al, that there fhou'd be the term of a Millinara Feaft allotted for Marriage: To which he added Holy Days, Oblat ons, and Slaughter for Sacriñces. Agrippa Caflor, fays Barfilides, wrote twenty four Books upen the Gospel, feigning unto himfelf Prophets, whom he caned Barcabus and Barchop, and others never be Nicholas, from whence the Ni-fore heard of; inventing the Bart cholaites had their name, was a birousNames to amaze the bearer:. Deacon, who becaufe he was ac-He taught that things offered to cufed of Jealoufie, to clear him Idols might be eaten that in felf brought forth his Wife, and time of Perfecution the Faith with permitted whofoever wou'd to Perjury may be renounced; com marry her, yet lived chaftly him-manding tilence, as Fyhagoras did, felf, admitting no Embraces but for the fpace of five years. thofe of his own Wife, but his followers allowed of all fornicati Montanus was born in a Village; and whileit but a young Convert he grew proud, and pretended to Tatianus was the firft of the Prophecy, being bereft of his Wits; Encratites (or continent perfons) he was much cried up and follow4 he held that Marriage was to beed, Pertons believing him full of abhorred, eommanded abftinence the Holy Ghoft. At the fame time from living Creatures, and deni-alfo arofe two Women named ed that the first Man was faved; Prifcilla and Maximilla, poffefied which Herefie afterwards one Se-with evil Spirits, who fpake foolish verus revived, and from him they are fantastical things, much as were called Severiani. he id done, confirming his Novatus affirmed that there was Doctrine; Maximila prophefied no forgiveness to thofe that fall in of Wars that fhould foon enfue, perfecution, and called his follow-but the Event proved her a falfe ers Puritans. Prophetess Montanus taught Paulus Samofarenus believed our breach of Wedlock, prefcribed Saviour to be but a meer Man,Laws of Fafting, ordained Tolllike unto us by Nature. gatherers, and many the like things. Simon Magus is faid to have been the firft Introducer of all He- Q. What was the Nature and Des reties into the Chriftian Church, sign of that Covenant that God Al•. his Picture was fet up upon the mighty made with the fews, and Tibris with this infeription, Simoni how was it that they understood it? Deo Jando. Was there any thing commanded that Menander was a Difciple of Si-might properly be called Sacraments? mion Magus's, called himself a And likewife what were their conftant Saviour fent down from above for and ufual times of Worhip? the Salvation of Mankind, that A. The Terms of that Natio none was able to fubdue this world faal Covenant that God made but by his Magical Experience, with the Jews confifted of thefe and by the Baptifm received of three forts of Precepts, Moral, Echim. And that fuch as accepted clefiaftical and Political go which these things, gained immortality the Jews will have understood by in this Life, and remained for ever thole three words fo often menti without wrinkled old Ag-* Foned by Mofes, Laws, Statues and K Not with the old Leaven of Malice and Wickedness, but with the unleavened Bread of Sincerity and Truth. . Vol. II. Judgments. By Laws, they under. of Bondage; and what present di. tood the Moral Law, the No-ligence we fhou'd use, to get free tices of Good and Evil naturally from the power of Sin and Satan. implanted in Mens minds. By Sta-To be eaten with bitter herbs, as tutes, Ceremonial Precepts infti- a Memorial of the bitter fervice tuted by God, with peculiar re- they underwent in Egypt, and as ference to his Church: And by a Type of that repentance and Judgments,political Laws concern-bearing the Cross (duties difficult ing Juftice and Equity, the order and unpleafant) which all true of humane Societies, and the pru. Chriftians muft undergo. Lastly, dent and peaceable Managery of to be eaten with unleavened bread the Common-wealth. (their Houses being then perfectThe Sacraments of the Jews ly purged from Leaven) to reprewere two, Circumcifion and the fent what infinite care we fhou'd Pafchal Supper. Circumcifion was take to cleanse and purifie our the fœderal right annexed by God hearts; that fince Chrift our paffas a Seal to the Covenant which over is facrificed for us, therefore he made with Abraham and his we fhou'd keep the Feaft (the Pofterity,and accordingly renewed Commemoration of his Death) and taken into the Mofaical Con. ftitutions; in the Room of which Baptifm fucceeds in the Chrifti. an Church. The Paffover (which was eating the Pafchal Lamb) The ftated times of their Worwas inftituted by a yearly Memo- fhip were either daily, weekly, rial of their Deliverance from monthly, or yearly. Daily, the Egyptian Slavery; and as a Typi- time of Evening and Morning Sa. cal reprefentation of our Redemp-crifice; Weekly, the Sabbath to tion by Chrift from the Bondage be kept with Care and Strictof Sin, and Hell that follows it. nefs. Their Monthly Feftival, The door pofts of the Houfe were New Moons, to be performto be fprinkled with the Blood of ed with great expreffions of the Lamb, to fhew our fecurity Joy and Triumph for the Mercies from divine vengeance, by the, of the Month paft. Their Annual, blood of fprinkling. The Lamb ordinary, or extraordinary; orwas to be roafted and eaten whole, dinary, thofe that returned every to prefigure the great fufferings year. As firft, the Passover, to be of our Bleffed Saviour; who was kept on the fourteenth day of the to pass thro' the fire of divine first Month, in Memory of their wrath, and be wholly embraced Deliverance from Egypt. Secondby us in all his Offices of King, ly, the Pentecoft, called alfo the Prieft, and Prophet. None but Feaft of Weeks, becaufe juft fe those that were clean cou'd eat, ven weeks, or fifty days,after the to fhew that Holy Men only can be Paffover: Inftituted partly in made partakers of the Merits and Memory of the Law given on Death of Chrift; to be eaten Mount Sinai, and partly as a ftanding with a ftaff in their Thanksgiving for the ingathering hands, to put them in mind what of their harveft about that time. hafte they made out of the Houfel Thirdly, the Feaft of the Taberna cles, cles, kept the fifteenth day of the of Expiation. Thofe extraordi feventh Month, for seven days to-nary were fuch as recurred once gether; as a Memento of the Time in feveral years; fuch as the Sabthat they dwelt in Tabernacles in batical year, wherein the Land the Wilderness. At these three was to lie fallow, which was every great Solemnities all the Males feventh year; The great Sabbatiwere obliged to prefent them-cal year of all was that of Fubilee, felves and Offerings at Ferufalem, which returned at the end of feas a Teftimony of their Homage ven ordinary Sabbatick years, and Devotion to God. Befides that is, every fiftieth year; the which, they had of Leffer Moment approach of which was proclaimed the Feaft of Trumpets, and that with Trumpets, To Mr. TATE, ON His New Poem of the late Promotions, &c. Hame on the Blatent Beaft which lewdly favs, Not those clear Streams a lovelier Image gave, The Birds his Grapes, we think the Men are true, Q. You have given me fuch fatis- jward them with a greater Conquef faction by answering Jeveral of my over their Inclinations. But they Queries, that I'm defirous to request won't do their part, there's no rea the folution of these two; on the for- fon they fhou'd be faved whethe mer depends my fole Quiet, in re- they will or no, and your Son can Jolving of which with speed, you will expect that God fhou'd alter hi add to your former Obligation. I eternal Decrees upon his account have two Children, Twins, both and he has declar'd that the Im Men grown; one black, the other penitent fhall perish. If you fair; one fhort, the ather tall;Child, notwithstanding you one comely, the other deform'd; good Advice and Commands wil one temperate, the other extra-throw away himself, you muf vagant; one dutiful, the other dif- pray for him, but not concer obedient: The latter tells me when your felf fo as to do yon any Inju he makes promiles to Heaven to ry, fince the fault is none o reform he can't keep them,and be. yours; and tho' he is your Child lieves it lies no more in his pow-his continuing in vicious Practice er to change his Nature than his Features; furely this difference muft proceed from an over-ruling Q. When there's a Difpute con power, and if fo, Query, May 1 cerning the Rights of Princes, whe not reasonably believe it not confift-ther may a man with a fafe Con ent with the infinite Being to punifi fcience remain indifferent, and nei pis Crimes in the next World, when ther take part with the Conquer'd,no be is naturally evil? the Conqueror? may juftty and reasonably leffe your Affection for him. A. Certainly Solon though not, when he even made it Capi tal to ftand an idle Spectator whe Q. since is generally agree that Religion is for the most partib Effect of Mens Education, is it ne uncharitable of Anathafius to dam every one that is not of his Creed? A. We are all fo by Nature, and the Inclination is doubly confirm'd by Habit in fome, yet that won't be found a reasonable Ex-the Common-wealth was divide cule for them, fince God has put into oppofite Parties: However 'ti all in a falvable Condition, and the Religion of all Nations to fut has promiled Grace to affift us in mit to the Conqueror,fo far at lea our Duty, if we perfevere in the as to live quietly under him, wher asking of it, and do our parts to- he gives Protection. wards the attaining it; which i all outward Acts,as refraining from Intemperance, doing Juftice, performing Charity, and an external Service towards him; for thus much is in our own power, tho' A. 'Tis a falfe Prefumption thofe Perfons that have accuftom-Religion is not generally agree ed themselves to a contrary Pra upon to be the Effect of Educati tice, will find it fomething the on, as to its Effence, for all goo more difficult; but if it be done reasonable Men are of the lam with fincerity, tho' the Affecti Religion; perhaps the Prejudice ons are not fo much ingaged at of Education make fome incont firft as they ought to be, yet God derable Differences as to the Almighty will accept of their hear-Modes or Manner of its Perfor ty Endeavours, and in his time re-mance. As to what relates to Arbanafius, Athanafius, we wou'd heartily fays that the Thieves who were cruwith he had not been fo very cified with Chrift, mocked him, peremptory in his Determination; Math. 27. 44. and St. Luke Says we have not only Charity enough, that it was one of the Malefactors, but a great deal of Reafon, to be- Luke 23.39. lieve, that there are Millions in A. Being both wicked Men, Heaven, that never underftood, 'tis not improbable but they both confequently believ'd not what mocked him at firft; but one of he meant by fome Paffages, par-'em afterwards repenting, and beticularly the Term Subftance, ing convinced of the Injuftice of which is equivocal enough in our Saviours Sufferings, reproved Common Philofophy, much more the other, which laft act St. Luke when apply'd to fuch things as our only takes notice of, the former finite Minds can have no adequate not being neceffary to his Dehgn, Idea of which was to fhow the Mercy of Q. I defire to know how these two God, and to encourage RepenPlaces may be true, firft St. Mathew Itance tho' never fo late. Queft. 1. From the Pindarica! Lady. 'Twas nobly thought, and worthy still! So refolve t' employ my Loyal Quill. Anfro, Their Name is Legion, grinning from afar To him, mild Light, and Lambent Beams they fhow, Firft mark their haughty General, arm'd compleat: Tho |