and are still great obstacles to their conversion But Christian Princes must be careful that they be not suffered to blaspheme Christ or abuse his Church for they are keepers of both Tables and they do not carry the sword in vain they should also use all the gentle means they can to bring them to the knowledge and love of Christ by instructing them in the grounds of Christian Religion but violence must be avoided for faith cometh by perswasion not by compulsion neither must their infants be forcibly baptized against their Parents consent but when they come to years of discretion they should cause them to be instructed in the principles of Christianity nor must their Parents be suffered to hinder them but whilest they are infants they must not be baptized against their Parents will because that were to take away the right of paternity which parents have over their children both by the Laws of God of Nature and of Nations besides the children of Jewes who are enemies of Christ cannot be comprehended within the Covenant and therefore are not capable of the sign of the Covenant till they be of years and if then they embrace Christ they are included in the Covenant and so made capable of the seal thereof Besides the forced baptism of Jewish children would be a great scandal to Christian Religion which would be traduced as a violent way to force infants to receive that of which they had no knowledg nor could give their consent to and so these children when they come to years of discretion might justly repudiare that Religion which was forced on them when they had neithe knowledge of it nor gave consent to it Q. In what things must not Christians communicate with Iews A. They must not eat nor drink nor bath nor cohabit together nor entertain friendship and familiarity least by these means Christians should be infected with their errors and superstition or least they should seem to countenance their wicked opinions 2. Christians must not serve Jews in any kind of service for then they will brag that they are the Lords of the world and Christians their slaves besides it is unseemly that the children of the free born for so we are being made free by Christ should serve the sons of the bond woman for they are true Israelites and the sons of Abraham who have the faith and do the works of Abraham who are Israelites not after the flesh but after the spirit 3. Christians must not employ Jews for their Physitians for this were to engage them besides we know out of Histories how dangerous such Physitians have proved to Christians who by reason of their inveterate malice make no conscience to poyson them but rather think they are bound to do so 4 Christians must take heed how they traffick with Jews least they be cheated by them or least they partake of the sins and superstition of the Jews by selling them such wares as they know they will abuse to their superstitious worship 5. Let not Christians borrow money of Jews except they mean to be undone by them for they have ever been and are to this day unconscionable Extortioners 6. Christians ought not to read their blasphemous books but to suppress and burn them for by them our blessed Saviour in his person offices preaching miracles is highly dishonoured and his Church traduced therefore Pope Gregory the ninth about the year of Christ 1230. caused the Thalmud in which Christian Religion is so much blasted to be burned which was performed accordingly by the Chancellor of Paris and about the year 1553. Pope Iulius the third commanded that all the Jewish blasphemous books with both the Thalmuds should be searched out and flung in the fire and that their estates should be consiscared who did harbour or read print or write such wicked books or bring them from forraign parts into Christian Territories Q. How many days do the Jews spend in their Easter solemnities A. Eight the two first and the two last are wholly kept with great Ceremony the other four are but half holy days all this time they sup-plentifully and drink strenuously till it be midnight but they drink up four consecrated cups of Wine two before supper and two at or after supper each of these cups is accompanied with a prayer and the last with execrations against Christians at supper they eat the other halfe Cake and keep open all night their doors and gates as being perswaded that then they are safe and secure from all danger and that they are ready to entertain Eliah whose comming they expect then During this time they eat up the whole three cakes mentioned before and have divers disputations about what work is fit to be done that time full of ridiculous subtilties If during this time they find any leaven in their houses they touch it not but cover it till they burn it Now because they are not certain which is the true fourteenth day of the Moon when they begin their Easter they keep the second day as solemnly as the first and because they know not the true seventh day therefore least they should mistake they observe also the eighth day after which day they bring leaven into their houses again the men fast three times after to expiate for their intemperance during the feast and for the space of thirty days they neither marry nor both nor cut their hair because Rabbi Akibha lost by death all his Disciples being eighty thousand between Easter and Pentecost Q. How do they now observe their Pentecost A. Pentecost so called in the new Testament from the fifty days between Easter and that feast in the old Law it is called the feast of Harvest and of first fruits Exod. 23. 16. because then their Harvest began and the time they offered their first fruits of the Earth The Jews are very exact in numbring each week and day from Easter to Pentecost praying continually that God would bring them home againe to Ierusalem that in their own Land they might offer to him their first fruits as Moses commanded them They keep two holy days at Pentecost because they know not which is the true day They produce their Law twice and by five men they read so much as concerneth that festivity They strow their Houses Synagogues and streets with grass fil their windows with green boughs and wear on their heads green Garlands to shew that all places about mount Sinai were green when they received the Law They eat that day altogether white meats of milk to shew the whitenesse and sweetnesse of the Law They make a Cake or Pye having seven Cakes in one to signifie the seven Heavens into which God ascended from mount Sinai Q. How do they keep the feast of Tabernacles A. This third great feast which was kept anciently in Booths or Tents made up of green boughs in memory of the forty years peregrination in the Deâ—art is now observed by
see the outward signes of grace may be in the estate of damnation such are hypocrites whose wolfish disposition is covered with sheeps cloathing Moses did not separate himself from the Jewish Church because most of them were a stiffe-necked people a rebellious generation of uncircumcised hearts and eares a people that erred in their hearts and knew not the wayes of God Neither did Christ separate himself from the Apostles though there was a Judas amongst them Neither did Saint Paul abandon the Church of Corinth because of the incestuous person and other wicked men among them Will the husband man for sake his field because there are â—ares among the corn or will he abandon his Barn because of some chaffe among the wheat there will come a time of separation when the sheep and goats the good and bad fishes the green and withered trees shall be parted which shall be in that great day when all secrets shall be disclosed and the visard of hypocrisie removed till then the true Israelites must be content to have some Canaanites live among them 2. They say that many among us professe the faith of Christ outwardly which have not the spirit of God within but I say that whosoever among us professeth Christ outwardly hath the Holy Ghost for ought we know we are to judge of the tree by the fruits it is onely God that exactly knoweth who are his it were uncharitably done of us to expell or exclude any man from the body of Christ that professeth him outwardly its true there be many hypocrites such as are among us but are not of us these we cannot discern whilst they continue in their outward profession but by revelation the servants that invited and compelled all sorts of guests to the wedding feast knew not who wanted the inward wedding garment of grace it was onely the master of the Feast that could find that out 3. They say that we receive divers into our Churches which shall not be saved I answer that no man is certain who shall be saved or not saved we are to judge charitably of all men till we know the contrary we receive none into our Church but such as prosesse Christianity and the children of believing parents to whom also the Covenant of grace belongeth and though we did know such as were not to be saved yet we are not to debarre them from the Church so long as they joyn in outward profession with Gods people So Christ knew that Iudas should not be saved yet he received him into the fellowship of the Apostles but I would be informed how these men can so exactly know who shall be saved or not seeing in outward profession the hypocrite can go as far as the best Saint so likewise the best Saint may for a time seem to be in the state of damnation besides Iohn Baptist admitted Scribes Pharisees and all sorts of people to his Baptisme if they confessed their sins and repented and so Philip Acts 8. admits to his Baptisme all outward professours of faith which is many times without the inward grace of Sanctification Quest. 20. upon what grounds do the Independents and Anabaptis allow Lay men to preach without call or ordination An. Because the sonnes of the Prophets did preach so did Ieheshaphat and his Princes so did the Disciples before Christs Resurrection so did Paul and Bâ—nabas likewise the Scribes and Pharisees and many in the Church of Corinth who were not Church-men besides Moses wisheth that all the Lords people were Prophets But these are all weak and groundlesse reasons For 1. The sons of the Prophets were destinated for the Ministry and therefore were by probation sermons to give testimony of their gifts which they acquired by their pains and industry in the Schools of the Prophets which were their Colledges 2. Iehâ—saphat and his Princes in an extraordinary time of Reformation made an exhortation or speech to the people to stir up the Levites and Judges to discharge their dutie Neither do we read Chron. 2. 17. that the Princes did preach or expound the Law but onely that they accompanied and countenanced the Levites whilst they preached 3. The Disciples were called to the Apostleship and to preach the Gospel before Christs Resurrection 4. And so were Paul and Barnabas called to preach the Gospel 5. Likewise the Scribes and Pharises sate in Moses chair in that confused time and they were Doctors of the Law therefore Christ wills the people to hearken to them they had their Sinagogues as well as the Levites had the Temple 6. In the Church of Corinth there were some extraordinary Prophets indowed with infused gifts and revelations which can be no warrant for Lay-men who want these gifts to undertake the ordinary function of preaching 7. We deny not but Moses wished that all Gods people were Prophets and so do we but neither he nor we wish that they should prophesie without a calling either ordinary or extraordinary for how shall they preach except they be sent saith the Apostle Rom. 10. 15. Nâ— man taketh the honour of sacrificing to himself but be that is called of God as was Aaron Heb. 5. 3. much lesse should any without a call take upon him the office of preaching which is more noble than sacrificing and therefore the Apostle prefers Preaching to Baptising 1 Cor. 1. 17. And surely if Lay-men may Preach they may also baptise for Christ joyneth these two together in his Apostles and their successors with whom he is by his assistance and spirituall presence to the end of the world but we see how far they are from being sent by God or from having the gift of preaching by the Errours and Heresies daily hatched among them and how can it be otherwayes seeing they are not bred in the Schools of learning whereby they may be fiâ—â—ed and set apart for this great imployment which will require the whole man and who is sufficient for it saith the Apostle neither do we read in the Scripture that this ordinary gift of Preaching was communicated to any but to Apostles Evangelists Prophets Pastors and Doctors and to give way that all men may Preach without Call or Ordination is to make him who is the God of Order to be the God of confusion Quest. 21. What are the Tenets of the Presbyterians A. The Presbyterians are so called for maintaining that the Church in the beginning was governed by Presbyters or Elders and that it should be so governed still because the office of a Bishop came not to be distinct from the Presbyter till almost three hundred years after Christ before which time they had the same name for Presbyters were Bishops as they shew out of the fifth sixth and seventh verses of the first chapter to Titus likewise out of Hierom ep ad Evag. ad Ocea Ireneus l 4. cont haeret c. 43 44 Eusebius Hiss l. 5. cap. 23. and others And as they shew their names to be one so likewise
lyable to be censered as a brother Hence King Vzziah was excommunicate by the Priest Azariah and Theodâ—sius the Emperor by Ambrose Q. Will it follow that there must be no excommunication because Christ will not have the Tares plucked up till the Harvest A. 1. No for Christ speaketh there of Hypocâ—its which cannot be plucked up by the Church because she knoweth them not but in the great Harvest they shall be pluckt up by the Angels at his command who knows the secrets of the heart 2. If the place be meant of Hereticks they are not to be plucked up at such times as may endanger the Churches peace but they must be left to a convenient time when the Church may excommunicate them without danger or else left to the judgement of the great day 3. All Tares cannot be pluckt up whilest the Church is here Militant for there will be found still some Tares amongst the Corn some Goats among the Sheep a Iudas among the Apostles as there were Cananites and Iebusites among the Israelites 4. Christ by this condemns their rashnesse who presently go to pluck up and flye to excommunication before they use reproofe and admonition Q. Can the Minister exclude any man from the Kingdome of God A. 1. He cannot by his own power but by the power of him whose Minister he is 2. He cannot exclude any man from Heaven but he can pronounce and declare that such a man is excluded thence Q. Can the delivering of a man over to Satan be a means to save his spirit A. Yes accidentally for God can draw good out of evil and light out of darknesse thus the bufferings which Paul suffered by the Angel of Satan caused him to pray heartily it is the special work of Gods mercy to save our souls by affliction and misery Q. Can an excommunicate person be accounted as a Brother A. Yes for excommunication takes not away true Brotherly love and affection an excommunicate person may be shut out of Heaven but not out of hope we may exclude him out of our Society but not of our â—owels of compassion and mercy we draw the Sword of excommunication against him not to kill but to cure him Who would be more fully resolved of these Presbyterian Tenets let him read their own writings Q. How many Erroneous opinions in Religion have been lately revived or hatched since the fall of our Church government A. It were almost endlesse to number every particular it may suffice that I shall name more then one hundred of the most ordinary and latest received of them which are 1. That the Scriptures are a humane invention insufficient and uncertain and do not contain half of his revealed will 2. That they are all allegoricall and written according to the private spirit of the pen-men and not as moved by the Holy Ghost And that the Old Testament is now of no force 3. That reason is the rule of faith 4. That Scripture binds us no further then the Spirit assureth us that such is Scripture 5. That Scripture should not be read to a mixt Congregation without present exposition 6. That God is the Author of the pravity and sinfulnesse of mens actions 7. That Turks Jewes Pagans and others are not to be forced from their opinions 8. That God loves a crawling worme as well as a holy Saint 9. That Gods will not sin is the cause of mans damnation 10. That man was a living 〈◊〉 before God breathed into him and that which God breathed was a part of his divine essence 11. That God is the onely Spirit and that Prince of the aire who ruleth in the children of disobedience 12. That the soul dieth with the body 13. That reprobation cannot be proved out of Scripture 14. That there is no Trinity of persons in God 15. That every creature is God as every drop in the River is water 16. That Christ is not essentially but nominally God 17. That Christ was polluted with original sin 18. That Christ was true man when he created the world yet without flesh 19. That Christ died onely for sinners and not for unbelievers for sins past before our conversion but not for sins done after conversion 20. That no man is damned but for unbeliefe and that man can satisfie for his own unbeliefe 21. That Heathens have the knowledge of Christ by the Sun Moon and Stars 22. That the end of Christs comming was to preach Gods love to us and not to procure it for us therefore did not obtain life for the Elect but a resurrection only and deliverance us from death temporal 23. That Christ preached not the Gospel but the Law for the Gospel was taught by his Apostles 24. That our unction is all one with Christs Divinity 25. That Christ with the Church of Jewes and Gentiles shall reigne one Earth a 1000 years in carnall pleasures 26. That the Heathens are saved without Christ. 27. That the Spirit of God neither dwells nor works in any but it is our own spirit which both works in the children of disobedience and sanctifies the Elect. 28. That God seeth no sin in his Elect. 29. That a man baptized with the Holy Ghost knows all things as God doth 30. That we may be saved without the word prayer Sacraments c. 31. That there is no inherent sanctification in believers but all is in Christ. 32. That Adam had died though he had not sinned 33. That we have no original sin nor is any man punished for Adams sin 34. That Gods Image consisteth onely in the face which Image was never lost 35. That men who know the Gospel are of themselves able to believe 36. That one man is not more spiâ—itual then another 37. That we have no free will not so much as in our natural estate 38. That the moral Law is of no use among Christians 39. That we are not justified by faith and that neither faith nor holinesse nor repentance are required in Christians 40. That the childe of God can no more sin then Christ himselfe can 41 That there should be no fasting days under the Gospel 42. That God doth not chastise his children for sin 43. That God loves his children as well when they sin as when they do well and therefore Abraham in denying his Wife sinned not 44. That Gods children ought not to ask pardon for their sinnes for though they have sin in the flesh they have none in the conscience 45. That the body of iniquity is the great Antichrist mentioned in Scripture 46. That men shal have other bodies given them in the resurrection and not the same they had here on Earth 47. That Heaven is empty of souls till the resurrection 48. That Infants shall not rise at all yet Beasts and Birds shall rise againe 49. That after this life there is neither Heaven nor Hell nor Devil but Hell is in this life in the terrours of conscience 50. That there is no true Ministery nor Church
the Image of God original and actual sin and free will 3. Their opinions concerning the Law of God concerning Christ Faith Iustification and good works 4. Their Tenets concerning pennance fasting prayer and almes 5. Their opinions concerning the Sacraments and Ceremonies used in those controverted 6. What they believe concerning the Saints in Heaven 7. Their Doctrine concerning the Church 8. What they hold concerning Monks Magistrates and Purgatory 9. Wherein the outward worship of the Church of Rome consisteth and first part of their Masse 10. Their dedication of Churches and what observable thereupon 11. Their Consecration of Altars c. 12. The Degrees of Ecclesiasticall persons in the Church of Rome Their sacred orders office of the Bishop and what colours held Sacred 13. Wherein the other parts of the Masse consisteth 14. In what else their outward worship doth consist 15. Wherein consisteth the seventh part of their worship and of their holy days 16. What be their other holy-days which they observe canonical hours and processions 17. Wherein the eighth part of their worship consisteth their ornaments and Vtensils used in Churches dedicated to Christ and the Saints their office performed to the dead SECT XIII Quest. 1. WHat is the Doctrine of the Church of Rome at this day and first of the Scriptures A. Though they maintain the same Scriptures with us the same Commandments the Lords Prayer and the three Creeds of the Apostles of Nice and of Athanasius yet in many points they differ from other Churches which briefly are these 1. They hold that Apocrythal Books are for regulating our faith and manners of equal authority with the Canonical Scripture such are Iudith Tobias third and fourth of Esdras the Book of Wisdom Ecclesiasticus Baruch the Epistle of Ieremie the thirteenth and fourteenth Chapters of Daniel the Books of Macchabâ—es and that part of Hester which is from the tenth verse of the third Chapter 2. They preferr the vulgar Latine Edition to the Hebrew and Greek Texts 3. They hold that there is no necessity to translate the Scripture into Vulgar languages 4. That the Scripture is not to be read of Lay-people except of such as are discreet judicious and learned and are authorised by the Ordinary 5. That the Masse is not to be celebrated in the Vulgar tongue 6. That the sense and interpretation of the Scripture depends upon the Churches approbation 7. That the Scriptures by reason of their difficulty and obscurity are not fit to be read by the Laity or to be judges of controversies 8. That the Scriptures have four different senses namely the Literal Allegorical Tropological and Anagâ—gical which are to be expounded according to traditions written and unwritten according to the practise of the Church the consent of Fathers and interpretation of Councels confirmed by the Pope 9. That the Scriptures are not of absolute necessity for the being of a Church seeing there was a Church from Adam to Moses for the space of two thousand years without any Scripture being onely guided and instructed by traditions without which the Scriptures are not perfect as not containing all Doctrines necessary to salvation Q. 2. What are their Tenets concerning predestination the Image of God Original sin and Actual and Free-will A. 1. They hold election mutable because the Elect may totally fall from faith and righteousnesse 2. That sin foreseen was the cause of reprobation in respect of the positive act of condemnation and some of them hold that foreseen works were the cause of election 3. concerning the Image of God they hold that it consisteth most in charity and that this is Gratia gratum faciens Grace which makes us acceptable and that it is a habit infused whereas they say that Gratia gratis data is the gift of Miracles 4. That man in the state of innocency did not stand in need of any special assistance by which he might be excited to good workes 5. That original sin is not in the understanding and will but in the inferiour part of the soul onely which they call the flesh that concupiscence and ignorance are onely infirmities and remainders of original sin That the Virgin Mary was without original sin That Infants dying in original sin onely are punished with the paine of losse not with the paine of sense That original fin is taken away by baptisme and that in the regenerate it is remitted and not imputed or to be called a sin but onely as it is the cause and punishment of sin that some actual sins are of their own nature veniall and some mortal That the sin against the holy Ghost is pardonable 6. They hold that in free-will is required not onely a liberty from coaction but also from necessity that an unregenerate man can by his own strength without Gods special help perform some moral good in which there may be no sin found That an unregenerate man hath freedom of will in matters of salvation though not without the help of grace so that he may hinder or further his conversion and may by his natural power cooperate with grace Q. 3. What are their opinions concerning the Law of God concerning Christ faith justification and good works A. 1. They divide the two Tables so that they make but three commandements in the first and seven in the second making one commandement of the first two and two of the last They hold that Idols and Images are not the same and that the Images of Christ and of the Saints may be worshipped without Idolatry That equivocation may be used in some cases and an officious lye 2. Concerning Christ they hold that he was not ignorant of any thing and that he did not attain to knowledge by learning That he descended truly into Hell in respect of his soul and there preached to the Fathers in prison and delivered them from their Limbus so that they had nor as yet entered into Heaven till Christ by his death had opened the gates thereof which Adam shut by his sin That Christ did merit by his sufferings not onely for us but also for himself that glory which he enjoyes after his Ascension 3. Concerning faith they say that Historical miraculous and saving faith are one and the same that the special application of the promises of grace belongs not to faith but to presumption That faith hath its residence onely in the intellect and not in the will That faith is an assent rather then knowledge That justifying faith may be totally lost in the regenerate That true faith may be without charity That we are not justified by faith alone That man by the natural strength of free-will can prepare himself for future justification being assisted by the holy Spirit In his preparation are contained these acts namely Fear Hope Love Repentance a purpose to receive the Sacrament a resolvtion to live a new life and to observe Gods Commandements 4. Concerning justification they say that the first is
Regum timendorum in prâ—prios greges Reges in ipsâ—s imperium est Iâ—vis Horat. 10. If it were not for the force of Religion few Common-wealths could defend themselves what souldier would fight with that courage or expose his life to danger if he did not expect a greater reward a more durable garland hereafter then any they could expect here This made the Iewes so resolute against their neighbour Gentiles this animated the Romans against their enemies they fought Pro Aris for their Altars in the first place this animateth the Turks against Christians and these against the Turks Q. 3. Ought not then Princes aud Magistrates to have a special care in the setling and preservation of Religion A. Yes for no means is so powerful to establish and perpetuate their thrones and authority as Religion no Guard so strong as this no Castle so impregnable no Spur so sharp to stir and extimulate peoples affections towards the defence obedience reverence and maintenance of their Governours as Religion therefore the wise Roman Emperors took more pride and delight in the titles of Pius and Sanctus of Pious Holy Religious then to be stiled wife Fortunate Stout or Valorous and to let the people know what care they had of Religion they alone would be called Pontifices Maximi or chief Bishops There is no Epithet that the wise Poet gives to Aenaeas so often as that of Piety Pius Aenaeas pietate insignis armis insignem pietate virum c. Qun justior alter â—ec pietate fuit c. Virgil. That good Emperour Antoninus who succeeded Hadrian preferred the title of Pius to all his other honorable titles and as wise Princes have been chiefly careful of Religion to preserve it pure and uncontaminate so have they bin diligent in suppressing Atheists the chief enemies thereof for they saw that Atheisme did introduce Anarchy for he who is an enemy to God cannot be a friend to Gods Vice-Gerents therefore in all wel governed States they have been either put to death or banished as being enemies to government and humane society Wise Princes finde that as religion uniteth peoples affections to them so it makes them fortunate and successful in all their actions and undertakings never was there a more religious Prince then King David and never a King more successful against his enemies the like we may see in Constantine Theodosius Charles the Great and many others no lesse famous for their Religion than for their Victories and because wise Law-givers are not ignorant how much religion is prevalent with the people therefore they delivered them no Laws but what either they received or said they received from some Deity so Lycâ—rgus gave out that his Laws were delivered to him by Apollo Minos received his Laws from Iupiter with whom he was familiar nine years together Zaleucus makes Minerva the Author of his Laws Numa ascribes his Laws to the Nimph AegerÃa with whom he had familiar conferences in the night And Mahomet will have his Laws backed by the authority of the Angel Gabriel such is the force of Religion that without this men would neither receive nor obey Laws for this cause God himself appeared often to the Patriarchs and came down in lightning thunder upon Moâ—nt Sinai when he gave the Law Neither hath there been any more forcible way to appease tumults and popular seditions then the conceit of Religion When the Câ—ty of Florence in a civil dissention was washed with her own blood Francis Sodorinus the Bishop in his Pontificals having the crosse carried before him and accompanied with his Priests struck such an awe of Religion into the hearts of the Citizens with his very presence that they flung down their arms the like religious Stratagem was used by Iaddus the High Priest of the Jewes to obtain the favour of Alexander as he was marching against Ierusalem with his Army who was so struck with the Priests majestical presence and Vestiments that he both adored the Priest spared the City and conferred on it divers benefits The like respect and successe had Pope Vrban from Attila when he besieged Aquileia and many more examples may be alledged Q. 4. Are Pluralities of Religions tolerable in a State A. 1. Publickly one Religion onely is to be allowed because there is but one God who is the Object of Religion therefore as his Essence is most simple and indivisible so should his worship be because diversities of Religion breed diversities of opinions concerning God 2. As there is but one truth so there ought to be but one Religion for false Religions either teach to worship false Gods or else in a false manner to worship the true God therefore God himselfe prescribed to the Jews the rule and manner of his worship strictly commanding them not to alter any thing therein and Saint Paul sheweth That the Gospel which he taught was the onely true Gospel so that if an Angel from Heaven should preach any other Gospel let him be accursed Galat. â—3 As there is but one Church which is the ground and pillar of truth and one faith to lay hold on that truth and one spirit to lead the Church into the way of truth so there should be but one Religion which is the Doctrine of that truth 4. There is but one way to Heaven and life â—â—ernal but the wayes to destruction are many therefore there ought to be but one Religion to conduct us in that way to eternal happinesse 5. Religion as is said is the Foundation of all States and Kingdoms therefore in one State or Kingdom there ought to be but one Religion because there can be but one foundation for one Building cannot have many Foundations 6. â—eligion is the band and cord by which the unity of the State is preserved if this band be broken into many pieces how can it binde the affections of people and preserve their unity either amongst themselves or with their Princes and Governours As therefore a City divided against it self cannot stand neither can that State subsist which is divided into different Religions which occasioneth diversity of affections and withall many jars and contentions 7. As in bodies natural contrary qualities cause destruction so in bodies Politick contrary Religions for if there be but one true Religion the rest must needs be false and what can be more contrary then truth and falshood so that the belly of Rebecca must needs be tormented where such opposite twins do struggle Hence proceed heart-burnings emulations strifes proscriptions excommunications and such like distempers by which the seamlesse coat of Christ is torne in pieces 8. Diversitie of Religions beget envy malice seditions factions rebellions contempt of Superiors treacheries innovations disobedience and many more mischiefs which pull down the heavy judgements of God upon that State or Kingdom where contrary Religions are allowed because whilest every one strives to advance his own Religion above the other all these distempers now mentioned must
changed Lots Wife into a Pillar of Salt and Nebuchadnezzar into a beast Satan hath no power over celestial bodies though he be Prince of the Aire he cannot create nor do these things which God hath reserved for himselfe Therefore when we hear of men transformed into beasts or raised from the dead and such like miracles as exceed the course and activity of nature we may be assured these are not true miracles but Satanical delusions especially if they be done to confirme errour wickednesse and superstition for the end of all true and divine miracles are to establish truth and holinesse Therefore when we read of bringing down the Moon of driving the Stars backward and such like impossibilities beleeved among the Gentiles we must conclude they were meer delusions of Satan Such were those wonders adscribed to Simon Magus of making images to walk of turning stones into bread of being transformed into a Sheep Goat and Serpent of raising souls from the dead and such like stuffe all these were meer jugling tricks and Satanicall deceptions Q. But why are we so afraid of Satans Stratagems seeing the most of them are but illusions A. This fear in us proceeds partly from the guilt of our own conscience for Adams sin brought fear both on himselfe and on his posterity therefore after he had fallen he confesseth that as soon as he heard the voice of God in the Garden he was afraid and so we his children do often times fear where no fear is and are afraid sometimes at our own shadows or at the shaking of a leafe Partly this fear proceeds from want of faith which Christ reproved in his Apostles who when they saw Jesus walking in the night time on the Sea they were afraid thinking they had seen a Spirit Besides the implacable hatred of Satan against mankind his delight he taketh in affrighting and hurting us either in our persons or in our estates that irreconcilable enmity which is between the Serpent and the Womans seed is a great cause of this fear in us Lastly we are naturally fearful in the dark because our imagination worketh upon it self having no outward object to divert it hence Satan who is the Prince of darknesse useth the opportunity of the night to hurt or to delude us thus he affrighteth us in the dark in our houses with strange apparitions motions and sounds whence some houses have blin said to be hanted with Spirits So in the night he affrighteth travellers with ignis fatuus or jack in the candle as we call it which though it be a natural Meteor yet Satan can move it to and fro purposely to draw travellers into precipices or waters So in the night time he affrighteth mariners at Sea by insinuating himself into these fiery Meteors which like candles or balls of fire run up and down the ship these were deified by the old Pagans if one single flame appeared they called it Helena and held it an ominons fign of destruction as she was to Trâ—y if there were two they named them Castor and Pollux and placed their statues in their ships as we read Act. 28. And Sea men use to tell us of many strange sights and apparitions they have seen in the Ocean Satan also useth to affright men in Churches and Church yards in the dark by representing to their phantasie the shape of dead men in their winding sheets in the night also strange voices and sounds are heard neer deep waters or rivers which are taken as presages of some shortly to be drowned there the like I have heard my selfe and have found the event to fall out accordingly for one day travelling before day with some company neere the River Don by Aberden we heard a great noise and voices call to us I was going to answer but was forbid by my company who told me they were spirits which never are heard there but before the death of some body which fell out too true for the next day a gallant Gentleman was drowned with his horse offering to swim over It is strange what Plutarch writeth of the voice which from the shoare called upon Thamus the Egyptian ship-Master who then had cast Anchor at Praxeae telling him that the great god Pan was dead Though the night Mare which is called Incubus and Succubus be a natural disease as Physitians know yet Satan hath often times made use of this infirmitie to abuse the bodies of men and womâ—n in their sleep By all which we see his malice against mankinde and the causes of our fear which hath wrought so powerfully among the ignorant Pagans that they have planted their whole Religion in the worshipping of these evil spirits for their gods were none other as Porphyrie she â—eth l. 2. de abstinen l. 2. de sacrificio For saith he These wicked Spirits delight in shedding of blood in filthy and obscene speeches exhorting men to lust vice wickednesse and flagitious actions c. they perswade men that the supreame God delighteth in such impieties c. Q Since the Stratagems and illusions of Satan are so many what is our duty in this case A. Our duty is 1. To be assured that nothing can come to pasâ—e but by the providence of our Heavenly Father who hath numbred the hairs of our heads and hath Satan in a chain so that without permission he could neither afflict Iob in his person children nor cattel nor durst he enter into the herd of swine without leave from Christ. 2. Let us remember what Christ hath promised to wit that he will be with us to the end of the world and if he be with us who can be against us Christ came to destroy the works of the Devil to cast out the strong man and to tread down Satan under our feet he hath promised not to leave us Orphans he is the good Shepherd that laid down his life for his sheep which he holdeth so fast that no man shall take them out of his hand his name is Emanuel God with us He was amongst his Apostles Luke 24. when they were assembled together and in great fear and so he will be in the midst of two or three gathered together in his name He is the watchman of Israel that neither slumbers nor sleeps therefore with David let us lie down and take our rest for he will make us to live in safety Though we walk through the vally of the shadow of death let us fear no evil because the Lord is with us Let us not be moved because he is at our right hand he is our buckler and our exceeding great reward therefore let us not feare 3. Let us put on the whole Armour of God chiefly the shield of faith that we may quench all the fiery darts of the Devil and let us fight against Satan as Christ did with the sword of the spirit which is the word of God Let us resist the Devil and he will flee from us 4. We must
who produceth all things of himselfe the End of Ends and first cause of all operations the Author of all goodnesse and beauty by whose light all things shine c. Simplicius saith that from this divine beauty proceed all beauties and all truths from this divine truth the beginning of all beginnings the sowrce and original of all goodnesse the cause of causes God of Gods c. Plotinus to the same purpose makes God the original of all things and who only is sufficient in himselfe giving being to all c. The same doctrine is taught by his Scholar â—orphyrie and likewise by all the other Platoâ—â—sts this was also the general Tenet of the Stoicks as may be seen in Epictetus who sheweth that above all things we must learn to know there is but one God the governour of all things c. who is not ignorant of our works words and thoughts c. Cicero tells us that nothing is more excellent then God by whom the world is governed who is subject and obedient to none So Seneca we must find out something more ancient then the world whence the Stars had their original c. He calls God the Soul and Spirit the preserver and keeper of this Universe the Lord and Architect of this great work c. The same is acknowledged by Chrysippus as he is cited by Plutarch there cannot saith he be found out any other beginning or original of justice but from Iupiter who is the common nature fate and providence of all things The Peripateticks maintained the same doctrine as may be seen in Aristotles Physicks Metaphysicks and De mundo he acknowledgeth a first infinite and eternal Mover who is only wise and the cause of causes He is the Father of gods and men the preserver of the world the mover of Heavens Sun Moon c. His Scholar Theophrasâ—us to the same purpose confesseth that from this one principle all things have their existence and consistence that God made all things of nothing Alexander Aphrodisaeus and the rest affirm the same truth aud not onely the Philosophers but likewise the Poets assented to this doctrin Orpheus sings thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is none other but this great King whose seat is in Heaven and is compassed with clouds who seeth all things and is seen of none c. To the same purpose Phocyllides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one wise God powerfull and blessed But of this subject I will speak more hereafter concerning the Sun I could alleadge Homer Hesiod Sophocles Virgil Ovid and other Poets to this purpose but this work is already performed by Iustin Martyr Eusebius Clemens Lactantius Plessis and others who likewise have inserted many verses out of the Sibylls Q. What Priests had the Romans A. Of these we have said somewhat already but we will say something more Their antientest Priests were Luperci the Priests of Pan Lycaeus Potitii and Pinarii of Hercules Of divination by chirping of Birds Augures of divining by Poultry Pullarii They that had the care of Altars and looked into the intrals of the Sacrifice were called Aruspices and Extispices Curiones were the Priests that had care of each Curla or Ward in the City for Romulus divided Rome into 33 Wards and assigned to each of them a Priest or Curio Over these was Curio maximus that is an Archbishop The Priests which Romulus ordained to the memory of Titus Tatius King of the Sabins were called Sodales Tatit. The Priests that went alwayes covered with threaden caps or hoods were called Flamines quasi Filamines whereof there were divers sorts as we have already shewed Of the Vestal Priestesses and the Salii as also of the Feciales Rex Sacrificulus and Pontifex maximus we have said The Priests that had the charge of the Sibylls books were at first but two called Duumviri then they were increased to ten Decemviri at last to fifteen called Quindecemviri Fauna or Fatua who for her loyalty to her husband was called Bona Dea had her peculiar Priestesses The Priests of Sybele mother of the Gods were called Gâ—lli whose chiefe or Archbishop was called Archi-gallus there were also other Priests called Triumviri and Septemviri epulonum who had charge of the publiquâ— Feasts and games Besides these every Idol had his Priest and these had their under Officers or servants called Camilli The servants of Flamen Dialis were called Flaminei They had their Church-Wardens called Aeditui their Trumpeters and Sacbutters called Tubicines and Tibicines Popae were those that bound the Sacrifices Victimarii that killed them Their Cryers that went before the Priest to injoyn the people to forbear working during the time of Sacrificing were called Preciae The women that were hired to sing the praises of the dead were named Praeficae Their Grave diggers Vespilones Q. What sort of Sacrifices did the ancient Romans use A. They used to offer a day before the solemn Sacrifice a preparative Sacrifice called Hostia Praecedanâ—a Their Succedaneae were Sacrifices which succeeded when the former were not satisfactory Wethers that were led to be Sacrificed with a Lamb on each side of them were called Ambiguiâ— Bidentes were sheep sacrificed having two horns and two eminent teeth Ambervales were sacrifices carried in their Processions about the fields Amburbales were Processions and sacrifices about the City Heysers sacrificed which had never been tamed or put under the yoke were called Injuges The Priest having brought the sacrifice to the Altar used to pray laying his hand on the Altar Musick in the mean time sounding Then he layeth on the head of the beast Corn or a Cake with Salt and Frankincense this was called Immolatio from molâ— the Cake Then followed Libatio which was the tasting of the Wine and sprinkling thereof upon the beasts head this done the hairs between the horns of the beast being pluckt out were flung into the fire this they called Libamina Primâ— Then the beast was killed the blood received in vessels and the intrails searched at last the beast is cut in pieces one piece was wrapped in meale and then burned on the Altar this was called Litare After this they went to feasting singing and dancing now every particular God had his sacrifice white beasts were sacrificed to their supernal Gods black to the infernal The Bull was the proper sacrifice of Iupiter Neptune Apollo Mars Luna and the Heroes The Ram was sacrificed to Mars and the Heroes Wine was offered to Ceres and Liber The Goat to Aesculapius and Liber Milk and hony to Ceres A Horse to Sol and Mars A Lamb to Iuno and Faunus A Dove to Venus A Doe to Pan and Minerva A Hinde to Diana A Hog to Sylvanus A Cock to the Lares A Sow to Cybele and a Sow to Ceres A Hen to Aesculapius and a Child to Saturne c. But this last was abolished by the Romans To each god also they assigned his particular Bird. The
fiery torches if he be wicked if good they comfort him and defend his body in the grave till the day of judgment but the bodies of the wicked are knocked down nine fathoms under ground and tormented by their angry Angels the one knocking him with an hammer the other tearing him with an hook till the last day against this torment the Turks use to pray at the graves of the dead The women there do not accompany the dead to the grave but stay at home weeping and preparing good cheer for the Priests and others of the departed mans friends They believe that when the Corps hath been in the grave on quarter of an hour that a new spirit is put into it is set upon its knees and is examined by the foresaid Angels of his faith and works They believe also that it is a work of charity and conducible to the soul of the defunct if the birds beasts or ants be fed with the meat which they set on the graves of the dead Q. How far hath this Mahumetan Superstition got footing in the world A. Though it be not so far extended as Gentilisme yet it hath over-reached Christianity not in Europe where Christianity prevaileth but in Africa where it hath thrust out the ancient Christian Churches and erected the Half-Moon in flead of the Crosse except it be among the Abyssins and some small places held by the Spaniard or Portugal But in Asia it hath got deeper footing having over-run Arabia Turkie Persia some part of Mogols countrey and Tartaria onely here and there some smal Congregations of Christians are to be found In America indeed it is not as yet known Now the reasons why this Superstition is so far spread are these 1. The continual jars frivolous debates and needless digladiations about questions of Religion among Christians which hath made the world doubt of the truth thereof and takes away the end and scope of Religion which is to unite mens affections but the remedy is become the disease and that which should cure us woundeth us 2. The wicked and scandalous lives both of Christian Laity and Clergy for the Mahumetans generally are more devour in their religious duties and more just in their dealings 3. The Mahumetan Conquests have in those parts propagated their Superstition 4. Their religion is more pleasing to the sense then Christianity for men are more affected with sensitive pleasures which Mahomet proffers in his Paradise then with spiritual which are lesse known and therefore lesse desired 5. The greatnesse of the Turkish tyranny over Christians the rewards and honours they give to those that will turn Muselmen or Mahumetans are great inducements for weak spirits to embrace that religion for a Christian Runegado that will receive circumcision among them is carried about the streets with great joy and solemnity is presented with many gifts and made free from all taxes for which very cause many both Greeks and Albanians have received circumcision 6. The liberty which is permitted to multiply wives must needs be pleasing to carnal-minded men 7. They permit no man to dispute of their Alcoran to call any point of their religion in question to sell the Alcoran to strangers or to translate it into other languages It is death to offend in any of these which is the cause of much quietnesse and concord among them 8. They inhibit the profession of Philosophy among them and so they keep the people in darknesse and ignorance not suffering the light to appear and to detect their errors 9. They teach that all who live a good life shall be saved whatsoever his religion be this makes many weak Christians revolt from their holy faith without scruple or check of conscience for what care they whether they serve Christ or Mahomet so they be saved 10. They hold that after a certain time of torments in Hell the wicked shall be released from thence this doctrine is more pleasing to wicked men then Christianity which admits of no redemption from Hell nor any mitigation of eternal torments 11. Men are much taken with moral outsides whereby the Turks exceed Christians for they are more modest in their conversation generally then we men and women converse not together promiscuously as among us they are lesse sumptuous in their buildings lesse excessive and phantastical in their clothes more sparing in their dyet and altogether abstemious more devout and reverend in their Churches so that they will not suffer a piece of paper to be trod upon or lie on the ground but will take it up kisse it and lay it in some place out of danger and this is because the name of God and Mahomets Law is written upon paper they are also more sober in their speeches and gesture and more obedient to their Superiors then we are 12. There is nothing more pleasing to our nature then private revenge which by Christs Law is prohibited but by the Mahumetan Law is allowed for they are to hate and to kill their enemy if they can 13 Arianism had infected most of the Eastern Churches therefore it was no wonder if they received Mahomets Doctrine which was grounded upon Arius his Heresie 14. They suffer no man to blaspheme Christ but honour him and speak reverently of him so they do of Moses and Abraham which makes that neither Iews nor Christians are in those parts much averse from or violent against their Religion 15. They have been alwayes very zealous and diligent in gaining Proselytes and yet force no man For these and such like reasons let us not wonder at the great encrease of Mahumetanisme in the world Q. Of what continuance is Mahumetanisme A. Mahomet was born in the year of Christ 592. in the time of S. Gregory the Pope and Mauritius the Emperour according to Genebrard he lived 63. years of which he spent 23. years in spreading of his doctrine then died in the year of our Lord 655. Constance being Emperour and Eugenius the first Pope So that Mahumetanisme hath lasted already above 1000. years to the great oppression and vexation of the Church of Christ and to the eternal dishonour of Christian Princes who if they had spent but the tenth part of that blood against the Turks which they have shamefully and sinfully shed in their own private quarrels there had not been at this day any remainder of that damnable Sect which hath longer continued a scourge to the Church of Christ then ever any enemy did against Gods people of old For the Egyptians oppressed the Israelites scarce 200. years the Canaanites 20. years the Moabites 18. years the Philistines 40. years the Assyâ—ians and Chaldeans from the first to the last did not â—ex oppress Gods people above 300. years afterward they were oppressed by Antiochus Epiphanes 40 years the Christian Church from Nero till Constantine was afflicted about 260. years and afterward by the Goths and Lombards nere 300. years But this oppression of the Church by
Sect did long retain the name of Nicolaitans but were called Gnosticks from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge which proud title they gave themselves as if their knowledge had been transcendent above other men But their knowledge was so whimsical that neither they or any else understood it they babled much concerning their Aeones and of Ialdabaoth who made the heavens and all things we see of water They ascribed divers sons to their chief Aeon to wit Ennoia Barbeloth and Prunicon which they named Christ. They held that most things were procreated of the Chaos and the Abysse of water and darknesse They taught also that in faithful men were two souls one holy of the divine substance the other adventitious by divine insufflation common to man and beasts These are the souls that sin and which passe from man to beast after the opinion of Pythagoras they held also there were two Gods a good and an evill as the Manichees afterward did They made Jesus and Christ two distinct persons and that Christ descended into Iesuâ— when he was thirty yeers old and then he wrought miracles On this Doctrin the Eutychians and Nestorians grounded their Heresies They would have none to suffer Martyrdom for Christ who they said conversed on the earth after his Resurrection 18 moneths This Heresie was much spread in Asia and Egypt about 129 yeers after Christ and in Spain it flourished after Christ 386 yeers Out of this Sink the Valentinians Manichees and Priscillianists sucked their poyson Q. 8. Of what Religion were the Carpocratians A. Carpocrates by birth an Alexandrian in Egypt who flourished about the yeer of Christ 109. in the time of Antoninus Pius and was contemporary with Saturnius this Carpocrates I say taâ—ght there were two opposite Gods that the Law and good works were needlesse to those that had faith that we could not avoid the rage of evil spirits but by doing evil for that was the way to please them Therefore they gave themselves over to Magick and a Libidinous life They taught also that Christ was a meer man and that their master Carpocrates was the better man hence sprung up the Samosatenians and Arrians They said also that Christ was begot as other men of Ioseph and Mary and that onely his soul ascended into Heaven They held Pythagorean transanimation but denyed the Resurrection and that this world was not made by God but by Satan Because their disciples should not publish their abominable mysteries they put a mark by a bodkin on their right Eare. Carpocrates carryed about with him his Punk Marcellina Q. 9. What was the Religion of Cerinthus Ebion and the Nazarites A. Cerinthus being a Jew by birth and circumcised taught that all Christians ought to be circumcised He lived in the time of S. Iohn the Apostle who would not enter into the same Bath with that pernicious Heretick He spred his Heresie in Domitians time about 62 yeers after Christ. He held the same impious Tenets that Carpocrates and taught that it was Iesus who died and rose again but not Christ. He denyed the Article of life eternal and taught that the Saints should enjoy in Ierusalem carnall delights for 1000 yeers the maintainers of this whimsie afterward were the Origenists Chiliasts or Millenaries and on this Mahomes founded his Paradise Ebion was a Samaritan by birth but he would be esteemed a Jew He lived also in Domitians time He denyed Christs divinity and held the necessity of the Ceremonial Law with Cerinthus And that the use of flesh was unlawfull because all flesh was begot of impure generation The Ebionites of all the New-Testament admitted only S. Matthews Gospel because it was written in Hebrew The Ebionite Heresie did not continue long under the name of Ebion but under other names to wit Sampsei and Elcesitae Against these Hereticks S. Iohn who lived in their time wrote his Gospel to prove Christs Divinity they rejected S. Pauls Epistles because they refell the Ceremonial Law As for the Nazarites or Nazarens they were before Cerinthus and Ebion about the end of Nero 37 yeers after Christ. They were the first that retained circumcision with Baptism and the ceremonial Law with the Gospel They were led much with private Revelations and Enthusiasms They had more Gospels then one to wit the Gospel of Eve and that which they called the Gospel of perfection They were much addicted to fables Noahs wife they called Ouria which signifieth fire in Chaldee she often times set the Ark on fire which therefore was so many times rebuilt They make her also the first that imparted to mankinde the knowledge of Angels Q. 10 What was the Heretical Religion of the Valentinians Secundians and Ptolemians A. The Valentinians who from their whimsical knowledge were called Gnosticks had for their master Valentinus an Egyptian who lived in the time of Antoninus Pius Emperor about a 110 yeers after Christ. He taught that there were 30 Aeones Ages or Worlds who had their beginning from Profundity and Silence that being the Male this the Female Of the Marriage or Copulation of these two were begot Vnderstanding and Truth who brought forth eight Aeones Of the Vnderstanding and Truth were begot the Word and Life which produced 10. Aeones The Word and Life brought forth Man and the Church and of these were procreated 12. Aeones these 8. 10. and 12. joyned together made up the 30. the last of these 30. being abortive produced the Heaven Earth and Sea Out of his imperfections were procreated divers evils as darkness out of his fear evil spirits out of his ignorance out of his tears springs and rivers and out of his laughter light They also taught that Christs body was meerly spiritual and passed through the Virgin as through a conduit or pipe Evil was natural they said to the creature and therefore they made God the author of evil which afterward was the doctrine of the Manichees They held that onely the soul was redeemed and that there should be no resurrection of the body Faith they taught was natural and consequently salvation which all did not attain for want of good works this was the Pelagian doctrine afterward They made three sorts of men to wit spiritual who were saved by faith onely these they called the sons of Seth hence the Sethian Hereticks The second sort are animal or natural who are saved by works and are of Abel hence the Abelites The third sort are carnal who cannot be saved these are of Cain hence the Cainite Hereticks They eat of things offered to idols slighted good works as needlesse and rejected the old Prophets Valentinus his chiefe Scholar and Successor was Secundus whose Disciples called Secundians changed the name but retained the Doctrine of Valentinus permitting all kind of vicious life in that they held knowledge without good works would bring men to Heaven Valentinus held that the Aeones were only the effects of the divine
be with till the end of the world and on which he hath bestowed the Spirit of Truth to conduct her into all Truth and which he hath built upon the Rock so that Hell Gates shall not prevail against her his Church I say is a congregation and consisteth not of one but of many and Christ hath promised that where two or three are gathered together in his name he will be in the midst of them 5. Because God is better praised and more honoured of many together then by one alone therefore David will praise God and declare his name in the great Congregation Christ will have our light to shine before men that they seeing our good works may glorifie our Father which is in heaven This cannot be done by him that lives amongst wild beasts in a Desart How can he honour God by the exercise of justice mercy charity humility and other vertues chiefly of his patience in suffering injuries and of his obedience to superiours How shall he find out his own infirmities and failings seeing selfe-love is in every man and no man can so well pry into himselfe as another and the heart of man is deceitful above all things 6. And lastly no man alone can be so secure from danger of enemies as when he is in company and therefore Satan is more ready to assault man by tentations when he is alone then when he is in the company and society of others So he set not upon Christ when he was in Ierusalem but when he was led by the Spirit into the Dâ—sart therefore wo to him that is alone for when he falls there is not a second to help him up As then in the body natural God did not separate one member from another but united them all in one bulk under one head to be animatâ—d by one heart or soul that they might help each other so hath he done in the body Polâ—tick of mankind Q. 6. Who were the first Monkâ— after Anthony A. The Thabennesii so called from Thabenna an Island in the Province of Thebais In this one Pachomius an Eâ—emite about the time of Constantius Constantines Son assembled divers Monks together and by the advice of an Angel so goeth the story prescribed them these rules to wit that they should live together in one house distinguished into divers Cells and in each cell should remain three Monks but should all eat in one Hall No man must be forbid to eat or fast they must sleep not lying on beds but sitting in their chaires they must wear Goats skins which they must never put off but when they communicate then they must come only with their hood with which their heads must be covered when they eat that they may not be seen to eat for in eating they must neither cast their eyes off from the Table nor must they speak No stranger must be admitted without three years trial They must pray twelve times in the day time likewise in the evening and in the night a Psalm preceding each prayer The Monks were divided into 24 Orders according to the number of the Greek letters Q. 7. What were the Religious rules that Saâ—nt Baâ—il pâ—escribed to his Monks A. Saint Basil Presbyter of Caesarea in Cappadocia being molested by Eusebius Bishop there to avoid trouble and disturbing of the Church retired to a Monastery in Pontus where he preached to the Monks of that place and departing thence travelled about the country of Pontus and perswaded the Eremites who lived apart in caves and cells of the Desarts to unite themselves in Monasteries and withal prescribes to them these 95. subsequent rules which were imbraced by most of the Eastern Monks The Rules were these 1. To love God with all their heart soul and strength and their neighbours as themselves 2. To ground this Love of God upon his power glory and excellency as â—e is in himselfe and on his goodnesse mercy and bounty towards us 3. That the love of our neighbour be grounded on the command and will of God and on his love towards us his enemies for if God hath so highly loved us that were his enemies shall not we when he commands us love our neighbours 4. That they should not live any longer a sunder but together because of the mutual helps comforts instructions exercise of vertues efficacy of prayers security from dangers which are in the sociable not in the solitary life â— That they should forsake the delights and vanities of the world and with the Apostle to crucifie it and to be crucified to it 6. That they should dispense their wealth to the poor and indigent 7. That none be admitted into their Fraternity without probation 8. That Infants be also admitted but not without the consent of their Parents 9. That they study to be continent and sober in their diet and behaviour 10. Is set down the mâ—asure of their eating and drinking and simplicity of food 11. That there be no affectation or contention for superiority of place at the Table but that all things be done there with order and decency 12. That their appaâ—el be plain simple and homely and that they weaâ— a girdle after the example of Iohn Baptist and the Apostles 13. That they walk not after their own sense and pleasure but as they are directed by Gods word 14. That they be obedient to their Superiours but chiefly to God 15. That they should serve God with the same affection as David did when he said As the Hart brayeth for the Rivers of water so doth my soul after thee O God 16. That he who is their Governour should consideâ— whose minister he is and that he should be as tendeâ— of his charge as a nutse of her child 17. That he reprove at first gently and in the spirit of meeknesse but that he esteem of the obstinate as Heathens and Publicans 18. That he suffer not the least offence to go unreproved seeing the least is a breach of Gods Law 19. That repentance be in sincerity 20. That it be accompanied with good works 21. And with confession 22. That if a man relapse into sin he may use more sincerity in his repentance then before for it seems the disease was not perfectly cured 23. Let him that reproveth be as a Father or a Physitian and he who is reproved as a Son and a Patient 24. That no man defend or excuse himself in his evil courses 25. That among them all things be in common 26. That men of Estates bestow on their Kindred what is their due and the remainder on the poor 27. That none return to their Parents houses except it be to instruct them and by their Superiors leave 28. That none give way through idlenesse for their minds to waver or wander up and down 29. That to avoid idle and sinfull dreams in the night let every one be diligent in meditating on the Law and the word of God by day 30. That with the
then he concludes that the body or flesh which suffered at Ierusalem was not christ body 22. He makes the soul of man to be all one with the Gospel and the body of Christ to be the whole Creation by this and such like stuffe with which his books are fraughted we may see that he deserveth to have his brains purged with Hellebor rather than his crasie opinions refused by arguments or Scripture In the mean while we may perceive to our great grief the lamentable fruits which are begot of two much liberty in religion These impious Opinions are in his printed Pamphlets lately published One Richard Coppiâ— holdeth some of the before recited opinions withall lately before a confused multitude in an usurped pulpit asserted the lawfulnes of womens preaching for such Ranters a pillory were more fit than a pulpit Q. 12. What opinions in Religion are lately broached by Iohn Reeve and Lodowick Muggleton An. These two would perswade us that they are the two last witnesses and prophets of Christ sent by his spirit to seal the foreheads of the elect and reprobate that one Iohn Robins is the last great Antichrist and son of perdition spoken of by the Apostle in the Thessalonians because he sheweth lying signes and wonders and assumes to himself the titles of the onely God in that he calls himself Adam and Melchisedeth and Father of Iesus Christ in saying the three persons in Trinity are Adam that is himself Abel that is his sonne Iesus and Caiâ— that is the holy Ghost Many such blasphemies they ascribe to him They affirm also that Christians using the sword of steel are ignorant of Iesus and enemies to his Gospel and they teach that the two uncreated substances of earth and water were eternally resident in the presence of God the Creator that death was from Eternity that the person of the reprobate Angel or Serpent entred into the womb of Eve and there died but quickened in her all manner of uncleannesse that there is no devil at all without the body of man or woman but what dwells within them so that the devil spoken of so often in the Scripture is mans spirit of unclean reason and cursed imagination that God the Father was a spirituall man from Eternity and that in time his spirituall body brought forth a naturall body that if the very Godhead had not died that is say they the soul of Christ which is the eternall Father had not died all men had perished eternally that Moses and Eliah are angels and did represent the person of the Father in heaven as they did the person of the Son on earth that Eliah was made protectour of God when God became a child and that he filled the Lord Iesus with those great revelations of his former glory which he possessed in heaven when he was the immortall Father and that it was Eliah who spake these words from heaven saying this is my beloved Son in whom I am well pleased they say also that all the Ministry in this world whether Propheticall or Ministeriall with all the worship taught by them is all a lye and abomination to the Lord. Again they declare that whereas there are three witnesses on earth water blood and the spirit that by water is meant the Commission given to Moses and the Prophets under the Law by blood the Commission given to the Apostles and Ministers of the Gospel by the Spirit is meant the Commission of the two witnesses that were to come in this last age whose ministry is invisible and spirituall cutting off all formall worshipping of an invisible spirituall personall God they say there is hardly a minister in the world that confesseth an invisible God but they preach a God of three persons that is a monster instead of one true personall God they say that the true God is a distinct body or person as a man is a distinct body or person again they say that there is no Christian Magistrate in the world that hath any authority from Christ to set up any visible form of worship and that the spirits and bodies of men are both mortall both begot together and both of one nature that the spirit is nothing without the body that it is the Spirit alone that walks and works eats and drinks and dies for the spirit is a naturall fire of reason they say also that the bodies or persons of holy men wherein they lived and died shall not appear again any more but when the Saints are glorified they are absolutely of the very same glorious nature both in spirit and body as God is and that believing spirits are of the very same divine nature of God This is the summe of their Divinity and Phylosophie as may be seen in their transcendent spirituall Treatise as they call it which is full of transcendent nonsence and blasphemieâ— for here they lay their axe to the very root of Christianity in giving a new Father to our Saviour Jesus Christ in calling the blessed Trinity a monster in denying the Creation whilst they make earth and water eternall in making angels and mens souls mortall in making weak man Gods protector and author of that divine knowledge which was in Christ in denying the Ministry of the Gospel and the power of the Magistrates and the outward worship of God and making the souls of men corporeall in denying also the Resurrection of the flesh and transforming men into the Divine nature By this and other wicked tenets permitted and countenanced among us at this time we see what Christian religion is come to in this land so famous heretofore for piety and zeal we received Christianity as soon as any Nation in Europe whether by the preaching of Saint Peter or Saint Paul or Simon Zelâ—tes or Ioseph of Arimathea I know not but all agree we received it very early and have continued ever since in the profession thereof neither was there ever any Nation more devout and zealous in the advancement thereof as our goodly Temples Monasteries Hospitals Colledges and Schools can witnesse but alas now Quantum mutamur ab illis Angligenis what is there left among us but the bare Skeliton of Religion the vitall substance thereof being eat up and consumed by heresies and blasphemies worse than any Sarcophagus I may here with Ieremiah complain that from the daughter of Sion all her beauty is departed her Princes are become like Harts c. How is the gold become so dimme and the most fine gold changed and the stones of the Sanctuary are scattered in every corner of the streets c. Q. 13. What are the opinions of the Quakers An. These fanaticall spirits are called Quakers because they use to quake and tremble when they prophesie so did the Heathen soothsayers of old non vultus non color unus non compta mansere 〈◊〉 sed pectus anhelum rabie fera corda tument c. but the spirit of God is the spirit of peace
of Christ upon the Earth 51. That none are damned but for rejecting the Gospel 52. That now many Christians have more knowledge then the Apostles had 53. That miracles necessarily attend the Ministry 54 That there ought to be no Churches built nor should men worship in consecrated places 55. That the Apostles were ignorant of the salvation to be revealed in the last days 56. That all men ought to have liberty of conscience and of prophesying even women also 57. That circumcision and the old covenant was onely of things temporal 58. That Paedobaptisme is unlawful and impious and that others besides Ministers may baptise and that a man may be baptised often 59. That the people should receive the Lords Supper with their hats on but the Ministers in giving it should be uncovered 60. That the Church of England is Antichristian 61. That there is no divine right to call or make Ministers that Ministers should work for their living and that Tythes are Antichristian 62 â—hat Christians are not bound to observe the Lordâ— day and that we should observe still the old Sabbath 63. That humane learning and premeditation is uselesse to preaching and that preaching should onely confist in disputing reasoning and conferring 64. That the Saints must not joyn in prayer with wicked men not receive the Sacrament with them nor with any member of the Church of England 65. That â—ublick prayers are not to be used but by such as have an inâ—allible Spirit as the Apostles had 66. That set hours of prayer are needlesse 67 That singing of Davids Psalmes or other holy songs except they be of their own making are unlawful 68. That wicked men ought not to pray at all 69. That all government in the Church ought to be civil not Ecclesiastical 70 That the power of the keyes is as well in six or seven gathered together as in the greatest congregation 71. That neither miracles nor visions nor anointing the sick with oyl are ceased 72. That in these days many are with Paul rapt up into the third Heaven 73 That the Magistrate is not to meddle with matters of Religion nor forms of Church government which if they do they are not to be obeyed 74. That there ought to be a community of Goods seeing all the Earth is the Saints 75. That a man upon slight causes may put away his wife and that one man may have two wives 76. That children ought not at all to obey their parents if wicked 77. That parents should not instruct their children but leave them to God 78. That Christians ought not to maintain Religion by the sword nor to fight for their lives and liberties noâ— to fight at all nor to kil any thing nay not a chicken for our use 79. That it stands not with Gods goodness to damn his own creatures eternally 80. That i'ts unlawful for a Christian to be a Magistrate 81. That man lost no more by Adams fall then the rest of the whole creation 82 That Christ hath not purchased eternal life for man more then for the rest of the creation and that he offered up himselfe a full and perfect sacrifice not only for man but for all that man kept even the whole creation 83. None are sent to hell before the last judgment 84. It is not the Law but the Gospel which threatens us with Hell fire 85. If God shew not mercy to all he is not infinite 86. Christians are not bound to meet one day in seven for publick worship 87. The Saints are justified not by Christs obedience but by the essential righteousness of God 88. A woman committeth not adultery in lying with another man if her husband be a sleep 89. That the Saints may put away their unbeleeving wives or husbands 90. There is no other seale but the Spirit the Sacraments are no seales at all 91. The Magistrate may not put to death a murtherer being a member of the Church till first he be cast out of the Church 92. The promises belong to sinners as sinners and not as repenting sinners 93. Apocrypha books are canonical Scripture 94. To use set forms of prayer even the Lords prayer is Idolatry 95. Bells Churches and Church-yards preaching in Pulpits in Gowns by an hour-glasse the names of our months and days are all idolatry 96. That the Apostles Creed is to be rejected as erroneous 97. That there ought to be no other laws among Christians but the judicial Law of Moses and that the Magistrate hath no legislative power at all 98. That all Learning Schools Universities Arts Degrees are to be rejected as pernicious 99. That Angels and Devils are not substances but meer qualities and that mens soules are but terrestrial vapours perishing with the bodies 100. That some in this life are perfect without all sin and need not pray for pardon 101. That in God there is some composition and corporiety and mutability also 102. That Christ took not his flesh of the Virgin Mary but that his body was created without all consanguinity with the first Adam 103. That God doth personally subsist in every creature 104. That the world is eternal 105. That the Lords Supper may be celebrated in Inns rather then Churches and that in the end of a feast 106. That the Devils have no sinne But I will leave these Divels though I could mention many more but that it delights not my selfe nor can it the Reader to be raking in such filthy mire and dirt These are some of the poysonous weeds which have too much of late infested our English Garden I mean the Church once admired both at home and abroad for the beauty of her Doctrine and Disciplin and envied of none but ignorants or men of perverse minds The Poet bewailing the ruins of Troy said Seges ubi Troi a fuit Corn grows where Troy stood but I may sadly complain that in stead of corn that is sound and wholsom doctrine which should be the food of our souls now grows Tares and Weeds that choak the good word with which we were formerly fed and might have been unto a life of glory everlasting if we had therein abode But least I should bring thee into danger by giving thee onely a fight of these Rocks and Precepices to prevent that I shall commend to thy serious perusal Master Wollebius his Abridgement of Christian Divinity which for the good of my country men I Englished Enlarged and cleared in obscure places and have now fitted for a second impression A book worthy to be written in Letters of gold and imprinted in the heart of every good Christian The knowledge therein contained by prayer and through the assistance of Gods spirit will root and establish the in every good word and work to the comming of our Lord and Saviour Jesus Christ which God of his infiniâ—e mercy grant The Contents of the Thirteenth Section The Doctrine of the Church of Rome concerning the Scriptures 2. Their tenets concerning predestination
in confessing their sins only to God in rejecting purgatory and prayers for the dead in giving the Sacrament in both kindes and in unleavened bread and in tolerating Priests marriages in the same points also they agree with the 〈◊〉 or Christians of Egypt with the Abyssins Armenians and Maronites But the Protestants difher from the above named Churches in these subsequent points 1. They believe that the holy Ghost proceedeth from the Son 2. They use unleavened bread in the Sacrament 3. The English Protestants allow Confirmation 4. They hold that the blessed souls enjoy Gods presence and that the wicked are tormented in Hell immediately after their departure hence 5. They permit Priests after ordination to marry 6. They reject pictures as well as Massie-images 7. They observe not the Saturday 〈◊〉 Sabbath 8. They have but one Lent in the year 9. They make no scruple in 〈◊〉 of blood in these points the Protestants dissent both from the Greekâ— Melchâ—tes Georgians 〈◊〉 Circassiani Moscovites and other Sects above named They defer not baptisme till the eighth year with the Circassians they pray not for the dead nor give the Sacrament in a spoon nor divorce their Wives upon every light occasion with the Mâ—scovites they affirm not two persons in Christ nor deny Mary to be the Mother of God nor reject the Councel of Ephesus and all other Councels after it with the Nestorians They defer not baptism till the fortieth day nor exclude Priests from second marriage with the Christians of Saint Thomas They do not ascribe one nature only one will and one operation to Christ nor do they use circumcision and a hot Iron in baptisme nor do they reach that Angels are composed of fire and light with the Iaoobites They give not the Eucharist to Insants they marry not in the second degree of consanguinity nor do they read the Gospel of Nicodemus with the Copâ—ti They do not hold traduction of souls by seminal propagation nor baptize themselves every year nor suffer they their Ministers to live by mechanical labours with the Abyssins They use nor rebaptiâ—ation nor fasting on Christmasse day nor abstain from eating of uncleane beasts prohibited by the old Law with the Armenians they do not hold that all souls were created together nor that parents ought to dissolve their childrens marriages when they please nor that Children should be made Sub-Deacons nor that Menstrâ—ous Women should be excluded from the Sacrament with the Maroâ—ites The Protestants do not celebvate their Liturgy in an unknown tongue as the 〈…〉 Iacobites Indians and Nestorians do who make use of the 〈◊〉 or Syriack language in their divine service which few understand nor with the Greeks Melchiâ—es Georgians Circassians and others do they use the ancient Greek tongue in their liturgies which these above named know not and yet make use of it in their Churches nor with the Boman Catholicks doe they read and pray in Latine but in their own vulgar languages which are intelligible by all in which point they agree with the Abyssins Aâ—menians Moscovites Russians 〈◊〉 anciently called Illyrians Lastly Protestants differ from the Roman Catholicks in these points 1. Of the number of Canonical Books of Scripture of their sufficiency authority and interpreter 2. Of Christs descent into hel 3. Of the head of the Church and of the Popes supremacy 4. Of the true Catholick Church 5. Of their Clergy their orders immunities and 〈◊〉 6. Of â—he Monastical life vows and Evangelical Counsels 7. Of the power of the Civil Magistrate 8. Of Purgatory 9. Of invocation of Saints 10. Adoration of Images and Reliques 11. Sacraments their number efficacy and ceremonies 12. Baptisme its necessity effects and ceremonies 13. Transubstantiation and the consequences thereof 14. Of administring in both kinds 15. The sacrifice of the Masse 16. Auricular confession 17. Satisfaction 18. Indulgences 19. Extream Unction 20. Original sin 21. Free will Predestination and Grace 22. Justification Faith and good woâ—kâ— 23. The Latine Service 24. Traditions Some other small differences there are and fewer there might be if men would be moderate on either side but the spirit of contention and contradiction hath hitherto hindered and will yet hinder the peace of the Church till the Prince of Peaâ—e our true Solomon who built this mystical Temple without noyse of Axes or Hammers put an end to all jâ—rrs and discords till he whom both the Winds and Seas do obey awake who now seemes to be asleep till he I say awake and rebuke the stormy winds and proud billows on which his ship is tossed to and fro that at last she may eâ—joy a calm time and some Halcyonian days and may cast Anchor in the safe harbour of tranquillity where we may finde our Saviour not in the Earthquakes Whirlewinds and fire of contention but in the 〈◊〉 and quiet voice of peace concord and unity which he left to us as a Legacy but we have lost it by our pride sacriledge â—nvy 〈◊〉 covetousness profanenesse and vain-glory The Contents of the Fifteenth Section Religion is the ground of all government and greatnesse 2. By divers reasons it is proved that Religion of all Common wealths and humane societies is the foundation 3. That Princes and Magistrates ought to have a special care in setling and preserving of Religion 4. That one Religion onely is to be allowed in a Common wealth publickly 5. In what respects different Religions they be tolerated in private 6. A Christian Prince may not dissemble his Religion 7. Why God blesseth the professors of false Religions and punisheth the contemners thereof 8. False Religions are grounded upon policy what use there is of Ceremonies in Religion 9. The mixture and division of religions and of Idolatry 10. How the Gentile Religion in worshipping of the Sun seems to be most consonant to natural reason with divers observations concerning Sun-worship and the knowledge the Gentiles had of a Deity the Vnity thereof with some glimmering of the Trinity 11. That the honour maintenance and advancement of a Priest hood is the main supporter of Religion 12. That the Christian Religion is of all others the must excellent and to be preferred for divers reasons being considered in it selfe and compared with others with an exhortation to the practice of religious duties which is true Christianity SECT XV. Quest. I. HAving now pass't through all Religions known in the World it remains that we make some use of what we have viewed let us know then to what end and purpose hath this View been taken A. First to let us see that there is no nation so barbarous or brutish except some particular fools who have said in their heart there is no God which hath not made profession of some Religion by which they are taught to acknowledge and worship a Deity For Religion is the pillar on which every Commonâ—wealth is built so long as the pillar is stable and firm which is the foundation so long
in points of Religion but let us maintain the Unity of the Spirit in the bond of love and know that Religion is not in words but in works not in opinions but in assurance not in speculation but in practice Pure Religion and undefiled before God is to visit 〈◊〉 Fatherlesse and widows c. to do good and to communicate for with such Sacrifice God is well pleased that not the bearers of the Law but the doers shall be justified that not they that cry Lord Lord shall enter into heaven but they who do the will of our Father that without peace and holinesse no man shall see the Lord that they who seed the hungâ—y and cloath the naked c. shall inherit the Kingdome prepared for them from the beginning of the world And God grant that we may run the wayes of Gods Commandements walk in love tread in the paths of righteousnesse â—ight the good fight run the race set before us with patience looking unto Iesus the Authour and Finisher of our faith that having finished our course and wrought out our salvation with 〈◊〉 and trembling may at last receive the Crown of righteousnesse In the mean while let us not forget our Saviours Legacy which is Love one another and my peace I leave with you Are we not all the members of one body the sheep of one fold the children of one Father Do we not all eat of the same bread drink of the same cup live by the same Spirit hope for the same inheritance are we not all washed with the same Baptisme and redeemed by the same saviour why then should we not be of the same heart and mind with the Apostles why is there such strugling in the womb of Rebecca such a noise of hammers in building Christs mysticall Temple such clashing of arms under the Prince of peace is this Christianity Alas we are Mahuâ—etanes or Gentiles in practise and Christians in name Now the God of peace that brought again our Lord Iesus from the dead give us the peace of God that passeth all understanding that we may all think and do the same thing That as there is but one shepherd so theâ—e may be but one sheepfold The Church of God is a little flock beset with many Wolves of Iews Turks Pagans Atheists why then should we not be carefull to preserve peace love and unity among our selves the onely thing to make us formidable to our enemies Concordia res parvae crescunt A bundle of Arrows cannot be broken except they be separated and disjoyned nor could the horse tail be plucked off as Sertorius shewed his Romans so long as the hairs were twisted together as hard a matter it will be to overcome us so long as we are united in love but let this band be broken and we are a prey to every enemy imbelles damae quid nisi praeda sumus If we will needs fight let us buckle with our profest and common enemies with the Devil the world and the Flâ—sh with Principalites and Powers with spirituall darknesse and chiefly with our selves Nec tonge scilicet hostes quaerendi nobis circumstant undique muros We have a Trojan horse full of armed enemies in the Citadel of our hearts we have Iebusites within us which we may subjugate but can never exterminate and such is our condition that we are pestered with enemies whom we can neither fly from nor put to flight Nec fugere possumus nec sugare If we did exercise our selves oftner in this spiritual Militia we should not quarrel so much as we do nor raise such tragedies every where in the Church of Christ about controversies opinions quarrelling about the shell of Religion being carelesse what become of the kernel With Martha we busie our selves about many things but neglect that Vnum necessarium playing Philosophers in our disputes but Epicures in our lives I wil end in the words of Lactantius Instit. 6. c. 1. 2. Innecentiam sâ—lam 〈◊〉 quis obtulerit Deo satis pie religioseque litavit He is the most religious man who offers to God the best giâ—t which is innocency For Christian Religion consisteth not in words but in gifts and sacrifices our gifts are perpetual our sacrifices but temporary our gifts are sincere hearts our sacrifices are praises and thanksgivings No Religion can be true but what is grounded on goodnesse and justice FINIS The Alphabetical TABLE of the chief things conteined in the severall Sections of The View of all Religions c. A. ABbots how elected 275. c. how consecrated 343. c. Abraxas the Sun 519. c. Abyssins their religion 494. c. Adamites 366. Adonis the Sun 517. Africa the religion thereof 94. c. African Islands their religions 102. Albati 318. etc. Albigenses and their opinions 223 c. America the religion thereof 102 c. Southern America the religion thereof 112. etc. Americans their superstitious fear and tyranny thereof 116 etc. Anabaptists 229 c. of Moravia 230 etc. their opinions and names 361 c. Angola its religion 100 c. Antinomians 366. Apis the Sun 518 c. Apollo the Sun 516. Apostles and their office 396. Arabians their religion and discipline 67 c. Armenians their religion 489 c. Arminians their tenets 367 c. Asia the religions thereof 1.2 c. Atys the Sun 518. S Austins girdle 257 c. B. Babylonians their ancient religion 58 c. Bel and Belenus the Sun 520. Bengala its religion 83. Bishops 399. 405. c. Bisnagar its religion 87 c. Brasil its religion 113 c. S. Bridgets Order 313 c. Brownists their kinds and tenets 363 c. Buildings first erected for divine service 4. Burial of the dead an Act of justice and mercy 131 c. C. Calvins doctrine 236 c. Camaldulenses 283. Cambaia its religion 84. Canons of S. Saviour 318. of S. George 319 c. of Lateran 320. Carmelites 300 c. Carthusians 284 c. Cerberus the Sun 527. Ceremonies in religion 513 c. Charom the Sun 526 c. Chinois their religion 79 c. Christianity its beginning 181 c. It yeelds to Mahumetanisme 182 c. Its excellency 538 c. Christian duties urged 542 c. Churches from the beginningâ— 1 2. etc 1 2. c. set Day Sacrifices and Church-Government from the beginning 5 c. Under Moses 6. After Moses 7. Under David and Solomon 8 c. After Solomon 9 c. Among the ten Tribes 11. In and after the Captivity of Babylon 28 c. Among the Iewes at this day 29 c. Church Offices sold among the Iewes 49 c. Church how to be governed 409. Church-Governours ibid. c. Alterable 410. Church of Arnhem vide Millenaries Church of England deplored and Remedy against her growing errours 427. Of Protestant Churches 496 c. Church of Rome wherein different from other Churches 429 c. Cluniacenses 282. Colours of the Sun worn
act parts the most contrary to her nature imbruing her white and innocent hands in blood and Massacres But as she hath met with Wolves to destroy and tear in pieces so hath she also met with Shepheards to heal and protect and among those the most laborious Authour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANZEBEIA hath not bin the least considerable His severe and most indefatigable labours in most parts of Learning are consummated in this piece of Religion wherein like an experienced Anatomist he hath left no vein un-cut up To fall into excessive commendations of him were to commit a moral absurdity by praising one whom the general Trumpet of Fame hath blaz'd abroad for so great an advancer of Vertue and Learning But to trouble you with them were yet to be so much the more importunate whose conversation with him was so great that whatsoever I may say of him I shall not acquaint you with so much as your self know Nor did the influence of your Patronage raise and animate only him but there are so many other monuments of your great encouragements to learning that it will be thought modesty in me not to mention all But your excessive Benefactorship to the Library of S. Iohns Colledge at Cambridge whereof I have sometimes had the honour to be an unworthy member I cannot passe over as a thing which will stand upon the file of memory as long as learning shall find professors or children And that which increases the glory of your munificence is that that Library may hoast that it is furnished with the works of its owne sonnes which being the greatest act of retribution and gratitude that may be must be accordingly acknowledged by all that shall come after But that which hath the most engaged and satisfied the English world is that your endeavours have displayed themselves in their clearest light in that one thing that is necessary that is to say Religion not only by being a constant assertor of her purity here in England but in that after more then Ulyssean Travels throughout most parts of Europe you have returned to your former enjoyments of that chast Penelope when others either out of weaknesse or surprise are ensnared and besotted with the Tenets of other Countries whereby they are both ingrateful and injurious to their own by preferring the prudence and policy of another before hers Religion certainly if well improved is the Talent that felicifies the improver if not condemnes him It is that universal Patrimony which entitles us to be the sonnes of God and by which we are adopted into the assured hope of eternal happinesse It is the Loadstone wherewith when our soules are once touched they are directed to the right pole of the eternally beatifical vision and without which we must infallibly expect to split against the rocks and shelves of perdition It is the consummation of heavens indulgence to Mankind that which doth familiarize us and makes good our Interest in the great being and cause of all things It is the perfection of nature since that whatsoever we know of the divinity by her comes only by the assistance and mediation of our sences but the other furnishes us with a more evident assurance and that in things which can be neither seen heard nor conceived by the more particular providence of Grace and Faith whereby he is pleased to bow down the heavens and descend unto a familiar conversation with our very spirits But that which ought further to endear all men to Religion is that she only next to God may pretend Ubiquity as being a thing written in such indelible characters in the hearts of all men that even the most barbarous nations and the greatest strangers to civility and policy have acknowledged some divine worship though their pravity or want of instruction may have blinded them from the true but yet that eclipse of the true God hath not been total insomuch as they have still retained a sense and veneration of Religion so that to the best of their imaginations they have created something like God to themselves To make this yet more evident we are to note that most people though they had not so clear apprehensions of the immortality of the soul as we have yet were they not only perswaded of the impossibility of its annihilation but have also acknowledged rewards and punishments to be expected after this life To ascend yet a little higher the divinity and preheminence of Religion is demonstrated in that it exerciseth that Empire and Soveraignty over the mind of man that no blandishments of the flesh no temptations no torments have been able to dispossesse it It hath triumph'd in the midst of its persecutions and by her sufferings hath conquered her persecutors Her pleasing Ravishments can stifle for a time all sence of humanity elude flames and racks and so arm the delicacy and tendernesse of virgin-purity as to overcome the hardiest Tyrants It is she that raises our soules to a holy boldnesse and intimacy in our addresses to heaven being indeed rapt into the heavens of divine contemplation by her extasies and illuminations It was her inspiring communication that elevated your pious soul when you described the divine perfections of the incomparable THEOPHILA These things can she do and greater when there is but one grain of true Faith but when she is defiled and adulterated with humane ceremonies and inventions she is deformed and looses all her grace and beauty And among these hath she met with two most importunate pretenders Atheisme and Superstition the one strips her stark naked the other meretriciously prostitutes her in the disguises of humane Inventions And that she hath been thus evill entreated in all places and times this book gives but too great testimony whether you look on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or this small appendix treating for the most of what happened in High and Low Germany I would not draw any excuse for our own gyrations of Religion here from their madnesse but rather condem◠them as things that would have out-vy'd the extravagance of the former But to draw any argument against Religion from either were impious for if we did we must in consequence deny all both particular and universal providence of Almighty God we must deny the Scriptures the heavenly Legacy of eternal salvation we must deny Heaven Hell Eternity nay take away the Cement of all humane society and expect to see the order and beauty of the universe hurried into darknesse and confusion since it ought not to out-last man for whom it was created Nay but let us rather professe humanity and make this use of the failings and extravagance of others in matters of Religion To humble our selves to a relyance on that immense Being who hath thought fit to plant Religion in the heart of man to direct him in his voyage to eternal happinesse wherein that every man might take the right way is the earnest prayer of Worthy SIR Your most devoted and