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Of other strange and groundlesse, and ve∣ry grosse opinions, proceeding from the blacknesse, and darknesse of ignorance in that people.
ALl error in the World proceeds either from ignorance (commonly joyned with pride) or else from wilfulnesse. This is most true as in natural, and moral, so in spiritual things. For as knowledge softens & sweetens mens manners: so it enricheth their mindes:
which knowledge is certainly a most divine, a very excellent thing, otherwise our first Parents would never have been so ambitious of it. This makes a man here to live twice, or to en∣joy here a double life in respect of him that wants it. But for this knowledge it certainly must be esteemed better, or worse, by how much the object of this knowledge is worse, or better. Now the best object of this knowledge is a right understanding, and knowledge of the true God, which that people wants.
For there is scientia contristans (as Bernard speaks) a sad, an unquiet, an unpeaceable, and an unsatisfying knowledge, as to know that there is a God, (for so this people do) and to be ignorant, (as this people, & ••••llions more are) to serve him aright, and how to make him their God. As for men to know that they are sin∣ners, and not to know this unto amendment of life: as to know that there is an Heaven and not to know how to attain it. As to know that there is an Hell, and not to know how to avoid it. And more particularly for such as professe Christ, to know that Jesus Christ died for sinners, and to be ignorant how to apply a Plaster of his bloud, and merits unto the hurts of their poor wounded Souls & further, though knowledge be so excellent; for any, to seek af∣ter the Tree of knowledge more than the Tree of life, is a most uncomfortable search.
Now touching this people, they are altoge∣ther ignorant of God, as they ought to know him, and they have no learning amongst them, but as much as enables them to write and to read what they have written and they having no insight into the reasons and causes of things (I mean the ••uder sort, both of the Mahome∣tans and Gentiles) when they observe things which are not very ordinary, as when they see any Eclipses, but especially of the Moon (hap∣pily some of them sacrificing to her, and cal∣ling her the Queen of Heaven, as those Idola∣ters did, Jer. 44. 18.) they make a very great stir and noise, bemoaning her much, which helps (as they conceive) to free, and bring her out of it. Juvenal observing that custom, (which ap∣pears to be very ancient among the Heathens) re••roves a very brawling clamorous Woman in his sixt Satyre thus:
Una, laboranti poterit succurrere Luna.
That she made noise enough to deliver the Moon out of an Eclipse.
Their ignorance in this, as in many many other things is much to be pitied: as the know∣ledge and learning of many others, which (by their not improving of it) is to them as the letters which Uriah sometimes carried against himself, it condemnes the bearer.
But though the Hindoos, or Heathens there
have no learning, yet they want not opinions, for their divided hearts are there distracted into four-score, and four several Sects, each differing from others, very much in opinion about their irreligion, which might fill a man, even full of wonder, that doth not consider, how that Sa∣tan, who is the author of division, is the seducer of them all.
Those many Sects (as I conceive among them) consist of people there of several trades, occupations, and conditions of life, which seve∣ral sorts of people (as before I observed) marry into their own tribes, and so unite and keep to∣gether amongst themselves, that they had not much correspondency with any other people. These without doubt have several wayes of worship within themselves, which makes them so seperate from others, as that they will not eat with any, but those of their own Tribes.
For Heathens, that have neither light nor guide to be thus divided, and to live in dark∣nesse hath not so much wonder in it, but for Christians, who have been in the valley of visi∣ons thus to separate, ministers matter of won∣der, or pity, nay, of both. And for us of this Nation, if we still continue to multiply opini∣ons in Religion as we have begun▪ which God forbid) we shall enlarge the proverb, that if a man have lost his Religion and cannot finde it, either in Poland, nor yet in Amsterdam, let him seek for it in England.
The illiterare Priests of all that people for the generality of them are called Bramins, who derive themselves from Bramon, whom (they say) was one of the first men that inhabited the World, and after the sin of that first World brought the Flood: the race of that Bramon (whose very name they highly reverence) was continued in Bremaw, who (as they say) out-lived that deluge, and is honoured by them likewise as one of their great Prophets & Law-givers.
Those Bramins (as I conceive) are they, which the ancient stories call Brachmanes, but with this difference, that those Brachmanes were accounted learned men, for the learning of those times wherein they lived: But those Bramins are a very silly, sottish, and an igno∣rant sort of people, who are so inconstant in their principles, as that they scarce know, what the particulars are which they hold, and maintain as truths.
As anciently amongst the Jews, their Priest∣hond is hereditary, for all those Bramins Sons are Priests, and they all take the daughters of Bramins to be their wives. (Of which some∣thing before.)
They have little Churches they call Pagode, standing near, or under their green Trees, built round; But as their ancient Brachmanes were said not to èndure, these on the contrary have
Images in their Pagods made in monstrous shapes, but for what end they have them, I know not.
Now, from the manner of those Heathens, which I believe hath been for many-many years retained in their Idolatrous worships. I conceive that the Jews long ago borrowed that unwarrantable custom of worshipping God in Groves, or under green Trees.
Both men and women before they go to their devotions (which are very frequently per∣formed) wash their bodies, and keep off all their cloaths, but the covering of modesty till they have done, led hereunto by a precept (as they say) commanded them to be perform'd by their Law-giver Bremaw, which requires them dayly to observe their times of devotion expres∣sed by their washings, and worshippings, & prayer to God; which must be all done with purity of hearts.
And it is the manner of this people before they take their food to wash their bodies, then (which I much observed while we lived in Tents) they make a little Circle upon the ground, which they seem to consecrate, after which they sit down within that Compasse, and eat what they have provided; and if any come within that Circle before they have ended their meal, they presently quit the place, and leave their food behinde them.
That outward washing (as this people think) avails very much to their cleansing from sin, not unlike the Pharisees, who were all for the out-side of Religion, and would not eat with unwashen hands, Marc. 7. 2. unlesse they washed themselves up to the Elbows, (as Theophi••act observes) hence those Hindoos ascribe a cer∣tain Divinity unto Rivers, but above all to that Famous River Ganges, whither they flock day∣ly in Troups, that there they may wash them∣selves; and the nearer they can come to the head of that River, the more virtue they be∣lieve is in the water. After they have thus washed, they throw pieces of Gold, or Silver (according to their devotion and ability) into that River, and so depart from it.
Thus Reader thou hast somewhat of the car∣riages of this people in life. Now after death some of them talk of Elyzian fields (such as the Poets dream'd of) to which their Souls must passe over a Stix, or Acheron, and there take new bodies. Others of them think that ere long the World will have an end, after which they shall live here again on a new earth. Some other wilde conceivings of this people follow afterward.
Some Bramins have told me that they ac∣knowledge one God, whom they describe with a thousand eyes, with a thousand hands, and as many feet, that thereby they may expresse his
power, as being all eye to see, and all foot to follow, and all hand to smite offenders. The consideration whereof makes that people very exact in the performances of all moral duties, following close the light of Nature in their dealings with men, most carefully observing that Royal Law, in doing nothing to others, but what they would be well contented to suffer from others.
Those Bramins talk of two books, which no•• long after the Creation, when the World be∣gan to be peopled (they say) were delivered by Almighty God to Bramon (before spoken of) one of which books (they say) containing very high and secret, and Mysterious things was sealed up & might not be opened; the other to be read, but onely by the Bramins, or Priests. And this book, thus to be read came after (as they further say) into the hands of Br〈…〉〈…〉 (of whom likewise something before) and by him it was communicated unto Ram, and Per∣missar, two other fam'd Prophets amongst them, which those Heathens do likewise ex∣ceedingly magnifie, as they do some others, whose names I have not. Now that book which they call the Shester, or the book of their written word, hath been transcribed in all ages ever since by the Bramins, out of which they deliver precepts unto the people.
They say that there are seven Orbi, above
which is the seat of God and that God knows not small and petty things, or if he do, regards them not.
There have been Philosophers of the like minde, who madly thought that Almighty God had no regard of humane affairs. For which very thing Tully, though an Heathen, doth most highly condemne them.
The Peripateticks housed the Providence of God above the Moon, and thought that it had no descent beneath the Circle thereof, to intend inferiour things and businesses.
The Atheists in the Psalm, who say that there is no God, inferre from hence, how can God see? what do the Epicures in Job say lesse; or Eliphaz speaking in their names, Job 22. how can God know? can he judge through the dark clouds? the clouds hide him that he cannot see, and Chap. 24. 14, 15. he brings in the mur∣derer and adulterer, acting their parts with much boldnesse, confidence, and presumption, & upon this false ground that no eyes see them, for if they did believe the contrary, then cer∣tainly they would not dare to do what they do, which shews that there is a very Atheisme in the hearts of most men, which makes them not afraid to do that in the presence of an all∣seeing God, which for fear, or shame they durst not do in the sight of a little Childe.
Averroes, a Spanish Phisician (that he
might seem to be mad with reason) by reason goes about to exempt, and with-draw smaller things from the sight and providence of God, as if it were most injurious to bring down the Ma∣jesty of God so low, thinking that the know∣ledge and understanding of God would be∣come vile, if it were abased by taking notice of mean and inferiour objects.
A very strange opinion, as if a looking-glasse were deformed, because it represents deformi∣ties: Or the Beams of the Sun defiled, because they fall upon dunghils and other filthy places, or the Providence of God vilified, who though he hath his dwelling so high, yet he abaseth him∣self to behold the things in heaven and in earth, Psal. 113. 6.
As he spake the word in the beginning, so all things were made, Gen. 1. thus ever since he sustaineth, and beareth up all things by the power of that word, Heb. 1. His Creation was the Mother to bring things forth; his Provi∣dence the Nurse to bring them up. His Crea∣tion a short Providence, his Providence a per∣petual Creation; The first setting up the frame of the house, the second looking to the stand∣ing▪ and reparations thereof.
And therefore I will bring in Tully again to gain-say, and condemne those forenamed mad opinions, who (in his first book de naturâ deorum) tells us, that the Providence of God
reacheth, usque ad Apium, For〈…〉〈…〉que per∣fectionem, to the husbanding of Bees and Pis∣〈…〉〈…〉ir••s. And in his eight book on the same sub∣ject, (where speaking against the Epioures and Atheists of that age) he saith, curiosus, & plenus negotii Deus▪ that God is a curious God, exquisite in all things, and full of businesse, So far he an Heathen could see, and so much say.
But a Christian that knows more, can speak further, that God is not a carelesse, an impro∣vident God, or a God to halves and in part, above and not beneath the Moon, as the Sy∣rians dreamed, upon the mountains, and not in the valleys; but he is a God in lesser, as well as in greater matters: Who beholds at one view all places, and all persons, and all things. And as our times are in Gods hands: so he takes notice of every thing done by us in every minute and moment of our time; He know∣ing all things not as they appear, but are, sim∣plici notitia, (as the Schools speak) with a sure, certain exact knowledge. Thus he takes no∣tice of every sin that is committed, and of eve∣ry circumstance in sinning. He saw the ••ins of the whole World in the book of his eternity, long before the foundations of the World were laid. He sees them in every mans breast before his hands commit them. I knew thee (saith God) before thou camest forth of the Womb; Jer. 1. 5. And God tells Israel, that he knew what
they meant to do long before they came out of the land of Egypt: the consideration whereof may curb, and confound all those that say God shall not see.
This Providence of God did reach to the handfull of Meal, and the cruise of Oil in the poor Widows house, 2 King. 4. And so it reach∣eth to the Calving of Hindes; to the feeding of young Lions and Ravens; to the falling of Spar∣rows on the ground; to the numbring of our hairs, as to every thing beside.
But to return again to that people, the Hin∣doos I spake of, and these circumscribe God to place, and further conceit that he may be seen, but as in a m••st afar off, but not near.
They further believe that there are Devils, but so fettered and bound in chains, as that they cannot hurt them.
I observed before the tendernesse and scr••∣ple, which is in very many of that people in ta∣king the lives of any inferiour, and mee••ly sen∣sible, I & of hurtfull Creatures too. And those which are most tender hearted in this case are called Banians, who are by far more nume∣rous than any other of those Indian Sects, and these hold Pythagoras his Metempsycosis, as a prime Article of their Faith, and from hence it is that they cannot abide to kill any living Creatures, and from this ground, that Philoso∣pher disswades from eating of flesh, by many
arguments laid down in the fifteenth book of Ovids Metamorphosis.
Heu! quantum scelus est in viscere viscera condi, Congestoque avidum pinguescere corp••re cor∣pus: Alt••riusque animantem animantis viver•• Letho!
Ah sinfull! who in Bowels Bowels hide, And flesh, by greedy eating flesh do breed: That Creatures life, by Creatures death may feed!
And after this, that Philosopher placeth the Souls immortality in its Transmigration, from one Creature to another, saying:
Morte car••nt animae: semperque priore relict•• Sede, ••ovis domibus vivunt habitant{que} receptae, Ipse ego (nam memeni) Trojani tempore belli Panthoides Euphorbus eram.—
Souls are immortal, and when ere they leave Their former houses, new ones them receive. I'th Trojan War, (I well remember) I Was Panthos Son Euphorbus.—
And a little after he thus speaks:
Omnia mutantur, nihil interit, errat, & illinc Huc venit, hinc illuc, & ••u••slibe•• occupat artus
Spiritus eque feris humana in corpora transit, Inque fer as noster, nec tempore deperit ••llo. Utque novis facilis signatur cera figuris, Nec manet ut fuerat, nec formas servat easdem. Sed tamen ipsa eadem ••st▪ animam sic semper ••andem Esse, sed in varias doceo migrare figuras. Ergo ne pietas sit victa cupidine ventris, P••rcite (vaticinor) cognatas c••de na••andâ Exturbare animas, ne sanguine sanguis alatur.
Things are not lost, but chang'd, the Spirit strayes Hence thither, hither thence nor lodged stayes In any limbs: to humane bodies flies From beasts, from these to these, nor ever dies. And as new prints in easie wax we make, Which varying still several impressions take, Yet is it self the same: so the same Soul (I teach) doth into several fashions roul. Then let not piety by lust subdued, Suffer your hands in Parricide imbrued Dislodge the souls, or nourish bloud with bloud.
Thus much from Ovid of that Pythago∣rian fancy, which that untaught people come up very near unto, thinking that all the Souls, both of men and women after they leave their bodies make their repose in other Creatures, and those Souls (as they imagine) are best lodged that go into Kine, which (in
their opinion) are the best of all sensible Crea∣tures; & therefore (as before) they give year∣ly large sums of mony unto the Mogol to re∣deem them from slaughter. And this people further conceit, that the Souls of the wicked go in••o vile Creatures, as the Souls of Gluttons and Drunkards into Swin••. So the Souls of the voluptuous and incontinent into Monkies & Apes. Thus the Souls of the furious revenge∣full cruel people into Lions, Wolves, Tygres, as into other beasts of prey. So the Souls of the envious into Serpents, and so into other Crea∣tures according to peoples qualities and dispo∣sitions, while they lived successively from one to another of the same kinde, ad infinitum for ever and ever, by consequence they believing the immortality of the world. And upon that same mad and groundlesse phansie, probably they further believe, that the Souls of froward, peevish, and teachy women go into Waspes; and that there is never a silly Fly, but (if they may be credited) carries about it some Souls (happily they think of light women) and will not be perswaded out of their wilde concei∣vings, so incorrigib ••are their sottish errours.
The day of rest which those Hindoos ob∣serve as a Sabboth is Thursday, as the Maho∣metans Friday. Many Festivals they have which they keep solemnely, and Pilgrimages, the most famous briefly spoken of before in
those short descriptions of Nagraiot, and Syba observed in my first section.
Now there are a race of other Heathens (I named before) living amongst those Hindoos, which in many things differ very much from them, they are called Persees, who (as they say) originally came out of Persia, about that time Mahomet and his followers gave Laws to the Persians, and imposed a new Religion on them, which these Persees not enduring left their Countrey, and came and setled themselves in East-India, in the Province of Guzarat, where the most part of them still continue (though there are some of them likewise in other parts of India) but where ever they live they confine themselves strictly to their own Tribe, or Sect.
For their Habits, they are clad like the other people of that Empire, but they shave not their hair close as the other do, but suffer their bea••••s to grow long.
Their profession is for the generality all kinds of husbandry, imploying themselves very much in sowing and setting of Herbs; in planting and dressing of Vines, & Palmeeto, or Toddy, Trees, as in planting and husbanding all other Trees bearing fruit, and indeed they are a very indu∣strious people, and so are very many of t〈…〉〈…〉 Hindoos (as before observed) and they do all very well in doing so, and in this a due, and
deserved commendation belongs unto them. For,
There is no condition whatsoever can pri∣viledge a foulded arm. Our first Parents be∣fore their fall were put into the Garden of E∣den to dress it. Certainly if idlenesse had been better than labour, they had never been com∣manded to do work but they must labour in their estate of innocency, because they were hap∣py, and much more we in our sinfull lost estate that we may be so. It was a Law given be∣fore the Law, that man should eat bread by the sweat of his brows, and it is a Gospel-precept too that he, who will not work, should not eat. The sluggard desireth and hath nothing (saith Solomon) because he doth nothing but desire, and therefore his desires do him no good, be∣cause his hands refuse to labour. That body therefore well deserves to pine and starve with∣out pity, when two able hands cannot feed one mouth.
B••t further for those Persees they use their li∣berty in meats & drinks, to take of them what they please, but because they would not give offence, either to the Mahometans, or Banians, or to other Hindoos amongst whom they live, they abstain from eating Beef, or Swines flesh.
It is their usual manner to eat alone, as for every one of them to drink in his own Cup, and this is a means (as they think) to keep them∣selves
more pure, for if they should eat with others, they are afraid that they might parti∣cipate of some uncleannesse by them.
Alas poor Creatures that do not at all un∣derstand themselves, and their most miserable condition, for to them that are defiled, and un∣believing is nothing pure.
Yet I observed before, the Mahometans and Gentiles there are very strict in this particular; so that they will not eat with any mixt com∣pany, and many of the Gentiles not eat with one another. And this hath been an ancient custom among Heathens. It is said, Gen. 43. 32. that the Egyptians might not eat bread with the Hebrews, for that was an abomination to the Egyptians, for this very reason it was, that the women of Samaria spake thus unto our blessed Saviour, John 4. 9. how is it that thou being a Jew askest water of me, which am a woman of Samaria, for the Jews have no deal∣ings with the Samaritanes. But without doubt that forbearance, or shy-ness to eat, one man with another can fetch no ground, either from religion, or reason, if it could, Peter would ne∣ver have eaten with the Gentiles, Gal. 12. Nor our blessed Saviour with Publicans & sinners, at which the Scribes & Pharisees take very much exception, Marc. 2. 16. No man as a man is to be accounted common, or unclean, Act. 10. 28. and a man shall do much better, who eats and
drinks with a sober Heathen, than to keep company with a debaucht drunken sensual man, though he call himself a Christian, eat∣ing and drinking with him such things as please him, by being his companion in his Riot and excesse.
For those Persees, further they believe that there is but one God, who made all things, and hath a Soveraign power over all. They talk much of Lucifer, and of other evil Spirits, but they say, that those and all Devils besides are kept so under, and in awe by two good Angels, that have power over them, as that they cannot hurt or do the least mischief, with∣out their leave, and licence.
As many of the Hindoos ascribe to much unto water, (as before) so these to fire and the reason of it is this, because they have had this tradition from many ages & generations past, that their great Law-giver, whom they call Zertoost was rapt up into Heaven, and there had fire delivered unto him, which he brought down thence, and he ever after commanded his followers to worship it and so they do, and further they love any thing that resembles fire, as the Sun and Moon, and therefore when they pray in the day time they look towards the sun, and so towards the Moon in their night-devo∣tions, and from that so over-high esteem they have of fire, they keep fires continually burn∣ing
in their Eggarees, or Temples in Lamps fed with Oyl, which are alwayes attended by their Priests, and they talk of many of these which have burned without extinguishment from many foregoing generations.
And by the way, that wilde and mad phan∣sie of theirs, that their Zertoost did fetch fire from Heaven is as certainly true, as that ancient fiction and fable of Prometheus, that he did steal fire thence.
But to proceed, their Priests they call Da∣roos, or Harboods above both which they have a Chief, or High Priest they call the Destoor, who not often appears openly, but when he doth, he meets with much reverence and re∣spect given unto him by the common people, and so do those other Church-men which are his inferiours: unto all which they allow free maintenance for their more comfortable sub∣sistance.
Those Church-men by their Law are com∣manded to dwell near, and to abide much in their Eggar••••s, or Temples to give advice, or direction unto any that shall repair unto them for it. They observe divers Feasts, and imme∣diately after, each of them a Fast follows.
That living sensible Creature, which they first behold every morning (that is good & ser∣viceable) is to them (as they say) a remembran∣cer all the day after, to draw up their thoughts
in thanks-giving unto Almighty God; who hath made such good Creatures for mans use and service.
There are good things (as I have been in∣formed) in that book of their Religion deliver∣ed them in precepts, which their Law-giver hath left unto them for the direction of their lives.
As first, To have shame and fear ever pre∣sent with them, which will restrain, and keep them from the committing of many evils.
Secondly, when they undertake any thing, seriously to consider whither it be good, or bad, commanded, or forbidden them.
Thirdly, To keep-their hearts and eyes from coveting any thing that is anothers, and their hands from hurting any.
Fourthly, To have a care alwayes to speak the truth.
Fifthly, To be known onely in their own bu∣sinesses, and not to enquire into, and to busie themselves in other mens matters.
All which are good moral precepts, but they have another which mars and spoils all the rest, and that is upon the greatest penalties they can be threatned withall.
Sixthly▪ Not to entertain, or believe any other Law besides that which was delivered unto them by their Law-giver.
This people take but one wife, which hath
liberty, as the wives of the Hindoos, to go a∣broad. They never resolve to take Wives, or Husbands without the advice of their Church-men, and when they come to be married, they stand some distance one from the other, there being two Church-men present on in the be∣half of the Man, and in behalf of the Woman the other. The first of these asks the Woman whither, or no she will have that man to be her Husband, and the other asks the Man whither, or no, he will have that Woman to be his Wife, and they both consenting, the Priests bring them together and join their hands, pray∣ing that they may live in unity and love toge∣ther, and then both those Church-men scatter Rice upon the married couple, intreating God to make them fruitfull in sending them many Sons and Daughters, that they may multiply as much as that seed doth in the ears that bear it. And so the Ceremony being thus performed, which is about the time of midnight, the whole company depart, leaving the married couple together.
At the birth of every Childe, they imme∣diately send for the Daroo, or Church-man, who comes to the parties house, and there being cer∣tainly enform'd of the exact time of the child∣birth, first undertakes to calculate its Nativi∣ty▪ and to speak something of it by way of pre∣diction, after which he confers with the Pa∣rents
about a name whereby it shall be called, which when they have agreed upon, the Mo∣ther, in the presence of the company there as∣sembled, gives it that name.
And now lastly, touching the Burials of that people, they incircle pieces of ground with a round Wall, that is of a good height, set apart for that purpose. These burying places stand remote from houses & roade wayes the ground within them is made smooth, or else paved on the bottom, in the middest whereof they have a round pit, made deep like a draw▪ well: The bodies of their dead, both men, women, and children are carried to those places, upon a Beer made of slight round Iron bars (for they will not have dead bodies touch any wood, least they should defile it, because that is fewel for their adored fire) and thus brought thither are laid round about near the inside of that Wall upon the ground, or pavements. Covered with a thin white Cloath; the Daroo, or Harboode accompanies the dead body near unto the door which enters that place (alwayes kept fast shut, but when it is opened upon this occasion to let in their dead) and come thither, speaks these words in the audience of all those which are thither assembled, That whereas the party deceased consisted of all the four Elements, he de∣sires that every one of them may now take his part. And this is the form they use, when they
there thus dispose of the bodies of their dead. Which being there so left in that open place, are presently laid bare by the Fouls of the Air, who in short time after pick all their flesh clear from their bones, by consequence their fleshly part having no other Sepulchres, Graves, or Tombs, but the Craws and Gorges of those ravenous Fouls. And when upon this occa∣sion they enter that round stage of Mortality, the bare Skelitons they there finde, which have parted with all their flesh, are by those bearers of the dead cast into that deep round pit, where they mix promiscuously together, and so make room for other dead bodies.
But now that my Reader may not ••onceive that I have endeavoured in some of these strange relations to write a new Romance, I would have him to think, that for my part I do believe that there is very much of truth in the particulars I have inserted, if there be any credit to be given to some men of much inte∣grity that lived amongst them, who made it a great part of their businesse to be satisfied in many of the particulars here spoken of, or if I might trust mine own eyes and ears that saw and heard much of it, which could have en∣abled me to have written a great deal more concerning the Rites, Ceremonies, Customes, wilde conceivings; and mad Idolatries of this people, as of the Hindoos spoken of before, if
I durst have thrown away more time upon them; all which would have made my judici∣our Reader thus to have concluded with me, that those Mahometans and Heathens ground very many of their opinions upon custom, tra∣dition and phansie not reason, much lesse upon safe rules that might lead them into and after keep them in the way of truth. They esteem∣ing it a very great boldnesse, a very high pre∣sumption to be wiser in their Religion th••n their forefathers were (as many of the more ignorant sort of Papists will often say, though it be directly against themselves) and therefore are desirous to do, and to believe as their An∣cestors have before them; to fare as they have fared, and as they have sped to speed, though they perish everlastingly with them, never con∣sidering of, or ruminating on those things which they hold and maintain for truths, being like unto unclean Beasts, which chew not the Cudde.
So much of that people in general: I come now more particularly to speak.