine, and those very remarkable dispensations which the Lord was pleased to produce and put toge­ther in this subject we have in hand. For this reason, and yet moreover, because it may perhaps give some light not unuseful for the discovery of the great difference there is between the beautiful truths of the Gospel, and the deformed errors of the Alcoran, and may afford some help and encouragement unto others for, and in the undertaking of the like endeavors of con­version: I shall therefore for the better clearing of the matter, and that men may see by what advantages this was, and o­ther such like conversions may be attemp­ted, and know in some measure from what desperate errors and mischief this conver­sion hath brought the Soul of him that hath imbraced it, to the enlargement of our comfort, and advancement of the glory of Gods grace, I shall endeavor to set down some principal matters or tenets wherein the Mahometans and we do agree; and subjoyn some of those most remak­able errors wherein they differ from [Page 101]Christianity; that by this we may be en­abled to discover the disease of those that are misled in that way of error, and by that we may be the better instructed for their conversion; for since every conviction doth proceed à concessis, and must fetch its strength from some Truths that are granted and agreed upon; if it be rightly managed it is of great concernment for us to know both wherein they agree with us, & where­in they differ from us, that we may gain strength and advantage from the one, for confutation and remedy of the other. Take therefore these Observations out of Levi­nus Warnerus in his Compendium Histori­cum printed at Leyden, 1643. and others.

First, Quod illi (Adam & Eva) cum es­sent origo hominum eorum (que) stirps, re­putati sint ac si homines [...] universi essent. They do acknowledge the fall of all Mankinde in Adam and Eve their first Parents, in a greater degree I fear then some Christians in our daies; for they de­clare concerning the casting out of Adam and Eve out of Paradise that it may also be fitly understood of their posterity; for that seeing they were the orignal and root or stock of men, they were reputed as if they had been all men in general. In which words saith Warnerus, the same seemeth to be intimated that the Apostle of the Gentiles saith, Rom. 5. [...]: [Page 102] By one man sin came into the world— for that or in whom all have sinned: So that they seem to embrace that of the same Apostle, that by the disobedience of one man many were made sinners, but then though they acknowledge the disease so far; yet as evil and unkinde Physitians to themselves and others, they reject the remedy, and will not embrace that which the Apostle addeth, so by the obedience of one shall many be made righteous; but instead of this they believe that Adam without any satisfacti­on presently obtained pardon, when being led by repentance he made this Prayer to God, which the Alcoran reciteth, Domine noster, injurii fuimus animabus nostris, & si non condonaveris nobis ac misertus fueris, damnum feremus. O Lord, we have been injurious to our souls, and if thou pardon us not we must bear the damage or punish­ment.

And they say, that this sin of our first Pa­rents was but asmal sin, that the punishment thereof might be the more exemplary, that men might thereby know that great and careful caution is to be used that they let not loose the bridle unto sin. Cum ille Adam ejectus sit de Paradiso ob unicum peccatum, quomodo ingrediatur eam plurimis obnoxius peccatis? Since Adam was cast out of Pa­radise [Page 103]for one sin, how shall he enter there­into that is guilty of many sins? But they think that there is no need of a Mediator who should expiate this sin, or that should suffer death, that man under his conduct might triumph over death, being sub­dued and chained up.

They allow Christ to be the Son of Mary, and because Children are denomi­nated from their Fathers not from their Mothers, they say we may learn from that denomination of him from his Mother, that he was born without a Father, ac­cording to that expression of the Evange­list, [...], She brought forth her Son. And to those eminent Prophesies, Gen. 3.15. where he is called the Seed of the woman, not of the man. And Isa. 7.14. where he is promised to be the Son of a Virgin: And such a wonderful concepti­on and birth they acknowledge this to be as never was granted unto any other Mo­ther or Childe; and therefore in their Ex­position of the words which they say the Angel spake unto the Virgin, O Maria, Dius elegit te & purificavit te, elegit te supra mulieres omnis aevi, &c. O Mary, God hath chosen thee and purified thee, he hath chosen thee above the women of all Ages. They in­terpret it thus, He hath purified thee from [Page 104]impure works, and from that of which the Jews accused thee, he hath chosen thee above women of all ages, in that he gave thee Jesus without a Father, which hap­pened not unto any other amongst wo­men; contrary to that wicked lie of the Jews in their Sepher Juchafin, [...] when they say that in the reign of the Grecians, and the time of the Tribes, there was a famous wise man at Rome, called Prometheuss who decreed that the Ring should be worn up­on the fourth finger, because the vain of the heart was in it and that he had a Son called Antaros, who also was a man of excel­lent wisdom, and that he had seven daugh­ters, whereof one was named Eschtoniphos, who as the Gentiles report brought forth two sons, Ephun and Schaltsebin, and that she was a Virgin before and after her de­livery, [...] and that was heard saith the Author. Whereunto was added by the hand-writing of a certain Jew in the copy that was in Warnerus his hands, [...] as he relateth; it is hard to the Christians, being against their Religi­on, who say this was a miracle in Mary, the Mother of Jesus. The Turks also say some of them that Mary conceived at the thirteenth year of her age, others at the [Page 105]tenth; and some say that she was deliver­ed in the sixth moneth, others in the seventh moneth, others in the eighth moneth, nec supervixit partus octavo mense editus praeterquam beatus Jesus; and that never any birth brought forth in the eighth month lived, but only the blessed Je­sus. They say also that he was brought forth under a Palm-tree; and they further say, That God created one without Father or Mother, as Adam, and brought forth one of a Mother without a Father, as Jesus; & that Joseph having a suspition of her thought to have killed her; that the Angel Gabriel in­terposed, saying That she was with childe by the Holy Ghost, and so hindered him

They say also that Mary was the Daugh­ter of Amran, the Son of Matan, the Son of Suliman, the Son of David, the Son of Jesse; and that between this Amran and that Am­ran which was the Father of Moses and Aa­ron, there passed a thousand & eighty years; and that she was brought up by Zacharias, and that her food was sent down unto her from Paradise; so that she never sucked any Breast, but that she had sent her from Hea­ven winter fruits in Summer, and summer fruits in Winter; and that as often as Zacha­rias went unto her in the Temple, he found meat by her: and when he asked her whence she had it; she said that it was [Page 106]from God, for God feedeth whom he will without measure; and that many were found perfect amongst men, but none a­mongst women, but onely Four, Asia the Daughter of Meraham, Mary the Daugh­ter of Amran, Chadiga the Daughter of Hubald, and Fatima the Daughter of Mahomet; and that Mary was consecrated unto God, whilst she was yet in the womb.

But though they acknowledg Christ to be the Son of the Virgin, yet they wickedly deny his Divinity; they say that Christ was born a Servant as other Servants; they also deny him to be the Son of God. The Chri­stians, say they, made him the Son of God. But Jesus is only a Servant, say they, as other Servants, and they seem to bring in God speaking thus; We have dealt graciously with him, (that is with Jesus) in that we have appointed him to be a wonder, in that we have created him without an in­termediate or second cause, as we created Adam, and rendered him famous by pro­phesie; but they conclude against his Di­vinity, because he knows not all that God knoweth, through ignorance of the divine mystery of his Incarnation, and of the unconfounded propriety of the two Natures in Christ. And though they con­fess that Christ did miracles, as that he cleansed the Lepers, and raised the dead, [Page 107]yet they say he did them not by his own power, but by the power of God; and so they say he restored Sem the Son of Noab to life. The ground upon which they de­ny Christ to be God, is, because they ig­norantly suppose the Unity of the Di­vine Nature cannot be preserved if Christ should be acknowledged to be God: Therefore they have that so often in their Alcoran, and other Writings, saith War­nerus [...] Non est Deus nisi ille, There is no God but he; And amongst di­vers things that are required unto their Faith, the first is this confession that there is not any God but one, which is indeed a great truth acknowledged by the Christi­an Church; but they ignorantly oppose it to the Trinity of persons, being bound up in the dark Dungeon of their carnal and weak reason; and therein they agree with the Socinians and Photinians, which are indeed rather Turks then Christians: The Turks themselves having as high an opini­on of Christ as they, and they as low an opinion of him as the Turks.

They say moreover that Christ doth not arrogate this honor to himself, to be cal­led the Son of God; but in the day of the Resurrection he will testifie against the [Page 108]Jews for that they charged him with fals­hood, and against the Christians for calling him the Son of God.

They confess indeed, That the Christi­ans teach but One Essence but Three persons; and they say that by the per­son of the Father, the Christians under­stand Essence; by that of the Son, Sci­ence; by that of the Holy Ghost, Life: which the Alcoran understandeth, accord­ing to their Commentary, as if God, Christ, and Mary were Three Gods; and Christ the Son of God by Mary; observe how they are held in their errors and opposition to Christianity, by their gross mistakes of the Christian Doctrine.

The grounds of this their denial of the divine generation or Sonship of Christ, whereby he is the Son of God, are these:

1. A carnal conceit that nothing can generate but a Body; for generation, say they, is the property of Bodies.

2. That Generation is not but between equals of the same kinde; but God, say they, in regard of his great Excellen­cy hath no Equal or Consort, nor can have; because if he had any Consort, that Consort must be from the same kinde, but God acknowledgeth no kinde.

3. Because there is nothing that he hath not created, and which he hath not known; and therefore he wanted no Son. Thus they doat that value God a according to the Creature.

Yet they give unto Christ the name of Messias, which they say is one of the most noble titles, derived from the Hebrew [...], which they interpret Benedictus, or the Blessed; whereas indeed it signifieth the Anointed, the same which [...], Christ, signifieth in the Greek Tongue, implying the three annointed Offices of Christ; the great High Priest; the great Prophet, and the great King of the Church.

They acknowledg him also by the name Jesus, which they say is a barbarous name or word that cannot be expounded or in­terpreted, which in the Syriack Tongue is Jeschua, but they are ignorant that this name given him from Heaven signifieth the Savior, from the root [...] which signifi­eth to save in the Hebrew Tongue, as [...] in the Greek also signifieth an Healer, or Physitian, from [...] to heal, which in the Saxon accordingly is usually trans­lated Haeleno, in the Saxon Gospels, as I remember; wherein is implied that great mystery which those blinded people ac­knowledge not, that is, that this Jesus is [Page 110]the great Saviour and spiritual Physitian both of Jews, and Greeks, or Gentiles; having that name given him by the won­derful providence of God, that signifieth a Saviour and a Healer in both Languages; an importance, the like whereof I am per­swaded will hardly be found in such a wonderful compliance of Languages in any other name in the world, where the roots from whence it is derived have no derivation from one another.

They confess that he was sent from God, that he might be the proclaimer of his Ma­jesty, and the Corrector or Reformer of humane pravity, or the wickedness of man, a Teacher of righteousness and a Publisher of the Gospel, and they do maintain that he executed his Office faithfully, in that he preached but one God, and converted men from their impious and vain wor­ships, to know and worship the true God.

They do unanimously declare that he wrought many miracles, restoring strength to the weak, health to the sick, opening the eyes of the blinde, purging away the blemishes of defiled bodies, raising the dead unto life again, as if they had been awaked out of sleep, though they acknow­ledge not that immortal power in him [Page 111]whereby he performed these things, as an argument of his Divinity.

They allow him the Title of the Word of God; so the Alcoran brings in the An­gels thus speaking unto the Virgin, O Ma­ry, God doth declare unto thee his WORD, his name is Christ: And they say that Christ was stiled by that name, because he was not born but of the onely Word of God; the manner thereof they thus express, God said, be thou without the help of Father. In the ascribing this name unto Christ, they agree so far with that of Joh. 1.1. In the beginning was the Word, though they reject the true sence and meaning of that title, implying the divine person of Christ: they say also that he is sermo verus Dei, The true Word of God. So the Alcoran, This Jesus is the true Word or Speech, whom the Jews call an Imposter and a Lyar, the Chri­stians the Son of God; he is called also by them [...] The Spirit of God; be­cause as they interpret, he hath the Spirit that floweth like seed from the living Fa­ther, because he is indeed brought forth of God, and by his absolute power; though they give that title also unto the Angel Gabriel, as the Commentary intepret­eth that place of the Alcoran, We sent to [Page 112]her, that is to Mary, our Spirit, that is Gabriel.

They say also that Christ is the Apostle of God, which is indeed a great Office of Christ, that seems specially to be foretold in that name Shiloh, Missas, or Sent, as it may be interpreted, and is intimated by our Saviour in several places of Scripture, where he is said to be sent of the Father; for Apostolus, or Apostle, is derived from [...], to send; which I mention for the sake of those that are ignorant of so ordi­nary a matter, so that it signifieth one spe­cially sent, and in sacred use, one sent to teach and govern the people of God, in order to Gospel-Truth, Grace, and Sal­vation. This Office of Christ we have ex­presly and eminently mentioned, Heb. 3.

And this is it which he hath derived from himself unto the Apostles and their Successors in the Church; As my Father hath sent me, so send I you: This Office is at least in the name acknowledged by the Turks, and yet as it is thought is too too much slighted in the succession thereof by too many Christians, that have re­jected the Apostles Successors, and the an­cient Government of the Church; I wish they that have power in this Nation would consider of this matter, and remem­ber [Page 113]it in their publick consulta­tions.

The Turks acknowledge Christ the A­postle of God, but they do not honor him nor advance him in the acknowledge­ment of this Office as they should, since they ranck him in a fort with other Le­gates or Prophets, Christus filius Mariae, say they, non est nisi Legatus ante quem jam alii venerunt Legati; Christ the Son of Mary is but an Ambassador before whom other Ambassadors have already come. And his condition in revelation, say they, is like the condition of the rest of the Pro­phets that have gone before. Revelation say they is, Sermo occultus qui cito fit: An hidden speech coming suddenly; and this they say is of three sorts: 1. By Inspira­tion, unto which Dreams are referred. 2. By a Voice or Call. 3. Or by a Legate or Angel. In the first manner God, they say. spake to Abraham. In the second to Moses, and so unto the Angels themselves, which kinde the Alcorn calls [...], post ve­lum, behinde the Hanging or Curtain, where a voice is heard, but the speaker not seen; for none, say they, hath seen God, and therefore they say that neither Moses nor Mahomet saw God.

3. By the sending of an Angel: As God spake unto the other Prophets beside Mo­ses, unto whom, they say, he spake imme­diately, as to an Angel. To Christ, they say, he spake as unto the rest of the Pro­phets by an Angell. And they say the Gospel was sent him from Heaven with the testimony of Miracles, and amongst the rest they say he made a Bird of clay, and inspired it with life. And they say Jesus was famous in this life by Prophesie, and in the other life by intercession, and ex­altation of degree ia Paradise, that he might be amongst those that stand before the Throne, and a companion of Angels. So they hold Christ to be an Intercessor for the godly. Whosoever readeth Su­rat. [...] for him Jesus hath prayed for the forgiveness of his sins; as long as he liveth in this world, and at the last day he is his companion

They acknowledge the day of Resur­rection, which they call the day of Con­gregation.

But though they thus exalt Christ in Pa­radise, yet they say Mahomet is much more exalted in the other life, being honored or celebrated by the Angels, together with God, and that four of them say, Praise [Page 115]be to thee, O God, and to thy Mahomet; Praise be to thee for thy Clemency after thy Power. And four say, Praise be to thee, O God, and to thy Madomet. for thy Gentle­ness after thy Wisdom. Thus they doat and rave.

They say that Christ was taken up to Heaven, but Mahomet is more excellent, who was sent unto men in general, and to whom sins were forgiven, both which he committed before, and which he after­wards committed; as if God had given Mahomet a dispensation to commit sin: Mark the the Impiety and Blasphemy of this saying. And they say that Maho­met concluded the number of the Pro­phets.

They say that Christ was presently heard as often as he called upon God. And they have a strange story of a Table, and a Fish broiled that was sent down from Heaven to him and his Apostles at his prayer, and that he revived the fish, and turned it presently again into a broiled fish, and that the Table afterward vanish­ed; And that the Apostles when they af­terwards rebelled, were turned into Apes and Swine.

They say as the Law was given to Moses, the Psalms to David, so the Gospel to [Page 116] Christ, and that it was sent from Heaven the Thirteenth day of Ramdan, as the Al­coran was sent down the Twenty fourth day of that moneth. They say that God exalted Ramdan amongst the Moneths, and Friday amongst the Days, because the Sun rose upon that day; and Adam was created and cast out into the Earth upon that day, and that the Day of Judgment shall be upon that day.

They say, which is very observable for the conversion of Turks, that Mahomet confirmed the Law and the Gospel, and commanded to believe the truth of the Prophets and Apostles, and whatever (of Books) was sent down unto them; and that in the Gospel there is the right way, light, and instruction for the godly; and they profess to believe whatsoever is writ­ten in the Law and Gospel. Thus we be­lieve in God, and that that was sent down to Abraham, Ismael, Isaac, Jacob, and the Tribes; and that was delivered to Moses, to Jesus, and to the Prophets from God; and we make no difference between any of them, so as less to believe them.

But they say falsely that the Gospel hath been changed, for they say that the name of Mahomet was in the Law and in the Gospel. And in their Histories they say, [Page 117]that his name was also in the Psalms, and this they say a certain Monk confessed; and that Jesus foretold the coming of Ma­homet and his people.

They say that Abraham professed their Religion under the name of Islamism long before the Law and the Gospel, and that he was neither Jew nor Christian.

They deny that Christ truly died, but they say that he was without death trans­lated into Heaven. See their impudence against so manifest a truth. They say in­deed that the Jews were deceived, and thought they had slain Christ, but they slew him not; but that God took him up unto himself. And that when the Jews were about to kill Christ, he asked his Companions, Which of you will be con­tent to have my likeness put upon him, that so he may go into Paradise? and that one of them said, I will, and that God presently put the Image of Christ up­on him, and that he was slain and crucified instead of Christ; and that after this the Associates of Christ fell at dissention a­bout this; and that some said Christ was God and could not die, others that he was killed and crucified, others, if Jesus were crucified where is our Companion? if our Companion was crucified, where is [Page 118]then Jesus? Others said, he was taken up into Heaven.

They hold that Jesus shall descend from Heaven in the last days, and that there shall be no people to whom the Book comes ( i.e. I conceive the Alcoran, which they call [...], as we the Scriptures, the Bible) but they shall believe in it: So that there shall be but one Religion, to wit, Islamism, and God at that time shall slay the false Messiah, and there shall be safety, so that the Lions shall eat with the Camels, the Leopards with the Oxen, Wolves with the Sheep, and Children shall play with Ser­pents

And they say Christ shall stay and dwell upon earth Forty years; and that then the Muslins or Mussel-men, i.e. the Mahome­tans shall pray over him. They say more­over that when Christ shall descend, he shall frame himself according to the order of Mahomet, and shall poure out prayers turning toward him, as he were one of his followers. Nor shall the last day ap­pear say they, until the descending of Jesus go before. They hold also that other dreadful signs shall go before the last day, The false Christ or Messiah, Gog and Ma­gog, and the rising of the Sun in the West. Hence that irreligious or prophane Jest, [Page 119]whereby the witty Persian deciphereth the manners of a libidinous Judge, bringing in the King thus bespeaking the Judge, and the Judge replying to the King: The King said to the Judge, Rise I pray you, for the Sun is now risen; the Judge said, In what part of the world did he rise? The King answered, in the East, as he is wont. Then said the Judge, Blessed be God, for the door is yet open to repentance. I wish there were no such presumptuous scoffers amongst Christians.

CHAP. XIII. An account of the Arguments used for the conversion of the Turk, with some illnstration and enlarge­ment, and of his Baptism.

WHosoever shall take but a view of those things that have been disco­vered concerning the madness and vanity of the Mahometan Religion, they would have cause enough to wonder that a mete­or made up of such earthy and corrupt ex­halations should last so long, & have such a [Page 120]powerful influence upon the minds of such multitudes of those creatures that have principles of Reason and Religion in them, but that the terrors of the World, and carnal apprehensions and interests have so embased the hearts, and dazled the eies of poor mortals, that most men worship a flaming Sword, especially when the Hilts of it are enchased with transitory delights and advantages. And the greatest part of the world may seem to have their Religi­on cut out unto them by the weapons of their conquering Subduers, rather then commended unto them by the force of convincing Arguments.

And indeed were not the souls of those that profess the Mahometan religion wrap­ped up in a dark vail of ignorance, under the cloud whereof they are purposely kept, it might seem almost incredible that they should not easily disclaim such impious er­rors, the falshood and impiety whereof are abundantly convinced by the very dis­play and discovery of the very tenets and practises themselves; and yet a very rare thing hath it bin to hear of one bred up in that imposture of Turcism, converted to the glorious light of the Gospel.

It may easily be perceived by what hath been delivered, what great advantages [Page 121]there lie before us, even in the great absurdity of their opinions where they are at opposition unto us, and in those ap­proaches that they make toward Christi­anity in some other things that they hold, as hath been shewed, for the undertaking and promoting their conversion, which will render it the more unanswerable and unexcusable, that there have been no more adventurers to that purpose: Since the Church which is the illuminated part of the world, as it hath a charge of the great work of the conversion of the rest there­of unto that truth which God hath reveal­ed unto her, not onely for her own sal­vation, but also for the guidance and di­rection of others, according to that Com­mission which is yet in force, and hath in it the power of a command or heaven­ly injunction from Christ, Go and teach, or make Disciples of all Nations, baptizing them in the name of the Father, and of the Son, and the Holy Ghost; and if there had been but the tenth part of those lives ventured upon a suffering account for the propaga­ting of Gods truth, that have been hazard­ed and lost in the bloody quarrels of Am­bition, Covetousness and Revenge, and for the propagating of Dominion by in­vading [Page 122]of the rights of other Princes and people, in the way of bloody and active violence, in all probability the world ere this time might have been reduced unto the holy Gospel of Christ Jesus, and that Prophesie fulfilled which we yet hope for, (and God may promote it even from such a beginning as this) that in the last days the mountain of the Lords house shall be esta­blished in the top of the mountains, Isa 2.2. and set above the hills, and all Nations shall flow unto it.

But this is like to be the work rather of the cross then of the Sword. In hoc signo vinces, is still the Christians Motto. Our Victories are to be obtained under the Ban­ner of the cross.

But that I may draw to a Conclusion; The more then ordinary knowledge that our Convert seemed to have obtained not onely of the Turkish Religion, but also in some measure of the Christian, by means (as it may be conceived) of his Chri­stian Mother, gave some good advantage to our work.

The first attempt whereof was an en­deavor to bring him into some good sense of the great concernment of his Soul in the embracement or rejection of the truth, [Page 123]no less then in his eternal greatest good or evill, and to bring him into dislike, or at least into a doubt of that erroneous and impious way that he embraced, as being uncorrespondent and unsatisfactory to that which is, and needs must be the aim of every wise and serious man, in the choice or embracement of any Reli­gion, which is a well grounded hope and succeeding attainment of the salvation of his Soul in another world, and here in this life the peace of a good Conscience next to the glory and honour of God, which as it was shewed him, could not be found without a remedy for sin, which ex­posed unto Gods wrath and to eternal death and condemnation: And that there could be no remedy for this deadly disease but by a satisfaction to Gods Justice, That Mercy and Truth might meet to­gether, and Righteousness and Peace might kiss each other; which remedy or satis­faction was not at all offered in that Re­ligion that he embraced.

He said that God gave pardon upon repentance; but it was shewed him that his repentance, and the repentance of all others was imperfect; and no man was so cleared thereby from sin, but [Page 124]that there would still need a satisfacti­on for the failings even of repentance and of the best ordered life that is to be found amongst men in this life. That this satisfaction is clearly and fully of­fered in the Christian Religion, in the blood, and sufferings, and righteousness of Christ Jesus, who being God and Man, and the eternal Son of God, became a fit Mediator between God and Man, and offered himself a sufficient Sacrifice unto the Divine Justice for the sins of the whole World: The benefit whereof, as it is proposed in the Gospel unto repen­tance, and to all true penitent sinners, so it is to be received onely from and in Christ Jesus, and by the true faith of the Gospel.

Upon this discourse, or to this purpose, with some other, which I cannot well now remember, he seemed to be something startled, and to doubt whether the ground whereon he stood was sound or no: And as I remember expressed some desire that God would direct him to the Truth.

Some further Argumenrs were used to discover yet further unto him, not one­ly the insufficiency, but the impiety and [Page 125]vanity and great uncertainty of that Re­ligion he had embraced; as that which countenanced cruelty and oppression, was carried on by violence and carnal ways, and proposed low and carnal de­lights for the reward, below the excel­lency of the spiritual Soul of Man; Coun­tenanced wickedness, as Impurity and Re­venge; and proceeded from a person of a carnal and lascivious temper and con­versation, who pretended a more then ordinary Commission and allowance for lust, as a priviledge belonging to him as the great Prophet. That pretended in­deed revelation from Heaven, but had no testimony from God to commend it to the Souls of men; but depended up­on the bare assertion of Mahomet, which if he be considered in the singleness of his person, being a man subject to error as well as others; especially if he be con­sidered in his lascivious and wicked qua­lity and condition, is too sandy a founda­tion, and of more then much too weak a credit, that the venture of the eternal good and safety of one single Soul should be committed thereto, much less of ma­ny millions, or of the whole world: That it was a Religion stuffed with mon­strous [Page 126]lies and legends, as may be seen by those things that have been set down

Whereas on the other side the Chri­stian Religion hath upon it the very stamp of Gods image, which is his seal, in the high, excellent, mysterious and spi­ritual wisdom, too high for humane Impo­sture in any likelihood to invent; since it is so far too high for humane Wisdom or Un­derstanding, even since it is revealed, to conceive, which is exactly answerable and uniform and correspondent to it self in all the members and parts thereof, which all make up a sweet and excellent tune and harmony amongst themselves, without any jar or discord between them; and all the Writers thereof, though be­ing many, and living in many and seve­ral Ages and places, were forbidden thereby to conspire in falshood with one another; wherein there must needs have been much boggling in matters so high above humane reason and comprehension, if there had not been an infallible rule of divine Light and Truth to guide and u­nite them together at so great a di­stance.

Besides the wonderful and excellent [Page 127]consent that is between the Types and Prophesies, and the fulfilled events there­of: The former whereof are for the most part consigned over unto us by the Jews, professed enemies unto the Christian Truth, who maintain themselves, and have delivered over unto us the predicti­ons, the completions whereof yet them­selves now deny: And so it is fulfilled of that blinded Nation of the Jews, that is said by one, I know not whom, of them, that it is Asinus portanus vinum & bi­bens aquam, An Ass that carrieth wine, and drinketh water: They carry the wine of the holy Prophesies, and drink the water of their own foolish and malicious mis-interpretations and traditions.

It hath the stamp of the Divine wisdom and goodness upon it, in that holy poli­cy established in the bond of Divine and Christian Love, whereby it unites all in the love of God, and in a mutual love unto, and a mutual charge of one ano­ther, and of all men, even greatest Ene­mies, in all their concernments, and in holy peace providing for all, and carry­ing on all things with a heavenly and publick spirit; so that if it were but ge­nerally embraced, it would make the [Page 128]world happy, and establish a kinde of Heaven upon Earth; when every man should have a care of another as of him­self in soul and spiritual good, in matter of Life, Estate, Health. Reputation, and all other matters wherein their good is con­cerned, whereby that wicked voice of Cain, which crieth so loud in the hearts and practices of the world, would be si­lenced and excluded out of the society of mankinde, Am I my Brothes keeper? since it maketh all men keepers of one ano­ther, and teacheth all to take care of the publike good of all, and thereby enlarg­eth the riches and content of all parti­culars, teaching them to joy and delight in the good and blessing of others, as well as their own.

It hath the stamp of Gods Holiness and Righteousness upon it, in the utter opposition that it hath unto all sin, in the admirable and perfect rules of Justice and Piety, and purity which it establisheth, both in regard of inward motions, thoughts, and affections, and in outward carriage and conversation of life, setting up the right mark before us, which is Gods glory, and eternal happiness in him to be pursued by all, in all thoughts, [Page 129]words, and actions, in all their Offices, Trades and Vocations; so bringing in the whole life of man to be an holy sacrifice to God. And directing us unto this glo­rious Goal or prize in the holy road, or way of the holy commands of God, en­couraging and facilitating our obedience thereunto by gracious promises, outbid­ding all that the World or the Flesh, or the Devil can offer to hire us or move us to sin or wickedness, and so by another great and holy policy, engrafting our in­terest into all our duty; so that we cannot sin against God, but we must sin against our own felicity, nor advance in holiness but we must also advance in happiness, making holiness and happiness upon the matter one and the same thing, though they seem two unto us by the weakness of our sight, as one Candle seemeth two unto a distempered or weak eye.

It hath the stamp of Gods Meekness and Mercy upon it, not onely in revealing it unto us, and pouring it out upon us in the wonderful works of Redemption and Sal­vation by Christ Jesus, at which the An­gels and host of Heaven stand amazed, whilst wicked and unthankful mortals de­spise and contemn it; but in the holy con­formity [Page 130]which it enjoineth unto all, and worketh in the hearts and practices of true Christians thereunto, forbidding all man­ner, and every degree of cruelty and vi­olence, of hatred, malice, envy, and re­venge both in the root and the fruit there­of, and enjoining all acts of Mercy and compassion towards others, even our greatest adversaries and strangers, how­ever different from us in judgment or af­fection, allowing no hatred unto any thing but sin, thereby opening a door of love unto the whole world for their edi­fication, and bringing in unto Christ Jesus, and to the Truth, Grace and Salvation of the Gospel, which is too little thought on and less practised by the new and strange Christians of our days, whom God will convince either to condemnation or to conversion, as may be hoped by such as this our Convert and others whom he shall bring home unto his truth and love, making even them to provoke us to jea­lousie, and to be not onely Professors with us, but Reformers of us.

And these Rules of Love, Compassion, and Mercy are established in an excellent and most exact and perfect order and me­thod both in regard of the objects and o­perations [Page 131]thereof, they being first to be regarded that are nearest and dearest to God and us, or whose preservation and good is of greatest or most general con­cernment. And the operations to be ex­ercised as in none but just, and pure, and holy, so chiefly and specially in spiritual ways. And this mark of love and tender compassion amongst Christians was that that made them antiently as glorious in the eyes of God and Man, as the contrary cruelty and unmercifulness hath rendred inglorious and ignominious the degene­rate and false Christians of our days. So that the very Heathens are said to have fallen into an admiration of their mutual mercy, with an Ecce quam se invicem di­ligunt, ecce quam pro se invicem mori pa­rati sunt; Behold how these Christians love one another, Behold how these Christians are ready to die for one another! As now Turks and Heathens may cry out with a­bomination against the Christians and self Canonizing Saints of our days, Ecce quam se invicem oderint, ecce quam se invicem interficere parati sunt! it is translated in letters and language of blood, and written all over our age and Nations; Behold how these Christians hate one another, behold [Page 132]how these Christians are ready to kill and destroy one another!

This and other wicked practises of those that walk under the names of Christi­ans, so diametrally opposite unto the ho­ly and merciful rule and constitution of Christ Jesus, are those that have cast re­proach upon the name of Christ, and have clouded up the beauty and splendor of the Gospel and the Christian Religi­on, and do continually blast and hin­der the conversion of Jews, Turks, Hea­thens and others thereunto, who are thereby confirmed and encouraged in their evill ways. For the love of God and our own souls let us think upon it. The wick­ed lives of Christians will answer for, and be charged with the destruction of the rest of the world as well as for their own, and theirs amongst whom they live. But God is true, though every man be a lyar.

Christian Religion hath upon it the stamp and testimony of the great and un­blemished innocency and piety of Christ Jesus, in the holiness of his Life and Do­ctrine acknowledged by the Turks them­selves.

Of the great power of God in his won­drous [Page 133]Incarnation, and miraculous con­ception and birth; whereby he was a mi­racle himself above all other miracles whatsoever. The latter whereof, to wit, his wonderful conception and birth is ac­knowledged by the Mahometans them­selves.

In the many and great wonders that he wrought, which they themselves also confess it is testified unto: As also by his Resurrection from the dead, and his A­scention ineo Heauen, which, to wit his Ascention, they aver, though they deny his Death and Resurrection By the voice from Heaven at his Baptism and transfigu­ration. By the descending of the Holy Ghost both upon himself in the form of a Dove, and upon his Disciples in the form of fiery cloven tongues after his ascention upon the day of Pentecost, to the enduing of them with those wonderful gifts of all Lan­guages which they exercised in the pre­sence of many witnesses of several parts and Nations, who by Gods providence were then at Jerusalem, which was then made, as it were, the Representative of the World, that it might be the Theater of so glorious a spectacle.

To this may be added the great effi­cacy [Page 134]and power of the Gospel grace, shining in the lives of true Christians, and in the glorious sufferings of the Mar­tyrs.

The spiritual and heavenly proposals of the Gospel.

And the spiritual wayes contrary to humane wisdom and carnal interest with­out humane force, whereby it hath been carried on.

And the standing testimony that is unto this day, in the dissipation, and afflicted, and wretched, and hateful con­dition of the banished Jewish Nation, scattered over the world, having been under that judgement for the space of One thousand six hundred years and up­wards, as was foretold by Daniel, and our Blessed Saviour himself, that they may be witnesses to the world in the several Nations where they are scattered, and against themselves, of the truth of the Gospel and the glory of Christ, whose blood is upon them to this day, according to that dreadful curse that they laid upon themselves.

I have been bold to enlarge some­thing more upon this then I did in the pressing of it upon the Turk; I hope it [Page 135]may be for the good of him and others: Now because we found that he acknow­ledged the Law, and Prophets, and the holy Evangelists; we had recourse un­to them for the conviction of him in the Three great points of Christianity, which he opposed, viz. The God-head of Christ, and that he is the Son of God, and that he died and satisfied for the sins of the World, and so became the Sa­viour and Redeemer of Mankinde. He was acquainted therefore by me with some passages of the Fifty third of Isay, and as I remember with that wonderful Prophesie of the Ninth of Daniel, where the death and satisfaction of the Messiah or Christ, are so clearly and evangelically expressed.

Mr. Gunning pursued the work that was begun with great industry, ability, and diligence; shewing him that his Re­ligion had no warrant of truth in it, having neither the testimony from reason, not from heavenly revelation, made known by miracles, or any such heavenly evi­dence, which give abundant witness to the truth of Christianity; and when he vainly pretended, as it seems he had been inform­ed, that there was a Prophesie in the Scrip­ture, [Page 136]that another people should come to inform the World after the Christians, which it seems, was a misprision of that place in Daniel 9.26. The people of the Prince that shall come shall destroy the City and the Sanctuary, &c. we shewed him as I remember, the true interpretation of the place, that it was a Prophesie of the de­struction of Jerusalem by Titus Vespa­sian, and the Roman people. And having obtained of him that Christ was a true Prophet, and that all that he spake was truth, and that the Gospel of the Evan­gelists was true; The Divinity of Christ, and his being the Son of God was proved unto him out of the first of John the first verse. &c. if my memory fail not, and out of the words of our Saviour, who de­clared himself to be the Son of God. But that that especially prevailed with him was drawn from that acknowledgement that the Mahometans have of Christ, that he was the Spirit of God, from whence it was shewed him that since the Spirit of God could be none other then God himself, that Christ then must needs be God, as the spirit of man is principal­ly the man himself; which although it is to be warily understood, and so as not to [Page 137]make any confusion between the persons of Christ and the Holy Ghost; yet it was Argumentum ad hominem, ex concesso, and he seemed thereby to be convinced of the truth of his Divinity, and of the falshood and contradiction of the Mahometan Re­ligon, that acknowledged Christ to be the Spirit of God, and yet denied him to be God. And two persons being granted, it was now easie to prove the third, which Mr. Gunning laboured in by setting forth the divine reason of the Trinity of Persons in the Unity of the Essence.

After these things he seemed to be left without reply or contradiction in a sort, and therefore was earnestly sollicited to be baptized, by urging the command of Christ for that purpose, which he seemed not to deny, but was held off by delays, and some reluctancies of spirit, which we endeavored to remove by shewing him the great danger that hung over him, if he should refuse to yield to those convictions that were upon him, and urged the ex­amples of divers in the Scriptures that were speedily baptized upon their con­version. At last he was perswaded, so as with great earnestness to desire it, as hath been before declared. And now [Page 138]nothing remained but to prepare him for the blessed work of his solemn admission into the Christian Church. To which purpose he was committed to me at Chel­sey for his instruction, and that he might be commended to God in prayer, with the help of Mr. Samois, who did the Of­fice of an Interpreter; amongst other discourses I had with him, I pressed him hard to look to his sincerity, and shew­ed him that if he should deal falsly with God, he might provoke him to great judgments. And I drew up an Expositi­on of the Apostles Creed for him, which I intend, if it shall be thought fit, to pub­lish for the good of him and others.

Upon the Friday before the Lords Day, on which he was to be baptised, I brought him into Mr. Gunnings Congrega­tion at Excester-house, and after that de­livered him unto him for some further pre­paration of him. When the day came, and the holy and solemn business of his Baptism was to be performed in Excester house Chappel, (I having been before this work of conversion turned out of my in­terest in the Parish Church of Westminster, upon the occasion of my being so bold as to give the Congregation and the Parlia­ment-men [Page 139]a Sermon in the Abby, where after two Psalms sung out in the ex­pectation of a Minister, none came to supply the place that I saw or knew of) a full and chearful Congregation being there assembled, Mr. Gunning officiated; and after the first part of the Service ended, the Convert came in in his Turk­ish Habit; and at his enterance into the Congregation desired several times that he might be admitted to the Baptism of the Christian Church, which being grant­ed him, and these honorable and wor­thy persons, the young Countess of Dorset, the Lord Gorge, and Mr. Philip Warwick, being Witnesses at his Bap­tism.

He having made confession of the Christian faith in the Apostles Creed; and having answered the questions con­cerning the Christian Covenant and Pro­fession for himself, which have been u­sually answered by the Godfathers and Godmothers at the Baptism of Children, and being commended to Gods Grace and Mercy in the prayers of the Con­gregation, with such alterations as were necessary for the extraordinary case, he being stripped of his Garment to his [Page 140]Waste, received his Baptism upon his knees with great humility, and was na­med Philip.

The Baptism being performed, by Mr. Gunnings permission, I preached upon the occasion, and took my Text out of the Fifteenth Chapter of St. Luke, at the Seventh Verse, being the words of our Saviour, I say unto you, that likewise joy shall be in Heaven for one sinner that repenteth, more then for ninety and nine just persons that need no repentance. Of which Sermon it may be there shall be a further account given hereafter. And if God and Angels rejoyce, surely it is the duty of all good Christians to keep consort with them, and by the loving and charitable entertainment of this our Convert, to give enconragement to others to come in unto Christs fold.

In the afternoon of the same day he came in another Habit, after the English fashion (which was charitably provided for him by reverend Doctor Bernard of Grayes-Inn) and then Mr. Gunning preach­ed a learned Sermon upon Psal. 68. Vers. 31. as it is in the Liturgy translati­on; The Morians land shall soon stretch ont her hands unto God. And so the com­fortable [Page 141]solemnity of that happy day was ended. Our new Convert having since declared that he found extraordinary joy and solace in his soul at the time of his Baptism.

He for the present lives in Holborn, at the house of the honourable and vertuous Lady Hatter, and is I conceive much improved in the Christian know­ledge, as appeared by a discourse he had lately at Chelsey, and I hope will prove an eminent Christian.

Glory to God on high, on earth peace, good will towards men.