for a Farthing and one of them shall not fall on the ground without your Father Yea the Child himself who is of more value than many Sparrows And in the midst of all these Enemies how shall he cry for help to his Father who is so many Millions of Miles as is the New Jerusalem absent from him How doth his Body live so long how shall his Soul after Death break through so many Regions and Legions as stand in Battalia against her ascent to so unimaginable an Height before she can reach her Fathers House as a Mill-stone cast thence with impetuous swiftness would not fall on Earth or into the Sea in Thousands of years unless it be intended every Soul which goes to Heaven must borrow Mahomet's Elborach and that would not serve neither if true what he Relates That after he had Rid like a Witch by night through the Air and was come to his last Stage within Threescore Miles of Gods Palace where he dwelt all the way was so Impassible with huge heaps of Frost and Snow that had he not been an hot Bodyed and hot Headed man he had been utterly lost and frozen to death before he had got through and being got at length to the Presence-Chamber God living in the midst of all that Snow put a cold Complement on him for he clapt him on the shoulder but it was not to Knight him with his hand so cold That it pierced him to the very Reins of his back and cast him all over into a Terrible shivering and surely if it were possible for a Soul to pass so long a Journey through so many Thousand Legions of Devils as are in the way to intercept her and she should at length Recover faint and weary to the beginning of the Threescore Northern Miles of these Mountains of Frost and Snow being so naked as Souls use to be when they come in and go out of the World and not Turbanted Coated Shooed as the Body of Mahomet It is doubted by many before she gets haâ—f way through she must turn up her Heels if she have any much sooner without Feathers than a Robin doth with them in Winter The Priests have brought their Soul to a fair pass and left her between fire and frost the Pope to burn one half and the Turk to freez the other neither do they shew a Remedy nor if the Soul is after death sensible of Good or Evil as doubtless it is or aâ—l Religion were in vain do they shew in all the Piles of their Theology how so much as one Sparrow shall be secure from falling on the ground or one Soul shall Injoy the Protection of Providence in the Center of so many Enemies as she is incircled with both in Life and after Death who seek to take all the Good from her and lay all the Evil on her they can Alas Poor Soul And why do they conceal from thee thy greatest and only present and Eternal comfort the Omnipresence of God Which if granted none of this Evil can ever happen to thee Thou art ever in his Embraces he hears thee he sees thee he is with thee and as is sayd Rom. 8 38. Neither death nor life nor Angels nor Principalities nor Powers nor things present nor to come nor height nor depth nor any other Creature shall be able to separate Vs from the Love of God though as Job saith 9.11 Lo he goeth by me and I see him not be passeth on also but I perceive him not This neither Pope nor Turk dare deny yet seek to bury in Oblivion and hide in Clouds of Darkness forbidding all Disputes of the Premisses least the truth of Conclusions which must necessary follow shake the Fundamentals of all their false Religions and the vast gains accrue to them by the same Some of the gainful Practices arising from suppressing the knowledg of the Omnipresence of God I have touch't before and some Others I have added as followeth 1. If the Light of the Omnipresence shouâ—d shine through the World they could not pretend and deceive with Magick in the name of Theology with Necromancy under the name of Prayer at the Tombs of Saints and to their bones and Reliques they could not deceive with Witchcraft and Malice under the Name of Converse with God and Good Angels nor could they pretend to be Inspirators without Miracle if God is Omnipresent in every Soul alike Divers Popes have been by Histories Nâ—ted to pretend Inspiration who have been great Magicians and the Acting or Counterfeiting many Miracles by the Romish Saints both beneficial and maleficial are common in their Legends and the Turks have as many as they And seldom a Tyrant goes to Sea but he will if he can have a Witch so will they in their Land-Enterprizes have their prophets which are the same The Tartar Chinese and American Priests are generally Magicians and are Consulted in all their Wars so were the Magi of the Persians and Brachmans of the Indians The Druids of the Gauls and Brittons and many other Nations all Witches who sometimes by the help of the Devil foretold truly and sometimes falsly success of Wars and shared with the Souldiers in the spoil Now though amongst the Heathens they were not ashamed to worship Devils whom they called gods and it was the Professed Divinity of Polytheist to Worship and Consult Inferior Spirits as well as the Supreme yet amongst Christians the Profession being only to Worship the Supreme if they Publish the Supreme to be Omnipresent they cannot pretend these Magical spirits to be God or Good Angels who confine themselves only to some Persons or Places and do Malefices either to Nations or private Persons seeing if they Pray to God Omnipresentially they may be sure to be heard for all Lawful and necessary Prayers and the unlawful and Maleficious never to be granted by him whereby the Priest will loose all his Customers for he that believeth God Omnipresent will Pray alone and not Imploy another to Pray for him to avoid the foremention'd Dangers First because for ought he knows the Priest who Prays for him may be a Magician Secondly He will not Pray to a Saint or Angel nor bring offerings as the Priest would have him because for ought he knows this Saint or Angel may be a Daemon Transformed into an Angel of Light whereby he himself should become a Magician and incite this Daemon to do Malefice 2 Such as believe the Omnipresâ—nce will not only avoid Praying by a Priest or to an Angel or Saint by whom he pretends to have Power to obtain unlawful Prayers and to do Malefice but likewise to obtain Lawful Prayers and to Receive Benefits because the Granting of a Payer both by God or an Angel or any Invisible Power is a Miracle and the Priest takes Money for every Miracle or benefit succeeds by his Prayers of benefit to the Party for whom he Prays whereby it will be manifest that the success of this Prayer is
may be easie for the Priests to put Apples Grapes and Nuts in a Coffin and by Night to make fearful Noises Shrieks Groans and Counterfeit Apparitions about Graves and Tombs whence the horror of the very place and darkness make such impressions on timorous Fancies as they shall not dare to approach much less examine the matter and take out the new Body out of the Coffin and put in one had been Buried Seven Years and then a Vault made of purpose to make a noise under ground in the Church and Sofronio know nothing of all this 5. But whether it were Witchcraft or Cheat it is most horrible wickedness to make Use of either under pretence of Church-Discipline or the Worship of God seeing they both come from the Devil Alvarez a Portugal Priest Relates of himself That at the Town of Barva in Ethiopia there appeared a Terrible Cloud of an infinite number of Locusts which at length fell and Devoured the Countrey and that he and another Portuguez Priest took a Consecrated Stone and the Cross and sung the Letany and in this manner went in Procession through the Corn-Fields for the space of a Mile unto a little Hill and there he caused them to take a quantity of the Locusts and made of them a Conjuration which he carried with him in writing which he had made the Night before Requiring them Charging them and Excommunicating them Willing them within Three Hours space to begin to depart towards the Sea or towards the Land of Morez or towards the Desart Mountains and to let the Christians alone and if they obey'd him not he called and adjured the Fowls of the Air the Beasts of the Field and all the Tempests to scatter destroy and consume their Bodies And for this purpose he took the quantity of Locusts and made this Admonition to them that were present in the name of themselves and those which were absent and so let them go and gave them liberty The Locusts began forthwith to depart and in the mean while a mighty Tempest and Thunder arose toward the Sea which drowned all the Locusts in the River and the dead Locusts remained in heaps two Fathom high on the Banks so by the Morning there was not one Locust left alive This Excommunication if true were Conjuring and Witchcraft Flies Excomunicated Peter de Nathal in vita Bernhardi Relates That St. Bernhard denounced the Sentence of Excommunication against Flies Whether this may be call'd Witchcraft or a Silly Prank of St. Simplicius I cannot say but if he could Excommunicate Flies without a Magical Telesme or Inchantment Fishes Excommunicated he shall be the Domitian of Divinity Mere. Gallo lib. 6. p. 592. saith That Anno Domini 1593. The Bishop of Conagtion very malitiously Excommunicated the Innocent Fishes Theodosius a Bishop of Alexandria Dead Excommunicated Excommunicated Origen Two Hundred Years after his Death if he is censur'd only for a Cheat 't is less than so wicked a practice deserves Now though God may permit wicked men to Excommunicate and Daemons Witches wild Beasts and Tyrants to abuse the Bodies of the best men after they are dead they have no Power to touch the Soul And we ought not to fear but contemn their Excommunication for so saith Christ Matth. 10.28 Fear not them that can kill the Body but are not able to kill the Soul but rather fear Him which is able to destroy both Soul and Body in Hell Excommunication of the Devil Devils Excommunicated Mengus de Flagell Daemon Describes part of the Form of the Romish Exorcism to be I Command you Oh Davils who are come to the help of those that vex this Creature of God N. upon pain of Excommunication and Immersion into the Lake of Fire and Brimstone for a Thousand Years that ye yield no Aid and Assistance to these Devils It seems the Devil is of the Society of these Romish Priests otherwise he could not be Excommunicated To grant a Bishop Power of Excommunication is to grant him the Legislative Judicial and Executive Power Excommunication gives the Pope the Legislative Power over all Nations for by this he made his Canon-Law whensoever he pleased to be observed through Christendom by no other Obligation than his Command they should be observed on pain of Excommunication By granting the Power of Excommunication the Legislative Power is granted and the Clergy in Convocation used anciently without asking the Royal Assent to make Canons touching matters of Religion to bind not only themselves but all the Laity without Assent of the Lords and Commons in Parliament It was used in ancient time for Creditors besides other Security to procure Debtors to Swear they would pay them and thereupon there being then no Arrest in the Temporal Courts for Debt they Sued them in the Spiritual Courts on their Oaths and they granted an Excommunicato Capiendo to Arrest them without Bail which were so frequent that E. 1. could not keep his Servants free from Arrest in his Court till to prevent it he caused a Writ De Promulgantibus Sententiam Excommunicationis Capiendis Imprisonendis Commanding to Imprison such as Excommunicated any of them Rot. Parl. 25. E. 1. Intus Henry the Second according to Hovedon would That all such of the Clergy as were Deprehended in any Robbery Murder Felony Burning of Houses and the like should be Tried and Adjudged in the Temporal Courts as Lay-men were But Becket Arch-Bishop of Canterbury stood proudly on the Pontificial Prerogative of the Clergy That no Clergy-man ought to be Tried but in their own Spiritual Courts and by men of their own Coat And if they were Convicted before them they ought only to be deprived of their Office but if they after offended they should be Judged in the Kings Courts This Power of Judgment he drew to his own Court only by his Power of Excommunication A Copy of a Prohibition of Excommunication A true translated Copy of a Writ of Prohibition granted by the Lord Chief Justice and other the Judges of the Common-Pleas in Easter-Term 1676. against the Bishop of Chichester who had proceeded against and Excommunicated one Thomas Watersfield a Church-Warden for Refusing to take the Oath usually tendred to Persons in such Office to Present such who absent from Church by which Writ the Illegality of all such Oaths is Declared and the said Bishop Commanded to Release and take off his said Excommunication c. CHarles the Second by the Grace of God King of England Scotland France and Ireland Defender of the Faith c. To the Reverend Father in Christ Ralph by Divine Providence Lord Bishop of Chichester or any other competent Judg in his behalf whatsoever Greeting We are informed in our Court before our Justices at Westminster on the behalf of Thomas Watersfield That whereas by the Laws of this our Realm of England no Person ought to be Cited to appear in any Court Christian before any Judg Spiritual to
no Jurisdiction but by Usurpation of so Temporal a Right as Marriage before this Statute let any who thinks he can see Nine Miles into a Milstone once more look into the Statute of Merton before recited and try whether he can screw out of it any word giving the Bishops either a Jurisdiction of Marriage or general Bastardy or that this Statute ever forged so rude a Romish Tool as the two edged Sword of general and special Bastardy to divide the living Child or tear it in peices between the Bishop and the Temporal Judg or how it was then consistent with a Legale Judicium parium to expose a Child no Alien but the King 's Native Subject to be tried for all he had by a then Foraign Ecclesiastical Law and a Judg a sworn Canonical Subject to a Foraign Pope or that the wisdom of that Parliament intended to coin a Chimera of a Distinction without a difference of general and special Bastardy which neither they themselves understood nor any Lawyers which write to this day give any sensibly Interpretation or agree amongst themselves concerning it or that they who made the Statute to oppose the Bishops Jurisdiction of Marriage should create a Notion of general Bastardy which le Scrope says was not in Esse before to give them a new Jurisdiction which was to change the Laws of England which they positively refuse in the Statute it self to change Object 4 No Similitude of fetching the Laws of Athens to Rome and bringing the Romish Laws to England It is further alledged by Coke lib. 5.1 part 9. That as the Romans fetching divers Laws from Athens yet being approved and allowed by the State there they were called Jus Civile Romanorum And as the Normans borrowing all or most of their Laws from England yet baptized them by the name of the Laws and Customs of Normandy So albeit the Kings of England derived their Ecclesiastical Laws from others yet so many as were approved and allowed hereby and with general consent are aptly and rightly called the King's Ecclesiastical Laws o. England To which is answer'd That there is no similitude between making or changing the Laws of the Athenians which were Foraign Laws to become the Laws of the Romans and the making or changing either the Foraign Papal or native Provincial Canons or Ecclesiastical Laws into the King's Ecclesiastical Laws of England For First The Athenian Laws before they were made Denizons of Rome were not admitted in cumulo but Articulated and every Article examined one by one by the Decem viri or Ten Men as our usurped Ecclesiastical Laws were appointed to have been done by the Statute of 25 Hen. 8.19 by the Two and Thirty Men and likewise in time of Edward the Sixth by others but neither succeeded before the same was received for a Roman Law Secondly Such Athenian Laws as were pickt or garbled from the rest were by the Authority of the Legislative Power of Rome both Senate and People caused to be writ in Twelve Tables and inacted to be the Laws of Rome but in England there was never by Authority any Articulation selecting or garbling of Canon Laws effected nor the same reduced into Tables Written or Printed by any Act of Parliament Ecclesiastical Laws in an unknown Language Thirdly The selected Athenian Laws were written in the Roman Language to be understood by the People before they would be received as Roman Laws but there is no such thing in the Ecclesiastical Laws of the Holy-Church concerning Marriage or any thing else but they all still remain in the Language of the Beast and can be neither call'd the Laws of the Church which by the Scripture are forbidden to be spoke in an unknown tongue as appears 1 Cor. 14.19 It is said In the Church I had rather speak five words with my understanding that by my voice I might teach others also then ten thousand words in an unknown tongue It is as utterly unlawful therefore to make that a Law of the Church or an Ecclesiastical Law of Marriage which is in the unknown Language of Latin as it had been to have made any form of Prayer taken from the Romish Church though the Pater Noster it self the form of Prayer of the Church of England while it was in Latin for the Minister would then have been a Barbarian to the English man and the English-man a Barbarian to him and it is as bad for the poor English-man for his Law-sutes in Latin for a Wife in the Court of Arches and other Ecclesiastical Courts as it would be if his Prayers were again in Latin in the Church For though he pay his Lawyers dear to plead his Cause there he cannot understand for his Money whether they call him and his Wife Rogue and Whore or honest People or whether the Judg by his Sentence will give him his Wife or take her from him but by the implicit Faith of an Interpreter as let any one look on the Sentence of Divorce in Kennes Case Coke lib. 7.42 E. he may understand or not understand the same Ecclesiastical Laws are not the Laws of the Land Fourthly The Athenian Laws were not obtruded on the Romans by Conquest of their Bodies by the Temporal Sword or their Souls by the Spiritual Sword of Excommunication but the Ecclesiastical Laws of Marriage have been obtruded on England ever since the Conquest by the superstitious Terrors or actual force of Excommunication either Papal or Episcopal and never by consent in Parliament The suffering of an oppression therefore is no consent nor an abuse against Law an Use Custom or Law neither can a wicked Oppression Use Custom or Law in name only be turned into a Law of England except by consent in Parliament or other humane Power besides it is by the very before recited Statute of Merton declared That the Laws of the Church are not the Laws of England for when the Bishop quarrel'd that the Law of England as to Marriage was not according to the Law of the Church and would have had them changed into the Law of the Church the Earls and Barons with one voice answer'd We will not change the Laws of England Whereby it 's plain the Laws of England and Laws of the Church are opposite Laws and not the same and this is confessed by Coke himself in the exposition of his Statute of Merton 2 part Inst fol. 98. where he saith Here our Common Laws are aptly and properly called the Laws of England because they are appropriated to this Kingdom of England as most apt and fit for the Government thereof and have no dependence upon any Foraign Law whatsoever no not on the Civil or Canon Law other then in Cases allowed by the Laws of England and therefore he saith the Poet spake truly hereof Et penitus toto divisos orbe Britannos So as the Law of England is proprium quarto modo to the Kingdom of England therefore Foraign Precedents are
and subscribed by the parties on their parts it was thought necessary by them that God should make some manifestation on his part that he would accept it in that form of words it was written and to that end Dr. Dee with Edward Kelly went to the Chappel to the South Table and there Dr. Dee saith he first praying to Almighty God Creator of Heaven and Earth to encrease his Faith and open the eyes of his Heart He read over the Covenant verbatim before the Divine Majesty and his holy Angles After a quarter of an hour Madimi appeareth Madi Pepigistis Dr. d ee Pepigimus A Voice Ratum est perumpite sunt vobis omnia communia Dei non hominis estote promissa quae sunt possidete vobis distinata A ternus sum Edward Kelly declared formerly his opinion That all Spirits appearing in the shape of Women were evil Spirits and not good which is seems made him not again acquiesce in his apparition of Madimi he therefore May 20th required again the writing subscribed to expunge his name from it but having got it he cut it into two equal parts and kept that part wherein were his own and his Wives names and returned the other to Dr. d ee and his Wife But afterwards Madimi did with her finger drawn on the two papers make them whole again c. Then an apparition is made of Christ standing in a great Globe of Fire with a Purple Robe Christus Who sitteth on the Cherubims c. As I humbled my self to Death wherein the Unity between my Congregation and me was before my Father perpetually sealed c. So be you content to be the figures of the things that are to come by you that it may be a perpetual Testimony before the Heavens and before Men of your perfect and sound faith And thou even thou who hast tore in peices this Morning this Covenant which thou hast made with me behold the time shall come that thou shalt be torn in peices thy self and I will turn away my face from thee for a time c. But because thy mind was never to forsake me even so shalt thou never be forsaken of me Take heed of the Tempter thou madest a Covenant with me in paper which thou canst not by tearing the same put out for my Register is Eternal He that pawneth his Soul for me loseth it not and he that dieth for me dieth to Eternal life Behold you shall both as Lambs be brought forth before men in your later days and shall be slain and your Bodies tossed to and fro but I will revive you again Dr. d ee After which as I and Edward Kelly walked out at the new stairs into the new Orchard along the little River to view the small Fish and returning to the fore-stairs again Edward Kelly saw two as high as my Son Arthur fighting with Swords by the River-side and the one said to the other Thou hast beguiled me Then I at length said unto them Can I take up the matter between you One said Yea that you can In what is it said I Then said he I sent a thing to thy Wife by my Man and this Fellow hath taken it from him they fought sâ—re at length he that had it was wounded in the Thigh and it seem'd to bleed afterward he that was wounded did bring a yellow square thing out of his bosom then I guessed it to be my stone which was carried away as is mention'd before suddenly he seem'd to have been out of sight and to be come again he threatned the other that had wounded him and said He would be even with him he asked whether he had lain it under the right Pillow at length they both went one after the other into a little Willow-Tree-Body on the right-hand next the new Stairs into the Garden the Tree seem'd to cleave or open and they to go in Hereupon we went away and I coming to my Chamber found my Wife lying on her Bed where I lay yesternight and there I lifted up the right Pillow on which she lay and there I found my pretious stone that was before taken away by Madimi whereat Edward Kelly greatly wondred and doubted the verity of the shew but I and my Wife rejoiced thanking God Saturday May 23th Proeces ad Deum fundebam c. And then we requested That the Act of Obedience performed according to our Faith conceived of our Vocation from the Almighty and Eternal God of Heaven and Earth might be accepted which is by Apparition and Voice accepted and blessed So hence none doubts to conclude that the Spirits which here appeared and assumed the names and shape of an Arch-Angel and Christ were Devils transformed and neither good Angels nor Christ because they tempted to Adultery and Uncleanness Bishops set up Community of Women for Commutation money The like Community is set up by Ecclesiastical Laws and Bishops by pardoning for Money the deflouring and desertion of as many Virgins as you will so you marry them not before a Priest in a Temple and by the Popish Clergy who have liberty for a small rate or Taxa Camerae to lie with as many Women-Virgins or Wives as they will so they marry them not before a Priest in a Temple So the Authors of the Bishops Certificate of Filiation were the Daemons of Hamon Delphos and other Oracles Bishops Certificate of Filiation where it appears it was the Custom amongst the Heathens when any Son doubted or knew not his Father to consult the Devils Oracle as appears by the example of Alexander the Great Oedipus and others and the Devil gave them their Response by his Arch-bishop or Priest and if they went not to him in person but sent by Certificate in writing which is the same with the Certificate of the Bshop So the Law of Fictions of Marriage by intention of the Mind only without carnal knowledg of the Body Consensus non Concubitus and verba de praesenti without the Act and Consensus non Concubitus facit matrimonium came first from Cecrops an Idolatrous King of Athens and was since revived in imitation of him by Idolatrous Popes and the same Law was confirmed by the Pagan Goddess Juno and the Popish Mother of St. Kentegern both got with Child without a Man as after more at large mention'd to the intent Husbands might not be Unbelievers if their Wives were got with Child without them seeing it is sufficient if they had a good intention in their Mind and spoke Verba de praesenti and there was Consensus non Concubitus So the Law was first invented by Aruspices South-sayers and Astrologers of prohibiting Times and Seasons of Marriage for the Gâ—eeks Romans Times when Marriages go out and come in Chinoys and other Heathen Nations believed their Marriages could not be happy unless the Birds and the Stars were consulted for a lucky day and lucky hour to which purpose is that of
hire or gifts there would be no Whore Deutr. 23.18 It is said Thou shalt not bring the Hire of a Whore nor the price of a Dog into the House of the Lord. And it is said Ezek. 16.31 And hast not been as an Harlot in that thou scornest Hire but as a Wife that committeth Adultery that taketh strangers instead of her Husband They give gifts to all Whores but thou givest gifts to all thy Lovers that they may come unto thee on every side for thy Whoredom Mich. 1.7 It is said They shall return to the Hire of an Harlot And amongst the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be Englished a Rogue and a Whore came both from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vendo to sell which were the Lady of Pleasure and the Gallant which let themselves to hire for money Gifts in Law from Women to Men and Men to Women Besides these gifts by acts of parties there are worse and more mercenary gifts and hire given by acts of Law Super-alimentary to hire Men and Women to lye together To the Man if he can deceive such a Woman he shall have all her Goods and Chattels as is before shewen by Transubstantiation by force while she is alive and after her death all her Lands and Tenements by courtesie as long as he can live And the Woman if she will lye with such a Man shall steal and beg all she can from him while alive and when he is dead she shall have Dower and Thirds besides which gifts in Law on both sides are for no other end then ob turpem causam Copulationis As to Aliment 't is granted the Husband ought to provide for the Wife and the Wife for the Husband but Super-alimentary gifts are the matters here questioned The mischiefs of gifts Super-alimentary on Marriages either by act of the Parties or of Law are Mischless of Gifts Super-alimentary in Marriage First In regard of Publick Government Religion is thereby depraved Protestant Men are enticed to marry Papist Wives for great Portions and Tenancy by Courtesie and Protestant Women to marry Papist Husbands for great Jointures Dowers and Thirds 2. By these gifts Super-alimentary the Wealth of many Families is accumulated in one especially by Daughters Heiresses A great Soâ—oecisin in the Policy both of Monarchies and States for it is apparent by the Coats and Titles that many Families quarter the Subjects grow more Rich and Potent than the Prince This was prevented by Moses's Law by raising up Seed to the Brother and by marrying of Inheritrixes to the next Kinsman as likewise did the Athenians It was prevented in Persiâ— Armenia Africk and almost through all the East by limiting the Succession of Inheritances by a kind of Salique Law only to the Males and giving only the Moveables to the Daughters till Theodora to set up her Foeminine Militia got her Blunderbus Justinian to repeal that Antient Law Now though a Family Salique is of excellent use to preserve the equality of private Families yet in Royal Families it is contrary to all sound Policy hindring the Union of Kingdoms by Marriage for private Families may be too Potent but Kingdoms cannot In other Nations equality of private Families are preserved by Gavelkind amongst the Sons and Parcenary amongst the Daughters and amongst the Jews by limiting Primogeniture to no more than a double Portion 3. Another Mischief to the Publick of marrying Daughters with great Protions is it foments Seditions and hinders the Union between Patricians and Plebeians and between Poor and Rich as we see in Rome where they married for great Portions they would take the handsomest Daughters of the Plebeians and abuse but not marry them because though they had Beauty to answer their Lust they had no money to answer their Covetousness But amongst the great Eastern Princes where they buy and receive no Portion from their Wives they marry the Poor equally with the Rich which is no question a great obligation on their Subjects by becoming as it were the same flesh and blood with them who seeing the Daughter of a Mason Queen in the great Kingdom of China and the Daughter of an Herb-Woman Sultana to the Grand Seignior and their Princes born of these they think themselves highly honoured to be of equal blood with their Princes In like manner the Antient Custom of the Babylonians and Indians of selling the fairest Virgins to the Rich for Money and giving that Money to the unhandsom to be Wives for the Poor united the Poor and Rich by Marriages 4. Another great Inconvenience is The Father gives so great a Jointure to the Mother that when he dies she marries another Husband and starves her first Husband's Children and the Father he gets so great a Portion and Courtesie of the whole Estate of the Mother that he marries when she dies another Wife and brings in a Step-Mother over his first Wive's Children whose good quality the Poet expresseth Lurida terribiles miscent Aconitoe Novercae Step-Mothers terrible poison'd in spight Sons of first Mothers with blue Aconite 5. To marry for Money shackles Young Men to Old Women and Young Women to Old Men and persons loath'd one to another whereby they become miserable both Body and Soul and fall into Adultery and Fornication and often to poison or otherwise destroy one another Whereas were there not the Temptation of great Portions Tenancies by Courtesie Jointures Dowers Thirds every one would marry where they best liked and might thereby live vertuously and happily all their days This hath been endeavour'd to be remedied by the Civil Law in the Title De Donationibus inter virum uxorem by making all Gifts void between a Man and his Wife and the same Law gives another Reason of it Ne nimio amore spolientur lest the party who loved least should rob most and the worst Nature make a prey of the best The Common Law pretended likewise in imitation of the Civil Law to make all Gifts void between Baron and Feme but it dissembled for it forbid such Gifts to be made directly but encouraged them to be done indirectly by Chancery trusts which is ten times worse In Scotland to prevent the taking away the Estate of one Family by another by these Marriage-Gifts or Covenants they have an Excellent Law and of great Equity which makes them void as appears by Craig Feud 307. but 't is only in one Case which is when two persons have Marriage-Covenants for Portion and Jointure agreed and signed and they are accordingly married thereon If either the Man or Woman die within the Year after Marriage without any Issue between them the Writings of the Portion and Marriage shall be all void and the right of the Portion return to the Father of the Woman and the Jointure to the Father of the Man and both Families be in Statu quo they were before the Marriage The Arabians Brittons and other Nations to the
when the true worshippers shall worship the Father in Spirit and Truth for the Father seeketh such to worship him God is a Spirit and those that worship him must worship him in Spirit and Truth To worship therefore in Spirit and Truth is the Internal Worship of the heart and not the External Ceremonies which may be Compelled and Counterfeit and if mixt with the Worship of God are not directly to Worship God but the Idol or the Priest as for example I shall instance the usual Ceremonies of uncovering the Head Bowing and Kneeling to which men are compel'd in Temples Compulsion to external Ceremonies is to Worship the Idol and the Priest and not God as both Ancient and Modern Pagan Idolaters pretend the same distinction of Worship to and towards the Image where those or other Ceremonies are used as do the Papists and if the same should be allowed there could be no Idolatry committed in the World and the Second Commandment were useless and deservedly by the Papist turn'd out of the Decalogue for all Nations in the World whether Civil or Barbarous which use Idols or Images yea the Tartars Africans Indians and very Americans say They Worship not the Idol but their God in the Idol But if once the Omnipresence is believed this Faith destroys all Ceremonies of Worship both towards and to and in and shews the Worship of Spirit and Truth to be every way and every where and that Idols ought not to be brought into the Place or mixt with the Divine Worship they manifestly drawing the Honor of Bowing Falling down Kneeling or the like towards or before them pretended to God to be given themselves for which reason it seems Josephus lib. 8. cap. 2. de Antiq. Jud. says Solomon sin'd and broke the Law in making Similitudes in the Temple of Beasts of Brass to underprop the Brazen Sea and Lions to set unto his Throne which are apt to be Converted to Idolatrous Uses and of the Act of Hezekiah 2 Kings 18.4 to take away those External Ceremonies of Worship then in fashion for it is said He removed the high Places and brake the Images and cut down the Groves and brake in pieces the Brazen Serpent which Moses had made for unto those days the Children of Israel did burn Incense to it and he called it Nehushtan Yet here might it have been said by the Idolatrous Priests who made great gains of these Ceremonies of Bowing Kneeling and Falling down to those Images that they were very Ancient and Decent Ceremonies and great Ornaments of the Worship of God and they did not Bow Kneel Fall down or offer Incense to the High Places but God in them yet here in the Judgment of Hezekiah these external Ceremonies gave the Honour pretended to be given to God to these Idols and he therefore Abolished them In the like manner do the Priests now the Images are removed yet Surrogate in their stead what Idols they can of Temples and Altars abolished by Christ and under pretence of the Ornament and Decency of Worshipping God by Compulsion to those External Ceremonies of the Body to which it is impossible to compel the worship of the Spirit and Soul draw to themselves wholly that Divine Honour which they feign is given through these to God as is easie to be seen in every common Church or Temple the People walk talk and place themselves in what posture they please till the Priest appears and is heard in the Pew then as if the Apparition of a Deity spake there is such shuffling away of Hats and falling on knees to receive an Absolution which none but God can give of their Sins and as assoon as the Morning Service is ended and the Priest got out of the Church all the Hats are again on and not a man to be seen on his knees till the Priest again return in the Afternoon then are they all again on their knees to pray according to the foremention'd distinction towards him but not as they said to him and receive his Benediction which none is able to give but God and these Ceremonies of falling on their knees towards the Priest in those many Postures of Confessions of Sins Penance Absolution and Benedictions were so scandalous to the Heathen that when a Christian reproved one of them that he fell down before a dead Idol and worshipped it he would answer That the Christian fell on his knees before a worse living Idol Et quod Pontificis coleret Genitalia In the like manner was a Jesuit Recriminated who reproved an Indian King of Candecan that he fell down and worshipped his Paw-God and answer'd That He fell down and worshipped his Crucifix To the same purpose have some Episcopal Protestants been Recriminated who reproved Papists that they bowed and fell on their knees to the Host in the Mass and answer'd that they bowed and fell on their knees to the High Altar and the Bread received from it So neither side can justifie but Recriminate which how weak Argumentation it is concerning the worship of God in Spirit and Truth is easily understood But to return to the first consideration That the Priest is worshipped and not God by the Ceremonies of the Temple appears in regard if they taught that the People must put off their Hats or fall on their knees in token of Reverence to God as being in the Temple Consecrated by the Bishop more than in another place then must they teach them that they ought to perform the same Ceremonies when both Bishop and Priest are out as well as in and must be perpetually as long as they are in the Church seeing God is perpetually in it and both Bishop and Priest must be perpetually uncovered when there as well as the People and as well before Service as after and as well without the People as with them but they neither teach nor practice any such matter but only command uncovering and kneeling to be towards themselves when present therefore they give the whole Honour of these External Ceremonies to themselves and not to God So the Popes Missionary Priests breed up the poor Americans in such Superstition and Slavery as they worship the Priests for Gods and if a Priest do but ride on a Journey through the street they all as he passeth fall on their knees with their hands Elevated towards him praying him to forgive their Sins and give them their Benediction which the Priest very gravely doth making many Mumpsimusses with his Mouth and Crosses in the Air with his finger towards them and they for the same bring him plenty of Provision and Oblations to his Lodging where he Inns The Arch-Bishop of Moscho reputed the Greek Pope or chief Patriarch when he Consecrates the River there for Baptism which is once a Year he Rides in great State in most Rich and Gorgeous Robes carrying the Sacrament in his Lap the Emperour himself leading his Horse by the Bridle and many persons casting before
of Anti-Christ which must be inevitably ruin'd if the Doctrine of the Omnipresence were but duly Preached and Taught which indeed is the Depth of all Philosophy and the Height of all Divinity and the most possible way of understanding the Divine Precepts of Christ of worshipping God in Spirit and Truth A Poem on the Omnipresential Worship of God NO other God I Love or Fear But who I see is every where If on the Hills I feed my Sheep Their Pasture there he Green doth keep If in the Dale my Cows I milk He makes their Teats as soft as Silk And is he not there where I Plow Who more Returns then I did Sow If on the Wall I Prune a Vine He must be there who giveth Wine I drink the Wine of Ten Years old He makes me then his Poet bold In Eden's Fruit what joy is this I tast a Thousand times he is I sip the Nectar of the Bee And find none there is sweet but he Of Strawberries I dress a Bed He 's there none else could make them Red. Yon Brook hark tells with purling sound From Sea who brings it under ground A little Seed on Earth I spring He there doth Heavenly Flowers bring His Works in Beauty all appear I 'm sick with Love of him who 's there In Rosie Bow'r with Lute I sit His Voice doth Ravish me from it The hour I ask and Dial view He must be there who tells me true If to my Study I then pass He brings me light there through the glass If to a lawful War I go He 's there to fight against the Foe I watch in Frost and Moon-shine cold From killing me he doth it hold If to the fire I turn to warm He 's there such Fury else would harm To Woods I walk with wandring Eyes He 's there who mounts them to the Skies At Sea the Tide learns me to know 'T is he there makes the Ebb and Flow Bright Cynthia shews next who her guids Where she in Silver Chariot Rides In Darkness Sounds do make me hear He is in them who made the Ear I look up to the Stars above And see he 's there who doth them move I take a Wife and go to Bed He Marries us who bids us Wed A Child is born he gave it Life And not the Husband or the Wife In sweetest Sleep my Rest I take Eternal did he not me wake I die his Mercy is so near And he himself I cannot fear Then Shepherds all upon the Rocks Pray and Praise him ' mongst your Flocks And let your Pipes on every Hill The Organs be the Air to fill You who Carouse in pleasant Bowers Ambrosian Milk that 's made of Flowers There when you hear the Cows to Low Unto the God who fed you bow Let Husbandmen who Plow the Field Thanks for a fruitful Crop there yield And for the Seed they cast away Another Resurrection Pray You who behold the Rubie Wine In curious Crystal Glasses shine And drink your fill there crown'd with Bays Indite high Hymns unto his Praise Ye Poets why sit you so sad In holy Furies turn ye mad He 'l mount your Souls in Extasies Unto the Joys above the Skies Fruits of so many Tasts and Hues Delicious Whites Reds Yellows Blues Who Banquet on in the same Place Return for every one a Grace Thou who hast found the Honey-Comb In Wilderness though far from home Go suck Him there in such a Feast As Child doth Mother from the Breast The little Berries on a Bent Who file before they shall be spent You as in Golden Age then may Number no other Beads to pray The Crystal Springs and Running Rills Along the Banks of Daffadils And Silver-shallows which do creep Shews he them brings from Mercies deep Who Flowers gather in the Meads Praise him with Garlands on your Heads Who gives such Flow'rs unto the Clown As Caesar hath not in his Crown If Lightnings shot from Beauties Eye Melt thine to Tears and make thee sigh Adore the Beauty none do see Thou no Idolater shalt be Who hear the Birds with Thousand Notes Praise him from pretty Bills and Throats There let your Voices join in Quire With Instruments of Wind and Wire On Dial look and there him praise Who shews to number out thy Days Who light and shade so true makes run Is on the Dial and the Sun No longer in thy Study look To search for God Chapter or Book For wheresoever thou dost pass He writes himself on every grass Ye Valours in defence of Right Who for the King and Country fight Your Souls to Heaven where e'r you die Shall without Church or Steeple flie How Water turns to Gems of Ice And they to water who so wife To shew But he is there we find Whose Power alone can loose and bind You who sit by the Fire side To Pray you need not Run or Ride For who dwells in Eternal Light Is likewise in the Fire bright Go Pray in yonder Wood or Grove For there appears the God of Love Except the same is Consecrate Unto some Goddess or her Mate Soldiers at Sea who doth it tame In Floating Castles praise his name Let Trumpets sound it to the shore And with them let your Canon Rore If Phoebe Fair shall on you peep When she steals water from the Deep Though such a Beauty ne're was seen Say she 's his Hand-maid not his Queen You who in Nights Black shades do stray In fear there to him humbly Pray In Darkness which doth Cloud the Skie He Dreadful is in Majesty The Stars that Roll'd are in their Round By him above and under ground Shew he is there in Might and Power Who will not let them Rest an hour Bride-grooms and Brides so Fresh and Trim Each other Worship not but him Who joins you both in such a Fate As none but he can separate Mothers Praise him who are Devout Who heard you when you Cried out And made forget before the Morn Your Sorrows when a Son was born He 's in thy Bed though thou doest sleep True time thy Pulses who makes keep All the whole Day then seek a Theam To Praise him there though in a Dream When Death the Body turns to Fame And Soul to Essence whence it came Oh happy Soul thou canst not miss Thy God for every where he is Ye Idol-Priests who have begun Your Temple build shall hold the Sun And you great Neptune who adore Build one shall hold both Sea and Shore To Aeolus who make your Prayer Another build shall hold the Air At Venus shrine then you who cry Build one holds Venus in the Skie And then with Millions of your hands Build one holds him who these commands The God who cannot be confin'd The God of Love who is not blind When this you do and none derides Wee 'l to your Altars bring our Brides But first before we enter in Your Temple you shall clear from sin The Canons of so many Popes
her from her Bond Estate So great a favour obtained Roxolana with great chearfulness began those Meritorious Works by her before intended as if she had thought of nothing but Heaven whereas indeed her thoughts were in the depth of Hell While she had thus a good while busied her self in paving her way to heaven as was thought Solyman not able any longer to forbear the company of her in whom his Soul lived after his wonted manner sent for her by one of his Eunuchs who should have brought her to his Bed-Chamber to whom she with Eyes cast up to Heaven demurely answer'd That her Life and whatsoever she had was at her Dread Sovereign's Command but again to yield her Body to his Appetite she might not do without great offence to the High God and manifest breach of his Laws which permitted her not now voluntarily to yield him that being a Free-Woman which he before might without offence command of his Bond-Woman And because she would not seem to use this as an Excuse she referred her self in all things to the Grave Judgment of the Learned and Revern'd Mufti with whom she before had at full confer'd This she did presuming of the Sovereignty she had over the great Monarch whom she well knew she had so fast bound in pleasing Fetters of his Affection towards her as that she was sure enough of him without a keeper Solyman Ravished with her Love and the more for her denial sent for the Mufti requiring his Judgment in the matter who before instructed in all points agreed with what Roxolana had said aggravating the Heinousness of the Fact if he should proceed to enforce her as his Slave who being now Free he might not without great offence touch unmarried whereupon Solyman more and more burning in his Desires became a fresh Suitor to her for Marriage whom he had so often before Commanded without it which his Suite easily obtained as the mark at which she aimed he with all speed to the great admiration of all men and contrary to the manner of the Mahometan Emperors solemnly Married her by a Priest which like the Pâ—pist's Subsequens Matrimonium tollit Peccatum Precedens Legitimates the Issue born before for which the Ambodexter Priest had no doubt a good Fee both of the Emperor and Roxolana and he gave Roxolana a Dowry of the Yearly Sum of Five Thousand Sultanies per Annum besides which Fees and Dowry and his Patria Potestas of Legitimating his own Issue and Peace of their Families his wiser Predecessors had saved by Marrying themselves privately without a Priest or Temple but all these he lost by it for Roxolana grew now more busie than ever to seek means to destroy the Prince and to that end Ruftan gives the Intelligence to the Governors of Syria That the old Emperor highly suspected the Prince his Son of aspiring to the Empire bearing them in hand that the more suspitiously they writ concerning the Prince the less suspitious the Emperor would be of his Governors whereupon these Governors writing of the Princely Disposition Wisdom Valour and Bounty of the Prince whereby he courted and won the hearts of the Soldiers and People and that it was probable he would at length thereby attain the Empire Rustan not daring to bring any matter on these Letters to Solyman himself brought them always to Roxolana and left the rest to be managed by her cunning and malitious head who taking fit opportunity when Mustapha was talk'd of with Tears trickling down her Cheeks which she could well Command with aggravating these Letters and other matters invented told the Emperor in what Danger he stood recounting amongst other things how Selymus his Father had by such means deprived Bajazet his Grand-Father both of his Life and Empire together and therfore most instantly besought him as though this had proceeded from her tender love by that example to provide for himself But these light matters seem'd to Solyman of no sufficient weight to ground so dangerous a suspition on so that she little prevailed thereby which she well perceiving and grieved at she converted her Cruel mind to other mischievious devices and sought by all means how to Poyson the Innocent Prince neither wanted there wicked Men for Reward ready to have performed all that she desired had not Gods Providence withstood so horrible a Practice for whereas certain Rich Apparrel was by her sent to him in his Fathers name he fearing the worst would not touch it before he had caused it to be wore by one of his Servants by which curious wariness as was thought he at that time prevented the Treason of his wicked Step-dame and discovered her malitious Practice Yet rested she not so but was still Plotting new devices and at last got from the Bassa who attended the Prince certain Letters wherein was contained that there was a Speech of a Marriage between the Prince and the King of Persia's Daughter which thing he thought good to give knowledg of to the Counsel that if any harm should insue thereof he might be out of Suspition with these Letters Roxolana and Rustan go both together to Solyman aggravating the danger of the Ambition of Mustapha who under hand sought Alliance with the Persian the old Enemy of the Ottoman Emperours and that he might by the strength of Persia and the Sanzacks and Janizaries whom he had by large Gifts won to his service deprive him in short time both of Life and Empire and these Accusations they prosecuted with such continued Importunity that they never suffer'd the Old Emperour to live quiet till he resolved to secure his own safety by the death of his Son in this manner Anno 1552. He caused an Army to be Levyed by Rustan in pretence against Persia but indeed to surprize Mustapha and bring him bound to Constantinople and if he could not by any other means to make him out of the way And in the year 1553. Solyman himself in Person marches with the Army against his Son but the Design could not be carryed so private but Mustapha had some intelligence of his Fathers Mortal though undeserved hatred against him Solyman lying Incamped at Aleppo by Message commanded his Son Mustapha to come unto him there This cast Mustapha into great perplexity of mind what to do either to hazard his life by putting himself into his Father Power or by flight or some other way to provide for himself yet trusting to his own Innocence though wonderfully troubled in mind he Resolved though with the extremest danger of his life to obey his Fathers command thinking it more honorable to incur danger of death than living to fall into foul suspition of disloyalty In so great a perplexity of mind after he had with himself much discoursed too and fro what course he were best to take at length he boldly and resolutely asked the Doctor whom as we have before said he had always with him in his Court whether the Empire of the
any Delays by Jeofails Repleaders Arrests of Judgment or Writs of Error another cause was that both Parties and Advocates took the Oath of Calumny that they believed their Allegiance just and true Illud juretur quod lis sibi justa videtur which Oath keeps their Allegiances clean from falsity that I never found so much as one Fiction in all their judicial Proceedings and if the same Oath were but taken here as there I believe there would not one Bill in Chancery or Declaration at Common Law come in for Twenty which now are thrust in by heaps many other causes there are which lessen the labour of a Judg and of the Suitors which for Brevity I omit all which shew the Prudence of that Noble Kingdom where the People enjoy so great Justice with so little Cost and Contention Lastly we could have done more Business than we did had we been set to Act as the Roman Judges every one single without Associates in a Court by himself and how great an Addition to the Publick Treasury as well as advantage to Justice the lessening the number of Judges and turning Fees to Salary will cause is already mention'd A Satyr against the Cruel Preposteration of Ecclesiastical and Temporal Courts in Judicial Proceedings contrary to the Precept of Christ Matth. 18.15 AND will you never learn the skill Which first Subpoena is or Bill Or foremost know with all your wit If Declaration is or writ Or which precede should in your Tale The Capias or Original You which is best who make a pause To Sentence first or hear the Cause With Execution who begin Before a Judgment or a Sin Who grinde and eat the Poor distrest With Tongue and Teeth of Romish Beast For Grace in Anglice's who curse The Rent was bad the Patch is worse Who have no Summons but Surprize Who have no Laws but Treacheries Do you not know there is a Cry Gone up against your Cruelty The Prince himself of Righteousness So foul Oppressions to suppress Descended hath on Earthly Globe And glorious Dy'd his Scarlet Robe In his own blood to keep the Peace And from your Dungeons to release Twelve Trumpets hear 12 Apostles whose Silver sound Doth from the East to West rebound Proclaim'd the Sacred Edict have And Penalty whence none can save Which lest to you should be in vain Ye Adders deaf hear it again If Thee thy Brother or thy Friend Or Enemy hap to offend See thou to warn him do not grudg Twice at the least without a Judg And the last time see thou no less Shew him than thy two Witnesses Or three to make the Fact appear If he shall doubt to him more clear Nor shalt thou him for any thing Unto the Seat of Judgment bring Untill he Litis Contestate Or shew a Contumacious hate That if thou canst thou may'st him prove Thus first at home to win by Love Let every Plaintiff thus his Suit Begin or be for ever mute No form of Strife shall be but this Our express will and pleasure is The Nations Bow and struck with Awe Adore the Justice of the Law And to the dread Tribunal run High as the Clouds bright as the Sun With loud Appeals and further will Upon this Statute draw their Bill Both of Indictment and Complaint And of these Crimes you thus attaint That against this Divinest Act More Fees and greater to exact The furious Plaintiff false or true While hot you bind him to pursue The slow Defendant wrong or right You Bail or Goal to make him fight And Fines on Concords heavy lay To make them your unhappy prey The Debtor travailing to find The Creditor with honest mind Your Outlawries ambush the way And will not suffer him to pay But in your Tolls you take him there And bind him like a filly Dear Or what doth make him as forlorn To death you hunt him with the Horn To make his Skin and Carcass yours You cheat both him and Creditors And while his Plaint each sadly tells You take the Fish and leave the Shells Thus Innocents you lay in Chains Before they know who 't is complains Or what 't is for nor shall they see 't Till all Extortion's paid by Sheet You lay Imbargues and Prizes take Before the War proclaimed you make And Right by Battle try and Wounds Mortal before the Trumpet sounds Your Hell-hounds hunt without a noise Your Snake not rattles but destroys There 's nothing true and nothing Sworn Till Justice is to pieces torn And you who cite not but infest us With your Excessus Manifestus And us torment with great unfitness Dr. Cousins writes in defence of suppressing the names of Witnesses Accusers Excommunication ipso facto without Citation Because you will not name the Witness Your Ipso Facto's make us wonder At Thunderbolts without a Thunder And Bodies Judg in Hell to cast Before the Judgment day is past And deathless Souls make pale and wan Because you Curse before you Ban. No Plea deceives the Judg on high What will you do stand mute or flie All rather or who most repents Burn Popish Forms and Presidents Is it not better then to turn To Flames than you your selves to burn Some way with speed appease his Ire Your pain proclaimed is Hell and Fire Of Summons to answer before a Copy given of what is required to be answer'd This is in Scotland provided for by Act of Parliament and no man is troubled to appear before any Judg to answer before by their Libell'd Summons a Copy is deliver'd to the Person or affixed at the Door of his dwelling House containing all the matters at large to which his answer is required and though the People of England are not yet so happy as to enjoy so great a Privilege on which those invaluable Treasures of their Liberty and Propriety depend yet every Attorny and Clerk of a Court hath it and is free from giving appearance before a Judg or being Arrested till a Copy of the Declaration first deliver'd him and Judgment pass'd against him Attor Ac. 28. The reason why these Lay-Clerks who are Successors in Courts to the old Romish Spiritual Clerk Monopolize this from the whole People only to themselves is Filthy Lucre For first if the Plaintiff were compell'd as he ought to be to make Oblatio Libelli to the Defendant by giving or sending a Copy of his Bill in Chancery or of his Declaration at Common Law to the Defendant at his dwelling House and so likewise the Defendant bound to return his Answer Sealed up directed to be left for the Plaintiff in such Court having Jurisdiction of the Cause as the Plaintiff desired within Fifteen Days after the Service of the Copy at the dwelling House to be by the Officer of the Court deliver'd Sealed to the Attorney of the Plaintiff when he demands the same and the like done on Reply Duply Triply and Quadruply and all Exceptions of Fact or Law Postulations and Motions of
are to be warned that they hold him to be cast out of the Communion of the Church and to shun all Communion with him nevertheless Excommunication dissolves not the Bonds of Civil or Natural Relations nor exempteth from the Duties belonging to them If the Party after Excommunication shew Signs of Repentance then the Form of Absolution is appointed to be this or the like Whereas thou N. hast for thy Sin been shut out from the Communion of the Faithful and hast now manifested thy Repentance wherein the Church resteth satisfied In the name of Jesus Christ before this Congregation I Pronounce and Declare Thee Absolved from the Sentence of Excommunication formerly Denounced against Thee and do receive Thee into the Communion of the Church and the free Vse of all the Ordinances of Jesus Christ that thou mayest be partaker of all his Benefits to thy Eternal Salvation The old Episcopal Forms of Evcommunication being so gross as if publish'd not able to clear off the Charge of Exceptions in that furious time of Contest made against them the Anti-Power in the Forms before mention'd screwed their Wits to the highest that they might so refine them as if possible no Exception might be took against them for it matter'd not how the Form was so they might obtain the effect of commanding the Temporal Sword by the Excommunicato capiendo and continue to possess thereby the great Power and Profits incident which have been before mention'd to belong to Marriage and all other points of Ecclesiastical Jurisdiction yet there is always such a Repugnancy in the mixture of Truth and Falsity that never so artificially gilded over the Flaws of the one will be visible and lie open to Exception from the Solidity of the other Against these Forms therefore as well as the former may be the following Exceptions taken 1. It is excepted against the Form of Excommunication That it is in the name of Jesus Christ without shewing a Sign of Mission from Jesus Christ for Jer. 14.14 It is said The Prophets prophesie Lies in my Name I sent him not neither have I commanded them neither spake unto them And Jer. 27.15 I have not sent them saith the Lord yet they Prophesie a Lie in my Name that I might drive you out and that he might perish ye and the Prophets that prophesie unto you And 29.9 For they Prophesie falsely unto you in my Name I have not sent them saith the Lord. So may a Priest of Baal or a Papist Priest say he Excommunicates in the name of the Lord or in the name of Jesus Christ as well as a Presbyter if he be not put to his Sign of Mission 2. Here is a Civil or Temporal punishment of Excommunication or Banishment from Society Sentenced or adjudged by this Form without a Commission shewn from the Magistrate or Tempor â—â—â—â—â—ver which if suffer'd that any without Commission should be a Judg then every man would Judg in his own Case which would be a confusion of all Government 3. This Form Excommunicates from Communion with the Faithful and declares not who are the Faithful or how they may be known 4. This Form Excommunicates from the Church but doth not say whether a Particular Church or the Catholick Church or a National or a Parochial Church or Congregational Church and being only Formed to be Pronounced by the Rector of a Parochial or Congregational Church it is as improper to extend his Spiritual Jurisdiction to a National Church as the Temporal Authority of a Petty Constable to a Kingdom The Form Excluding from Communion declares not whether from Spiritual or Temporal Communion or both if Spiritual it declares not whether from the Word Preached or Prayer or Sacrament if from either or all the Interdiction of a Carnal man from Spiritual Communion is no Punishment but he will rather rejoice in it than Repent and had rather take the pleasures of Earth than of Heaven if it intend from Temporal Communion then the Spiritual Person exceeds his Bounds to Judg of things Temporal and besides the Comment destroys the Teut for it declares That Excommunication dissolves not the Bonds of Civil or Natural Relations Now all Temporal things are under Bonds of Civil or Natural Relations therefore it cannot intend Excluding from Communion in Temporal Things but indeed it is such a Linsie-Woolsie of Spiritual and Temporal that neither it self nor any other knows what it intends and such an Amphibion of Flesh and Spirit none knows in what Element to place it 6. Excommunication a word insensible Excluding from Communion or Excommunication is a word insensible the old Pagans Interdiction from Fire and Water the Druydes Interdiction from the Sacrifices the great and lesser Curse of the Jews the Pharisees casting out of the Synagogue the delivery by Paul to Satan were all Words Sensible and Intelligible but Excommunication is a Word without Sense Signification or Intelligence no Wonder therefore if there is not such a word in the whole Scripture not that men could never draw the Form of a Chimaera without incongruity which hath no Being in Nature but in the vertiginous Notions of a Phrenzy 7. The same Ordinance of the long Parliament in the Prayer appointed to be used with this Form of Excommunication calls it the Ordinance of God which is the same which is before-mention'd Jerem. 14.14 The Prophets prophesie Lies in my Name I sent them not neither have I commanded them neither spake I unto them How can that be an Ordinance of God or Christ which they never so much as spake nor is the word to be found in the whole Scripture 8. This Form brings in Popish Confession of Sins to the Priest and Penance and Commutation-Money and Punishment of one Sin Twice first by the Magistrate and then by the Priest 1. Of the Effects of Excommunication of the Greek Bishops either by Witchcraft or Cheat on the Bodies of the Excommunicated and of the Apples Grapes and Nuts found in their Graves after Burial 2. Of the Ghosts called Catechanae returning into their Bodies after Death in manner as into the Excommunicated 3. Of Excommunication of Locusts Flyes Fishes and Dead Bodies 4. The Effects of Excommunication on the Soul ought to be contemned by all who fear God more than the Devil 5. Of Excommunication of the Devil Mr. Ricant amongst many other his rare Observations Relates page 277. That the Greek Christians believe If any Person die Excommunicate by the Bishop and not Absolved some Evil Spirit enters into the Body in the Grave which Actuates and preserves him from Corruption in the same manner as the Soul informs and animates a living Body and that they feed in the Night walk digest and are nourished and have been found Ruddy in complexion and their Veins after Forty days Burial extended with Blood and when open'd with a Launcet have yeilded Blood as plentiful fresh and quick as that which issues from young and Sanguine Persons And it was informed
him by a Candiot Caloire call'd Sophronio a Preacher in Smyrna of great Repute and Learning That a certain Person for some Misdemeanours committed in the Morea fled to the Isle of Milo and being Excommunicated died In the mean time the Relations of the Deceased were much afflicted and Anxious for the sad Estate of their Dear Friend whilst the Peasants and Islanders were every Night affrighted and disturbed with strange and unusual Apparitions which they immediately concluded arose from the Grave of the accursed Excommunicate which according to their Custom they immediately open'd and therein found the Body uncorrupted Ruddy and the Veins replete with Blood the Costin was furnished with Grapes Apple and Nuts and such Fruit as the Season afforded whereupon Consultation being made the Caloires Resolved to make Use of the common Remedy in those Cases which was to Cut and Dismember the Body into several Parts and to boil it in Wine as the approved means to dislodg the Evil Spirit and dispose the Body to a dissolution But the Friends of the Deceased being willing and desirous that the Corps should rest in Peace and some ease given to the Departed Soul obtained a Reprieve from the Clergy and hopes that for a Sum of Money they being Persons of a competent Estate a Release might be purchased of this Excommunication under the hand of the Patriarch in this manner the Corps were for a while freed from dissection and Letters thereupon sent to Constantinople with this Direction That in case the Patriarch should condescend to take off the Excommunication that the Day Hour and Minute that he Signed the Pardon should be inserted in the Date And now the Corps were taken into the Church the Countrey People not being willing they should remain the Field and Prayers and Masses daily said for its Dissolution and Pardon of the Offender when one Day after many Prayers Supplications and Offerings as this Saphronio attested with many Protestations and whilst he himself was performing Divine Service on a sudden was heard a rumbling noise in the Cossin of the Dead Party to the Fear and Astonishment of all Persons there present which when they had open'd they found the Body Consumed and Dissolved as far into its first Principles of Earth as if it had been Seven Years Buried the Hour and Minute of this Dissolution was immediately Noted and precisely Observed which being compared with the Date of the Patriarch's Release when it was Signed at Constantinople it was found exactly to agree with the Moment in which the Body returned to its Ashes And he after saith Such is the much-tobe-Lamented Poverty of the Greek Church that they are not only forced to sell Excommunications but the very Sacraments and to expose the most Reverend and Mysterious Offices of Religion unto Sale for the maintenance and Support of the Priest-hood The same Author writing concerning the Armenian Church page 439. saith That Excommunication is as frequent amongst them as the Greeks by the Abuse of which the Priest procures the most considerable part of their Gains nor is any Ecclesiastical Right performed nor a Benefice confer'd without Money And p. 439. he saith That amongst the Armenians the Penance on which Excommunication or Absolution is to follow being once imposed by the Priest no man can Remit no not the Bishop or Patriarch himself 1. Hence is to be Observed That the only Final Causes why the Greek Armenian Romish and British Popes agree to Exercise Excommunication Penance and Absolution and to set Heaven and Hell to Sale for Commutation-Money are only Covetousness and Ambition and thereby to Lord it more imperiously over the Consciences Lives Liberties and Propriety of their Superstitious Adorers than any Temporal Emperor is able to do over his Vassals 2. That 't is the Prelate only pockets all the Money in the Greek Romish Ethiopian Muscovitish Russe and British Churches and starves the inferior Clergy and the Parochial Priest in the Arminian and that the Penance and Excommunication of the Parochial Priests must probably be heavier and his Absolution sold dearer than the Pope's or Prelat's because the remoteness of the one and the greatness of his Territory and that he must thereby leave all to Under-Officers and cannot Act in Person cause his Inquisitions not to be so strict but multitudes will find easie Evasions from them whereas the Parochial Priest having the narrow Bounds of his Parish always under his Eye and within his reach will not only swallow every Camel but strain at every Gnat which comes within his verge for the advantage of his Petty Dominion and Gains 3. That the Greek Popes are notwithstanding but Poor and the Romish Rich because the Grand Seignior being not Superstitious nor his Empresses nor fearing such counterfeit Fulminations as Excommunications and his Mufti 's or Arch-Bishops being only Durante Beneplacito and his Parish-Priests Elected by the People without Consecration or Ordination and Independent one of another neither the Greek Popes Patriarchs Bishops nor Priests nor his-own dare Excommunicate him whereas the Christian both Eastern and Western Emperors their Empresses Children and People having been permitted to be perpetually Educated by the Popes in Blindness and Superstition he hath them upon the matter in the condition of Sampson and Polyphemus with their Eyes pull'd out and makes them grind for him as he pleases or with his Ecommunications sends them packing as they in their Ignorance think to Hell or Purgatory which makes most for his Gains and Profit whereby he hath accumulated infinite Riches 4. The Effects of Excommunication on the Bodies of Dead men is either Witchcraft or a Cheat Witchcraft is possible to be sometimes not always as may easily be proved from the Raising of Samuel by the Witch of Endor and an Hundred Histories more related by Authors of unquestionable Credit And as the Devil may sometimes be permitted to abuse the Bodies of the best men when Living as he did Job's and what is the highest Example Christ himself carrying him to the Pinacle of the Temple so he may when they are Dead I shall Instance one only Example further in the Primitive times mention'd by Cornelius Agrippa de occult Philos lib. 3. cap. 41. where he Relates out of the Cretensian History That certain Ghosts which they call'd Catechanae were wont to return back to their Bodies and go into their Wives and lie with them for the Avoiding of which and that they might not annoy their Wives any more it was provided by their Common Law That the Hearts of them who did Arise should be thrust through with an Awle and their whole Carcasses be burnt to Ashes These without Doubt are wonderful things and scarce credible did not those Laws themselves and ancient Histories witness them The frequent practice likewise of Necromancers by their wicked Art to call the Devil into a Dead Body and take Responses from him confirm what hath been said And it may be likewise a Cheat for it
Authority from them and that they were chosen and called by their several Congregations or what is all one Cities or Parishes and not by the Emperor or Prince till Constantine to corrupt them under pretence of prevention of Schisms and Heresies which he thereby encreased took away the free Election of the People of their Pastors which they had always before enjoyed to make them Pensioners and the Christians Mercenaries to Fight all their Quarrels Right or Wrong That Presbyters were only Parochial and not Provincial is not doubted That Bishops were all one with Presbyters and therefore were Parochial and not Provincial A Bishop and a Presbyter all one is proved first by the Authority of Jerome who saith ad Tit. Cap. 1. That a Bishop and Presbyter was all one And that it may not depend solely on humane Authority this is proved by the words of Paul to the Philippians Chap. 1. 1. Paul and Timotheus the Servants of Jesus Christ to all the Saints in Christ Jesus which are at Philippi with the Bishops and Deacons Grace be unto you and Peace Now Philippi is one of the Cities of Macedonia and in one City there could not be many Bishops unless they were Parochial and not Diocesan or Provincial and the same the Presbyters were Acts 20.17 It is said Paul from Miletum sent to Ephesus and called the Elders of the Church and verse 27. he saith to them For I have not shunned to declare unto you the whole Counsel of God Take heed therefore unto your selves and to all the Flock over the which the Holy-Ghost hath made you Bishops to feed the Church of God which he hath purchased with his own Blood For I know this that after my Departing shall grievous Wolves enter in among you not sparing the Flock Here appears that the same Persons whom Paul first verse 17. calls Elders Presbyters of Ephesus he after in the same Chapter verse 27. calls Bishops or Overseers And 1 Pet. 5.1 The Elders which are among you I Exhort who am also an Elder and a Witness of the sufferings of Christ and also a partaker of the Glory which shall be revealed Feed the Flock of God taking the oversight thereof not by constraint but willingly not for filthy Lucre but of a ready mind Neither as being Lords over God's Heritage but being Examples to the Flock From which Scripture appears 1. That the great Apostle Peter himself from whom the Bishop of Rome pretends his Succession to Imperial Supremacy Bishops ought not to be Lords calls himself no more than an Elder or Presbyter and that he had other Co-presbyters with him 2. That these Presbyters who are now call'd Bishops ought not to be Lord Bishops for the words are they are not to be Lords of Gods Heritage In one Chapter of Mahomets it is forbidden to all Persons of what Quality soever to call themselves in any sort Lords except the great Caliph or great Bishop the Successor of Mahomet who at the first was the only Lordly Monarch and Lord of all giving unto Kings and Princes their Principalities and Kingdoms during pleasure untill that the Ottoman Princes the Cundes and the Kings of the higher part of Asia and Africk by little and little Exempted themselves out of their Power by Reason of the Division between them and the Anti-Caliphs Bod. 203. 3. That they ought not to have Temporal Baronies for they are not to take charge of Souls for filthy Lucre but of ready mind 4. That they ought neither to Counterfeit a Nolo Episcopare when they take Baronies nor to Refuse the Charge of Souls when they have none for the words are not by constraint but willingly Cranmer That Bishops were Presbyters and chosen by the Parish And it is likewise acknowledged by that Pious Protestant Martyr Arch-Bishop Cranmer though he were a Provincial and chosen by the King himself yet That amongst the Primitive Christians the Bishops were chosen by the Congregations and were all one with Presbyters From all which Premises these Sequels follow 1. That if a Bishop were chosen by his City or Parish he came not in Jure Divino but by human Election and was only a Servant and not a Lord of the City or Parish 2. That he had no Sign of Mission from God unless he had a Gift of Miracles 3. That he could not Excommunicate any of his own Parish for the Inferior cannot Excommunicate the Superior and Electors are Superiors to Persons Elected and the Host is Superior in his own House to the Guest and he who gives the Pension to the Pensioner Bishops cannot Excommunicate 4. That a Bishop Elected by the People cannot on Excommunication deliver any Person to Satan without the Gift of Miracles as a Sign of Mission for Nemo potest plus Juris ad alium Transferre quà m ipse habet the Electors themselves had no Power to deliver to Satan therefore Bishops Elected by them cannot without Miracle 5. Though he hath the Power of Miracles to deliver the Body to Satan he cannot deliver the Soul nor can he have any Sign of Mission to do the same for that is a Prerogative inseparable from the Person of God to send the Soul to Heaven or Hell and Inter insignia imperii which cannot be Delegated 6. That as a Bishop cannot Excommunicate a Citizen or Parishioner who Elected him so he can much less Excommunicate a King or Interdict a Kingdom who if he had any Jurisdiction at all can be no greater than within the Petty Bounds of his City or Parish and cannot extend to Empires or Kingdoms 7. That he can give no Consecration or Ordination to a Bishop or Priest for where the Office ought to go by Election of the People it cannot go by Ordination of the Bishop and where it goes by human Election it cannot go by Consecration and after the Gift of Miracles ceased both the Election by Missioners from God and Consecration and Ordination likewise ceased Subjects free from Superstition the safety of the Prince 8. That 't is a great Safety to Princes to have their Subjects well Educated and Instructed against the Superstition and Popery of Consecration Ordination and Excommunication of Bishops and Priests for by this only means we see the Grand Seignior though he Tolerates a multitude of Sects and Religions in his Empire yet he is endanger'd by none because all Mahumetan Priests are chosen by the Parish and though they are in great Reverence of the People yet they have neither Consecration nor Ordination but continue as perfect Lay-men as our Ordinary Clerks of our Parishes and much less have they Power of Excommunication or Absolution but Preach That those that Fight Valiantly and Die in the Field for their Prince and Prophet go to Paradise and who slie Cowardly go to Hell whereby none of his People are Educated in the Superstition of Pontifical Excommunication and therefore fear it not but deride it And for the Greck
not yet it prohibits unlawful Invasions amongst all which that of Conscience is the greatest with a Denunciation of the ill Success shall follow sufficiently verified in the many Examples of Emperors and Princes when they went to make War against such as Defended their Conscience 2. To Plant Religion by the Sword is a Relapse to Popery and we commit that Crime our selves which we impute to be the highest in them 3. Error in Conscience is not in the Power of the Party to Redress it is unjust therefore to Impose a Penalty for what was not in the Parties Power to prevent before or amend after 4. Thoughts ought not to be punish'd by men before they break into External Acts or at least discover themselves by Words or Deeds to External Witnesses 5. Tests Penal are no other than the Romish Inquisition compelling men to accuse themselves Criminally or to commit Perjury to avoid it or to rebell to Defend themselves against it 6. Protection is the more Honourable which is hence given the Consciences of Foreign Protestants against Foreign Papists by how much the more merciful the dealing is of the Native Protestants here towards the Consciences of their Native Papists 7. If a Test is made Penal it ceases to be a Test for men will Swear contrary to their Consciences to avoid the Penalty whereas if no Penalty on Confession they would confess the Truth 8. This will Punish the Innocent together with the Nocent there being many of the poor sort of Papists who Curse the Covetousness of their great Ones who take Bribes Gifts and Pensions to themselves and leave the Inferiors exposed to all the Dangers It is a sufficient Use of a Test therefore if it only Dis-Office the Papist to preserve the Publick Government in Protestant-hands Whether Papists or Protestants ought to be Compell'd to Confession of Faith or any External Form or Ceremonies of Worship against their Conscience by Penalties It seems not 1. Because a Non-Compulsion is not an Approbation Non enim idem est ferre aliquid ferendum probare si quid probandum non est Cic. Fam. Epist L. 9. Ep. 6. Neither is it as much as a Toleration of the Popish Forms of Worship either of Images Idols Crucifixes Crosses Beads Reliques Masses c. But all Acts of Parliament remain in as full force against these Superstitions as before and the Command of Scripture as performable Deut. 12.2 Ye shall utterly destroy all the Places wherein the Nations which ye shall possess served their Gods upon the high Mountains and upon the Hills and under every Green Tree And you shall overthrow their Altars and break their Pillars and burn their Groves with Fire and you shall hew down the Graven Images of their Gods and destroy the Names of them out of that Place But a Non-Compulsion amounts to no more than this That the Penal Acts against Recusancy and Non-Conformity may be laid aside equally as to Papist and Protestant which destroy all Conscience in both 2. Because a Non-Compulsion doth not hinder but advance a Publique free Worship according to such Form and Ceremonies as shall be allowed by the King and Parliament only it frees from Force and takes away the Usurpt Supremacy of the Bishops of Forming Godliness into Gain by restoring it to the Legislative Power of the King and Parliament 3. Recusancy is easier foil'd by giving way than contending and Conformity easier won with Lenity than Rigor Vitia quaedam faciliùs tollit Princeps si patiens eorum est saith Senec. de Clementia Cede repugnanti cedendo Victor abibis Minus placet magis quod suadetur quod dissuadetur placet Plautus Noli Vitia irritare vetando Vidi ego nuper equum contra sua fraena tenacem Ore reluctanti fulminis ire modo Constitit ut primum Laxatas Sensit habenas Fraenaque in Effusa Laxa Jacere juba Ovid. I saw my self an Horse curb'd with a Bit To flie like lightning in despight of it But still he stood as soon as he no Check Felt and the loose Reins cast were on his Neck 4. Chrysostome Hom. 19. in Matth. saith Do the Sheep persecute the Wolf No but the Wolf the Sheep Whence appears that those Protestants who persecute Dissentient Protestants for their Conscience are Wolves in Sheeps Clothing and to be Censur'd far worse than the Papists who do it openly in the Form of a Wolf 5. Thy own Conscience is not Infallible nor Immutable Let him that standeth take heed lest he fall It were a great shame therefore to be over-violent in that from which thy own Conscience or Practice may perhaps eftsoones be Changed 6. Non-Compulsion to discover it self to punishment is the best Right that a Conscience so Innocent as abstains from discovering it self only that it may not thereby offend can crave Tacere liceat nulla Libertas minor à Rege petitur Senec. Oedip. Govetousness the only cause of Compulsion of the Conscience to Confession of Faith or Form of Worship 7. The Final cause of Punishing Consciences which are silent and offend not is only Insatiable Covetousness which can pretend no other cause or colour of taking the Spoils of Innocents Thus Popes and Bishops Rob and Murder the greatest part of Christendome under the name of Hereticks And the Turks the greatest part of the World under the name of Unbelievers and Mahomet after he hath in many places of his Alcoran incited his followers to Fight with Kill and Slay such Unbelievers and take their Goods and Lands from them wherever they can find them he Commandeth them to bring a share of the Spoils to the Prophet meaning himself and saith further Alc. cap. 61. God loveth those who Fight in Rank and File for his Law And what other Doctrine and Practice do Popes and Bishops Preach and Act but the same which shall take the Spoil of the miserable People they get under their Power for no other Crime but their Conscience for this they contend one with another and offer Force to destroy the Conscience it self and Body and Soul with it so they may Seise their Prey of Goods and Lands as Jezabel did of Naboth 1 Kings 21.8 So she wrote Letters in Ahab's name and Sealed them with his Seal and sent the Letters unto the Elders and Nobles that were in his City dwelling with Naboth And she wrote in the Letters saying Proclaim a Fast and set Naboth on high among the People and set two men Sons of Belial before him to bear witness against him saying Thou did'st Blaspheme God and the King And the men of his City even the Elders and the Nobles who were the Inhabitants in his City did as Jezabel had sent unto them They Proclaimed a Fast and set Naboth on high among the People And there came in two men Children of Belial and sate before him and the men of Belial witnessed against him even against Naboth in the presence of the People saying Naboth did Blaspheme God and