Imágenes de páginas



the title of Tela ignita Satanæ. Divines too treated of these high trials, and gave ad

[Punishments enforced against Catholics.] vices as to the best plan for encountering “ The law made by Protestants prohiSatan, which if collected together might biting the practise of other religions beside with the greatest propriety be intituled, their own, allotteth out the same punishAdvices how to have Blasphemous Thoughts ment to all them that do any way vary from hourly and momentarily in the mind: for the

the public communion book, or otherwise more pains a man takes to guard against say service than is appointed there, as it any idea which he regards with peculiar doth to the Catholiques for hearing or sayhorror, the more apt will it be to intrude."

ing of a mass. And although the world Commentaries on the Law of Moses, trans- knoweth, that the order set down in that lated by Dr. Smith, vol. 2, p. 270.

book be commonly broken by every minister at his pleasure, and observed almost no where; yet small punishment hath ever

ensued thereof. But for hearing of a mass, [Increase of Ungodliness admitted by the Assembly.]

were it never so secret, or uttered by never

so weak means, what imprisoning, what Conformist. You make an outery through arrayning, what condemning hath there the nation and tell the people that all ungod- been!”Brief Discourse why Catholiques liness hath overflown it only since Bishops

refuse to go to Church, 1580. and Common Prayer came home again. Which is an arrant lie, as will be made good if need be against the best of you.

A sort of inferior royalty was attached For it began to break in upon us when the

to a Chief who had a Cathedral within his Bishops and all good order were thrown

territories : down, and the kingdom put into arms.

Regnante Kinwino


West-Saxonum, Then men ran into excess of riot when

erat quidam nobilis vir, Cyssa nomine, et hic there was no restraint upon them. I will

erat regulus in cujus dominio erat Wiltesire not say into so much drunkenness, but into

et pars maxima de Berksire. Et quia hawhoring (I may add atheism and irreligion)

bebat in dominio suo episcopalem sedem in and such like wickedness, which are said

Malmesbiria, regulus appellabatur. Metronow to be the reigning sins. And though polis vero urbs regni ipsius erat Bedewinde." men were not presently openly lascivious

-DUGDALE's Monasticon, vol. 1, and profane (for the older wickedness grows the bolder it is) yet then they got loose from their chains, and these works of darkness secretly lurked and were privately

[Question of false Principles.] practised.


may have some good done you by Non-Conformist. I do not believe you. false principles,” says the Conformist in the

C. You will believe the Assembly I am Dialogue, “nay, those very principles may sure, and they say so.


you do some things well, which shall “ N. C. Where?


do other things ill. “C. In their petition to the Parliament of “ N. C. That's strange. July 19, 1644, where they desire in the “ C. Not so strange as true. For what seventh branch of it, that some severe course principle was it that led the Quakers to be may be taken against fornication, adultery just in their dealing ? and incest; which do greatly abound, say “N. C. That they ought to follow the they, especially of late, by reason of impunity."-Friendly Conference, p. 114.

" C. This led them also to be rude and


P. 97,

light within them.



clownish, and disrespectful to governments. morning at Providence Chapel, about a For all is not reason that is in us : there is trial he underwent in his own parlour 2 world of fancy also, and the flashes of this wherein the Devil had 'set in' with his now and then are very sudden and amazing, unbelief to dispute him out of some truth just like lightning out of a cloud.”Frienilly that was essential to salvation. He said he Conference, p. 131.

was determined that the Devil should not have his way: and he therefore drew a chair for him, and desired him to sit down

that they might have it out together.' Ac[Appropriation of the Title of Saint.]

cording to his own account he gained a “ They will by no means give the title great victory over the empty chair.”The of Saint to one of the Apostles or Evan- Voice of Years concerning the late Mr. Hungelists of the Lord (though I think they tington, p. 12. will call them holy, which is the same,) no, not when they read a text out of their writings; for which I can conceive no other reason but that their good dames and mas

[Encouragement given to the German Peaters do not like it; they are afraid that it

sants by Thomas Monetarius.] is popish. And rather than these men servers P. RICHEOME, the Jesuit, says that Thowill be at the pains of convincing them of mas Monetarius in his epistle to the Gertheir error, or, to speak more properly, man peasants during their insurrection, enrather than venture the danger of losing couraged them thus: Battez sur l'enclume them (for many might in a passion fly off, de Nembrot, et renversez la tour ; il n'est if they heard the name of saint given to possible de vous delivrer de la erainte des any but themselves) they will not offend hommes, tandes que ceur-ci (les magistrats, their tender ears by naming that abomina- Empereurs and Roys) vivent; on ne vous ble word.”Friendly Conference, p. 48. sçauroit rien dire de Dieu, tandis qu'ils vous

commandent. C'est la signification de l'enclume martelee par trois mareschaux, qu'ils

faisoient mettre a la premiere page de leurs [False Miracles.]

livres.”—Plainte Apologetique, p. 170. B. PETRUS DAMIANUS in his Life of S. Romualdo complains of the false miracles with which hagiology abounded in his days. “Nonnulli enim Deo se deferre

[Forced Abolition of Superstition.] existimant, si in extollandis Sanctorum virtu- P. RICHEOME quotes this from Calvin's tibus mendacium fingant. Hi nimirum igno- Commentary on Daniel C. 6, “ Les Prince rantes Deum nostro non egere mendacin, terriens s'eslevent contre Dieu, se privent de relictâ veritate, quæ ipse est, falsitatis ei leur puissance, ains sont indignes d' estre mis putant se placere posse commento. Quos bene au nombre des hommes. I faut donc plutost Jeremias redarguit, dicens-docuerunt lin- | leur cracher au visage que leur obeir, s'ils guas suas loqui, menulacium; ut inique agerant n'abolissent toute superstition.- Plainte laboraverunt." — Acta SS. Feb. tom. 2, p. Apologetique, p. 171. 104.

Ile says,

[The Disputant and the Devil.]

[Instance of Profound Humility.] “ One that used often to preach for Mr.

“ BARCENA, the Jesuit, told another of Huntington, was talking one Lords-day his order that when the Devil appeared to





him one night, out of his profound humility he rose up to meet him, and prayed him to [John Walsh and the Earthquake at Lisbon.] sit down in his chair, for he was more “ ONE thing I shall mention to you for worthy to sit there than he.”—Thomas its oddness. I was very well acquainted ADAMS's Divine Herbal.

with Lisbon, and sometimes expressed a doubt of Divine Providence, because it was

not swallowed up by an earthquake: thus, [Princes of the Nations in Heaven.]

notwithstanding the Divine question, Who

art thou, O man! that judgest ? I sometimes "The seventy nations which people the puzzled those that were better than myearth have their princes in heaven, who self, with this. Why then is not such a surround the throne of God, as officers cruel place destroyed by earthquakes ?' ready to execute the orders of their King. Hence you may imagine that its fall afThey encompass the ineffable name, and fected me greatly ; not so much with comevery first day of the year petition for their passion alone for the sufferers, but as it new years' gifts,—that is, for a certain por- was a means of convincing me of my error, tion of blessings which they are to shed and of making me more earnest in the upon

the people committed to their charge. work of faith.”—John Walsh. Arminian To this measure which is then granted, Magazine, vol. 2, p. 432. nothing can be added or diminished: the princes may beg and pray all the days of the year, and the people petition their princes, but all to no purpose. And this [Cotton Mather of the venerable Eliot.] makes the peculiar difference between the

Cotton MATHER says of the venerable people of Israel and other nations ; for as

Eliot, “ his whole breath seemed in a sort the name of Jehovah is peculiar to the made up of ejaculatory prayers, many scores Jews, they may every day obtain new

of which winged messengers he dispatched graces."--BASNAGE, book 3, ch. 13.

away to heaven upon pious errands every day. By them he bespoke blessings upon

almost every person or affair that he was con[Jordan and the Demoniac.]

cerned with ; and he carried every thing “The blessed Jordan, second general of to God with some pertinent hosannahs or the Dominicans, is said to have pacified a hallelujahs over it. He was a mighty and raging madman by acceding to his wishes a happy man that had his quiver full of in a venturous experiment. The Demo- | these heavenly arrows! and when he was niac who had violent and mischievous fits, never so straitly besieged by human occurbeing one day fast bound, and lying upon rences, yet he fastened the wishes of his a bed, grinned at him and exclaimed, Oh devout soul unto them, and very dexterif I could but get at thee, I would break ously shot them up to heaven over the head every bone in thy body. Jordan imme- of all.”—Magnalia Christi Americana, book diately ordered him to be loosed, and the

3, p. 176. man lay still as if he could not move. He uttered however another pleasant wish ;Oh if I could but have thy nose between [Bible translated into the Sclavonic Tongue my teeth, and Jordan bent down, and put

by Jerome.] his nose close to the madman's mouth. ST. JEROME is said to have translated The story says that the Demoniac having the Old and New Testament into the Illyno power to bite, licked it like a dog.”– rian (or Slavonic) language, his native Acta Ss. Feb. tom. 2, p. 729.

tongue. And this version was still used in




the church service when Dubrarius wrote. than for any, if so inclined, to have com-DUBRARIUS, p. 4.

posed them. The practice therefore of such persons is upon no terms to be endured."

-Sermons, vol. 4, p. 48. [Bishop Croft and the Surplice Question.]

PERCHANCE," says the Humble Moderator, Bishop CROFT, “I appear a great

[William Edmundson the Quaker-his enemy to the surplice, so often naming it;

Goodness.] I confess I am, would you know why? Not SPEAKING of the Journal of William Edthat I dislike, but, in my own judgement, mundson, a Quaker preacher in the sevenmuch approve a pure white robe on the teenth century, he says, " If the original minister's shoulders, to put him in mind equalled the picture (which I see no reason that purity becomes a minister of the gos- to doubt) what an amiable man was this ! pel : but such dirty, pasty surplices as most His opinions I leave: but what a spirit was of them wear, and especially the singers in here! What faith, love, gentleness, longcathedrals (where they should be most de- suffering !

Could mistakes send such a man cent) is rather an imitation of their dirty as this to hell ? Not so. I am so far from lives, and have given my stomach such a believing this, that I scruple not to say, “Let surfeit of them, as I have almost an averse- my soul be with the soul of William Edness to all : and I am confident had not mundson!'"-WESLEY's Journal, xiv. p. 14. this decent habit been so undecently abused, it had never been so generally loathed.”

[Death of the Good.]

“I was desired by Lady F. to visit her [South's Description of True Wit.] daughter ill of a consumption. I found “ True wit,” says South, " is a severe

much pity, both for the parent and the and manly thing. Wit in divinity is nothing child, pining away in the bloom of youth: else but sacred truths suitably expressed. and yet not without joy, as she was already It is not shreds of Latin or Greek, nor a

much convinced of sin, and seemed to be Deus dirit and a Deus benedixit, nor those

on the very brink of deliverance. I saw little quirks or divisions into the ori, the her once more, on Sat. 29, and left her qiórl and the cabórı, or the egress

, regress patiently waiting for God. Not long after and progress, and other such stuff (much my brother spent some time with her in like the style of a lease), that can properly prayer, and was constrained, to the surprise be called wit. For that is not wit which

of all that were present, to ask of God again consists not with wisdom. For can you

and again, that he would perfect his work think that it had not been an easy matter

in her soul, and take her to himself. Almost for any one in the text here pitched upon her hands, said, “ Come, Lord Jesus,” and

as soon as he had done, she stretched out by me, to have run out into a long fulsome allegory, comparing the scribe

and the died." —Journal, vol. 9, p. 70. householder together, and now and then to have cast in a rhyme, with a quid, a quo and a quomodo, and the like? But certainly [Question of Evidence concerning a remarkit would then have been much


able Miracle.] cult for the judicious to hear such things, Bishop Hall, speaking of the good offices

which angels do to God's servants, says, 1 Matthew xiii. 52.

" Of this kind was that marvellous cure







which was wrought upon a poor cripple at him add to his prayer the words, St. Maderus, in Cornwall, whereof, besides theless, not my will, but thine be done."the attestation of many hundreds of the Ipsa in quâdam abstractione didicit, quod neighbours, I took a strict examination in Salvator tristitiam et sudorem sanguineum my last visitation. This man, for sixteen passus est, orationemque illam fecit propter years together, was obliged to walk upon illos, quos prævidebat fructum suæ passionis his hands, by reason the sinews of his legs non debere participare; sed quia diligebat were so contracted. Upon an admonition justitiam apposuit conditionem, verumtamen in his dream to wash in a certain well, he non mea, sed tua voluntas fiat ; quam si non was suddenly so restored to his limbs, that apposuisset, dicebat ipsa, quod omnes salvati I saw him able to walk and get his own fuissent. Impossibile namque erat, oratiomaintenance. The name of this cripple was nem filii Dei frustrari suo effectu.—Acta John Trebble." “ And were,” says John Sanctorum, Ap. 30, p. 905. Wesley, "many hundreds of the neighbours, together with Bishop Hall, deceived in so notorious a matter of fact, or did they all join together to palm such a falsehood on [Saint Furseus.

" De minimis non curat the world ? O incredulity, what ridiculous

Lex." ] shifts art thou driven to, what absurdities

" In one of the ecstasies of St. Furseus, wilt thou not believe, rather than own any the devil accused him of speaking idle words, extraordinary work of God!"

and it appeared that the good axiom, de minimis non curat lex, was current law in

heaven: cumque victus Satanas sicut con[An Impostor Prophet.]

tritus coluber, caput relevasset venenosum, “ I RODE with Mr. Piers to see one who dixit, otiosos sermones sæpe protulit, et ideó

non debet illæsus vitâ perfrui beatâ ;' Sanccalled himself a prophet. We were with

tus Angelus dixit, Nisi principalia produhim about an hour; but I could not at all

ceris crimina, propter minima non peribit.think that he was sent of God: 1. because

-Acta Sanctorum, 16 Jan. p. 38. he appeared to be full of himself, vain, heady and opinionated : 2. because he spoke with extreme bitterness both of the king and of all the bishops and all the clergy:

Ertompore Preaching. 3. because he aimed at talking Latin, but ACCORDING to BINGHAM, “ Origen was could not; plainly shewing, he understood the first that began this way of preaching in not his own calling."—WESLEY's Journal, the church. But Eusebius says, he did it vol. 6, p. 128.

not till he was above sixty years old, at which age, having got a confirmed habit of

preaching by continual use and exercise, [Catharine of Sienna-one of her lying

he suffered the taxuypápol, or notaries, to Revelations.]

take down his sermons which he made to It is one of the lying revelations of St. the people, which he would never allow Catharine of Sienna, that the Agony in the before. Pamphilus, in his Apology for OriGarden was occasioned in our Saviour by gen, speaks the matter a little more plainly: the thought of those who would derive no for he makes it an instance of his sedulity salvation from his death. And that if he in studying and preaching the word of God, had prayed for them, even the reprobate that he not only composed a great number must inevitably have been saved, but the of laborious treatises upon it, but preached love of justice prevented this, and made almost every day extempore sermons in the

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