t »«-li»^'!^lKif»'im'»**>»»«Fj»i~ — -f-^p*^, 
 
 t ~T"1 ^TiMT" dk^'^a^bEL':^? 
 
 >l...wo^,.^«e«*cft«i»,^S^^^«iX^^ 
 
m-; 
 
 O 
 
 9 
 
 a), 
 
 \ 
 
 LIBRARY 
 
 OF THE 
 
 Theological Seminary, 
 
 PRINCETON, N. J. 
 Case, S^^-rr.>r— 1^ ._P.ivision 
 
 Sheff, 0< T /O 
 
 Boo/c, N« 
 
 ection...*-.. 
 
\ 
 
THE 
 
 MORAVIANS 
 
 COMPARED 
 
 AND 
 
 DETECTED. 
 
 By the AUTHOR of 
 
 The Enthusiasm of Methodists 
 and Papists compared. 
 
 / nvill Jhenio the Nations thy Nakednefsy and the Kingdoms thy 
 Shame. Nahumiii. 5. 
 
 Bo^Co^t^^sQa, &c. We wallow indeed in the Mire, by pub- 
 lifhing thefe Things. But left any one fhould fall into 
 the Mire of thefe Heretics, from mere Ignorance, I pur- 
 pofely and knowingly defile my own Mouth, and the 
 Ears of the Auditors, becaufe it is heneficial. For it is 
 much better to hear Abfurdity and Filthinefs in accufing 
 others, than to fall into them out of Ignorance. Much 
 better to be informed of the Mire, than, for Want of 
 Information, to fall into it. Cyril, p. 53. Lutet. 1640. 
 
 LONDON, 
 
 Printed for J. andP.KNAPTON, in Ludgate-Jlreet, 
 
 MDCCLV» 
 
PREFACE. 
 
 /^Oimt Zhize?7dorf hath ohkrvcd, "That Max. p. 
 ^ OppofitiGii hath made the Moravians^^^- 
 more confpicuous than they would ctherwife 
 be." His Obfervation is juft ; and for this 
 very Reafon I have publillied this fmall • 
 TraB, And, indeed, fince Mr. Rimiui 
 pubHlTied his " Candid Narrative of the 
 Rife and Progrefs of the Herrnhiitcrs^ com- 
 monly called Moravians^ or Unit as Fra- 
 triitn^^ ihticjiltky Dreamers have been fo 
 evidently deteBed, their Immoralities and 
 Impieties fo manifcficd unto all Men^ that 
 their Shame is fufficiently conipicuous ; and 
 no ferious and good Perfon, no fincere Chri^ 
 Jlian efpecially, can look upon them in any 
 favourable Light. 
 
 Nor is it lefs Honour to Mr. Rimius, than 
 Difgrace to the Moravians^ thai he hath 
 given an Account of their Tenets in the ex- 
 frefs Words of their own printed Sermons^ 
 and other Writings ; thofe of Count Ziyi- 
 zendorf in particular. So that no Unfair- 
 nefs can be laid to his Charge; and his 
 Tranfations are fo accurate^ that we don't 
 find him accufed of any Mijlake, wilful or 
 undefigned, on that Score, 
 
 And what 2,Jhocking Scene hath here been 
 opened ? What a View of the moft profi- 
 
 a 2 gate 
 
IV PREFACE. 
 
 gate DoBrines and Pradiices^ void of all 
 true Religion^ Morality^ and common De^ 
 cency ? Such grofs Obfcenities^ and even 
 blafpbemous Imputatiofts of Impurity on the 
 Deity, are divulged, as would hardly have 
 gained Credit, had they not been avowedly 
 maintained, as it were, upon an open Stage ^ 
 by the principal A5lors and DireBors, 
 
 Could any thing material have been of- 
 fered in Jujiijication of thefe impious Ex- 
 travagancies, I prefume it would have ap- 
 peared in *^ the Ordinary's Remarks upon 
 the Manner of his being treated in Con- 
 trover fy \' which, fince the Narrative of 
 Mr, Rimius came out, hath been " tranf- 
 lated from the High Dutch ^ with a Preface 
 by John Gambold, Minifter of the Mora- 
 vian Chapel in Fetter-laney But both 
 thefe Performances, Remarks and Preface^ 
 (as far as one can difcern through their 
 cloudy, intricate, and myfterious Manner of 
 Writing) inflead of a Jiiftif cation of them- 
 fives, or Confutation of their Opponents^ 
 miply and difcover a ftrong Proof of the Ar* 
 tides in Charge, 
 
 Mr. G^/;7;/^(///5?alfopubli{lied, a few Years 
 ago, *' Maxims, aiidT^heological Ideas, &c, 
 extraSied out of Count Zinzefidorf's Dif- 
 courfesr This Book was revifed and cor- 
 reded by the Author, the Count himfelf. 
 Mr. Gambold tells us in the Preface, " E- 
 very one has heard, in fome Light or other, 
 
 this 
 
PREFACE. V 
 
 this 7iohle Per/on' s Name mentioned. To 
 judge impartially of him, we are to look 
 back at what he has preached in a Courfe of 
 feveral Years ; efpecially fince the Difcourfes, 
 by their Nature and Circumftances, were 
 fuch 2ifree Fouring-oiit of his Heart"' A- 
 greed : We join Iflue. 
 
 And hence his noble Per/on will undoubt- 
 edly be (hewn in his true Light. Or, to 
 borrow his own Expreffion, we (hall have 
 *« a juft Pidure of the prefent Ordinary of 
 the Church, known by the Name of Unitas 
 Fratrumy But then, if we would judge 
 impartially^ we muft take in the Paflages 
 of his Sermons aJtd Difcourfes^ extracted by 
 Mr. Rimius, as well as thofe extradied by 
 Mr, Gambold. For though Mr. Gambold 
 has retained in his Maxims feveral of the 
 Count's wild, fanatical, and pernicious Te^ 
 nets, and evep fome of his Impurities and 
 Blafphemies, he has taken Care to leave out 
 the greateft Part of his Patrons lafcivious 
 Sentiments and Expreffions, his fpiritual 
 Carnalities and devout Obfcenities. Which 
 is much the fame Thing, as if he had ca- 
 ftrated Petronius^ by leaving out his Jilt by 
 Pajfagesy and then told the World, that 
 Petronius was a chajie Writer. 
 
 The Methodijis having now, for certain 
 Reafons, no Fellowfhip with their old 
 Friends, and War being mutually declared, 
 a Pamphlet has been publiflied, intitled, 
 
 a 3 « The 
 
vl PREFACE. 
 
 " The Contents of a Folio Hi ft cry of the 
 Mora^oians^ &c. with fuitable Remarks ; by 
 a Methodijiy This is fiippofcd to be Mr. 
 Wejley -, who is hkewife thought to have 
 pubhihed fome of the " Moravian Hymns ; 
 which, as he obferveth, have no Affinity 
 at ail to that old Book called the Bible'' 
 
 Mr. Wkitfidd, who once admired the 
 Moravians on account of their Simplicity^ 
 hath gone farther ; and publifned what, in 
 feveral Refpeds, may be called a Supple- 
 ment to Rimius, in " An Expojlulatory Let- 
 ter to Count Ziiizendorf He feems to 
 have been no bad Spy upon the Condud of 
 the Count and his Brethren ; having difclof- 
 ed, and I am perfuaded faithfully, Variety 
 of their Secrets-, and made the World better 
 acquainted with *' the Moravian Cheats-^ 
 their diftreffing, if not totally ruinifig, nu- 
 merous Families ; and introducing a Far^ 
 rago of fuperjlitious a7id idolatrous Foppe- 
 ries'* 
 
 Mr. Andrew Frey hath likewife obliged 
 the Woild, by his ** True and authentic Ac- 
 count of the Moravians ;" in which he 
 hath acquainted us with the Occafion of his 
 coming among them, and the Reafons why 
 he left them, 
 
 Y{tv^2L%2i\-\ old Aitabaptifi \ fomething, I 
 
 think, enthufiaflicaU but well-meaning and 
 
 pious : ** Highly offended at their impious 
 
 Dcdrincs, their Lewdnefsand Debaucheries, 
 
 I riotous 3 
 
P R E F ACE. vii 
 
 riotous, diffolute, and idolatrous Praftices, 
 &c. And having been an Eye-witnefs of 
 their fcandalous Immoralities and Impieties 
 for feveral Years, he hath honejlly laid them 
 open to the World." 
 
 Thefe feveral T'reatifeSy with one or tv^o 
 more taken Notice of in the Appendix^ I 
 have feen, and {hall endeavour to make a 
 proper TJfe of them, as they afford ample 
 Materials for drawing up a Charge againji 
 the Count and his Herrnhuters, But Mr, 
 Rimius {hall be my chief Guide \ who hav- 
 ing fairly and eiFed:ually deteBed thefe Mo- 
 ravianSy from their own Writings^ but not 
 paralleled them, I fhall take this Tafk upon 
 myfelf, by comparing them, Step by Step, 
 with the mof infamous and prof igate Her e^ 
 tics that ever trod the Ground. 
 
 For I would not have the Reader ima- 
 gine this Difpute to be a Trifle^ or of no 
 great Concern ; or that the Difference be- 
 tween us and the Moravians arileth from 
 different Church-Ceremonies^ different Opi-^ 
 nionSy and difputable DoBrines^ between one 
 Community of Chrijlians and another. No. 
 The Truths and very Being of Chrijlianity 
 itfelf, are concerned. And the epjential 
 Point is this, < Whether the Go/pel of Chrijl 
 and his Apojiles is to prevail^ and be our 
 Rule of Faith and Manners^ or the DoSlrine 
 cf Simon Magus ^ and his Followers! This 
 I afiirm to be the Cafe. I fpeak it with the 
 
 a 4 utmojl 
 
viii PREFACE. 
 
 titmojl Senoufnefs, and according to Jiri5i 
 Truth. And if I do not prove my Point, 
 I defire no Pardon or Allowance, and muft 
 let Parallels alone for ever. 
 
 Accordingly, for Proof that the Mora- 
 vians are not Jingular in their Tenets^ or 
 PraBiceSy and by no means Originals^ as 
 the Count in his Vanity pretends, by the 
 new Period, I (hall be obliged to fetch my 
 Parallels from Simon Magus, the Father 
 and Founder of Herefy y and from his fuc- 
 ceflive Difciples and Followers, Bajilides, 
 Valentinus, Carpocrates, Marcus, Marcion, 
 Cerdo, Epiphanes, Mont anus, &c. That 
 thefe were Heretics, and Heretics of the 
 worjl Kind that ever defiled and difgraced the 
 Chrijiian Name, is allowed by all Denomi- 
 nations of Chrijiians, And it will plainly ap- 
 pear, that Count Zinzendoj^f {\h.Q Head and 
 Heart, the Simon Magus of the Moravians) 
 hath been their faithful Difciple, and adopted 
 their Plan ; more efpecially their Plan of 
 hnpieties. Impurities, and Blafphemies, 
 
 Some of thefe lived in the Jirji Century., 
 and even in the Apojlles Days. But the 
 fecond Century was moft fruitful in the Pro- 
 duction of this Gefteratinn of Vipers, And 
 we muft receive our Knowledge of their 
 abominable Tenets from the early Ecclejt- 
 aflical Writers : Such as Irenceus, that ex- 
 act Inquirer into Dodrines, who was fol- 
 lowed by Clemens Alexandrifius, l^eriullian^ 
 
 EufehiiiSy 
 
PREFACE. IX 
 
 EtifebiuSy Epiphanius (who is the moft copious) 
 Theodoret^ and many others. And if any of 
 thefe Fathers have charged any ofihQHeretics 
 wrongfully, (which I fee no manner of Rea- 
 fon to fufpedt) the Count, however, flounceth 
 into all, and has drawn out the very Dregs^ 
 the worft that has ever been imputed to thefe 
 Gnofiic Heretics, 
 
 By fome Expreffions of Mr. Rimius and 
 Cou?it Zinzendorf himfelf, it appears, that a 
 ftrong Similitude has already been obferved 
 between xht Moravians and ancient Heretics. 
 And perhaps fomething of this Nature may 
 have been publiJJjed by fome Protejiant Di- 
 vines Abroad', but what, or where, or by 
 whom, I am entirely a Stranger. Nor do I 
 know of any thing of this Nature publifhed 
 in our own Country, Were I Mailer of the 
 German Language, in which the Count's 
 voluminous Works 2lxq printed, Matter enough 
 would probably be found for more Parallels 
 from the fame Heretics, who confounded 
 Chrijiianity with Paganifm, And yet, in 
 what I have feen, 1 have omitted fundry 
 Points oi Comparijon merely to avoid Pro- 
 lixity ; judging what I have tranfcribed to 
 be a fufficient Difcovery of Moravian Abo- 
 minations, and oi tht Ordinary s Jlealing all 
 his corrupt Matter for inoculating his Pa- 
 tients with the foul Difeafe, 
 
 Some of my Comparifons will occafionally 
 be taken frorn thofe Nejis of Vncleannefs, 
 
 the 
 
X PREFACE. 
 
 the Heathen Myfteries, into which fo many 
 of the Gnojiic Heretics were initiated^ and 
 whence they feem to have derived mofl of 
 their Fedities. And this doubtlefs is one 
 Reafon, why the Fathers looked fo narrow- 
 ly into the Myfteries, which laid the Foun- 
 dation of the moft abominable Heref^es, Po- 
 pery too will come in for a Share ; as never 
 failing to coincide, in fundry Doctrines, 
 with any wicked 2iV\d heat henijh In/lit utio72. 
 
 Of what dangerous Confeqnence the Mo- 
 f avian Syfiem is to Govern?nent and Ctvtl 
 Society^ appears by their progrefiive Multi- 
 plicity of Prevarications, Lies, Frauds, 
 Cheats, and juggling Impofiures, (greatly 
 detrimental to Princes and States, as well as 
 ruinous to private Perfons) which have fo 
 plainly been proved by Mr. PJmius^ and 
 orhers, particularly in '« the Hijiory of the 
 Moravians^ very lately publifhed, from the 
 public Ad:sof Biidingen^ and other authen- 
 tic l^ouchersy Of this Nature are *' their 
 devouring the wliole Subjiance of any weal- 
 thy Convert, and declaring that the Society 
 may fay to a you?2g rich Brother, « Either 
 give up all that thou haft, or get thee gone." 
 .— '' Sending away any of their Society to 
 the remoteif Pans of the World, at a Mi- 
 nute's Warning, by the Authorii:y of the 
 Siivicur, v.'ho will have it done in Poji- 
 hajlc:'" Whereby any, though his Majtft/s 
 Sul^^-^Cl?, whom thty //^y/^67, ovih^xi'dipke 
 
 their 
 
P R E F A C E. xi 
 
 their Proceedings, or, tor prudential Rea^ 
 fons, mufl: be married up^ or may difcover 
 any of their Iniquities, are infiantly fent into 
 BaniJIomenty and condemned to Trcrrfporta-^ 
 tion 5 not for any Criine^ but for their Vir- 
 tue and Duty, Which is more than all 
 the Authority of Great Britain can do, for 
 any Crime ^ without an ope 71 a?id legale rial: 
 — Making Marriages void, though before 
 contraBed^ unlefs the carnal Cohabitation 
 has been performed in the Prejence of the 
 £W^ri.— -Seducins; Men's Wives andDau^h- 
 tersy and then keeping them by Force, or 
 fending them out of the Way j and allow- 
 ing no Power on Earth to reclaim them, 
 though the Parents bes: it on their Knees : 
 — Taking away the natural Authority of 
 the Parents^ and making their Children dif 
 obey and renounce them, under Pretence of 
 obeyi?tg the Saviour, the Father that creat- 
 ed them V ' thereby making the Fifth Com- 
 mandment of no Efte:"!;.. «< Sometimes 
 
 bribi?2g, and fometimes threatning States, 
 as Occafion ferves, and denounciDg Argu* 
 menta Regum^ if they are oppofcd ; and tell- 
 ing Princes^ that fa ch or fuch a Place in 
 their Dominions^ was founded by the Sa- 
 viour for his Theocracv ; which he won't 
 fail to maintain/* — — Thefe Things have 
 been proved upon the Moravians, both as 
 to DoBrine snd Prautice, by divers In- 
 fiances. And that in Fa<5t they claim an In* 
 
 dependency 
 
xii PREFACE. 
 
 dependency on Government^ appears from 
 Rim. p. the ** Letter to the Regency of Biid'uigen^ 
 '25' from the Count ajid his Brethren^ wherein 
 it is faid, in plain Terms, ' That all the So- 
 vereigns on Earth 772ujl confent to the T'heo- 
 cracy in the Moravian Brotherhoody or have 
 no Brethren in their Dominions." I need 
 not add, that Theocracy fignifies an i^nme- 
 diate Goveriiment by God^ vv^Iiich of Coyrfe 
 excludeth all Civil Authority. 
 
 But leaving Matters of Civil Concern to 
 the Confideration of the Legijlature, I con- 
 tent myfelf with deteBing and paralleling 
 what immediately affedis all true Morality 
 and Religion, 
 
 In Profecution of my Subjedl there will 
 arife one Thing, which may feem to (land 
 in Need of an Apology, I mean my expof- 
 ing to the World the Moravians grofs Ob^ 
 fcenitieSy in their own filthy V/crds \ which 
 may he off en jive to a chafle Ear, But I 
 perfuade myfelf that no Apology is neceffary, 
 or even proper ^ and my Motto from one of 
 the Fathers may partly confirm my Opinion, 
 r — Is it fit that the mod fcandalous Viola- 
 tions of Purit)\ and undejiled Religion of 
 Chrifiy Ibould be chaftifed, or is it not fit ? 
 —Should evil Men and Seducers^ certain 
 Men crept iji unawares ^ and turning the 
 Grace of our Lord Jefus Chrijl into Lafci- 
 vioufnefsy under the Mafk of Religion^ pafs 
 unnoticed, or fliduld they not ? There lies 
 4 little 
 
PREFACE. xiii 
 
 little Difficulty in anfwering thefe Queftions. 
 And if a Man thinks himfelf under an Ob- 
 ligation tooppofe the Progrefs of thefe horrid 
 EnormitieSy he will, I apprehend, be equal- 
 ly obliged to produce the very Words of the 
 Offenders, ^he 7rial of Count Zinzendorf 
 and his Moravian Brethren^ for inexcufabk 
 Obfcenity^ Profanenefs^ andBlafphemy^ comes 
 on before the Public '^ and how fhall we 
 prove the Charge regularly^ without produc- 
 ing their own Words and ExpreJJions'? 
 Should we charge them in general with 
 thefe Crimes, and not bring particular 
 Proof (rom their exprefs Words ^ they would^ 
 according to their Cuftom, call it Calumny 
 and Lies. Should we cloathe their impure 
 and wicked Sentiments in more decent and 
 modejl TermSy we fliould betray our Caufe, 
 the whole Truth would not appear, nor the 
 Public be enabled to form a right yudgment. 
 Nay, the Moravians themfelveSy if difpofed 
 to defend their DoBrines^ might have Rea- 
 fon to complain (as they have done before) 
 of ' torturing their Words to a wrong Senfe! 
 And accordingly, out of thine own Mouth 
 will I judge thee ^ is both \\\q fairejl and 
 moft ufeful Method. This will cut off all 
 Handle of Complaint with refpedt to Slan- 
 der and Mifreprefentaticn \ — will clearly 
 fliew what Sort of Tenets are efpoufed by 
 xhtk fir oiling Sectaries -, — and what Sort of 
 Perfons are almoft adored by their Follow^ 
 
 CIS. 
 
xlv PREFACE. 
 
 ers. Whereby thofe among them, who 
 are not entered into the Depth of their fata- 
 nical Myjieries, may be prevailed upon to 
 retreat ; and thofe who have no Communis 
 cation with them, to keep their Diftance, 
 to preferve themfelves pure^ and not to touch 
 the unclean Thing. 
 
 With refpedt to the Settlement of the Mo- 
 ravians in thefe Kingdoms^ it feems to have 
 bcQn furreptitioujly obtained, under the Pre- 
 tence of their being a peaceable and innocent 
 Sort of People. And peaceable probably 
 they Vv- ill remain, while they are permitted, 
 without Controul, to ruin Families, andr/(?/ 
 in their Debaucheries. But as to their /w;;^?- 
 r^i7(;^;— the dire(fl contrary has been proved 
 by Mr. Rimius beyond Contradidlion ; fuch 
 Iniquity and Filthinefs laid open, as ought 
 to make them an Abhorrence to all Flejh. 
 And this affords very reafonable Hope, that 
 they will foon be obliged to make Rejiitution 
 of their ftolen Goods 5 and even b^ compelled 
 to emigrate^ as hath been found neceffary in 
 other Countries. A contifiued Encourage- 
 ment of this wicked Ge?2eration^ muft bring 
 fuch a Reproach on the Nation^ and call fo 
 loudly and juftly for divine Vengeance^ that 
 we humbly fubmit it to the Wifdom of the 
 Nation^ and thofe who have Power ^ whe- 
 ther the unclean Spirit Jhould not be cafi out. 
 They might have Leave to enter into a Herd 
 of Swine, as the fittell Settle fne fit for Impu- 
 rity. 
 
 D I R E C- 
 
DIRECTIONS concerning the Margi-- 
 7tal References. 
 
 Rim. SIgnifieth hYiQ Candid Narrati'veO^M^. VJimms. 
 
 '^i ft Edit. 
 Pref. His Preface to the Narrative. 
 Append. His Appendix to it. 
 
 Fof.Hift. Contents of a Folio Uijiory of the Moravians. 
 Hymn. Seleft Mora^vian Hymns, 
 Rem. The Ordinary's Remarks. 
 Pref. Gambold's Preface to the Remarks. 
 
 Max. Gambold's M^A7';;zj of the prefent Ordinary. 
 Whit. Whitfield's Expofulatory Letter to the Count. 
 Frey. True and authentic Account hy Andre-jj Frey. 
 
 With regard to the P A R A L L E L S. 
 Iren. Irena^us, Edit. G abe. Cxon. \jo2. 
 
 Clem. Alex. Clemens Alexandrinus, Edit. Potter. Oxoru 
 
 1715. 
 Tertull. Tertuilian, Edit. Rigaltii. Par. 1675. 
 Epiph. Epiphanius, Edit. Petavii. Colon. 1682. 
 
 Theodor. Theodoretus, Edit. Sirmondi. Par. 1642. 
 
 Vol. 4tum. 
 Min. Fel. Minucius Felix, Edit. Ouzelii. Lug. Bet. 
 
 1672. 
 Other Quotations will be clear. 
 
 ERRATA. 
 
 Page 3, in the Margin, /or Iren. read Epiph, 
 14. line 5. for Lumblein, r^i^^ Lamblein. 
 l6. 1. 20. /eazje outf to ufe. 
 
 1. 25. for Jugde, read Judge. 
 34. 1. ig. for Carpocrations, r^«^ Carpocratians, and 
 
 fo eljeniohere. 
 42. 1. 27. yZ^rpietifcally, rf<2f/pietiflically. 
 46. 1. 5. rm^ Inclination. 
 1. 26. after by it, add " 
 56. 1. 25. r^^Valentinianos. 
 
 86. 1. 5. read Gie&ting. 
 
 87. 1. 14. after Sermons, add'''' 
 
 96. penult, for whereas, r^^^where, as. 
 98. 1, d. /or Leg' dy read Legs, 
 
THE 
 
 MORAVIANS 
 
 Compare Dj etc. 
 
 SECTION I. 
 
 H E Preface to this Trad hath fuf- 
 ficiently acquainted the Reader 
 with my Intention : Which is, to 
 draw a Companjon between Coii?it Zinzen- 
 dorf and kis Society^ and the Ringleaders 
 and Difciples of the moft Infamous Antient 
 Heretics, But that I may not be thought 
 to take Advantage of our Moravians at firft 
 fetting out, I fhall leave the Reader^ if he 
 pleafeth, poficffed in their Favour^ by re- 
 lating the Good and Great CharaBer^ which 
 the Count and his Ajjociates have given of 
 themfelves. 
 
 The Illuftrious Count, if he deferves any Rem. p. 
 Credit, is '-^Animal d'/B^tovy an inoffen-^i- 
 five^ harrnlefs Creature ; of fuch Integrity 
 and Veracity as to fay, that when a Matter 
 of Fadl is afferted by me, the Reader may 
 with more Security believe me, than my 
 Adverfaries. He is a man of fuch Value 
 
 A and 
 
( 2 ) 
 
 and Import (7 nee, that be never had his E- 
 
 qua!. — He permits himfelf to be called b^ 
 
 -, the Community, T^he An^el of the Church 
 
 rrey* p. . a j 
 
 26. of Philadelphia, -^He, and all xh^Teachers, 
 are Minijlers of the H. Ghcjt, living Ima- 
 ges of the Saviour, and receive all their 
 Orders from Chrift hivj/elf — His Congrega- 
 tion art the Spiritual, the EleB -, pretious. 
 
 Rim. p. ifijiQcent Lambs ; the Church of the Lamby 
 the Church of Blood and Wounds ; a People, 
 never ^whereto were feen the like. All of 
 them are the Knowing ones, all to a Man 
 
 Append. "H^ifi^ than any oj their former Teachers. 
 
 p. 8. They are the Infallible Declarers of theSa- 
 viour's Will ; in Comparifon of whom Evan- 
 geli/ls and Apoftles were but ignorant Perfons, 
 — They are fuch Favourites, that the Sa- 
 
 Max. p. "flours laft Advent in this prejent World, 
 
 75- will be his coming into fome Co7igregation, 
 Meeting' room, &c, to be again, as he once 
 was, with his Difciples. — They are the 
 Hundred forty-four Thoufands of God mark- 
 
 Rim. p. ^^ ^^ their Foreheads ; whereof St. John 
 
 13- makes Mention in the Revelations, Ch.vii; 
 
 Max 3* ^"^ ^^^' ^' ^^^y ^^^ People to be de- 
 z^s. pended upon, having received a Hook into 
 their Hearts, which by a Thread isfajlened 
 to the Saviour s own Heart above.'* [Per- 
 haps there may be fome Danger, that Gpd 
 will put his Hook into their Nofe, and turn 
 them back by the Way by which they ca7n:, 
 Ifa.xxxvii. 29.] 
 
 - Thefe 
 
( 3 ) 
 Thefe arc U^h 1'itles and Privileges-, 
 and fo is their ylifurance cj Salvation, But 
 higher Glory awaits them ; beyond what 
 appertains^ \.q any of Human Race, For, 
 '* on the Great Day of "Judgment, theRim. p. 
 Herrnhuters will not be placed on the 6'*^-^'^' ''^' 
 viours LeftJ^and among the Goats-, that Max. p. 
 is to be underilood of courfe : Nor among ^5' ^6. 
 the Sheep on the Right Rand, a Place of 
 Honour too mean for them. Cou?2t Ztn- 
 zejidorf idh us, that tiie Words, Holy An- 
 gels comiyig with the Saviour in his Glory ^ 
 denote the Herrnhuters, who will be thofe 
 Saiftts that accompaiiy him." What the 
 Count addeth, may jullly be deemed a fur- 
 prizing Inflance of his Goodnefs and Cha- 
 rity-, '' In cafe thofe People, who do ;;,?/Rim. p. 
 die Herrnhuters, would but think favour- ^^' 
 ably of them on their Death-bed, they 
 would poffibly meet with Mercy on the Day 
 ofjiidgment!^ 
 
 PARALLELS. 
 
 As the feveral Schools of the Gnojlics 
 taught their Followers the fame ambitious 
 Tenets, which will more properly appear in 
 the Sequel, I fhali here only produce an 
 Inftance or two from Epiphanius^ who re- 
 citeth the Dodtrine of Valentinus to this 
 Purpofc; ''That Chrijl had a Produdioniren. p. 
 for this Caufe alone, that he might come and ' 7i- 
 fave ihcfpintualSeed that was from above ; 
 
 A 2 and 
 
( 4 ) 
 
 and haply fome of the natural Kind, pro 
 P. J 90. vided they lived righteoufly. — That they 
 {hould be carried up, and diilributed among 
 the Angels^ who were the Guards ofChrtfiy 
 P. 264. cc Hence fome of them (the Heraclconites) 
 thus intruded their Folloivers ; — When af- 
 ter Death you fly away io the Principaiifies 
 and Powers^ ule thefe Words to them, 
 ' My Origin is from him who was before 
 all, and I go again to my own from whence 
 I came/ And any of them faying this, will 
 efcape the Powers, and be carried up among 
 the Guard Angeh of the Creator'' 
 
 ' MORAVIANS. 
 
 § 2. Whether our Moravia?2s h^ivc ^Jujl 
 Claim to thefe Titles of Honour, may ap- 
 pear from their TVritings and DoElrines, I 
 mean, as often as we can get them out of 
 the Clouds^ and find them fpeaking an in- 
 telligibie Language, For though in fome 
 Points they are fufficieatly clear ^ yet, as to 
 Rim. p. others, '' it is no eafy matter to come at the 
 33- Tenets of this SeBy on account of the great 
 Obfcurity affeded by their Teachers-, who 
 make it their Study to fpeak, and write, that 
 they may not be underftood." For, it 
 - feems, they have certain Divine Myfteries^ 
 which mufl not be expofed to Light, or di- 
 vulged among the Profane Qjies ; thofe who 
 are not initiated ifito the Blood- and-Wounds 
 Theology, None ought, nor can know the 
 
 interior 
 
( 5 ) 
 
 interior State of their AfFairs, but fuch as 
 are Members of the Coimfs SeB. Not only 
 the Coimt himfelf is remarkable for his 
 cloudy, myflerious, and intricate Manner of 
 Writing, but in general, and for fpecial 
 Reafons, they afFcd: a Secrefy, and are very 
 cautious and lliy of declaring themfelves. 
 *' 'Tis as much neceffary, faith the C^^^/2/, Rim. p, 
 t-o fyc.xk paradoxically, and to exprefs the 33- 
 Divine "Truths^ to all fuch as are not initi- 
 ated into the Myjlery of the Theology of 
 Blood and Wound s^ in a Manner that they 
 may not be able to repeat them, as it is ne- 
 ceffiry to form a Charader, which another 
 cannot imitate ; or to write a Hand, which 
 a too curious Perfon fhall not give himfelf 
 the Trouble to read. — If iho Saviour fhouldMax.p. 
 intrufl fomething to one or other of his Ser-os- 
 vants, 'tis enough that he alone knows it; 
 if mentioned on any Occafion, it muft be 
 fo contrived, that the Hearers forget it 
 again prefently, and juft retain fome half- 
 dark Idea!' 
 
 Many even of their own MemberSy who 
 are new Profelytes, and (as they ufually 
 fpeak) not yet fitted to their Plan, muft be 
 kept in the Dark, and not admitted to their 
 Secrets, '< They h^ive Ceremonies referved Rim. p, 
 iov prof fed Members, initiated into the mofi^^' 
 fecret Myfieries of the Society \ and whereof 
 great Care is taken not to fpeak to the Neo^ 
 pbytes^ or new Converts, and even not to 
 
 A 3 the 
 
( 6 ) 
 
 P. 74- the Common Sort of Brethrcnr This 
 
 making a Myjlery of their Do6tiines is the 
 Chara^erijiic of Herrnhuiifn. 
 
 Iren. p 
 
 PARALLELS. 
 
 Thus Bafilides the Heretic teacheth : 
 — "• r- <( They know all, and penetrate all ; them- 
 felves being invifible, and unknown. Know 
 yourfelf, lay they, but let Nobody know 
 you. The many mufl not, and cannot 
 know their Affairs; but only one of a Thou- 
 
 land, and two of Ten Thoufand. 'Tis 
 
 not in the lead proper for them to blirt out 
 their Myfteries^ but to retain them in Si- 
 lence J' [Or becaufe of Sige^ Sici l^iyr^g, on 
 account of Mother Sige, who puts her Fin- 
 ger on her Mouth, and enjoins Taciturnity.] 
 Tertull Tertuilian fays of the Valentinians^ " No- 
 p. 250. thing is more carefully obferved, than to 
 hide what they preach ; if they may be fliid 
 
 to preach what they hide. They intrull 
 
 nothing to their FoHowerSy till they have 
 made them their own.'' 
 Epi-han '^ ^^^ which, becaufe all are not fit for 
 p. 179. fuch Knowledge, mufl: not be fpoken plain- 
 ly, but darkly and fnyjierioifyj' 
 
 Thefe Heretics were for the mofi: part 
 
 initiated into the fcandilous Egyptian My- 
 
 fieries^ wherein the fame Rule was flridly 
 
 obferved; as Jamblicus fpeaks, and almoft 
 
 Jambl. in the Count's own Words, '' What be- 
 
 ^^,^^' , lonRS feldom and lately to one, towards the 
 
 ^^'''' ^ ^ End 
 
( 7 ) 
 
 End of his facred Office, this we ought not 
 to difcover in common to all, no, nor to 
 iuch as are but newly entered into theil^- 
 fieries ; nor even to fuch as are got half 
 vay. 
 
 MORAVIANS. 
 
 § 3. One o\ \l\^\x peculiar Secrets is that 
 cf the Godhead, or 'DoBrine of the T^rinity, 
 And therefore we are not to exped: their 
 precife Notion of it. The Count informs 
 lis, '' That the Knowledge of the Fatbemim. p, 
 is not an Aifair for the World; and that"^* 
 the Myftery of the Triiiity mnft not be pro- 
 mulged to the World/' And elfewhere, 
 *' We might have juft Reafon to ufe moreMax. p. 
 Referve in fomeThino;s. TheDodlrine of^^'* 
 a Tri?2tty was intended to be imparted as a 
 Secret.'' ^ 
 
 So much however his Lordfiip hath pro^*- 
 nounced negatively \ — " The received No- Rim. p. 
 tion that God the Father is our Creator^ the^^' 
 Son cur Redeemer^ and the H, Ghoji our 
 Sa?2clifier^ is 2l falfe Doftrine, and one of 
 the capital Errors that reign in Chriflen- 
 dom : — Creation and San^ijicaiion ought 
 not to be afcribed to the Father and to the 
 H. Ghojl, — The received Theology among 
 Chrijitans is good for nothing elfe, but to 
 
 amufe Dogs and Swine,'* '' The -/^/>^- p. 43. 
 
 JileSy to avoid Idolatry, did not baptize in 
 the Name of the Father, Son^ and H.Ghofiy 
 
 A 4 but 
 
( 8 ) 
 
 Max. p. but in Chriji's Name only J' '* As the ^- 
 -j2. pojlks had learned to be cautious^ fo it did 
 not come into their Minds to baptize dt- 
 Jlin5ily ; notwithftanding the Words, Matt, 
 xxviii." — Our Saviour^ who always fpoke 
 'very fimply^ did not fo watchfully put in a 
 inetaphyfical Caution in behalf of the Divine 
 Unity ^ as St. John had Occafion to do af- 
 terwards, theje T^hree are One, i John v,7." 
 The Count, indeed, gives us a Hint^ in 
 his dark Manner, of T^hree concerned in 
 xht Godhead', to which he comparcth his 
 Append, own Society, <' Ihefe take the Oeconomy 
 ^" ^°* of the T^hree united in Matrimony for the 
 mcft perfedl Copy of God, who is the Fri- 
 7nary Society, No Simile puzzles more the 
 Head, than we, a Drop^ compared with 
 the Sea of Godhead. — The Church is a Pic- 
 ture of it in Miniature, And what an Ho- 
 nour is it for us, that every poor Mechanic 
 with his Family may be a Copy of that Pat- 
 tern above, and a Church Hierarchy ia 
 fmall ?" 
 
 PARALLELS. 
 
 The Count's dark Piece is a Copy of the 
 Pattern char2:ed uDon the old Heretics by 
 ^ertullian-, for which, too, they were oblig- 
 Tertull. ed to the Platonijls, '' Our Herefies, too, 
 p. 204. are borrowed from Philofophy, Thence 
 their Eons^ and I know not what Forms, 
 and Valentinus' s Do^rine of a Trinity in 
 
 M O |l A- 
 
( 9 ) 
 
 MORAVIANS. 
 
 § 4. Under this Ince?'tifude,. let us fee 
 what the Cou?2t e^dvanceth more di/ihiBly, 
 concerning the Perfons in the Deity : " AsApp. p. 
 to the Father^ he was an unknown Being ^°' 
 before the IncarnatiGu of Cbrijl : — Forty 
 liimes paffwd before his Name was uttered. 
 
 — y^j^^^ ^^''^s ^^^ ^"^y ^^^^ known under Max. p. 
 the O.^ejiament. — Nay, 'lis for his Sake34»99- 
 we turn our Meditations upon his heavenly 
 Father, If Z?^ hud not fpoke to us about 
 fuch a thing, we (liould not have lent much 
 
 Ear to it." But after the Creator af- 
 
 famed human Nature^ be made to his Chil- 
 dren this Propofa!', *« You muft again have 
 a Deity: I v/ili affign you one. I have 
 {which I now Jirji give you Information of) 
 a Father who begot me." — '* Hence, fays Max. p, 
 the County in public Meetings we do not 188. 
 often ufe the Lord' s Prayer -^ becaufe the 
 Hearers in general join therein, meaning 
 thereby the firjl Perjon of the I'rinity. 
 Hence we dired: all, except the Experi- 
 enced, to that only God^ the Maker of the 
 V/orld, the Sonr 
 
 ''I aver to have heard the Count fay^j.^ 
 thefe Words, ' (Vhat the fandiiied Tribe 53. ' 
 chatter about tlie inward Life of God is mere 
 Fanaticilm j and as to praying to God the 
 Father^ it is no whit better than praying 
 to a "wooden^ or f one God.'* 
 
 *« As 
 
( lo ) 
 
 Rim. p. ** As long as thou doft not believe in the 
 39_- Lord Jcfus, and keepeft to a God the Fa- 
 
 1 66. ^' ^^^^^> invented by thyfelf, and who is not 
 permitted thee, thau takejl God's Name in 
 'vaiu. For he is not thy God, he is not 
 given thee to be thy God. — Such a Perfon 
 do:h not differ from a Servant of Jupiter, 
 Mercury, Apollo, or other great Hero, to 
 v/nom tiie Heathens gave the Title of God. 
 The Mi (lake proceeds from not compre- 
 liending that // is Honour enough Jor the 
 Fill her to he the own and file Father of God, 
 the Creator cf all TkinzsJ' 
 y^^^ p *' Men mall: be directed firfl fingly to 
 67. J^f^^', — St Lft it will come to their Re- 
 
 membrance, that he has a Father, and has 
 told us that he is cur Father becaufe of our 
 
 Rim. p. Relation to him." *' The Devil is the 
 
 39- Inventor of this Theology, His Artifice is 
 to conduct them round about the Saviour, 
 and fnev/ them the Phantom of a Father ; 
 that they flaccid think, as the Jews did, 
 that this is their God. Thus the Saviour 
 fljall not get them." 
 
 Nor is this fufiicient for the Count, unjefs 
 he be allovv'ed to vilify the /Ipcftle, for di- 
 
 Max p "^''*-^'S'^S ^^ '^ ^^*^ World that Saying, " To 
 
 I J 6. us there is hut one God the Father, &c. For 
 
 hereby a large Sedl in Chrijlendom has for- 
 
 p. II- tificd itfclf in a Falfhcody *' Even the 
 
 Saviour, i\vciy^\y as Man, hadofcourfe the 
 fame God as all Mankind have, namely, 
 
 Himfelf 
 
p- 
 
 ( " ; 
 
 HimfeJf.— But as a Brother of Believer Sy 
 i. e. Herrnhuters, he had the Father for 
 his God, — For as yet^ he himfelf being the 
 fole God of the Worlds none but hisfew be- 
 lieving Members^ from Age to Age, are ca- 
 pable of the Privilege to call his Father 
 their God^ 
 
 PARALLELS. 
 
 Irenmis {^ysoi ihtV a lent ini an s^ ** T^^^Iren. 
 have a certain pefeci Eon, or God, among 9, 96 
 the invinble and unnameable Altitudes, 
 whom they call the Prcpator (the Firf Fa- 
 ther, or Grand Father) and other Gods, who 
 are kept in Silence, and not known/'' 
 *' Theyfo interpret the Scriptures, as if the P. 85. 
 true God was unkjiown before the coming of 
 our Lord', and that they themfelves firflp. 177. 
 midvvived the Knov»^ledge of him into the 
 World." — *' And this was a Secret, whichp. 13. 
 the V alentinians onely were fit and worthy 
 
 to know/' The fame Author chargeth 
 
 the Valentinians with a hie, for faying, 
 
 " That Chrift told the Eons, feek not Gody^^ ^oi. 
 
 for he is unknown, and ye fhall not find 
 
 him." According to the Heretics, *' the 
 
 Father was altogether unknown ; and there- 
 fore Silence concerning him vv^as enjoined/* 
 
 They fay, " That Bythos (the Gr^^/ Epiphan. 
 
 God) lay hid for an infinite Number of 
 Ages ;" but the Count knows the exacfl 
 Number, «« Fourty-two Times before his 
 
 Name 
 
Tren.p. Name was uttered."— •'* N^^ (or Mind) 
 ^o- VvOiild fain have communicated to the reft 
 f'f the Eo?2s what he knew of the Father-, 
 but his Mother Sige interpofed, fhe who 
 preicribes Silence to her Heretics'* 
 Tertull. What the Heretics fay of not findinor the 
 ''*■ ^' Father, and what Tertullian objeds to 
 them, '« as by Fraud, Illufion, and Phan- 
 tom^ fedacing; the Simple into a Diibelief of 
 the Creator^ whom they teach to blafpheme, 
 &c!* " This the Count artfully reverfeth, 
 by making the Devil /hew a Phantom of 
 the Father, that fo the Son might not get 
 the Inouirers. 
 
 hs to his vilifying Apcfiles, &c. Com- 
 pari Jons will follow in a more convenient 
 Place. 
 
 MORAVIANS. 
 
 § 5. The Father being thus degraded^ 
 let us fee what the Count and Society teach 
 concerning the H. Spirit, 
 Rim. p. " The H. Ghoji is called by the Herrn- 
 40- huters the eternal Wife of God^ the Mother 
 
 of Chrif and of the Churchy Count Zin- 
 zendcrf looks upon this Change in the com- 
 mon Theology as important aivi necejfary -y 
 complaining of People's grofs Ignorance of 
 th.c Perfon of the //. Ghof, and of Divines 
 committing in this Article a very palpable 
 Omiihon. — *' Th^ Children of Grace have a 
 careful Mother amongfl the H", Trinity^ and 
 
, ( 13 ) 
 
 alfo a dear Father , and faithftil Bridegroom 
 of their Souls. And theie three Things 
 mud be underRood to be fuhj} ant i ally ^ or 
 €jfcntiall)\ and not in an allegorical Man- 
 n:r.'*— >*' There is befides a Mother of the Append. 
 Creator of all Tilings; and the Ma?i Jefur?'^-'^* --- 
 entered into the Virtue of the Spirit^ who 
 is the Mother of all Things ; and who con- 
 ceived the Ma72 J ejus in the Womb of the 
 little Maid,— 'The FI. Gho/i is the Wife in 
 the Godhead, the Mother of Chriji^ and of 
 
 US.'' ^* When v/e have been diiediyMax. p. 
 
 unfaithful, and the wrong Thing muft be74- 
 looked on as Difobedience to the H. Spirit y 
 then that good Spirit is grieved-, a Veil is 
 drawn, that the Father m^ij not fee it; and 
 the Lamb makes no Complaint, bat re- 
 mains fi'lent. And thus, the Count affuresp. gg, 
 us, Matters are redified again through the 
 Mother s Compaffionr 
 
 [SometiQies, indeed, the Moravians trans- 
 fer this Honour to the Count and Countcfs : 
 •* He is their Fapa^ and fhe their Mam?na,'''\^'^^^^' P- 
 Thefe Words are uied in giving the Bene-^^* 
 didion to dying People, *' God the little App. p. 
 Papa blefs you, the little Mamma blefs^^' 
 you." 
 
 In the fame Strain run feveral of their 
 JFymns, 
 
 O Holy Ghoji^ a Mother thou Hymn 24, 
 
 Moil: fuitably art namU 
 
 For thy maternal Avms,-^ 
 
 This 
 
( 14 ) 
 Hymn6r. This tells me the Mamma 
 
 Mothe?^ of JeJJma. 
 ^0^- Papa! Mamma! 
 
 Your Hearts Flamelein, 
 Brother Lumblein. 
 The following Hymn celebrates, I pre- 
 iume, the Moravian Churclo^ as Daughter 
 of God and the Spirit^ both Lady (or IV if e) 
 and Sijler ofjehovah^ i. e. the Saviour. 
 The Daughter's Reverence doe 
 Chrijiefs^ and praife thee too, 
 Thou happy Kyria, Daughter of Abi- 
 
 jah, 
 Ve Ruach Elohahy Sijierofjehovah^ 
 Mannefs of the Man Jefhua, 
 Out of the Pleura Hofannah. 
 We muft indeed allow, that they fre- 
 quently fpeak of the H. Spirit in the maf- 
 culine Gender ^y and fo, it feems, ought all 
 profane People to do ; or fuch as belong not 
 to their Commu?iion, For, fays the County 
 Max. p. « Jj/e call him Mother. But onely the Re^ 
 generate are acquainted with hini, or can 
 ufe this Name/' 
 
 PARALLELS. 
 
 Thefe delicate Sentiments of the H.GhoJi's 
 being a Woman, Daughter^ Mother^ Wife^ 
 &c. are to be found in great Abundance 
 among fuch regenerate Perfons, as Simon 
 MaguSy Valentinus^ and others ; who agree 
 with Zinzendorf in this Doflrine, in order 
 
 to 
 
 3^0 
 
( 15 ) 
 
 to eftablifli their Pagan Notions of the Ge^ 
 neration of the Gcds^ and iiuroducing Co- 
 fulation and Luf into Heaven, 
 
 Sim. Magus, tlicir Prince and Founder^ 
 (vvh.ofe Character vvc read in the A5fs^ Ch. 
 viii.) informs the World, *' That hisx^r^-i 
 
 ren. p. 
 
 J 
 
 and that (lie was ihc firft Conception of God' s^' ^5^- 
 Mind, &c/' 
 
 According to the Va!enti?2ians, '' Theiren. p. 7 
 invifible and unfpt^akable Eon is called Pro- 
 pator and Byihos ; which Bythos^ as by 
 Seed in the Womb of Sigc^ begat Ni:s^ 
 whom they call the Father a7id Beginning 
 of all Things. — She brought forth Chrift,-?, ^o, 
 while in her State of Separation from the 
 Pleroma, — She was the Mother of him and 
 
 lisr Others fay, «' That he whom they?. 48. 
 
 call Chrift, Vv^as the Son of the fr/l and fe-- 
 cond Man, and of the H. Spirit, the firji 
 Woman ; and that the Father and the Son 
 both lay with the Woman." 
 
 *' As to £)'//:/w himfelf, their Opinions?. 5^ 
 differ. Some fay, he was \Yithouc any Wife, ^P^P^^^^"' 
 being ntith^i: ?nafculine no^ feminine, and 
 fo make him an Hermaphrodite, And thefe 
 are fome of the modefeji of the Valentinians. 
 Others again give him Sige for a Wife. On 
 the contrary, the Ptolomaans aiSrm, that 
 Bythos had two Wives,'' 
 
 "The 
 
( i6 ) 
 
 Iren. p. " The Spirit among thefe Heretics went 
 J07. )3c.by different Names, Ogdoas, Sophia, Terra^ 
 3 7- 32- Jeriifajefn, and Lord in the ma jcuUne Gen- 
 der : — Is particularly called both Prunicus 
 and Prunica-, Mother Prunica the bold, and 
 Mother Achamoth: — Their Mother is a 
 
 P. 12. Woman fro??i a Woman'' " Sometimes 
 
 their celefiial Beings are neither Male nor 
 Fe7nale ', Ibmetimes interchangeably either 
 Male or Female J* 
 
 Thefe Heretics likewife, for an Example 
 to the Moravians^ were fecured from God's 
 yudgment by the Companion of the Mother. 
 Irenceiis^ fpeaking of the School of Marcus^ 
 and of their lewd Dodtrines and Pradices, 
 Iren. p. relateth their Prefumption ; " That by 
 61, & 92 -Means of Rede?72ptio?i they become invifible 
 to the fudge, and cannot be caught. But if 
 he fl:oiild happen to catch them, they are to 
 ufe to ufe thefe Words in Prayer to Mother 
 Sophia, * O thou, who iitteft with G(?//, and 
 the myJiicalSige before the Ages, we account 
 thee to be our Guide, &cJ The Mother^ 
 immediately upon hearing this, puts Pluto's 
 Helmet upon them, that the fugde may not 
 Jeethem, anddiredly carries them away into 
 the Bed-chamber, and delivers them to their 
 
 J, Spoufesy *' Thus when they die, they 
 
 goto their M?//?^r and their Father^ 
 
 We have another fuch Prayer to the H, 
 Ghojl in the fpurious Itinerary of St, Tho- 
 mas, coined by thefe Heretics; ''Come, 
 
 Mothef 
 
( 17 ) 
 
 Mother of Mercies, Revealerefs of Myfte- 
 
 ries, come, and fo on," In the fanrie 
 
 Manner Tertullian fpeaks of the Valeiiti- 
 niam\ " They are quite fecure as to their Tertull.p, 
 Tranfgrefiions, Mother Ach a moth favour- '^^^' 
 
 ing and fondling them'' Epipha?iiui 
 
 writeth the Opinion of the Cainites thus : 
 " They highly praife Cain^ the Sodomites^ Epiph. p. 
 Korah and Efaii^ as their near Relations^^^^' 
 Men of the moft perfeB andfublime K?2Gw^ 
 ledge. When the Creator would fain have 
 utterly deftroyed them, he was not able to 
 hurt them. For they hid themfelves from 
 him, and w^ere tranfated to the Rons above. 
 For Sophia took them up to herfelf, as be- 
 ing properly her own'' 
 
 The Hymn before mentioned, full of 
 Hebrew words (which the Count* s Congrega- 
 tion muil: the more admire the lefs they iin- 
 derfand it) (liews their Readinefs to follow 
 in all Things their Pattern. Yov Ecclefiafti^ 
 cal JVriters fay the fame of the Heretics : 
 ** They tack together ctviamHebrew Names, Iren, p. 
 
 the more to amaze their Initiated," ^9* 
 
 ** Moreover they add feveral Hebrew IVords,'^^^^^^^- 
 in order to confound the Simple," ^' ^^^' 
 
 One may be allowed to (hew, how much 
 Popery is indebted to the worf of Here fie s, 
 in transferring fuch Hofiours to the Virgin 
 Mary ; and making their common Addref- 
 fes to her, as the Saviourefs. Mother of^^^'}\^' 
 
 ^ , ^ pus i\'ia.r. 
 
 Mercies and Compaffon, '' By true VifionSp. %^j, 
 
 B to 
 
( i8 ) 
 
 to St, Gertrude afid St, Bridget^ fhe has 
 
 Ihewn herfelf to be the Mother of Compaf- 
 
 Jion, covering all Sorts of Sinners under her 
 
 Garments, and flroking them as fo many 
 
 Spinell. Y\i\\Q Lap-dogs!* *' 6he fpreads her P^/- 
 
 ^^}'^^ ticoats of a prodigious Circumference over 
 p. 279, ' whole Orders of Fra?tciJca7Js^ Ciflertians^ 
 
 yefuits^ &c/' -Stories innumerable are 
 
 told of her faving Rogues^ Harlots^ Blaf- 
 phcmers^ from the Jiifiice of the Father 
 and the Son i and thereby robbing Satan of 
 
 Delrius, his Due.- «' A difiblute Girl, \n\\o de- 
 
 ^' ^^^* fpifed all Devotion to the Virgin^ being feiz- 
 ed by the 'Devil in order to be carried to Helly 
 immediately bethought herfelf of invocat- 
 ing the Virgin .to fave her. Curfed be (lie, 
 fays Satafi^ who taught you that Prayer ; 
 for had you not faid it, I (liould inftantly 
 
 have carried you to Hell'' Hence their 
 
 Dodtrine, that fhe aifordeth equal Affift- 
 ance wich fefus, and fometimes much rnore, 
 'God is the rather of Mercy, flie the Mo- 
 ther : Chrijt the Mediator, (lie the Media- 
 trix : Hence their Difputations, v/hich fav- 
 eth mofl, the Blood of Jefus^ or the Milk 
 of Mary. Hence, they are principally ob- 
 liged to feek Protection from her -y and if 
 they find themfelves aggrieved in the Court 
 of fiifti'ce, to appeal to the Court oj Mercy. 
 The Mother of Chrijl is even requeued to 
 command her Son, 
 
 Gaude 
 
( 19 ) 
 
 Gaude Matrona Caelica ; 
 
 Tu Ancillam Jefu Chrifli 
 
 Te vocare voluifti. 
 
 Sed, ut docet Lex Divina, 
 
 Tu illius es Domina. 
 
 Nam Lex jubet, & Ratio, 
 
 IVIatrem praseffe Filio. 
 
 Ergo ora fnppliciter, 
 
 Et prsEcipe fublimiter. 
 We have full Authority for fuch Allega- 
 tions in the feveral Offices of the Virgin^ and 
 their eftabUPded Breviaries \ particularly 
 their Hymns, 
 
 Ave maris Stella, &c. 
 
 Bona cundla pofce, 
 
 Monftra te eiTe Matrem. 
 
 Maria Mater Gratias 
 Dulcis Parens Clementine, 
 Tu nos ab hofte protege, 
 Et hora mortis fufcipe. 
 Sub tuum prsfidium confugimus, Sanda 
 
 Dei Genetrix, 
 
 A periculis cun6tis libera nos fcmper, 
 
 Virgo Gloriola. 
 
 MORAVIAN S. 
 
 §- 6. But to return to my principal Buii- 
 nefs. From thofe Accounts of the Father^ 
 and H.Ghoji^ they bring us now to. the 
 So?2, And he, we find, is the onely Perjon 
 that concerns us. ** To avoid Idolatry ^-^.^^^^ 
 People ought to be taken from the Father z^>^'^* 
 
 B 2 and 
 
(20) 
 
 and H, Gbojl-, and conduced to the Son^ 
 with whom alone we have to do. We have 
 
 no Bufinefs with any body elfe. The 
 
 Preachers of God the Father are Sataris 
 P. 39. Profejfors. — — When People fpeak of God 
 ^^\f' Almighty^ they unknowingly (peak of the 
 Saviour. '-'^.—^Thc hankering after any other 
 Objed has the Nature of Adultery'" — ^— 
 " What in common Life is called a Grand- 
 father^ or Father-in-law^ fuch is the Fa- 
 
 App. p. ther of Chrijiy " He (a Moravian) 
 
 ^^' ^-- hears, that there is be fides a Father of the 
 Creator of all Things, &c. From that Mo- 
 ment this Confequence follows, I believe a 
 Row of honourable Daughters-in-law (i. e. 
 the Moravian Siflerhood) of God the Fa- 
 Max. p. ther^ and the Spirit. — ---Our Saviour is 
 our Father, and his Father is our Grand- 
 father, or Father-in-law!' 
 
 PARALLELS. 
 
 Thecd.p. " The Colorbafians teach, that Chrijl 
 203. fliould be called by the Name of Father : 
 
 And fome of them teach, that he is both the 
 
 Son, and the Father!' 
 Iren.p. u ^jj Xhin2:s (according; to the Valenti- 
 
 14.. O '^ o 
 
 nians) joyfully fing Hymns to tlie Grand- 
 father \ who with great Pleaiure attended 
 to what was fungr by liis Children and 
 Ch-and'Children!' The Heretics are in- 
 deed full of fuch Dodiines ; and therefore 
 I fliall only add a Paff-ge from the later 
 
 Flatonijis^ 
 
( 21 ) 
 
 PlatonJjls, of which Sedl were moft of the 
 Heretics, " Numenius called the Three 
 Hypothefes, the Grand-father, the Son, and 
 the Nephew, or Grand-Jon, Plotinus, in 
 like manner, calleth the fecond the Father 
 of the third, and the firft the Grand-father 
 of the third/' St^ Broklejhy , p. 134. 
 
 MORAVIANS. 
 
 §7. Again: ThQ Saviour is the whole 
 and fole Creator of the Univerfe. *' The^PP-P' 
 Infant in the Cradle was the Creator of the 
 
 World, and none befides him." " We^ax. p. 
 
 declare, that whoever, paffing by that In-^l^^^^^' 
 fant in fwaddling Cloths, looks upon any 
 other Being to have founded the TJniverfe, 
 and quickened all Things by his Breath, is 
 miflaken in his Objedl, like other blind Hea- 
 thens ; is abfolutely an Atheijl, 'without God 
 in the World. It was the Son that invented 
 and projedled a Creation!' 
 
 It would be tedious to tranfcribe the dif- 
 ferent Opinions of the feveral Gnojlics con- 
 cerning the Creator of the World 3 fome 
 making him to be Chrift, fome an Angela 
 and moil of them fome Intelligence, or Power 
 inferior to the DeitxK Nor fhall I enter 
 into any Dii]3ute with the Count upon this 
 Subjecfl; it being clear and exprefs Scripture, 
 that ' God made the World by the Son ;' and 
 therefore, that the Father is by no means 
 to be pa fed by and excludt'd, 
 
 ' B 3 But 
 
( 22 ) 
 
 But I cannot avoid taking Notice of his 
 ludicrous and profane Manner of managing 
 Append. t}-^;s Point. Fo/, fays he, '' As G^^/thy Son, 
 and thy Spoufe^ once holily kiffed one an- 
 other, perhaps at a Love-RepaJ}^ and with 
 Kefignation were pGJjionately inclined^ the 
 original or grand God being then in a godly 
 Sleep, a Piofpedt was formed of a thoufand 
 woi Idly Theatres ;" i, e, of creating fo ma- 
 ny V/orlds, What a monftrous Paffage have 
 we here ? And that too in flat Contradidiion 
 Max. p. to what the Cozi?;?^ affirms elfewhere, *' That 
 ^ ' the whole Creation was the Sons god-like 
 Invention and ProjeB, Then the Father 
 learnt to know him eminently (if we may 
 fay of God, that he learns any thing) and 
 faw a new Specimen of him." To poflpone 
 the KiJjiJig Affair at prefent, and at a Love 
 Feajl ;— The Count is clear and peremptory, 
 that the Mother and Son projected the Crea- 
 tion of the Univerfe ; and at a Time too. 
 when the great God was afieep. And thus 
 this new Priefl of Baal expofeth himfelf to 
 I Kings the Prophet's farcafiical Mockery ; ** Tie is 
 xviii. 27. ^ God, — ptr adventure he feepeth^ and muji 
 be aivaked." 
 
 But this T'rick, we. are to cbferve, was 
 put upon God for his Diver fion, and to fur- 
 prize him with a Raree-fbew when he fhould 
 Max. p. awake. For '* \};\q Son (fo the Count af- 
 *^^' fures us) invented and formed [it was in 
 Conjundtion with the Mother before] as an 
 
 enter-- 
 
( 23 ) 
 
 entertaining Sce7te to his Father^ this prodi- 
 gious Univerfe.*' 
 
 And how did the Worlds look ? What 
 Sort of Figure did they make in the Eye of 
 the original God? Why they looked, as 
 the Coimt moft ingenioufly conjedurcs, like 
 fo many Candles to pleafe Children at a 
 Country Wake, *« On viewing this from Append. 
 the Top of the Creator s primary Seat^ it^' '5' 
 had probably the Appearance, as if Candles 
 were olaccd behind in a Corner; fuch as the 
 Inhabitants of a Village may bring together 
 on a Holy day 3 many, but light and thin/* 
 
 PARALLELS. 
 
 Th^Valentinians h)\ " Thattheo^w^/rjren. p. 
 formed every Thing after his own Origin, 24* ?-5- 
 being privately inftigated by his Mother. 
 Whence they call him the Mot her- Father^ 
 the Perfon ^without Father^ and the Fat her J* 
 Again : ** The Dcmiurgus thought he had 
 made every Thing wholly himfelf: But in- 
 deed Mother Achafnoth made them.'' 
 
 *< Some of them fay, the World was made p. j 16, 
 by Angels^ or fome other Creator, contrary 
 to the Intention and Will of the Father over 
 all, &c." Hence Irenaus takes Care to 
 affert, '' That Chrijl did not make thep. 428. 
 World through -my ^"^pojlafy^ DefeBion^ or 
 Ignorance \ nor yet by Virtue of Pr unions^ 
 whom they call Mother!' And T^heodoret'x\^^.^^ox, 
 v/riieth, *' It is above all to be proved, that p. 260. ^ 
 
 B 4 the 
 
( 24 ) 
 
 the Creator was not he whom the Valentin 
 nians fay fabuloufly to have proceeded from 
 the PaJJion of Ackamothy 
 
 I don*t find that thefe Heretics give the 
 "Father fiich a Dofe of Opium, as to throw 
 him into a godly Sleep, while the Umver/e 
 was forming. Bat as to ImperfeBion, In- 
 dolence, and Ignorance, concerning it, they 
 fupply Teftimonies enough. Tertullian tells 
 Ter^ 11 "^' *' That the Valentinians place their Z?)- 
 253,258. thos — in the deepeft State of Rejl and ^liet- 
 nefs, and (if I may fo fay) oi dijliipijied Di- 
 vifiity, agreeably to the Do6lrine of Epicu- 
 rus!' In like manner Epiphanius accufeth 
 Epiphan. the Gnoflics for ** introducing certain Powers 
 Y^S^^^^- creating the World, without confulting the 
 fupreme Father, and even againji bis Willy 
 and of which he was ignorant!' 
 
 MORAVIANS. 
 
 § 8. At length the Count comes to an open 
 
 Declaration, that the Saviour is the whole 
 
 Rim. p. Trinity. '' It has been thought proper, 
 
 4^- faith he, that the H. H'rifiity intirely jhould 
 
 concentrate in our Patriarch, in the Angel 
 
 of our Church, in our Elder, in our dear 
 
 App. p. Hufoand (viz.) the Saviour!' " In God 
 
 the Man Jefus Chrijl lies the little Syjlem of 
 Godhead. — There is no Need of fpeaking 
 of Chrifi as the Son of God, of the fame Ef- 
 fence with the Father ; but of the Saviour 
 aUme, as the officiating God of the whole 
 World." 
 
 PARAL- 
 
 20, 22, 
 
( 25 ) 
 
 PARALLELS. 
 
 Noetus faith, *« I worfliip but one G^^, Epiphan, 
 I know but one, and none elfe but him that P' "^79- 
 was born, fuffered, and died. He afferts 
 the Father, Son, and H, Ghojl, to be but 
 one Perfon, the fame that fuffered, was 
 born, and died, iSd' The SabeUians drew 
 their Dodrines from ih^ pretended Gofpel of 
 the Egyptians \ in which the Saviour is faid 
 to propound feveral Things to his Dijciples 
 in fecret, as Myjteries-, particularly, that 
 the Father, Son, and H. Ghojl, are the 
 
 famey *' Some oi ihc Montanijis, likeTheodor. 
 
 Sabellius, deny the three Hypojiafes in theV-^^J- 
 Deity, faying, that Father, Son, and H. 
 Ghojl, are the fame Per/on , as Noetus alfo 
 teacheth." 
 
 Upon what Grounds thefe Heretics make 
 the Saviour to be the whole Trinity may be 
 conjedtured \ becaufe '' fome of the Color- Epiph. p. 
 bafians fay, the Saviour was a Compofition of^^^' 
 all the Eons-, and fo the well-pkajed of all/' 
 
 < Or, as Irenceus more copioufly fpeaks 
 
 of the Ftf/t';2///?/V/;? Scheme, '-Becaufe theyiren. p. 
 teach Chriji to have been a Com.pofition of H- 
 all ; every o-ie of the Eons bringing together 
 and clubbing what was moji excellent and 
 jiourijlding in them, and mingling them to- 
 gether, produced that one mojlperfeSi Beauty, 
 and Star of the Fnlnefs, that fini [Joed Fruit, 
 ■J ejus ; whom they call the Saviour y Chriji, 
 
 Logos, 
 
( 26 ) 
 
 Logos ^ and the j^ll-, bscaufe compofed of 
 P. 141. all." '' In this they teach nothing dif- 
 ferent from the Pandora of Hefiody See alfo 
 Tertullian, p. 261, 265. 
 
 MORAVIANS. 
 
 § 9. But notwithilanding the Saviour is 
 the onely God to us, the Creator, and in- 
 tire l^rinity 5 yet that the Father, and iJ. 
 Spirit, may not abfolutely be excluded, the 
 Count is now and then fo gracious as to kt 
 them a6i an under Part, as AJjifiants and 
 Rim. p. Minifcers of the Son. *^ The Creation, Re- 
 43- demption, and Sandlification, is the Work 
 ofChifi ', but the Father and H. Ghoji mi- 
 nifcr to him in all Things : Which is the 
 identical Word they ufe in exprc fling them- 
 
 Max. p. felves on this Head." " As conceniing 
 
 ^^' ^' the Father and H.Ghoft^ they rejoice over 
 his Creatures, and they ajji/i the San in 
 quickening, prefer ving, and fandifying us. 
 But the Proprietor and Principal m all this, 
 the true Creator, Redceiner^ arid SanSli- 
 
 fier, is no other than fefus ChriJlT -In 
 
 Max. p. another place the C(9^.V2^ allurqsus, that " the 
 ^^'^' Father is no more than \X\t' careful Execu- 
 tor of the Sons Will!' Accordingly he ac- 
 quaints his Father, left otherwife he iliould 
 be ignorant of it, ** Such a Day fome of 
 my People will have fomething to aik of 
 
 thee; in'ant it them." Wc faw bL^fore 
 
 that tiie //. Spirit, at a Kijling-meettfig, 
 
 helped 
 
 121 
 
. . ( 27 ) 
 
 helped in projeding the Creation -y but in 
 other Things he has no Share : For " you Max. p. 
 may depend upon it, every Word he [iht^^^- 
 Spirit) fpeaks to you comes from your Huf- 
 ba72d\ it was faggefted to him by me. For 
 he onely officiates J or me^ till I come again. 
 He will bid you be content ^ and be good 
 
 Children \ becaufe I fhall foon return 
 
 Being a Spirit^ he is too remote and highP. 225. 
 for you ; I, being a Man^ will didate every 
 Thing to him humanlyy 
 
 [It feems then there is no fuch Thing as 
 any divine Injpiration^ no DiBate of God, 
 All comes from Cbrifl merely as a ManJ] 
 
 PARALLELS. 
 
 *' A Dove\\kt\v\iZ was feen bodily, which ciem. A- 
 fome of them call the H. Ghoji -, but the^^-^- P- 
 
 Followers of Bafilides^ his Mini/ier.'' ^^^' 
 
 ^^ The Demi itrgus, or Creator, being igno-Termll.p. 
 rant, the Mother, who knew all, fuggefted^^^* 
 to him, and a/fifted h\m, — when he thought 
 he had done every Thing. Some of them 
 iliy, *' The Creation w^as the Vv^ork of De-lxzn. p. 
 miurgm, by means of his Mother, the Fa-^^- 
 ther knowing nothing of it." How far the 
 Demiurgus was the Creator himfelf, and 
 how far by his Mother^ with the Heretics 
 different Sentiments herein, may be further 
 ktu'mlrenceus. Ibid, and p. ci2. 
 
 M O R A^ 
 
( 28 ) 
 
 MORAVIANS. 
 
 § 10. In Spite of the former grand RxaU 
 
 fatio?2S of the Saviour, the Count muft be 
 
 allowed to take him down again ; and to 
 
 talk meanly\ and even wickedly of hiin. Juft 
 
 before, he dictated to the H, Spirit^ and 
 
 thereby to Mankind, merely as a Man, 
 
 And we are now to learn, that we ourfehes 
 
 are as able to. do Miracles as he was. For, 
 
 Rim. p. ^'^ys the illujlrious County " Chrijl had not 
 
 44- the leaft Power more than we have. He 
 
 had laid afide his Godhead ^ and wrought 
 
 Max. p. Miracles as Men are able to do!' "He 
 
 35- emptied himfelffo o^Mx^ Divinity , that the 
 
 Miracles he wrought, he wrought thera 
 
 oneh as Man'' 
 
 PARALLELS. 
 
 Thus we read of the Carpocratian'TenetSy 
 Iren. p. cc Xhat J^fr^', who was educated among the 
 100. Jews, delpifed the Principalities of this 
 World, and therefore received Power .*— 
 That Soul, therefore, that can defpife the 
 fame Principalities^ obtains like Powers to 
 operate like Things, Whereby they are ar- 
 rived to that Pitch of Elevation, as to fay 
 fome of them are equal to J ejus, fome of 
 them in feveral Refpedts more pcwerful^ 
 Epipbanius gives the fame Account of the 
 fame Perfons in a fuller Manner, p. io2 — 3. 
 
 Thecd.p.^j.j <fljeodorct, " That thole who are like 
 106. cv r 
 
(29 ) 
 
 Jefus, may perform like Things ; if any 
 has a purer Soul, he may exceed the Dig- 
 nityofthe Son, — Thefe are the fame Men, 
 who being unable to conceal their Inconti- 
 nence^ ejlablijh Impurity by a Law,'' 
 
 MORAVIANS. 
 
 §11. Let us obferve too, in what a ludi- 
 crous Manner, and contemptible TevmSy they 
 treat our Lord. For the ApofJes^ whom 
 ihtCouJit calls the Jouriieymen of Nazareth^ 
 will foon be treated worfe. '' Concerning Rim. p. 
 the Style of the Scriptures, fays the Count ^'^^' 
 'tis fometimes like that of a Peafant, fome- 
 times of a Carpenter, fometimes of a Fi/Jj- 
 erman, fometim.es of a Man brought up 
 
 among Toll-gatherers Chrijt hi mf elf f poke 
 
 'very meanly, and ufed many a Phrafe be- 
 coming a Feafant, which is now looked up- 
 on to imply iomething of a quite different 
 Nature ; fince we are unacquainted with the 
 Manner of fpeaking, ufed by the fourney- 
 
 men of Nazareth T *' The Saviour wasP. nS. 
 
 furprizingly fimple 3 he had not one Thought 
 
 m.ore than was needful for him." 
 
 «^ When the Dtvil iaid, Command thefe ^^ 50, 
 Stones to be made Bread, it was an imper- 
 tinent Anfwer according to Logic, ' 'The 
 Saviour did fometimes give Anfwers to Peo- 
 ple, that are not fit to be examined accord- 
 ing \a Logic!' " Count Zinzendorf calls 
 
 liim in plain Words the Carpenter Jefus, 
 
 having 
 
( 30 ) 
 
 having taken along with him, into his Glo- 
 ry^ the poor Figure he made in this World/' 
 
 p ^^^ I « He is (till juft the fame hearty Per- 
 
 Max. p. fon, as when he was a Carpenter at Naza- 
 
 y** reth.' — —He became Man: But it is 
 
 cibfolutely neceffary^ that we join hereto an- 
 other Appellation, the Carpenter of Naza^ 
 reth. Reprefent to yourfelves the Word, the 
 Die! a tor and F otter of the Univerfe^ now 
 hewing Timber as the Houfe Carpenter of 
 a little Village, or making F loughs, and 
 other Utenfils for his Neighbours." 
 
 One might have paffed over thefe AppeU 
 
 lations, were it not for the Count's abfoliite 
 
 Necejfity of treating the Saviour in fuch a 
 
 familiar and ridicuhiis Manner 5 thofe 
 
 only who were offended at him having in 
 
 Scripture fo reproached him: Becaufe too 
 
 Frey, p. we may obferve, that *^ the Moravian Bi- 
 
 I J • . JJjops ufually go among them by the Name 
 
 I'^^^^'^'oi Car pent ersr '^ That many Englifi 
 
 T'radeffuen, formerly Methodifts, are Bifiops 
 among them 5 and moft of their Elders and 
 Fafiors, com?non Mechanics^ Carpeiiters, 
 
 Shoemakers, Cutlers^ and the like." And 
 
 moreover, becaufe a mofl abominable Rea- 
 fon will appear in the Sequel, for their mak- 
 ing the Saviour fill a Man, and hearty Car- 
 penter in Heaven. 
 
 The Reader will judge, whether the Count 
 
 doth not charge Chriji with ImperfeBion, 
 
 and fome Degree at lead of Sin^ as being 
 
 4 peevifi. 
 
( 30 
 
 peevijlo, apt to take Miffs, imprudeiit, for- 
 getful, &c. For, it feems, *« Under that Max. p. 
 dreadful Anguifli in the Garden, he was not^^' 
 Majler of his Memory :- — When the TempUr'p, 43. 
 came, he had nothing left but a few Scrip- 
 ture-fjyings : — The Tempter confounded his 
 Underfanding, by ripping up and Icrutiiiiz- 
 
 ing a Secret." '' At his Temptation in the P- H^« 
 
 Wiidernefs, he feemed to himfelf to be 
 ufelefs, and good for nothing: — When he 
 deprecated in the Garden, * Let me, fays 
 he, if poffible, not feel this Perplexity ; or 
 at leaft foon come out of it, that I may once 
 more know whereabouts I afnJ'- — — '' He P. 48. 
 had nothing extraordinary in his Turn of 
 Mind, or Gifcs: — At the raifng of Laza^ 
 rus. Matters not being ordered as he could 
 wifli by the two Sifers, he made no Scruple 
 to \ttfome thing of Vexation be fpied in his 
 Manner. — He took it much to heart, that 
 his Difciples would not fit up with him. 
 This interrupted his Prayers, If one was 
 to behave fo at this Day, he v. ould be rec- 
 koned a weak Man, a fmall Proficient in 
 Selfdeniaiy- — -« *' He had precifeiy the?. 178. 
 fame Powers as we have : — He ads not with 233. 
 Caution enough -, St. John adls better."—— 
 Particularly, ** At hh Temptation, j^gony,'^. 2^^. 
 and DereliBion, he could neither arm him- 
 felf like 2i great Gefiius, nor enjoy the Sup- 
 port his Children do. But for fome Space 
 was like the poorefi Creatures, who, in their 
 
 Straits, 
 
Max. p. 
 
 ( 32 ) 
 
 Straits, fall into downright ConvuIJions.-^ 
 He was to be reduced as low as a Perfon who 
 has been dying fcveral Days, and being afk- 
 ed, Whether he departs in the Faith ? can 
 juft anfwer, Tes 5 or repeat fome Piece of a 
 Verfe. Juft fo our Saviour feems to have 
 quoted thofe Texts of Scripture^ as the laji 
 
 Fragjnents of Thought he had lefty In 
 
 general, he is charged with JVant of Cou- 
 rage^ and Eve?2?2efs of Temper, " With this 
 82. Tafte of Equanir/2ity\ we cannot make our 
 
 Saviour s CharaBer to comport. He would 
 be as defedlive in point of Intrepidity^ 
 After the fime Manner the Count muft 
 
 ^ have a Fling at the H, Spirit, «' Of the 
 
 p. 1 24. • . *-i ^ 
 
 II, Gbcft it is recorded, that he is fome- 
 times grieved^ perplexed, or at alcfs!' 
 It looks a little fufpicious^ with regard 
 
 Max. p. t^ Purity^ when he iays, *' There is re- 
 
 178- •a}\y no Cir cum fiance of human Life^ where- 
 in the Saviour at Tin:ics has not been our 
 
 P. 327. Forerunner y — He tells us, however, *' He 
 was not to leave any Poferity behind him in 
 the common Way ; his ^r^^*/ M^rr/^^^ alio 
 
 was to be hereajtery But our Lord is 
 
 loo^VdirAy ace ufcd of PFi eke dnefs^ when, for 
 2 11 the Count's Irregularities^ and unfair 
 Dealings, and thofe plainly proved, he tells 
 
 Rim. p. y^^y *' ^^ ^^^^ ^ Call^ and the Saviour hath 
 
 95. 104. legitimated them!' 
 
 P A R A L- 
 
( 33 ) 
 
 PARALLELS. 
 
 As before the Count gave us a Scene of 
 \\\tfupreme God i?2 a Sleep, ignorant what 
 was doing, and then, upon waking, delight- 
 ed like a Child "with a Shew : So now the 
 Son and Spirit muft be fubjed to turbulent 
 Pajjions, Dijconte?2t, Anger ^ and unbecom- 
 ing Weaknejjes and ylhjurdities. All in A- 
 green:ient wiih the Impiitatiom cad upon 
 them by the Gnojlics, Valentinians, and 
 others; who teach, ^^ That the Spirit oj'hen.-p. 
 Demiurgus, or Creator^ "was a Spirit ofDi- '^'^'J- 
 minution. Error, and Shadow : — That both 
 wei'e without the Plenitude of Divinity, in 
 Spot, and Infiifficiency, &c." 
 
 The Charge againft the Saviour, as giv- 
 ing i?npertinent and abjiird Anfwers, co&r 
 refpondeth with what Heracleon afciibes to 
 the Baptijl : ** Heracleon fancieth that ^U 
 John anfwered thofe Vv^ho were fent by the 
 Pharifees, not according to their ^lejlion, 
 but merely Vv^hat he had a Mind to fay; not 
 .confidering that he accufeth the Prophet of 
 Stupidity, if the Queftion was one Thing 
 and the Anfwer another." ** But in Truth 
 the Anfwer was perfedly appojitey Origen. 
 Huet, Vol. II. p. 122. 
 
 As to Chrijfs Behaviour on the Crofs ; 
 ** PleexprefTed theSufierings bothof /j/;;^^^pipli- P- 
 and his Mother Ackaraotb. As when he!^"^' 
 faid, ^ My God, why haft thou forjakentne'? ^T'^' 
 
( 34 ) 
 
 He difcovered her Wifdom to he defiliufe cf 
 Light ; her Sorrow, when he fdid, Aly Soul 
 is exceeding for ro'w Jul y hti' Perplexity ia 
 thefe Words, Now what fiall I fayT' — — 
 The ExpreHion of the H, Ghojl's being per- 
 plexed^ or at a Lofs, feems to be taken di- 
 redlly from the Latin TranJIation of Ire- 
 p. 1 1. 72aus^ where the Falentinians fay, *' Sophiam 
 (one of their Names for the H. Spirit) ex- 
 pavife, et aporiatani, i. e. confifam, et 
 P. 37. oj,i(zrentem caufamJ' This Aporia^ Per- 
 plexity, and not knowing which Way to 
 turn, is often attributed to Sophia by them. 
 Theod.p.She is faid to have been affeBed with Sad- 
 zoo, ficjs^ Fear, and thorough Perplexity J' 
 
 As to the Imputation on the Saviour as 
 
 liable to Sin, and being our Forerimner in 
 
 Epiph.p. every Circumjlance of Life , '« The Carpo- 
 
 103- crations teach, that the Father gave him 
 
 ren. p. 5|-I.gJ^g^h ovcr the Angeh who made the 
 
 World, fo that he fiiould pafs through all 
 
 the Things and AElions done by Men, the 
 
 moft clancular, unlawful, and irregular 
 
 V/orks. That fo his Soul, having difcharg- 
 
 tdi all Sorts of Fundi ions, might fly away to 
 
 Clem. A- the Father, &c. Nay, ^^ Theodotus (a 
 
 lex. p. Valentmian) teacheth, that 'Jefus himfelf 
 
 flood in Need cf Redemption, on account of 
 
 fome Dcfeds/'— — Nor can any thing be 
 
 Epiph. p. more (liocking, than the Turpitudes afcribed 
 
 ^9- to fefus Chrifi by the Gjiofiics, which may 
 
 be feen in Epiphanius. 
 
 What 
 
( 35 ) 
 
 What the Count fays concerning the Sa^ 
 viour's legitimating their unrighteous Deal- 
 ings, may be compared with the Papers Seal 
 of Approbation to Goods unlawfully gotten. 
 ** Urban VI. o-ranted to the Carmelites the 
 Liberty of changing their Vows, and to 
 pofefs Goods unjuiliy, or uncertainly how, 
 gotten, by way of Reilitution." Wolj\Le5l, 
 Memor, Vol. I. p. 9^58 ——-Nor is the Bull 
 cfJuliitsW. much different, which indulg- 
 eth the Francifcam in the fame Cafe. *' As 
 thofe in your religious Habit are fometimes 
 obliged to make Reftitution of fo?ne Goods-, 
 Vv^e grant you the Privilege of converting 
 fuch Goods to pious Ufes,'' Bul!a?\ Rom. 
 Vol. I. p. 365.- 
 
 M O P. A V I A N S. * 
 
 §17.. The Moravians would perfuade us, 
 that the Honour and JVorfmp^ which the 5a- 
 inour mentions in Scripture^ as belonging 
 to the Father and FI, Ghoji^ is all in Com- 
 plaifance, a nieer Compliment to both. ^* For Max. p. 
 to be the Perfon who receives VVorfliip was^S^- 
 painful to him \ and this caufed his indijiin^s 
 Speeches here : For be^ wanting to conceal 
 and forget Iiimfelf, placed ftill his Father 
 and the H.GhoJi foremoft in View. But his 
 Bride^ i. e. the Moravian Society, is forced 
 to put him in Mind of his Rights: When 
 fhe perceives that he would, as it were, pafs 
 by his oijcn Perfon^ (lie every now and then 
 
 C 2 puts 
 
( 36 ) 
 
 pfins in a Refponfe, "Tbou^ thou thyjelj] alfi 
 art worths y 
 
 But notwithftanding this Zeal for the 
 
 Godhead of the Saviour^ he mull: contend 
 
 likevvile that we reap no Advantage thence j 
 
 and that it is really of no Ufe to us : We 
 
 having no Concern with him, any farther 
 
 App. p. than as to his human Nature, " He who 
 
 ^°' knows nothing of the Deity, and believes 
 
 only in Cbrijl the Man^ may be faved.'* — 
 
 <* We have to do with the Godhead of ^e- 
 
 fuSy only fo far as it is an Office, We wrap 
 
 up ourfelves in the human Nature of Jefus 
 
 Chrifl : We are likewife to come into his 
 
 kind Embraces^ and receive his KifSy as a 
 
 Man, the Carpenter s Son^ to all EterJiityT 
 
 PARALLELS. 
 
 Probably fome Pretences of this Nature 
 may have been drawn from Dodlrines of the 
 Iren. p. JJeretics concerning the Godhead, ** The 
 Colorbafians fay, that the Grand Father him- 
 felf is a Man : that this is a great and hid- 
 den Myjiery ; and therefore the Saviour call- 
 
 Theod.p.eth himfelf the Son of Man'' '' The 0- 
 
 ^°4- phiani call the fupreme God a Man ; his 
 Son^ the fecond Man^ and the Son of Man : 
 —the Spirit a Woman, and in Love with 
 the firft Many •~~ More of this after- 
 wards. 
 
 MORA. 
 
( 37 ) 
 
 MORAVIANS. 
 
 % n. In order to do Jtifiiceto the Count 
 and Society, we muft not omit " their B/«c»^ Rim. r 
 and Wounds Theology, their great I)^w//fi«++- 
 to the five red Wounds of their little Jejus, 
 their dear Lamb. But that which he re- 
 ceived in his Side is above ail the relh This 
 is their favourite Wound, the very httle dear 
 Opsnins; thepretious, and thoufand Times 
 pretious, little dear Side. They kijs this 
 Wound, they kifs the Spear that made it^; 
 and would kifs the Soldier, whofe Hand 
 condufted the Spear ; they thmik him for 
 it. In this Opening the Faithful repofeth 
 himfelf: There he" breathes, fports; there 
 helaysdow:!!, forcetimes length- wife and 
 fometimes crofs-wifc. There is his Houfc, 
 his Hall, his little Bed, his little Table, (Sc. 
 In a little Corner he embraces and kifles his 
 little Limb. His Loins I ufe for my little 
 Bed the Hands and Feet are my Pillow ;— 
 but 'one is the favourite Bit of the httle 
 Lamb's Httle Corps." 
 
 This lilcewife is their Bath. « TheyMax.p. 
 move and fwim on in the Blood of Jefus ; '''• 
 a Condition inexpreffibly fiately I" " They Fol. Hid 
 foak and melt in Rivers and Seas of Blood." P' 57- 
 
 This Sort of Language might, by a fa- 
 vourable ConOruaion, feem to favour of 
 Piety, however imJd and fanatical : Or at 
 leaft pafs for a fort of Trap, for catching 
 •* C 3 Children, 
 
_ ( 38 ) 
 
 Children and Simpletons, the SuperRitious 
 and Enthufiaflical. And in this Cafe we 
 need only fend the Moravia?i Brotherhood 
 for AdmilTion into the Papal Confraternity 
 cf the little yefus -, or into ih^ Order of St, 
 Erev. ^ Francisy *' On whofe Hand?, and Feet, and 
 Francif. gjj^^ ^ Seraph imprinted the five Marks ; 
 and there ling, Ora pro nobis bcate pater 
 Francifcey 
 
 The Book of Co? for mi ties betioeen Chrif 
 
 Uh.Con^.and St. Francis tells us, that " St. Francis 
 
 id. 66. ^^^ thofe cf his Order ufed to creep into the 
 
 Side- hole of fefus, and there hide them- 
 
 felves." And Sedulius (in his Seraphic Hi- 
 
 for)\ p. 658.) fays of St. Elzear, '' He 
 
 dated a Letter to a young Woman from the 
 
 Wound in the Side of yty^/j, directing her 
 
 to come thither, where he lived, if flic 
 
 would fee him.'' 
 
 But in Reality, it is Matter of fericus 
 Refieclion^ that our Herrnhiiters have here- 
 by taken the mod effectual Method, for 
 turning cur Lord's Crucifixion into Con- 
 tempt and Deri (ion, and making it a SubjeB 
 cf profane Drollery, Their Iniquity too is 
 aggravated by two horrible Circum fiances ; 
 that of Idolatry and giving L/V^;^ to Sin. 
 
 Firft, their feeming Zeal for the^-i;^ red 
 Wounds is attended with Idolatry. For 
 they fcruple not to make dire^ Prayers to 
 the very Wounds^ and fuffering Parts of thq 
 ^afiGurs Bod\\ 
 
( 39 ) 
 
 ■Cod's Side-hole, hear my Prayer, Hymn 42. 
 
 Accept mv Meditation. 
 The Count enjoins in the fame Manner, 
 *' Prayers iolho pale Lips^ which will oneA4ax. p„ 
 Day kifs our Soul out of our Body ; — to346. 
 the Spit'Upon-Cheeks, — the broken Eyes,- — 
 the Jive V/oimds^ ^—iho, thorough- pierced 
 Hands, — the great Hole, Sec." To which 
 may be added, ** their kijfing the Spear ^ 
 kijjing the Soldier^ and thanking him for it^ 
 
 PARALLELS. 
 
 This Species of Idolatry will hardly be 
 found among the primitive Heretics ; as 
 being, I fuppofe, of more modern Inven- 
 tion. But owx Her rnbuters can readily join 
 in the Popijh Fefival inftituted in Honour 
 o{ i\\^ Invent ion of the Cr of S'y wherein they 
 jchant thefe idolatrous Hymns : 
 
 O Crux ave, &C. Brer. 
 
 Hail Crofs, our only Hope ! Ro^. 
 
 Give us Increafe of Grace, ^^ ^' 
 
 And blot out all our Sins. 
 And again, 
 
 Crofs brighter than the Stars, 
 Sweet Wood, fweet Nails, 
 Save the prefent Company. 
 In the Fefival of the Lance and Nailsy 
 they pray thus: 
 
 «' Hail triumphant Lance ! Thou piercing Hofpln. 
 the vital Bread opened the Gate of Heaven :^eFeft. in 
 Happy Spear ^ iri^^ic fruitful in Bloody 'wound ^^^ 
 
 C 4 us 
 
( 40 ) 
 US with the Love of him whom thou halt 
 pierced." 
 
 Both Papiji and Moravian might with 
 equal Reafon adore Judas the- "Traitor : 
 Iren. p. *« Who, according to the Heretics cMtd 
 ^^^' Ophitce, alone knew the exad Truth, viz, 
 that Efau^ Corab, the Sodomites, and all 
 fuch, were to be faved ; and therefore he 
 performed the Myjlery of betraying J ejus !^ 
 Epiph. p. ,, ^< The Cainites imrjloipcd "Judas for 
 ^^^' the fame Reafon 5 — and becaufe the Princi- 
 palities know that, if J ejus was crucifed^ 
 their Power would be at an End, he, being 
 not ignorant of this, moved every Stone to 
 betray him, hereby doing a good W or ii for 
 
 Tertull.p.^;/r Salvation^ ** The Cainites, fays 
 
 ^^'' . 'Tertullian, defend alfo the Tr^//er ^/z^jj ; 
 crying him up as an excellent Per Jon, for 
 the Benefts he conferred on Mankind : 
 And fome of them thank him for it. For 
 he, fay they, perceiving that Cbrift intend- 
 ed to fubvert the Truth, delivered him up, 
 
 that the Truth jnight not be Jubverted!' 
 
 And we have Grounds for Sufpicion, that 
 the Count infinuateth fome Defign of the Sa- 
 viour to evade his Crucifixion, or at lea ft 
 his Father s Ignorance what he would do ; 
 Max. p. when after contending, that '* his fufFering, 
 341. or not, was at his oirnOption -, at lafi, fays 
 he, comes a holy Aiigel to fee hoiv Jefus had 
 refolved."' To which the Coimt fubjoins 
 this ?2ew Piece of Gofpel-IiiflGry : *' jji^^ 
 
 thereupon 
 
( 40 
 
 tliereupon gives him a Cup-full of his frefii 
 blcx;dy Sweat, to carry and lay upon the 
 yiltar of the Holy of Holies^ with this An- 
 iwer, I am determined to fufFer, and pay 
 the Debt of my Creatures." 
 
 MORAVIANS. 
 
 § 14. A fecond horrible Abnfe of our 
 Lord's Crucifixion is their making it a Z/- 
 ceftfe to Sin, All the mod irregular^ in- 
 temperate^ and leu'd ABions are committed^ 
 and juftified by means of their Devotion to 
 the Five Wounds, Thefe are made the verv 
 Ground and Reafon of their Immoralities 
 and Impieties, In Proof of this, let me re- 
 cite here fome Paffages from Andrew Fre)\ 
 who lived feveral Years among them, and 
 gives us a proper Account of their Beha- 
 viour. *« lih(^ ge?2eral Elder ^ whofe NameFrey, p. 
 is Rubufch^ has been known to fay, All^'^' 
 Godlinefs^ all Devotion^ all Piety, are no 
 more than fo many Snares of the IDeviL At 
 another Time he faid, things muft be brought 
 to this pafs in the Commwiity , that nothmg 
 fall be fpoken of but Wounds^ Wounds^ 
 Wounds : All other Difcourfes^ however fcrip- 
 tural and pious ^ mull be fpewed out and 
 
 trampled under Foot." '* He who hasp, 20. 
 
 taken up his Abode in the Lamb's Wounds^ 
 cannot but live the Life of Nature^ and be 
 merry and jovial. Such a one commits 710 
 3in^ though his Irregularities be fuch, that 
 
 all 
 
( 42 ) 
 
 sll the Godly exclaim againji them. Thefe 
 IrregukiriticF, which the Godly term Sifi^ 
 give 710 Manner oj Di [plea fur e to the Sa- 
 viour. On the contrary, he takes Delight 
 in the Sport ivenefs of the little IVound- 
 
 Worms'' 'Tis lit we (hould here fa bjoiii 
 
 the Count's own Confirmation of thefe blaf- 
 
 P. 20. phemous Tenets. '* He gave an artful 
 Turn to thefe Idolatries; extolling them, 
 as if it were a niofl: terrible Blafpbemy^ for 
 any one to take upon him to cenjiire the 
 Lamb's Wound- V/orms% when they roll 
 themfelves in the Wounds, and break out 
 into Joy and Merriment, that they have 
 taken up their Abode in the dear Lamb's 
 JVounds. As for thofe deceitful legal Prcr- 
 ci/ians, with their Heads fulhof devout and 
 Bibliflj Lumber^ who dare carp at tlie yuf- 
 tified'Sinnei'-Community^ they are no other 
 than downright Agents andTools of the De- 
 mi, Candidates for Hell." -Nor doth the 
 
 young Count Chrijlal in the leaf!: deviate 
 from the Steps of his Father, For, fays 
 
 p ^ Mr. Frey, " A Brother compl.nning of his 
 Levities, and that he mufi: in good Earneft 
 turn over a new Leaf; i\\^ yomig Count ^.w- 
 fwered, Wo^t^ pie t if c ally that turning comes 
 out ! Let me hear no more of it. There is 
 tlie Saviour s Wounds ; rejoice in them, and 
 
 P. 31. a Fig for all btfides." Again, ''How doth 
 the Count indulge his Difciples in all Man- 
 
 . • ner of Ravelling and IVantcnnefs ? For thus 
 
 be 
 
(43) 
 
 he addi'cfleth them ; ' Do not puffier your^ 
 [elves to be ?noleJted in your Merriments ; 
 provided that they who are not yet entirely 
 got into the Wounds, (hall not prefume to 
 mimic thofe who are tbcroughly drunken! 
 He lias alfo condefcended to make Songs for 
 ihem. lliofe of a volatile Spirit^ who love 
 an unbounded Range^ fing, 
 
 IV bat makes the Crojs- air -Bird, — 
 Others, who are as it'^r/^z'iJTZ as a CaJf^ ling, 
 
 What makes the Crofs-air-Calf. — 
 They, who in their FikhinefsrefembleSie-vw^, • 
 are not without their Lay, 
 
 What makes the Crcfs-air-Pig, — 
 For thofe, who would be agreeable, and 
 mimic every 7hing, there is, 
 
 IV bat makes a GroJs-air-Ape, — 
 Thefe Songs^ fung in fuch Tempers, are 
 an unparalleled Ridicule of the Crofsy and 
 Siifferings cfthc Lamb of God'* 
 
 PARALLELS. 
 
 Thefe wild Strains, together with the 
 Ex predion of the Saviour s taking Delight 
 in their Sport ivejiefs^ bring to mind a Saying 
 of one rcfem.bling the County and a Brother 
 of the Myfleries : I mean the famous Apollo- 
 nius Tyanenfs, who faid, *' That the G^^J phibflrat, 
 c'jght to be pardoned, who were delighted lib. iv. 
 IJiluoig yiXoiav, with the ridiculous Tricks of^^P*"^^' 
 
 Mimics and f a ck- puddings!' But the 
 
 Qqunt may rather be fuppofed to follow the 
 
 Example 
 
( 44 ) 
 
 jren. p. Example of *' Marcus the Gnoftic, who, by 
 
 5^- his magical Impojiures, convei'ted Men, and 
 
 ?!0t a jew Wonmi^ to hinifeif, as being the 
 
 rnojl knowing and perfe^i : — And ufed to 
 
 mingle the ridiculous 'Tricks of Anaxilnus 
 
 P^^j with the Lewdnefs of Magicians,'' ' ' The 
 
 fame Marcus taught, that the Gnojlics were 
 above 'all Powers ; and may do freely what- 
 ever they pleaie, having no manner of Fear 
 in any thing. For, on account of their Re- 
 demption^ they cannot be taken hold of, and 
 become invilible to the Judge." Many 
 niore Pi oofs of their Freedom from ^ocd 
 IVorks^ and Liberty to commit all Kinds of 
 Vicioufncfi^ in Virtue of their Redemption^ 
 will be produced in the Sequel. 
 
 MORAVIAN S. 
 
 § 15. Before their grand Myjlery of Im^ 
 purity comes to be laid open, we may pro^ 
 perly take Notice of a few of their diftin- 
 guifhing Marks of £7?f/3/////7//72 (in common 
 with Methodijis and oxhtx fanatical Brains) 
 \\\ order to fliew their bad T'endcncy, Not 
 that I take the Count to be an Entbufafty 
 or feafbncd with any Spice of Fanaticijm, 
 But fomcihing of this Nature mufi: be made 
 a Pretence^ ■i^.nd- Enthu/iafm be 7nimicked.y 
 f ) as to ferve his Purpofes, and bring the 
 Weak to liis Lure. 
 Kim. p. Accordingly, fiys Mr. Rimius^ *' The 
 47' Herrnhuters have this diliinguifhing Cha.- 
 
 rader 
 
( 45 ; 
 
 rader of Faimticifm, that they rejcd Rc^- 
 Jhn, Rcafonijig, and Philojhphy. The Chil- 
 dren o{ God do not inihudt thcmfelves oiU 
 of Books. To demonjirate Rcligkn, to make 
 it as evident as four times four are fixtcen, is 
 an nfekfi end Jiiperjluoirs Labour. — They 
 prefer Fancy to Fbtlojophy, and Feeling to 
 Reajlning. — And the Jpojlles were too wifcMax. p. 
 ever to pretend, that their Gvfpel had ra-^l^- 
 tional Probability on its Side." [V\^e iliall 
 fee prefently, that the Go/pel and injpired 
 Scripture are even rejeBed.] '' As to Re-R\m. p. 
 generation.^ it comes of itfelf, without ourso— 3- 
 being required to do any thing towards it. 
 'Tis a capital Fruth, fays our Moravian 
 Bijhop, that fuch as have not received Grace^ 
 that have not yet a Feeling, ought not to 
 prepare themfelves for it by any Adtion, 
 good Works, good Refokitions. Prepara- 
 tion for coming to God^ is rath.er an Objla- 
 cle to SalvatLony 
 
 This Regeneration muft likewife be /;j- 
 Jiantaneous, in the F^wiiikVnig of an Eye. 
 *' OuQ Mome?2t is fufficient to be transform- ^pr^^^- 
 ed into the Image of the Lamb. — If the Sa- ^^^^* ^^ 
 ^m/r departs from his Rule of converting 14, 73, 
 fiiddenly, it is a Condefcenfion to fome Peo- ^^9y^S^ 
 'pie's Make." 
 
 All runs in the fame Manner, as to ob- 
 taining Grace, Faith, Pardon, and Salva- 
 tion. '* No Adts of ours contribute to our Max. p. 
 obtaining Grj^^. — Faith CiO\X\ not require ^4i- 
 
 the 
 
( 46 ) 
 the Icaft Demonjlration!' And what, doubt- 
 Him. p. lefs, is much better; '* Henceforth, fay they, 
 48,52. •\jvQ2iVQ freed from good JVorkSy we do only 
 what we pleafe; fiich Things as we find no 
 Inclinatiin to do, we are not to do. A Per- 
 fon regenerated enjoying a greater Liberty'' 
 P. 49. <c Q^f Method to bring to Salvation h^ to 
 
 preach 7io Commandment but that of Believ- 
 ing!' And yet Faith itfelf is no Part of 
 their Goodnef, or Duty. For, fays the 
 Max. p. County *' Believing, for all this, is not the 
 ^'^' leaft meritorious. The Reafon is, bscaufe 
 none of us came to it with a good Grace ; It 
 is fuch a Virtue on our Part as the Tamenefs 
 of a Wof, when he finds himfelf in a P/V, 
 and cannot help himfelf!* 
 Append. «« For obtaining Forgiimiefs of Sins^ the 
 Saviour requires abjolutely nothings not even 
 one's having a Thought of behaving better 
 for the future. — Vv^e ought not to be care- 
 ful for the Tim.e to come, or much en2;ag:e 
 in Promifcs to the Saviour. — The whole 
 Dodlrine of warring againft Sin is a human 
 Fidiion^ w^hich one Man has learned from 
 another; and nobody knows to this Day 
 what is meant by it. 
 
 Hence, I fuppofe, Mr. Whitefield learned 
 his favourite Tenet, * That we are merely 
 juftified by an Aci of Faith, without any 
 Regard to Works, pait, prefent, or to come.' 
 
 ' And in Truth, we may be quite eafy, 
 
 live without any Senfe of good Works, any 
 
 Pains 
 
 p. 24. 
 
(47) 
 
 Pains or Thought about them, any Means 
 of Grace, &c, but rejc6t them with Indig- 
 nation, and have them in the utmoft Deri- 
 fion; if what they fay, and have farther to 
 offer, be right. 
 
 " Sin is no more to be combated with, nor Max. p. 
 a Penance-Co?}/!!^ neceiiary for tbem. Some''^* 
 well-meaning PerfDns of all Denominations 
 have recommended fuch a Thing; infifting 
 that we ihovldjirive harJ^ and puniih our- 
 felves, in order to obtain Grace. But thisp, 2-^. 
 is a Mijiake. We caution People, who are 
 [eeking Grace, not to take tedious and round- 
 about Ways. If the keeping of Souls de-p. n^^ 
 pended on Rules, and daily Admonitions, all 
 would be lojf. Tedious Conflid:s are ufelefs," 
 
 Mr. IVejlcy has given a long Detail of 
 thefe Mor avian Frinci pies, *' Ceafing from 
 good Works, and all Means of Grace: — 
 One leaning on the Back of a Chair, receiv- 
 ed a great Gift : But he muil: kneel down 
 to give God Thanks ; fo he loji it immediate- 
 ly'' With much more to this Purpofe, See 
 Rntbiifiajm of Methodijis, Part ii. p. 142— 
 148. 
 
 Mr, Frey fupplies us with large Sped- 
 mens of their Dodrines on this Plead. 
 *' They have not fluck more than once, Frey, p. 
 openly to declare in their Meetings, that^7> ^9- 
 they would not give over, till they had driv- 
 en Pietijrn out of their Community, P^oot 
 and Bra-nch^'-'-'-^hn Elder, one Vierothy 
 
 a Preacher 
 
( 48 ) 
 
 a Preacher in high Repute, faid in his 
 Sermon^ *' Nothing gives the Z)e"i;/7 greater 
 Joy, than to decoy into good fVorks^ de- 
 parting from Evil, flialling and willing, 
 trying, watching, and exannining." . 
 
 P. 50- *' They have nothing to do with Godlinefs, 
 with holy Living, and Dying, and pious 
 Ufages ; thefe being no more than Snares 
 
 P. 58. oftbeDeviiy — '' Thefe People call them- 
 felves of the new Period : For according to 
 
 P. 64. them, the Saviour has fliewn his People a 
 new, ealier, and fliorter Way, than here- 
 tofore/* 
 
 But I am getting deep, almoft unawares, 
 into their licentious Tenets (to which how- 
 ever it will be neceffary to return) and muft 
 think of producing my 
 
 PARALLELS. 
 
 The eafier and Jloorter Way brings to 
 
 Brev. Mind, ** St. Catharine of Siena^ who was 
 
 A°H1 -o ^^^^^^^^^ ^^ Chriji by a Ring, had the Ho- 
 
 ^ ' nour of having \i\%jive Wounds impreffed on 
 
 her Body, and of drinkimg out oj his Side- 
 
 Ribaden. j^qI^. . — vvas dircdlcd likewifc to go and pro- 
 
 P* ^^^* cure Indulgences^ as a fiorter Cut to Hea- 
 
 *ueny 
 
 The favourite Gnoflics have taught enough 
 
 of thefe blejfed Eff'eBs from the fame Prin- 
 
 Iren. p. ciples, Irenczus fays of them, " They have 
 
 88. an invifible and incomprehenfible Rede??ip- 
 
 tion i— J new Species of Rege?2eration in- 
 
 Jiead 
 
(49) 
 
 Jlead of the baptifmal-, which is neceflary 
 for thofe who would be perfedi in Know- 
 ledge-, whereby they are regenerated into 
 the fupr erne £y/y6oj."— — *' The principal p. ^^^ ^^^ 
 Dodrine of Sifn. Magus was this, thofe 
 who {hould put their Truft in him, and his 
 Helena, were at full Liberty to do whatever 
 they pleafed -, for they were faved by her 
 Grace, and not by Works of Right eoufnefi'' 
 <« Bafilides thence taught the Ufe of all 
 Sorts of Works, and of univerfal Lafciviouf 
 
 nefs to be quite an indifferent Thing/' 
 
 As to the Means of Grace, *' The Valen- 
 tinians objeded to good Chriflians, that they 
 made JJfe of Grace, and therefore it was 
 
 taken from them!' '' £/>?/>y6<?;2/z^j difplaysEpiphan.l 
 
 their Dodrine, which afferts, that they them-V- '1^- 
 
 felves need not take any manner of Pains 
 towards obtainiftg Salvation ; whatever may 
 be neceflary for other People." 
 
 MORAVIANS. 
 
 § 16. Perhaps you may be defirous of 
 knowing, upon what Foundation thefe Men 
 aflTume this Liberty ; and from what Rea- 
 fons they argue. And one Reafon which 
 they give for *« no Pains, no Penance Con- 
 flidt, no wreftling with Difficulties, and the 
 like, is this, that the Saviour hath under- 
 gone all thefe Things for them, and releafed 
 them from any Trouble of their own!' 
 *' Sin, fays the good Count, need nomoreMax. p. 
 
 D to^^- 
 
( 5° ) 
 
 to be combated with, but is killed imme- 
 diately through the Death of Chriji, I am 
 fteddiiy perfuaded, that the Lamb of Gody 
 at the Time when he fweated bloody Sweaty 
 has undergone that Kind of Conflict once for 
 P. 204. ^^/•*'' *' Nothing is required to Salva- 
 tion^ and to become our Saviour s favour- 
 ite Soul for ever, but to believe that another 
 has paid for me, has toiled, fweated, and 
 
 Frey, p. been racked for me/* They reprefent to 
 
 ^4- themfelves the dying of our Saviour on the 
 
 Crofs ; — then, fay iYicy^ far ewel to all Anxi^ 
 eties about doing and forbearing, fl:alling 
 and'willingy watching and trying^ come what 
 wiliy 
 
 PARALLELS. 
 
 This agrees with the Sentiment of Carpo- 
 Iren. p. crates^ ** 'Wiz.X.Chrifl by his Sufferings, eva- 
 100. cuated all Sufferings and Funijhments which 
 Comp belo?7ged to Men. And hence he argues, 
 Epiphan. ^j^^^ j-j^^^y j-j^^^ Power and Liberty to work 
 
 all Manner of Irreligioufnefs and Impiety, 
 This they do to di [grace the Chriflian Name, 
 and make the Heathens think we are all 
 fuch as themfelves ; though we communi- 
 cate with them in nothing, not in Do^rine, 
 not in Morals^ nor common Converfdtion. 
 Bat theyabufe and pervert the Name of a 
 Chrijlian, for a Cover to their luxurious 
 Lives, and ungodly Tenets ; dot Jig Evily 
 that Good may come of it > whofe Damna- 
 tion is j lift r 
 
 MORA* 
 
(51 ) 
 
 MORAVIANS. 
 
 § 17. Another Reafon is, iht Necejfity oi 
 their being faved from a Prerogative of 
 Nature ; as being the E/e^^ the Spiritual^ 
 the Knowings the Seedy &c. and ordained 
 to Salvation -, notwithftanding what is call- 
 ed Vicioufnefs of Life. " Thofe who teach Max. p, 
 a Man to make himfelf good, as the Way 5^* 
 to Salvation^ though not Deceivers, are de- 
 ceived Perfons,". ."The Saviour hasP. 191. 
 written a Book, and fo is the firjl Recorder. 
 Befoi*e he began forming the Clay, he has 
 noted down Myriads of Souls, %vho Jhould be 
 prefervedfrom all pojjible DeJiruBion. — This 
 is the Ele5lion of Grace, — He hath alfo a 
 fovereign Power, to grant his Sheep fuch 
 Privileges, that they never fhall, or can 
 perijld!' Hence the Count learneth to call 
 thole Men " eftranged from the Saviour,?. 72, 
 who have any Notion of preparing for his 
 Advent,'* 
 
 They have fully learned too the Heretical 
 Dijlindlion, that they are by Right of Crea- 
 tion the fpiritual Men ; we poor Mortals 
 are only the natural, or animal Men. 
 " The Children of God alone have a Spirit, m^x, p. 
 natural People have none. — Yet in fome79' 
 the Difguife is fo agreeable, that they excel 
 in Appearance a real Child of God. From 
 hence it is plain, that fomething conjlrains 
 their Soul itielf. And that is the Tyranny 
 
 D 2 and 
 
191 
 
 ( 52 ) 
 
 and Influence of the God of this World, 
 And that Spirit which, as foon as our Sins 
 are pardoned^ fucceeds in the Place which 
 Satan occupied before, is our own Spirit, 
 — Which ftands immediately under XhtSpi- 
 rit of Jefus Chriji^ receives Orders from 
 the Fountain-head, and need not perplex 
 itfelf with ambiguous Expofitions on all 
 Sides." [Thefe are fome of the Count's lefs 
 intelligible Phrafes-y but the Obfcurity will 
 go off, and his Meaning be cleared up, in 
 the Procefs, efpecially in the Parallels to 
 this Article,'\ 
 Max, p. The Count doth indeed allow, '' That the 
 natural Men may be faved by the Preroga- 
 tive of Cbrijt^ who is not tied to the Elec- 
 tion : Nor are we, fays he, to fuppofe, that 
 no more will be faved than the Firf-borny 
 or Firft fruits ; but fuch likewife as did not 
 belong to the EleSion of Grace!' Particu- 
 larly he defires to inform us, *' That fuch as 
 do tiot dye Herrnhuters^ provided they thijik 
 favourably of them on their Deatb-beds^ 
 and wifh to die the Death of thefe righte- 
 ous People^ they would pojjibly meet with 
 Mercy on the Day of f udgment ^ [We 
 have here a ftrong Inftance of Moravian 
 Charity ; they ?7iujt of Necejjity be faved, and 
 ''doe pojjibly ?na'y.^ 
 
 We are none of us however vainly to con- 
 ceive, that we can efcape fudgjnent^ be 
 certain of Salvation ^ or hope to arrive to an 
 
 equal 
 
( 53 ) 
 
 equal Degree of Glory with them/elves. 
 They 2S^far above the common Salvation in 
 all thefe Refpeds. A much higher Privi- 
 lege belongs to them^ than to any natural 
 Perfons of mere human Race. For, '* OnRim. p. 
 the great Day of Judgment^ the Herrnhii-'^^' 
 ters will not be placed among the GoatSy on. 
 the Saviour s Left Hand, that is to be fup- 
 pofed of Courfe: Nor among the Sheep on 
 the Right Hand. And Count Zinzendorf 
 tells us, that the Words holy Angels coming 
 with the Saviour in his Glory ^ denote the 
 Saints coming along with him, and that 
 the Herrnhuters will be thofe Saints^ and 
 place themfelves near the Mark made in his 
 Side by the Spear''*- — —They fay of them- 
 felves, *' That belonging to the Saviour Sf^^^^^, 
 Family and Reti?iue they do not come into 304. 
 Judgment, But whoever is not found in 
 his Arms, nor even at the Moment of leav- 
 ing the Body diredly took Flight thither^ 
 mufl be triedy and have a Sentence pro- 
 nounced over him." [Such efFed:ual Care 
 have they taken to prevent a Refurre^ion^ 
 and avoid Judg?nent.~\ 
 
 PARALLELS. 
 
 One might naturally introduce the Papal 
 Powers, who can canonize whom they 
 pleafe, and to what Degree of Glory they 
 pleafe : and that even Rogues and Harlots, 
 vagabond Cheats, Madmen, Rebels, Affaf- 
 
 D 3 fins, 
 
( 54 ) 
 
 fins, Blafphemers, &c. " It belongs, fay 
 their Writers^ to the Pope^ not only to ca- 
 nonize for Saints whomfoever he will ; but 
 to make a Difference between the Canoniz- 
 ed, raifing one above another. He claim- 
 eth an Authority to affign to the Cifizefis of 
 Heaven their Stations and Degrees ; and of 
 placing fome among the Angels^ fome 
 among the Apoftles^ fome among the fu^ 
 preme Hierarchy of Angels^ See Dowjz- 
 ham^ Papa Anti'ChriJius^ p. 267. 
 
 Nor would the Coujifs Prefumption be 
 improperly compared with another Plato- 
 nifi and initiated Brother : I mean the fa- 
 mous Plotinus ; who, as Porphyry aiTurcs 
 us, in his Life of this Philofopher, " was 
 immortalized -, and when he left the Body, 
 went diredlly to the heavenly Society-, to 
 thofe Judges of Souls, and Sons of God, 
 Eacus^ Minos, and Radarnanthus ; not to 
 ho^ judged by them, but to be one among them!^ 
 [See Fabric, BtbL Grcec. lib. iv. par. ii. p. 
 139.] But we need go no farther than the 
 Heretics, for exaB Tallies as to thefe Points. 
 And here Ecclefiafical Writers are too 
 numerous and copious to be entirely tran- 
 fcribed. But fome Paffiges mufl: be feled:- 
 ed. We learn from Irenccus, and others, 
 Iren. p. " That the Vahttinians and others of the 
 29> P' fame Stamp, divided Mankind into three 
 Sorts, the fpirittial, — the animal, or na- 
 tiiral^ — the material^ carnal, or earthly. 
 
 The 
 
(55) 
 
 The laft Sort are by Nature utterly incapa- 
 ble of Salvation \ cannot poflibiy ever attain 
 to it. The animal Men are thofe who are 
 to be inftruded and confirmed by Worh 
 and Faith, but have not perfect Knowledge, 
 nor are the EleB by Grace, Thefe, lay 
 they, are we of the Church. Wherefore a 
 good Converfation is requifite for us, other- 
 wife we cannot be faved. But themfelves 
 muji undoubtedly be faved, as being by 
 Nature the fpirttual ones. They are not 
 liable to Corruption in any kind of Adion. 
 As Gold lying in Mud, or a Kennel, lofeth 
 not its Beauty, but prefer veth its proper 
 Nature-, Dirt being unable to damage it: 
 So they fay of themfelves, that they can re- 
 ceive no Detriment, nor lofe any thing of 
 their fpiritual Suhjlance, in whatever ma^ 
 terial Works they are employed. On which 
 account, thofe of them who are the rnoft 
 perfe^, do any thing that \% forbidden with- 
 out Fear, ^cr ^'' Guilty of fundry de- 
 
 teftable and athei/ltcal Pradtices, they treat 
 us, who have any Fear of God, as mere 
 Idiots, who knov/ nothing ; extolling them- 
 felves as the perfeB, and the Seed of the 
 EleBion, — We are therefore obliged to 
 Continence and Works; but themfelves by 
 no means, who are xh^ fpiritual and perfeB, 
 
 &C.. "' The earthly Men go into finalp, 3^, 
 
 Corruption ; the animal, if they chufe Gcod- 
 nefs, (hall be refrcfhed in a middle State ; 
 
 D 4 but 
 
( 56 ) 
 
 but the fpiritiial and perfeB^ of Neceffity, 
 fhall be reftored as Spoujes to the Angels of 
 Chrijir 
 
 Much more might be brought from Ire- 
 nceus ', but I pafs to Clemens Alexcindrinus. 
 Clem. A- <« The Valentinians. and Followers of Fro- 
 cTa ^' dicus^ who falfly call themfelves Gnojlics, 
 or the KnowerSy fay, that they are by Na- 
 ture Sons of the firjl God ; but abufing that 
 Nobility and Liberty, they live as they willy 
 and they isoill live libidinoujly -, conceiving 
 themfelves to be reftrained by nothing, as 
 Lords of the Sabbath, and Royal Children, 
 And LaWy they fay, is not ordained for the 
 Ktngr 
 P. 510. Again, faith the fame Author, '« I have 
 produced thefe Words, to convidl the Dif- 
 ciples of BafilideSy who live wickedly, as 
 having a Licence to fin by Means of their 
 FerfeBion \ and that they muji be faved in 
 Virtue of their Nature (though they are 
 now vicious) on account of their native 
 Eleoiion^ 
 
 If you look into I'ertullian adverfus Va- 
 lentijiianuSy you find the Valentinian Doc- 
 P. 260, trine fummed up, '' concerning the triple 
 261. Divifion of Mankind, tht Earthly incapable 
 of Salvation ; the Animal of doubtful Event, 
 uncertain Hope, and who may be faved by 
 Indulgence -, the Spiritual, predefinated to 
 certain Salvation, as Jiricily their Due, 
 who are Kings a fid Priejls, Therefore they 
 
 don'c 
 
( ^1 ) 
 
 don't think Works are neceflary for them^ 
 nor to obferve any Rules of Difcipline ; this 
 Rule being granted to us of the animal Seed, 
 that we (liould work out by the Affiftance of 
 ^5lio?2y that Salvation, which belongs not 
 to us by the Privilege of Condition. — -Woe 
 be to lis, if we offend in any thing ; they 
 vindicate their Nobility by a diligent Licen- 
 tioufnefs, and diffolute Life ; — their Mother 
 
 Achamoth indulging her own/' You 
 
 may fee alfo Epiphanius, Vol. I. p. 172. and 
 p. 188 — 191. where there is a full Account 
 of thefe Monfters. 
 
 Such is the Difference between us ordi- 
 nary Chrijiians^ and a Moravian or Gno- 
 Jiic, If We afpire to a Crown of Glory, 
 we muft fight out our Way by Obedience 
 and dutiful Behaviour. They have an inde- 
 feafihle hereditary Right to a Crown, and a 
 Crown of a more exceeding Weight of Glory, 
 than any of us are to expert ; — however dif- 
 folute are their Lives and Adiions ; though 
 they wallovv' in all Kinds of Uncleannefs. 
 
 For Parallels are not wantingof the high- 
 er Degrees and State of Salvation, ordained 
 for the fpiritual Nature above the Animal, 
 " The Jpiritual Perfons putting off theirjren.p. 
 Souls, and becoming intelle^liial Spirits, V- 
 fhall enter into the Fiilnefs (the complete 
 and fupreme State of the Rons) and be the 
 Spoil fes of the Angels attending the Saviour, 
 
 And 
 
( 58 ) 
 
 And the Souls of the Juji (Animal) (hall be 
 P. 24, is-refrefhedin the middle State. — ThQfpiritiial 
 Birth is made after the Likenefs of the 
 Gua?'d--j^ngeh of the Saviour -, who were 
 brought forth of the fame Kind, and at the 
 fame Time with the Saviour'' In general, 
 Iren. p. the Vakntiniajis and Marcioitites fay, '' That 
 450- as foon as they are dead, they pafs above the 
 Order of the JuJi, above the Heavens and 
 the Maker of them, and go to their Mother 
 and unhiown Father 3 and fo deny a Refur- 
 Epiphan. ^^^ion,^' " And it was a common Notion 
 with them, that Spirit fled away to a higher 
 Place than SoulJ* 
 Tertull.p. The Valentiniam teach, '^ That nothing 
 ^^^' oi animal Nature is admitted into the Fa- 
 lace of the Fleroma (Fulnefs) ; nothing but 
 the fpiritual Swarm of Vale?itinus, — Fhey 
 will be totally intelleBual^ and invifibly be 
 received into the Palace. And fo by Stealth, 
 And what farther ? They will be diftributed 
 among the Angels^ the Guards of the Sa- 
 viour, as their Spoufes. This is the Frivi- 
 lege of the Spiritual, this the Reward of Be- 
 lieving,'' The fame in Epipkanius, Vol. I. 
 p. 172, 179, 190, 264. 
 
 Theodoret, to the fame Purpofe, writeih, 
 Theodor. " That the Eons who produced Jefus, the 
 P;^99> Saviour, and furniflied him each with their 
 feveral Excellencies, produced alfo other 
 Angels to be his Guards. And all thefe are 
 within the Fleroma, ^^Mother Achamoth fell 
 
 in 
 
 200. 
 
( 59 ) 
 
 in Love with the Angels^ and brought forth 
 a fpiritual Birth^ like thofe Angels (i. e. 
 
 themfelves) which mitjl return upwards 
 
 They fay befides, that they are faved by 
 Knowledge alone, and do not want any 
 JVorkSy leeing Knowledge is fiifficient for 
 Salvation. Wherefore the mojl perfeB 
 among them perpetrate, without Fear, what- 
 ever is forbid by the divine Laws -, ferve 
 their Liijls^ and venture upon any thing 
 indifcriminately that is wicked." 
 
 Such was the Excellency of their Know- 
 ledge and Illumination^ who arrogantly 
 ftyled themfelves Gnofiics, that " they arelren. p. 
 fuperior to Peter, or Paul, or any of Chrijfs^^'^- 
 other Difciples. — They only have drank up p. 60, 6i 
 the fuprejfie Knowledge, are above Princi- 
 palities and Powers, fecure of Salvation ; 
 and for that very Reajbn are free to debauch 
 Women, or indulge all manner of Licentiouf- 
 nefs. — This Knowledge is of itfelf />fr/^(^P. 90, 91, 
 
 Redemption, and Jufficie7itr <' Simon i Epiph. 
 
 Magus, who taught that his Harlot Helena"^' S^ 
 was the H. Ghoji, inftituted certain foul and 
 infamousikrvy?md'j(inexprefribly filthy), and 
 had Aflimblies equally filthy to celebrate 
 them: Thefs being xht Myjieries of Life y 
 and of the mojl pefeB K?20wledge'' 
 
 And fuch is the Cafe of our Moravian 
 Gnojlics, " Every one of them to a Man App. p. 
 knows more than any of their former "Teach^ ^* 
 rrj.— Under their new Period, Chriji hath 
 
 refolved 
 
( 6o ) 
 
 refolved to declare his Will infallibly to the 
 
 Rim. p. Bi'ethreny — ^» A Plan known only to 
 
 ^ themfelves, and of which even the Evan- 
 
 P. 74. gelijis had been ignorant !' And in what 
 
 doth Kiiowledge conftjl ? Why, in under- 
 
 flanding, that Redemption is *« fall Liberty 
 
 to gratify all their fenfual Inclinations."— » 
 
 Frey, p. " The great Labourers themfelves, who 
 
 32. 35' formerly difapproved of this revelling Life, 
 
 now recall themfelves, and fay, < We had 
 
 not then a Plenitude of Light,'' 
 
 Thefe laft Words oblige me to tranfcribe 
 a moil fliameful PafTage from Epiphanius^ 
 Epiphan. concerning the Gnoftics. " They are not 
 P- ^9- afliamed to fay, that the Saviour himfelf 
 difcovered and taught thefe Turpitudes. For 
 in the greater Lnerrogations of Mar)\ (there 
 being alfo the lefer^ and both fpurious) 
 they pretend, that he carried her to a Moun- 
 tain, went to Prayer, formed a Woman out 
 of his Side, and immediately began to have 
 Knowledge of her Body ; declaring, ' Thus 
 we muji do, if we would live'' They add, 
 " That Mary v/as confounded, and fell to 
 the Ground, and the Saviour hfted her up, 
 faying, * Why doji doubt, O thou of little 
 
 Faith?'' -And whereas it is written, 
 
 »' Unlefs ye eat my Flejh, &cc. And the Dif- 
 ciples murmuring f aid. Who can hear this ? 
 He fpoke, fay they, of the fame Turpitude, 
 and therefore the Difciples went back ; Jor 
 they were not yet confirmed in the Plenitude J' 
 
 [What 
 
(6i ) 
 
 [What I have omitted in this Paffage is more 
 impure than Impurity itfelf.] 
 
 MORAVIANS. 
 
 § I 8. To prove that they live as well as 
 teach flagitioufly ; v^e need not;, I fuppofe, 
 conceive that xh^'iv ABions are better than 
 their DoBrines ; or that they will fpeak 
 out the worji of themfelves. But the Count 
 has given pretty flrong Hints of their loofe 
 Manner of Converfation. They confefs, 
 '* That pious People have obferved in their^oi. Hift. 
 Teachers a pretty loofe Life -, — and that the^' 39'4^< 
 Methodifis are apt to decline into Hypocrites^ 
 — the Moravian Brethren into a Franknefs 
 that gives Offence!' But this is no Concern 
 of the Count ; for, fays he, fneeringly, *^ I, Max. p. 
 for my Part, reft my v^hole Apparatus for^^?- 
 forming good Manners from without, upon 
 
 the Care of the Magiflrates^ In his 
 
 Dialogue 'with Mr, Wefley^ many Years 
 ago, he was not afliamed boldly to declare, 
 in thefe very Words, ** We rejedl all Self- ^]oMr.^. 
 denial^ we trample it under Foot, We Be-^°^- 
 1 levers do what we pleafe, atid no more. 
 We deride all Mortification^ 
 
 And if his own Writings are in any Re- 
 fpedt dcFcdive, as to the Proof of a Confor- 
 mity between their Pradlices and Principles, 
 Mr. Frey^ who fpent fo much Time among 
 them, will canly fupply the Defed, from 
 ** what he favv with his own Eyes, andprey, p. 
 
 heard H- 
 
( 62 ) 
 
 heard with his own Ears 3 Revellings on 
 Birth-DaySy — a perfedl Scene of Gluttony^ 
 DrimkennefSy and Debauchery ^ — throwing 
 one another on the Floor, and ftrugghng, 
 with many filthy and grofs Indecencies,-—^ 
 one Brother breaking Wind over another's 
 Tea-Ctip^ &cc/* [This religious Ceremony 
 accords with the Story in PFolfii Memorab, 
 Vol. I. p. 832. that ** the Z)^i;// came among 
 fome Monks^ who were not over-intent on 
 their Devotion, and violently breakingWind, 
 faid, As are your Prayers, fuch is your In- 
 
 cenjiy ^Poffibly the Society may have 
 
 received from their Ordinary, that EdiB of 
 Sueton. the Emperor Claudius, quo veniam daretjia- 
 Claud. f^jj2 crepitumque vent r is, in convivio emit- 
 
 C XXXlll • 
 
 tendi. But 1 fhould rather fuppofe it a 
 Minut. Conformity to the Religion of the Egyptians, 
 2^ ■ P* who worfhiped Crepitus Ventris as a Deity ?^ 
 Frey, p. ** ^t their Merry-meetings, an Uproar^ 
 20. as if a Mad-houfe had broke loofe, — Mu- 
 ficians heightening their Mirth with all 
 manner of ^wanton Tonnes-, — their Orgia lad- 
 ing till One or Two in the Morning, with 
 the moft indecent Levities; Increafe of 
 
 Wantonnefs, Tumults, Rioting. The 
 
 Wounds of the Saviour made a Cloak for all 
 manner ofLicefitioufnefs, ^Not conform- 
 ing to Lewdriefs (hews a Man to be no 
 humbled Sinner, and fo void of Refpecl:. to 
 
 the Elders, Chrifial, the Count's Son, a 
 
 hot-headed young Fellow, made an Elder, 
 
 v indie ales 
 
( 63 ) 
 
 vindicates all this Licentioufnefs ; railine 
 and florming againft Frey for difliking it.p g2. 
 
 None is more offended at him than the 
 
 Count himfelf; faying, we are no Baptijis^ 
 feeding People with Coercions 5 he extolls 
 their Dijfohitenefs j fays, *tis terrible Blaf- 
 phemy to cenfare it, with Heads full of £/- 
 blijb Lumber^ Bible Trumpery^ &c." 
 
 Mr. Frey^ as fome Specimen of his Know- 
 ledge of their Community^ divideth them 
 mio three CtaJJes: " i. Thofe frolickfome, p 
 revelling, and thoroughly natural People, 
 who give a full Swing to their Defires and 
 Appetites ; covering all their Senfuali ties with 
 the Wounds of Chriji, 2. Thofe fpirited 
 and wanton Crofs-worms^ as they call them- 
 felves, who are ftriving with Speed and A- 
 lacrity to come up to the Naturalifm and 
 lawlefs Privileges of the ^r/? Clafs. 3, Thofe 
 who are offended at this Naturalifm ; which 
 is a capital Crime^ and for which they are 
 abufed, as igiiorant of the Saviour^ and 
 troublefcme to the Community. But they 
 are mean poor Souls, held in Captivity of a 
 kind of magical Darknefs; few of them 
 
 daring to open their Mouths. Their Ex-?. 40. 
 
 travagance, Rioting, ^c, all comes out of 
 xht Alms- Money ', they revel with the Sa- 
 viours Chef- Money:' -^ — <* I have more p. 42. 
 than once heard at a Confere?2ce, in the Pre- 
 fence of a great Number of Men and Wo- 
 men, unmarried Brothers and . Sifters hold 
 
 forth 
 
; 
 
 ( 64 ) 
 forth very fluently, in Praife of the Lujls cf 
 the FleJJj^ as a reviving Balfam to the 
 Heartr 
 
 '^ TheSpiritof the EWto [conforming to 
 our firft Parefits in their State of Nakednefs] 
 daily gets ground among them. — *Tis now 
 ?20torious ', though their Dc^riiie doth not 
 exprefly declare for a Commimitas Corponim. 
 — — The abovem^entioned principal Clafs 
 rejoice with great Rapture over the Venereal 
 
 P. 51, ^z. Energy. Nothing can exceed their very 
 
 Children in Wickednefs and Impudence y 
 
 P. 47. — *' For every Clafs of the Community the 
 Count has inftituted Feftivals and Merry* 
 meetings ; where they fquander away the. 
 
 AhnS'^noney!*^ '' Thofe whofe Part it is 
 
 to teach, and to pradlife thefe Enorm.ities, 
 without giving Way to any other Thoughts 
 but the Saviour s Wounds -y but giving them- 
 
 P- 50- lelves up to a natural Life, keeping at a 
 Diftance the Bible, and Biblip Matters ; 
 wallowing in a fenfual Security ; calling 
 Virtue and Religion \\-\q pietiftical Hobgob- 
 lin, &c. Thefe are called the abjolute 
 
 Paflim. Labourers for Souls J* ** The Count 
 
 himfelf is a violent pafjionate Man, highly 
 diffclute and fenfual, atheiflical, one who 
 
 P. 53. reads a certain atheijlical Book (Bayle's 
 Dictionary ) for quieting his Mind." 
 
 ** He alfo taught them, that in order to 
 be favedy they m.ufl not meddle with Doing 
 and Forbearing, Meditating and Exaniin- 
 
 ing. 
 
{65 ) 
 
 ing.*' *^ GoodfForks, itfeems, would be 
 
 an Impediment to Salvation,** 
 
 Mr. Frey concludeth, upon the whole, 
 ** That the Moravian is the wickedejl Se^P. 70, 
 that has appeared fmce the Apojiles Time'' 
 
 But this Charge may probably be carried 
 too high ; as Heretics have equalled them 
 in Wickednefs, both in and after the Apo^ 
 files Days. 
 
 PARALLELS. 
 
 Thefe, from 6*. Magus dovv^nwards, are 
 in general charged with all manner of Tur- 
 pitude and Vicioufnefs by the Fathers : 
 Which has partly appeared already, and will 
 be farther proved as we proceed. Let me 
 onely recite a Paffage from EpiphaniuSy 
 who, after an Account of fome Fedities 
 common among the Gnofiics, not lit to be 
 named, fubjoins thus; *« Thefe wretchedEpiphan: 
 Men and Women fpend Day and Night inP* ^^'^7- 
 pampering the Body ; wafhing and per- 
 fuming, feafting and indulging in Drun- 
 ke72nefs and Venery, They pronounce an 
 Execration upon him that fafieth ; deny its 
 Lawfulnefs, and fay that it comes from the 
 God of this World. But that we ought to 
 eat, in order to make our Bodies ftrong, that 
 they may produce Fruit in due Sea/on-, — p go. 
 which Words, they fay, David ufed, to 
 fignify a Flow of Venery** . 
 
 E MORA- 
 
( 66) 
 
 MORAVIANS. 
 
 § 19. For a fuller Difcovery of their Ini- 
 quity, we may confider a little by what 
 Steps they arrive at the Height of their im- 
 pious Behaviour. 
 
 'Tis remarkable that they bear a particu- 
 lar Spite to the feventh Co^nniandment^ for 
 Rim.Pref.prohibiting Adultery, *' Count ZinzendorJ\ 
 P" 5- in a Sermon preached in London^ publicly 
 fet forth, That the feventh Cofumandment 
 could oblige us no more in the New Tejlamenty 
 becaufe it was at a Time when one Man had 
 five or fix Wives!' Excellent Reafon ! There- 
 fore it follows of Courfe, that it can be 7eO 
 Adultery to make ufe of other Women, or 
 other Men's Wives, under the Gofpel Dif- 
 penfation ^ feeing it allows but one JVife. 
 " The famous Methodifi-Teacher, Mr. 
 
 TV ly Hall (by an eafy and naturalTranf- 
 
 ition became a Moravian) preached pub- 
 licly at Salifoury in Defence of Plurality of 
 V/omen^ under the Name of IVives^ and 
 afterwards printed and publifhed his infa- 
 mous yifiifixation of Bigamy ; difperfing it 
 about, to my certain Knowledge, with his 
 own Hands. A Treatife, not putting in 
 any decent Plea for having a Multiplicity 
 of IVomen, but audacioufiv condemning the 
 Defenders of the Matrimonial Contra^ be- 
 tween one and one^ as weak and wicked Men^ 
 Traitors to GW, guilty of Folly, Falfliood, 
 
 and 
 
( 67 ) 
 
 and a religious Madnefs ; — and he calls it, 
 the moji horrible Delufton that the Devil 
 and his Emtjfaries can propagated 
 
 PARALLELS. 
 
 " Becaufe he (the Maker of the L<^i£))Theod.p; 
 has faid, Thou Jloalt not commit Adultery ;^° * 
 we^ fay they, will commit Adultery, that 
 we may break that Law. Thus thefe In- 
 ventors of Vice, adding Blajphemy to their 
 Lafcivioufnefs! ' 
 
 '' The Followers oiCarpocrates and E//- Clem. A- 
 phanes teach, that Women ought to be com- '^' 
 mon. This Epiphanes fays, in his Book con- 
 cerning yiijlice, that Community of Wo- 
 men is but common yujiice^ — that the Le- 
 gijlator teacheth ridiculoujly^ Thou fialt not 
 covet thy Neighbour s Goods ; ^.vAJiilhnore 
 ridiculoujly^ Thou jloalt 7wt covet thy Neigh- 
 bour's Wife ; making a Property of what 
 ought to be common/' 
 
 Hence '^ feveral of them openly, andlren. p. 
 without Shame, have drawn Women from 3^* 
 their proper Hu (bands, and made them 
 
 their own Wives." '* The School of?,eo. 
 
 Marcus efpecially taught and prad:ifed this 
 Doctrine, o( /educing other Meiis Wives'* 
 
 MORAVIANS. 
 
 § 20. Bat v/hy fliould we mention any 
 
 fingle Commandment ? Thefe Perfons will 
 
 not allow themfelves to be bound by any 
 
 E 2 Lavi 
 
(68) 
 
 Law at all ; either of the Old ^eftamenf^ 
 or the New, 
 
 They are fet free from all Law by their 
 Max. p. Marriage with ChriJL ** The Magi/irate^ 
 ^^ ' fays the County may and mufl ufe Laws 3 — 
 but when we confider our Saviour s ruling 
 of the Heart, the Souls who are his Bride ; 
 here we can't think of Law. For (as he 
 mod ingenioufly argues) how ftrange would 
 it be between Hujhand and Wife^ to have 
 it fet down how much each (hould do in 
 their common Concerns, or how far they 
 fhould yield to and gratify one another ? 
 This could not be called a happy Match!' 
 
 As to the Law of Mojes, the Moravians ' 
 are mere AntinomianSy and utterly rejeB it ; 
 though fometimes they are re-ady with their 
 ^libbles and Prevarications in the Cafe. 
 Max. p. << In his Life-time indeed he (Cbrift) in- 
 fifted on the Law, and prefcribed Rules, 
 He fays of himfelf, / am 7iot come to de- 
 Jlroy the Law, but to fulfil it. But on the 
 Crofs^ all the Demands of the Law have 
 44- been fulfilled, 0c." ** If I alTert, fays the 
 County that we ought not now to preacli 
 the Law at ally prefently Gal, iii. 24. will 
 be objeded. Yet the fame Paul is very ex- 
 prefs, that the Meffengers of ChriH are not 
 appointed for the Minillration of the Letter, 
 2 Cor, iii. 6. The Scale therefore feems to 
 me to turn againft the Law, in favour of 
 preaching the GoJ'pel onl)\'' And take we 
 
 Notice, 
 
 22. 
 
( 69 ) 
 
 Notice, that he efpe daily rejects the moral 
 Part of the haw. '' Here is properly the P. io8. 
 Difpute between us and fome Divines, 
 They can't conceive why we lay afide the 
 La%Vy and the moral Scheme yet more."— 
 " 'Tis a falfe Charge againft us, that we 247. 
 make void the haw. For we infift on thole 
 Things which are inculcated in a legalViZ' 
 thod y and the Word haw is not rightly 
 underftood. By Rom, vii. it appears, that 
 one's Hujband is one's Law. Bat the Sa- 
 viour is our Huiband, and henceforth he is 
 the haw'' Where, by a few Quibbles up- 
 on Words, he confeffeth the Truth of the 
 falfe Charge ; meaning by the haw, their 
 pretended new Diredlions of the Saviour. 
 
 PARALLELS. 
 
 Not to infift on the Popijh^ and efpecially 
 yefuitical Cafuiftry, which makes void the 
 Ten Commandments, and the whole moral 
 haw ; we need only call in the Counfs old 
 Friends. *^ Marcion blafphemeth the God hen. p. 
 of the haw and the Prophets; as the Author '°4- 
 of Evil, a Lover of Dilcord, inconfiftent^J-^ ' ^* 
 with himfelf, &c. And therefore yefus 
 came to dijfolve the haw and the Prophets, 
 with all the Works of him who made the 
 World." '' Sim. Magus ordered his Fol-Theodor. 
 lowers, not to regard the Prophets, or fearP- '92- 
 the Threats of the haw ; but, as freed Men, 
 
 to do whatever they pleafed." -The Re- 
 
 E 3 jedion 
 
(70) 
 
 jcdion of the Old Tejlament was indeed 
 common to almoft all the ancient Heretics -^ 
 as coming from a wicked, envious, and cruel 
 God', and therefore abrogated by the New 
 
 Difpenfation, See 2\{oTertidL p. 374. 
 
 Nor did they boggle at dired Forgery, and 
 falfifying the Scriptures \ as we find in Or/- 
 ge?2s Dialogue againjl the Marcionites, 
 
 " Marcus. The yudaizing Chrijlians 
 write thus ; I came riot Jo dejiroy the Law, 
 but to fulfil it. Matt. V. 17. Chrifi did not 
 fay fo, but thus 5 / came not to fulfil the 
 Law, but to dejiroy it!' 
 
 " Origen, 'Tis your Audacioufnefs to 
 change this Paffage, as well as others. But 
 let the Apoftle (Evangeli/l) fland forth, and 
 convidl you oi FalfificationT 
 
 MORAVIANS. 
 
 Max. p: § 21. '' 'Y\i^Count, in Oppofition to the 
 
 ^^' Law, was for preaching the Gofpel cnly!^ 
 
 But we iliall prove, that both he and hisx^- 
 
 jed: the Goihel likewife ; and that in a more 
 
 infamous iVI.uiner, and more opprobrious 
 
 Terms. What Mr. Rimius obferves is this: 
 
 Rim. p. «' Though Count Zinzendorf do(h not, as 
 
 35- yet, think proper diredly to difown the 
 
 Scripture, yet the indifferent Manner, in 
 
 which he gives his Opinion of it, fhews 
 
 what he aims at. He makes Chrifi and his 
 
 Apojlles fpeak very meanly — He prefcribes 
 
 a Method to his Miffionarics, how to deal 
 
 with 
 
(70 
 
 with the Comptrollers of the Scriptures (thofe 
 that defire Proofs of every Dodrine out of 
 the Scripture) viz. that they ought to prove 
 all fuch Things by the Defe^s^ or Imper- 
 fediions of thefe Writings, which thofe 
 Comptrollers pretend to make good by the 
 PerfeBion and Infallibility of the Scripture, 
 The Reading of the Scripture appears to 
 him to be more dangerous than ufeful to the 
 Society y [Here we have a genu in Tenet 
 of Popery, And I am entirely of his Mind, 
 that the Knowledge of the Scriptures would 
 be dangerous to both their Societies,] 
 
 PARALLELS. 
 
 Many of the Gnoftics have accufed the 
 Scriptures of Imperfection, " The Falen-^^^"^- P* 
 tinians, when argued againft from the Scrip-^^^' 
 tureSy immediately turn to an Accufation of 
 the Scriptures themfelvesy as not right, not 
 authoritative, as inconfiftent, as infuflicient 
 without Tradition!^ 
 
 Few of them, I confefs, abfolutely and 
 wholly difclaimed the Scriptures, But all of 
 them rejected fuch GofpelSy Epijiles, or Paf- 
 fageSy which accorded not with their own 
 Sentiments. *' They adulterated the Scrips lh\d. 
 tures by Additions, Subtradions, or Alte- 
 rations, according to their own Minds ; each 
 depra'-oing the Pdiky and fetting up himfelf 
 above it." Many of them had fpurious 
 Scriptures of their own compofing j forging 
 
 E 4 Gojpek, 
 
(72 ) 
 
 Go/pels, A5isy Epijlles^ Revelations^ &c, 
 Some of them, though allowing the Autho- 
 rity of Scriptures^ yet preferring their own 
 Epiph.p. '^^^^ ^ffnfi^^^^y ^nd pretended Prophecies^ 
 410. above them 5 ^s tht Mont a nijis^ &c. and fo 
 entirely differ from Scripture, 
 
 MORAVIANS. 
 
 § 22. In confec^uence of their mean Opi- 
 nion of the H, Scriptures, as defeBive and 
 imperfedl^ many of them will neither ife^ 
 not have Bibles 'y or elfe will throw them 
 j^jjn away with Difdain. *' G-J Sutor, who 
 App. p. for many Years had a confiderable Poft 
 '^' ^^' among them, affirms, that among the HdTr/z- 
 huters many live without the Bible ; and 
 fuch as have one, fell, or give it away. 
 This can be proved by many Examples. I 
 have heard Perfons of the firji Rank^ who 
 ^ have great Authority in their Society^ make 
 their Brag?, that they had never read the Bi- 
 ble in their Lives." *' They fay, that 
 
 Liberty ofConfcie?tce\s pernicious ; and that 
 it was not right that every body (hould have 
 the BibUr 
 
 Mr. John Wefey^ who went among them, 
 (but afterwards, from Conituiiov.^ who JJjou Id 
 be the great ef^ m.ade very free with them) 
 fupplies us wuth Accounts '' of their ceai^ng 
 to read the Scriptures^ — their throwing away 
 the Bible ^ and faying, I will never read^ 
 nov pray m.ore.— -In their Societies th^ Bible 
 
 vanijl:ed 
 
( 73 ) 
 
 vam/Jjed away, and the Moravian Hymns, 
 and the Count's Sermons^ lay in its room. — 
 Of their faying, you pray ; that is the De- 
 viL You read the Bible -, that is the Devil. 
 You communicate ; that is the Devils [See 
 Enthujiafm of Methodijis and Papijisy part ii. 
 
 Mr. Frey acquaints us, with their vili- 
 fying the Scriptures in the moft outrageous 
 Manner: '' The B/^/^, they fay, is loath-FxQy,^. 
 fome Dungy fit only to bejpit upon, — don't ^9» 37- 
 deferve a ftngle Thought.'' — Their capital 
 Labourers fay exprefly at their Meetings, 
 * When any one gives himfelf to meditate 
 on the Bible, it is ?i fur e Sign that he never 
 had any Spark of Grace in his Heart ; the 
 Bible being fuch a naufeous Thing, as to 
 fet one afpewing upon it J — " What could aP* 47- 
 rank Atheiji fay more ?" 
 
 PARALLELS. 
 
 It does not clearly appear, that either 
 Sim, Magus, or his Succejfors, ever treated 
 the fa ere d Writings of the N. Tefiament in 
 fuch a Degree of Contempt and Blafphemy. 
 Their ufual Way was, either to interpolate, 
 curtail, or fome how alter the Scriptures ; 
 or elfe iorge fpurious Writings under the 
 Name of fome Apo/lle, &c. And yet thefe 
 are your imioce?it Moravians, to be received 
 into your S^;;;. Popery inizedi may help 
 towards a Cornparifon, as having mtorioifly 
 
 defamed 
 
( 74 ) 
 
 defamed Infpiration \ calling <« the Bible a 
 dead Letter, a Leaden Pvule, a Nofe of 
 Wax, a Promoter of Herefy, no better than 
 M/dp's Fables, or the Alcoran -y ^—cdXWng 
 FroteftaJits, Biblijh, Gofpellers, Scriptiirijls^ 
 &c/* But we mud let " the Beaji open his 
 Mouth in Blafphemies^'—till he goeth into 
 Perdition!* 
 
 The Moravian Hymns^ fome of them in 
 the laft Degree fcandalous and obfcene, an- 
 Tertull.p.fwer to " the Pfalms of Valentinus, which 
 ^^' ^^' he ufeth with the utmofl Impudence ; — but 
 we are patronized by Pfalms, not of the 
 Apoftate heretical Platonift Valcntinus^ but 
 of holy David J' 
 
 MORAVIANS. 
 
 § 23. By this Time you might imagine 
 the Coimt and his Herrnhuters to be utter- 
 ly defencelefs^ abandoned, and given up. 
 But they have a Way to efcape -, and even 
 fuch a fure Rule of Do^lrine and Practice, 
 as cannot poflibly be difputed. Nor need 
 they make the H. Scriptures their only Rule, 
 ox fuperior Rule, or any Rule; but may 
 fairly and fafely naufeate, and trample it in 
 the Mire ; feeing they receive all their Or- 
 ders^ and Dircsftion for their Vv^hole Con- 
 dufl, immediately from the Saviour him- 
 felf Awi this undoubtedly will juilify 
 Rim. their faying, " That all Writings which ap- 
 Fref. p. p^^j. orrainfl them, defer ve to be burned by 
 4 the 
 
( 11 ) 
 
 the Hands of the common Hangman^ For, 
 ** the Count inftills a Notion into the Socie-Rim.p. 
 ty, that their Superiors receive from Chrijl^^- 
 himjelf the Orders that are given. This he 
 inculcates upon his I^lock with equal Care 
 and Afiiduity. Every thing is done by the 
 Saviour s Injundiion, Jejiis will have if 
 Jo : The Lamb cotnmands it, — Fie gives his 
 Orders, u'hich are to be executed that very 
 Moment. — Their lending of Mijjionaries isP. 23. 
 a Bufinefs in which the Saviour is particu- 
 larly concerned ; he prefcribeth minutely in 
 this Matter.— He direds them in their Tra- 
 vels, as the Count has found by Experience, 
 particularly himjelf, who has performed 
 Voyages with a miraculous ?>WihnQk'y which 
 others cannot do, becaufe they are in the 
 
 Hands of Men." *« If i\\Q MiJJionaries?. 26. 
 
 do but little; if in two hundred Voyages 
 they malce but one hundred Converts; 'tis 
 becaufe they are confined to the Saviour s 
 Inflrudlions. Satan himfelf lets the Bre- 
 thren alone, as long as they tranfgrefs not 
 their Orders. But as foon as they go be- 
 yond their Commiffion, then Satan indeed 
 plays the Devil, and oppofeth them with all 
 his Might/' [ So that \he Devil is the Mo- 
 ravians Friend, and co-operates with Chrifl 
 in keeping tiicmto Order.] In general, '' theP. 32. 
 Count r;£ver formed a Plan, but aSledJ'rom 
 Time to Time, as the Saviour dtre^edbim^ 
 This may give fome Light into the Mo- 
 ravians 
 
( 76 ) 
 
 ravi/7?7s'Rea.{ony why they cannot give an ex- 
 a(ft Account of t,hdv Aviichs of Do^rine and 
 Fat thy " becaufe they are often varying their 
 IdeasJ* According to the Account in Mr, 
 Rim. p, Rimius^ '* There is no uniform Conjiitu- 
 tion, or Rule of adling among them for one 
 Week together : Wherefore it was doubtful, 
 whether fuch Things as were found among 
 them To-day, would continue fo for any 
 Time." As Inter efi or Humour direds, 
 they can readily throw their Inconjijlencies 
 on the Saviour, 
 
 And this is acfting confidently with the 
 Tertull. crafty Heretics, *' The Valentiniam might 
 ^'^' • take the fame Liberty as Valentinus^ the 
 Marcionites the fame as Marcion^ to change 
 their Creed at their Plea jure'' - All which 
 perfedlly correfponds with the PopiJJo Arts^ 
 of the fejuits efpecially, who are fo well 
 known to vary their Claims and DoBri?2es 
 according to Times and Circwnftances\ raif- 
 ing, depreffing, declaring, concealing ; add- 
 ing, or diminishing ; affirming, denying, 
 or prevaricating ; — as fecular Prudence, or 
 Intereft, ferves. 
 
 MORAVIANS. 
 
 § 24. By what Means^ and in what Mayi- 
 
 ner^ the Cowit and Society always were di- 
 
 reded by the Saviour^ miay be hard to fiy : 
 
 But they often were guided by Lots. For, 
 
 Rim. p. " the Cafing of Lots Is much pradifed 
 
 ^'- among 
 
i 77 ) 
 among them, in order to learn the Will of 
 the Lord!' Under this Pretence of obeying 
 the Saviour^ who, they tell us, ** knows P. 22. 
 how it is with a Maid before fhc marries,?. 92,93, 
 they marry their Followers by Lot^ and 
 fend away other Men's Wives and Children 
 to Penfylvania^ or eljewhere\ in Spite of 
 the HiiJbandSy Fathers^ or Children them- 
 fehes!* Not that the Saviour s Will is of 
 any Moment, unlefs agreeable to tht Count's 
 Will, For, fays Mr. Frey, <' In confult-Frey, p. 
 ing the Saviour by Lot, whether it be Yes^^^' 
 or No^ it is of no Effe<5l without the Count's 
 Approbation. This I often experienced." 
 *^ Here I plainly faw the Induftry of Hu-?. 13. 
 man Machinations ; cafting, and rejecting 
 Lots-, cafting them again, and again alter- 
 ing them, if the Lot fays TeSy and the 
 Count, or fome eminent Labourer, made any 
 Objeofion, the Saviour's Tes went for no- 
 thing ; and this was frequently the Cafe!' 
 Tlieir playing thcfe bricks v/ith the Lots 
 may feem, indeed, to derogate from the Sa- 
 viour s DireBion and Authority ; but then 
 Tjinzendorj's Supremacy ^ his abfolute and 
 uncontrollable Will, are efablified-, which 
 is much better. Of this Papal Supremacy 
 we have other Proof. For, ''the Count^^^^^^^ 
 in his Sermons to the Synod of Zeift^ teach- 21- 
 eth, that God obeys the Voice of the Ere- 
 threw, but it is required fir f of all, that 
 they agree with their Friend, that they ad: 
 in Concert with their Chief 
 
 P A R A L- 
 
( 78 ) 
 
 PARALLELS. 
 
 How faithfully the Methodijis have taken 
 from Herrnhutif7n the Practice of Lotteries^ 
 may be feen in the Comparifon of Methodijis 
 and Papifis. — ^ — How diligent St. Frmicii 
 was, in his Cofifiiltattons of Chrift by LotSy 
 till they turned out to his own Mind, may 
 
 be feen in Offic. Propr, Minorit.- Much 
 
 of Cheat and Impofure by a dextrous Ma- 
 7tagement of Lois, we have in Vandale de 
 Oraculis. But 1 can recoiled: only one 
 Paffage of this Nature concerning the GV^c- 
 Jren. p. fitcs^ and that is from Irenmis ; '' All thefe 
 ^* Men, /. e. the infamous Marcus a?id his So^ 
 
 ciety, are ufed to cajl Lots at their Suppers^ 
 who fl:iould command any of the reft to pro- 
 phefy \ and that agreeably to their ov/n Con- 
 cupifcence." — The CoiiJifs Claim of equals 
 if not fuperior. Power to that of Chrift^ 
 comes up ro the Con dud of Pope Honor ius 
 Brev. towards the Francifcans : " St. Fra?icis^ 
 ^^T\' isohom God obeyed in ail Things^ obtained from 
 I.io!'Conf.our Saviour a Grant, that whoever fliould 
 lul. 197. ^j ^j^y Time attend his Chapel^ fiiould have 
 the Benefit of a plenary Indulgence \ but on 
 Condition that thev firft ^o to his Vicar ^ 
 the Pope, for his Confent. The holy Fa- 
 ther allows the Order of Chrijl in the Cafe ; 
 but thinking the Grant to he too large, he 
 accordingly thinks proper to alter and cur- 
 tail it. And it is a general Dodrine among 
 
 the 
 
(79) 
 
 the Pope-'worjhipers^ that he can difpe?ife 
 with the Word oj God -, that he can change^ 
 or reverfe^ the folemn Orders of Cbrifl ;— . 
 And that an Exemption from the Pope*s yu- 
 rifdiBio7i would be to deny God,'' [See this 
 fully proved by Downham de Anti-ChriJiOy 
 lib. iv. c. 7.] The lafl: Words exadlly tally 
 with a Declaration of the Herrnhuters, 
 *' That to give up their Dependency on Count Rim. p; 
 Zin%endorj\ would be to incur that terrible ^^* 
 Cenfure ; ' Whoever denies me bejore Men^ 
 him "will I alfo de?2y^ &c/' 
 
 *' They all allow the Count to be abfolu fe^Fol.Hii^. 
 profefiing a blind Obedience to all his Regu-P* H- 
 lations. Thofe who refufe to obey, are fit Rim. p. 
 only for Bedlam.'' ^o- 
 
 MORAVIANS. 
 
 § 25. Hence they roundly declare for an 
 Infallibility (for which they have equal 
 .Reafon with Papijh)'m their Comrnunity. 
 
 *' All the complete Uerrnbuters agree, App.p, 
 that the Societv caimot err : as beins under ^"^^ 
 i\ic Saviour's Direclion,- — --A General El- 
 der^ fays G. J, Sutcr., openly declared to 
 nie, in the Prefence of above twenty Perfons, 
 that the Society was perfeB and infallible^ 
 and whoever doubted it was a Rafcal." 
 
 " They tell you, ihhi Chri/l intending ^^Rim. p. 
 new Period in his Churchy has refolved to 3^* 
 declare his Will henceforth infallibly to the 
 Brethren,'' 
 
 The 
 
( 8o ) 
 
 The Cafe ftanding thus, that the Count 
 and his Society are perfedl and infallible^ 
 and immediately directed in all Things by 
 the Saviour 'y fome filly and impertinent 
 Perfon may perhaps afli, ' Flow then comes 
 it to pafs, that we find fo much Lewdnefs 
 and Impiety in their Dodlrines, and whole 
 Converfation ?' — But the Count will foive 
 this Difficulty with a wet Finger, cut the 
 Knot at once, and clear up the Matter in a 
 very few Words. *^ They do what the Sa- 
 viour orders, in whofe Power it is to J7iake 
 Laws, and repeal them 5 to make Virtue 
 Vice^ and Vice Virtue!' The following are 
 the very Words of his Sermon: ** He can 
 make O economy of Salvation ^ and change it e- 
 very Hour ^ that the hindermojibetheforemojl^ 
 He can make Laws^ and abrogate them. He 
 can make that to be moral which is againji 
 Nature ; the greateji Virtue to be the moji 
 villainous Jl^ion ; the mojl virtuous "Thoughts 
 to be the mojl crimuial!' 
 
 Bravely faid ! replies old Bellarmine, For 
 
 ChrijVs Vicar y the Pope^ can do the Jame, 
 
 Bdlarm. '^ For the Catholic Faith teacheth, — If 
 
 Rom. (i^e Fope (hould err in commanding Vices, 
 
 l.iv. c. 5. o^ forbiding Virtues, the Church would 
 
 be obliged to believe Vices to be good, and 
 
 Virtue bad, unlefs it would fin againft Con- 
 
 fcience." 
 
 That '' the Saviour can make that moral 
 v/hich is againjt Nature^ we may conclude 
 
 to 
 
( 8i ) _ 
 
 to have been a general Notion among the 
 Coiuit^s PredeceJJors ; becaufe the Author of 
 the Apoltolical Conjlitutioiis has thefe Words 
 concerning them ^ * Let us avoid thcfe in-^jt) vl 
 famous and impious Heretics : Let us obey cap. 25 
 C/jr^/l as our King, as having Authority to 
 change divers Laws, and, as Legijlator^ to 
 ordain differently 5 the Laws of Nature be^ 
 trig always^ or every where ^ prejerved im^ 
 mutabky 
 
 MORAVIAN S. 
 
 § 26. Thus we fee the Count has routed 
 ail the Power of ReUgto?2, Vv^hether natural 
 or revealed; and made it vaniih in an In- 
 ftant, bv the JVill of the Saviour, And if 
 Impertinents will ilill afk, ' How doth it 
 appear that the Saviour adually hath done 
 fo ?' the pious Count is ready with his Proof. 
 He hath done it by his ?iew Period, iht new 
 Plan, wlierein the Count and his Societv, 
 are the Saviour s Vice-gerents. 
 
 " In the new Period Chrifi has refolvedRi'm.p. 
 to declare his Will infallibly to the Brethreu^'^- 
 — They are intrufted with the Saviour sy. 74, 
 new Plan, known only to themfelves, and 
 oi which even the Evangelijh themfelves 
 were ignorant." [I really believe him 3 the 
 Evangelijls were certainly ignorant of fuch 
 a Plan.] 
 
 " By Virtue of this new Plan, received Frey, 
 from the Saviour, they are licenfed to tram-^''^''"' 
 
 F pie 
 
( 82) 
 
 pie under Foot, to fpit upon, fpew upon, 
 that naufeous Thing the Bible: — To be 
 Gluttons, Drunkards, Debauchees : — To 
 juftify and commend all manner of Licen- 
 tioufnefs: — To decry good Works, Piety, 
 Devotion, holy Living -, and deftroy them 
 Root and Branch j as being fo many Decoys 
 of the Devi/y to enfnare thofe Souls, who 
 have experienced the Saviour s Grace in 
 their Heart s'** " The Saviour is pleaf- 
 ed with their Licentioufnefs 5 a ferious, re- 
 gular, pious Man, is an Enemy to the Sa- 
 viour : Not to be lewd is Ignorance of the 
 Saviour : Venery is a high Cordial^ &c." 
 
 Mr. Wejley (who was long enough among . 
 them to learn too much of them) affures us, 
 *' Of their affirming their Church to be 
 infallible. — No true Church on Earth but 
 theirs, and no true Chriftian out of it. — Of 
 their ceafing from Works, and all Means of 
 Grace 5 from all fuch Ordinances, as Church, 
 Sacrament, Prayer ; and making a mere 
 
 Jell of them. That it is all the Devil, 
 
 and going to Hell, (Sc^ See Enthufiafm^ 
 CSc, 2d Part, p. 136, 142. This is the 
 Doflrine of their 7iew GofpeL 
 
 PARALLELS. 
 
 As in thefe Points the Gnojiia^ &c. feem 
 all agreed ; it may fuffice to produce one 
 Writer^ concerning the feveral Particulars 
 in the Carpocration new Flan, 
 
 '' Epipha- 
 
( 83 ) 
 
 *' Epiphaniiis tells us, that they prefer Epiph. p. 
 themfelves to all the Apojiles^ on account of ^^S- 
 their fupcrior Knoui'ledge: Doing whatever 
 they pleafe ; centering every thing in corpo- 
 ral FleafiireSy all manner of Luft, and abo- 
 minable Aclions. For thus they argue: 
 Whatever Things are reputed wicked among 
 Men, are not really wicked, but naturally 
 good. For nothing is wicked by Nature ; 
 but only fancied to be fo by Men.' ' Hence 
 they commit the moil execrable Vices, not 
 fit to be named : — even Sodowv with Men 
 and Women. By attaining to this Know- 
 ledge, and ading accordingly, they are fet 
 free, and fly away to Heaven/* 
 
 ^' Ire?2ceus tells the fam^e Thing of »S/;^;.lren. p. 
 Magus, who taught, that no Works were^S' ^^^^ 
 naturally jull and good, but only by Acci- 
 dent ; and as the Angels, who made the 
 World, crdained', bringing Mankind into 
 Servitude by Juch Sort of Precepts^ But 
 I mud not eafily let go the Count's Argu- 
 ment for the moft unnatural Vices, by the 
 Authority he gives to the Saviour of making 
 that to be moral which is againjl Nature ; 
 joining with it the Moravian s « utter De- 
 teflation of Self- Righteoujhejs* This agrees 
 with the Dodrine of Marcion, '' Thatiren p, 
 Chrijl, when he defcended into Hell, r^-104. 
 deemed Cain, the Sodomites, Egyptia?is, and 
 all like them, and took them into his Kino;- 
 dom, becaufe they ran to him : But that 
 
 F 2 Jbel, 
 
( 84 ) 
 
 Ahely Enoch, Noah, and other jaft Men 
 
 with all the Prophets^ and thole who pleaf- 
 
 ed Gody were not faved, but left in Ileliy 
 
 And to tlie fame Piirpofe Epiphanius recit- 
 
 Epiph. p. eth their Tenets, *' That he faved Cairty 
 
 ^®^' Corah^ Dathan and Abiram^ Efait\ &c. 
 
 But left in Hell, Abel^ Enoch^ Noah, Abra^ 
 
 ham^ Dwoidy SolomoUy &c. becaufe they 
 
 would not come to Chrijiy 
 
 Iren.p. " The Cciifittes fay, that Judas alone of 
 
 112, all the Apo/I/es knew exadly the Secret, [to 
 
 whom we may now join the Coia^t] that 
 
 Epipli. p. the Sodomites, and thofe like them, were to 
 
 ^'^^' be faved : For which Reafon he performed 
 
 Theod. p. the Myjtery of betraying Chriji, Therefore 
 
 206. fhgy boaft of Judas as their Kinfman, and 
 
 t\\Q Knowing on^y by way of Excellence." 
 
 MORAVIANS. 
 
 § 27. After their Diredion from the Sa- 
 *viour in all Things, and becoming of Courfe 
 therefore injal/ibie ; and, in Virtue thereof, 
 having deftroyed the eternal Difference be- 
 tween Good and Evil, ccfifecrated the mojl 
 unnatural Vices, and repealed, by the i6/^^- 
 eji Authority, all the haws of Nature, and 
 infpired Dictates of the Bible \ — the Count 
 finds himfelf at full Liberty to open his Sink 
 cf Uncle annefs, and empty his Dung-cart of 
 Filth upon the World ; defihng it with hn- 
 purities beyond meafure fcandalous. 
 
 But that we may not plunge at once into 
 
 his 
 
(85) 
 
 his Ken?iely let us previoufly take Notice of 
 what may be called the Moravians amorous 
 Enthufiafm, the Liire^ whereby the Brethren 
 and Sifters are drawn into his Nets. Hence 
 he is fo full of his ' KiJJwg Theology^ and 
 Em brace merits between the Saviour and his 
 Moravian Handmaid' 
 
 ** 'Tis a Preparation for this Bridal S tat e^Uzx. p. 
 when, after a long Ignorance of the End of ^4o- 
 oarCieation, there now commences in the 
 Heart, through Grace, a fpiritual Longing 
 after being embraced^ and coming intofome 
 kind Arms : — Of being brought near the 
 Hufband, and receiving his Kifs of Recon- 
 ciliation ; to be embraced in hts Arms^ which 
 is the End of our Being!'* - ^^ The Soul, 
 one Time or other, is to be ktjjed oui of the 
 Body, like that of Mofes. — Chri/l now tear- P. 322, 
 eth out our proud Fleih with a/C//}, pierc-P. 148. 
 ins the Heart with Love Pains. The Mouth P. 156. 
 of the Lamb hath kijfedhim, and hallowed 
 him with an indelible Mark.'* 
 
 The Coimt is fo fond of this Idea, that Max p. 
 he has carefully enum.erated 'the feveral^- 
 Sorts of Kiffes between the Saviour and his 
 
 Beloved! He has hkewife made a fine 
 
 Speech for him : ** I did not, fays our Sa- P. 279. 
 vioiir^ become a Man of a Cryftalline Sub- 
 ftance, but plain Flep and Bone ; prepar- 
 ed nine Months in the Womb of a poor 
 Maiden. Now. come to me and kifs me, or 
 if you cannot do that, 1 will ccme to you, 
 
 F 3 iiud 
 
( 86 ) 
 
 and fdll on your Neck!' To this lafchious 
 Meaning, too, mull: be perverted our Lord's 
 Words to Mary Magdalen ; * T'ouch me not^ 
 &c/ 
 Hymn 75. Mary ! he calls -, a Greeting this : 
 
 Her fparkling Eyes (he raifes. 
 My Lord, fne cries, (her Tongue loofe is) 
 
 I muft here give thee Kijfes. 
 Nay, faith the Lamb, don't kifs me here. 
 
 PARx^LLELS. 
 
 In what a Jilt by Senfe the Gnojiics inter- 
 preted various Paffages of Scripture^ I am 
 willing to be filent.' But it may be iztw in 
 Epipkanius^ Haer. xxvii. p. 86, 95. 
 
 MORAVIANS. 
 
 §28. What hath been hitherto faid, may 
 ferve for an IntroduBion to the great My- 
 fiery which is to follow 5 having opened to 
 our View fo many Avenues leading to their 
 Temple of Venus and Priapus, The Reader 
 will fcarce judge otherwife, when he fees a 
 libidinous and crafty Seducer zealoufly incul- 
 cating the mod fcandalous^ and even blaf 
 phemous Impurities ; fuch Obfcenities as 
 might be thought incredible^ were they not 
 the Count's profeffed Dccirine^ printed and 
 publiflied in his Sermons^ and other Dif 
 comfes. 
 
 Whenever the Enemies of our Moravians 
 fpeak any thing /// of them, they conftantly 
 
 and 
 
( 87 ) 
 
 t^nd confidently tell you, 'Tis all Lies, mere 
 Calumny. But will they not believe their 
 Bijhop^ their Ordinary, the Angel of the 
 Church of Philadelphia (as they term him) 
 who doth nothing without the Saviour s 
 DireBion? Will they call hi?n a Liar '^ 
 Shall his own Words, under his own Hand, 
 pafs for mere Calumny ? Let them remem- 
 ber h\^ Poflulatum 'y ** My Affertions areRem. p. 
 fuch, that the Reader m^y evidently with"^^* 
 more Security believe me^ than my Adver^ 
 faries,'* And again, he informs us, that?. 35. 
 his central Ideas are contained in his Ser- 
 mons, 
 
 To thefe therefore let us go: Mr. Ri- 
 mi us indeed is fo fqueamiih and weak, *' as Rim. p. 
 to fear that the bare Recital of thofe centrafil^ 
 Ideas may be ofFenfive to a chajle EarJ'-^ 
 The theological Faculty of Tubingen is of 
 Opinion, ** That a Man would heii*:ate aApp. p. 
 hundred Times, before he would mention ">"• 
 fuch a Number of lafcivwus, crude, and 
 
 fcandalous Expreffions." But they (Mo- 
 
 ravia?2s) make no Scruple, by public Apo- 
 logies, to declare all this *' to hzhdy and in- 
 nocent -, adding, that none can be offended 
 therewith, but thofe whofe Hearts are rjot 
 yet purified by the Blood of ChrtJH' — And 
 the Count (v/ho is an honourable Man) is 
 clear, that nothing of this can be "^ gfenfveRcm.-g. 
 to the jnoji delicate Imagination. ^ Per- 25. 
 haps not, among the Brethren and Sifers. 
 
 F4 But 
 
(68 ) 
 
 Bat the Matter mufl be left to more impar- 
 tial Judges. 
 
 MORAVIANS. 
 
 § 29. The C(?z^;^/^ begins his " chafle Mat- 
 ter under ufual and exprefs Words i" by ex- 
 cellent Reafons^ never thought of before by 
 any Interpreter \ viz. to fhew that the *S^- 
 viour was of the mrJe Sex, to fanftify the 
 male Member in Mankind, and n:iake it a 
 proper OhjeS of lVorJl:ip to the Ladies, 
 Rim. p. *« What is called by the hideous Name of 
 ^^' Pudendum^ the Saviour has changed into 
 Verendum, in the proper and ftridleft Senfe 
 of the Word. — What was chaftifed hy Cir- 
 cumcifion under the Law, is reftored again 
 to its firft Effence, and flourifhing State j 
 made equals and even fuperior, to all the 
 refl of the Parts of the Body ; the mojl re- 
 fpedlable on account of its Dignity and Di- 
 ftindion ; efpecially as the L^/;/^ would chafe 
 to endure in that Part his firft Wound, his 
 Max. p. fiv{i Pain.''- '' How are we to be certi- 
 fied, that Mary's Child was indeed a Male f 
 Here the eternal TFifdom had beforehand laid 
 a Train, by introducing CircumaJio7i 3 that 
 fo this Child of Mary might by that Rite 
 be authentically declared to be a Boy, To 
 the end he might hereby turn the Male 
 Shame into Honour y 
 
 Next he acquaints his Females with the 
 Jidvantages of their happening to get a Sight 
 
 of 
 
 228. 
 
( S9 ) . 
 
 of this Member, "■ When an Efther by Kim. ^, 
 Grace, and a Sifter according to her Make, 57- 
 gets Sight of this Member, her Senfes are 
 lliut up, and (lie holily perceives, that God 
 the Son was a Boy!' Hence *' the Sijiers 
 are exhorted never to think of the Member 
 but with the moft profound, the iitrnoji Ve^ 
 neration ; they are taught to make a Scruple 
 of refpeding Men for any ether Reafon, re- 
 fpedfully remembering the Man who wore 
 the Hke Member/' 
 
 " The Organ of Generation of the other Kim. p. 
 Sex is 710 lefs honourable. It has been ^Anc-^'^- 
 tified by the Birth of the Savi our. -^Thc 
 JBufoand of Souls has lain in one of thcrn/' 
 I abate of the Strength of my Author's Ex- 
 preffions, for Fear of offending the Modelly 
 
 of my Readers. ~ " By Marys Conception, Max. p. 
 
 and from that Hour forward, was the 228. 
 Womb of a Woman no more to be deemed 
 fhameful, but the moft awful among all the 
 Members. ^ — And thus a happy End is put to 
 the whole Career of natural Depravity : 
 And the Child-bed will appear to Women 
 fuch a venerable Piece of divine JVorfljip^ as 
 they can rejoice at in Soul and Body/* 
 
 PARALLELS. 
 
 Referving fuitable Comparifons from Gno- 
 
 flics to what immediately follows ; we may 
 
 ^ here obferve a Revival of the old Egyptian 
 
 Myfleries, and their original Confer ation of 
 
 the 
 
( 9° ) 
 
 Theod. p. the a>^AA:V and Kt«V. Indeed the aI^qTov of 
 5 ^ ' • both Sexes was generally an Ol^Je^ oflVorJhip 
 in sll the Myjieries, But all were received 
 it om Egypt, where ihQ -Female Part was 
 the If7zage or Reprefentation of Ifis, and, 
 thtMale Part oi Of.ris; and both ordered 
 to be religioiijly adored. And I could evi- 
 dently prove, that as Count Zlnzendorf\iz% 
 copied clofely his Gnoftic Predeceffors, fo 
 moft of them were initiated Brethren, and 
 equally adopted for thd: Plan, the Jilthy 
 Infli tilt ion of the Myjieries. 
 
 MORAVIANS. 
 
 § 30. But let the Count proceed in prov- 
 ing the Sacrednefs of his Impurities, In or- 
 der to which, he advanceth a jlrange Sort 
 ofTejjet', and for a Reafon moft execrable 
 Rim. p. and (hocking. *^ h\\ Souls, he fays, are of 
 ^^* the Feminine Sex, To think that they are 
 Male Souls would be the greateft Foliy^ a 
 Chimera, which fhould not enter the 
 Thoughts of a Chrijlian, even in a highFe- 
 'ver. All that is of the Male ^ality, and 
 was adapted to our Bodyyir a Time, is de^ 
 tached from it as foon as the Corps is inter- 
 red. It was no Part of its natural and pri- 
 mitive State, 'Tis an Addition made to it 
 afterwards j an After-creation!' 
 
 PARALLELS. 
 
 The Notion that all Souls are Females, 
 
 feems 
 
(91 ) 
 
 feems to be a peculiar Fancy of the CQunt's 
 own Brain : Unlefs fomething of this Na- 
 ture may be collected from the Valentinian 
 Dotlrine of Ecclefia ( of the Feminine 
 Gender) '^ created, and made the Spoufe o/'iren. p. 
 Chriji^ long before the Creation of the World ;^^-^ 
 and to be fo again hereafter." (And the 
 Moravians^ it feems, are the only true 
 Church?) — '' The Fale?2tinians{2Ly, too, that Clem. A- 
 
 as to the original Creation of Male and Fe- ^^* P* 
 
 ■ 973- 
 
 inale^ the Men are the Ele^ion^ the V/omen 
 
 are the Vocation ; the Men they call Angels^ 
 
 and the V/omen are themfeheSy of a different 
 
 and excellent Spirit.'' And thefe, we are to 
 
 remember, are all to become Spoufes of the 
 
 Angels in the eternal Bed-chamber, 
 
 Or perhaps o\xx jpiritual Count may have 
 been favoured with a Drcam^ like that of 
 Van Helmonfy ^^ wherein he faw the very 
 Beginning of cur Creation ; and related it to 
 the utter Difgrace of the Phy/icia?2sJ' But 
 that the Male Member is detached from the 
 Body immediately after Interrment^ wants, 
 I prefame, better Proof than his Honour s 
 Affertion ; as being a Matter of eafy Confu- 
 tat ion, 
 
 Bayle (in the Article Adam) whom the 
 Cotmt may confult for Information^ as well 
 as quieting his Conjciencey has afforded him • 
 the Opinion of the infpired Madam Bourtg- 
 non, " Men, fays fhe, think they were 
 created by God as they are at prefent 5 though 
 
 it 
 
( 92 ) 
 
 it is not true/' '« She had a Revelation 
 
 Jrom Godj how yldam was made before Sin. 
 Inftead of Beajlial Parts^ not to be named, 
 he was made like as our Bodies fliail be re- 
 Jicred in eterjial Life^ after a Manner v/hich 
 1 Jcnownot whether I dare reveal." 
 
 MORAVIANS. 
 
 S -: I. It has been fometimes tauo;ht, that 
 TVomen have no Souls ; but the Count is fo 
 complaifant as to teach, that all Souls are 
 Women : But for a Rcafon moR exquiiicely 
 Rim. p. JJoocldng and blafphemous, '' All Souls are 
 ^^' Sifters ; the My fiery he, the Saviour^ knows. 
 They are She- Souls, which are his Bride. 
 She- candidates to reft in his Arms ^ and in the 
 eternal Bed-chamber.'' 
 
 He tells his Society, a hundred Times 
 
 Max. p. over, *' that the Churchy (i. e. Moravians) is 
 
 * H' to be Chrijfs Wife : — Created and redeemed 
 
 P. 60. finally to fleep in his Embraces. — That the 
 
 Saviour will hereafter celebrate his Nuptials 
 
 with his Wife, whom the Father will then 
 
 vifit. — That the Right of ufing the Bodies 
 
 off the Youths and Virgins is referved to the 
 
 Creator alone hereafter, and for his Service. 
 
 P. 229. — He h ihy Hupand, and thy Head, and 
 
 infeparable Companion for the future." 
 
 He takes effedual Care that his Follozvers 
 
 fliould underftand all this in 2i carnal Si^nk, 
 
 p. 264. by *^ the Right of the Saviour to ufe their 
 
 Bodies 3 and when our Spirit fliall one Day 
 
 re-enter 
 
( 93 ) 
 
 re-enter our Body, he will then ernhrace us 
 in our entire Nature'' For the fame infa- 
 mous Purpofes, he tells them, *' That byRem. p. 
 Faith they are to v/rap themfelves up in the-4- 
 human Nature of J^fus-, — Who was not to 
 leave any Poflerity behind him in the cofn- 
 mon Way^ but whofe great Marriage is to Max. p. 
 be hereafter. — Who is Hill the fame hcarty'^^^'^' 
 Perjbn as v/hen he was a Carpenter at Na-^- 13^- 
 zaret/j. — They are to receive his Kifs of 243—4. 
 Confolation, to be preffed to his Heart, and 
 united in the clofell: Manner, according- to 
 his human Nature \ who has chofen this for 
 the Form^ wherein he would, has, and will, 
 to all Eternitv, fnew him>felf to his Crea- 
 tures/* The Saviour then as a Man<^ in 
 his human Nature^ h^wvy the Hufband of 
 his Moravian Flandmaid, the Churchy to 
 enjoy her in her human Nature, and in the 
 eternal Bed-chainber -, let us fee what the 
 Gnojiic Heretics fiy to thefe Points. 
 
 PARALLELS. 
 
 " Several of them fiy, that the Fropator^lxv^.^. 
 the firft and great Father, was called Anthro-^^^^ ^^^* 
 pus, i. e. Man 3 and that this is a great and 
 hidden Myjiery, that the Power vv^hich is 
 above all, and contains all, is called Man -, 
 and for that Reafon the Saviour calls him- 
 
 felf the Son of Man.'' '' When the fpi- hen. p, 
 
 ritual Seed (hdXX be perfed:ed [at the Con-^^- 
 fummation of the World] thdv Mother A-- 
 
 cbamothy 
 
( 94 ) 
 
 chamothy i. e. the H, Spirit^ will enter into 
 the Plenitude^ and receive her Spoufe the 
 Saviour^ in order to a CopulattGJi between 
 them ; but the fpiritual Souls, entering in- 
 viiibly into the Plenitude^ will be rcflored 
 for Spoufes to the Angels about the Saviour. 
 This is the Bridegroom and Bride ; and the 
 Plenitude is the Nuptial -bed,'' Or, as 
 Clem. A- Clem. Alex, fpeaxks, «* Thofe oiih^ fpiritual 
 lex. p. Seedj having, together Vv'ith their Mother^ 
 ^ ^' got a Hufuandy even their own Angels, en- 
 ter into the inward Bed-chamber^ and be- 
 come intelleBual Rons for an eternal Mar^ 
 
 rtage. 
 
 Here again we obferve, that all thefe pure 
 Souls mull of courfe be Females, becaufe they 
 are to become Wives, But our Moravians 
 have this Advantage over the G?idfiics, that 
 they are married to the Saviour^ the others 
 only to Angels. 
 
 What they dream concerning th^ future 
 Bed-chamber muft likewife be a Pattern 
 for our Pradice here. For, fays Epipha- 
 Epiphan. niuSy *' They prepare for themfelves a 5^^- 
 p- 255. chamber, into which they initiate the Per- 
 8^q" ^ feBOnes ; and what they do they CdW fpiri- 
 tual Marriages^ after the Similitude of the 
 celefiial Copulations!' 
 
 'Tis not a little remarkable, how fond 
 'Enthufufls commonly are of thefe lafcivi- 
 ous Notions. Bayle (Didion. Vol .v. p. 857.) 
 relates this Fi/ion of Madam Guyon : *' She 
 
 faw 
 
( 95 ) 
 
 faw a Mountain, in which (he was received 
 by J ejus Chrijl ; a Chamber^ where flie 
 ail^Led, whom the two Beds (he faw were 
 for ? Anfwer. T'here is one for my Mother^ 
 and one for ycu, my Spoufe, And a little 
 after ; I have chofen you to be here with me, 
 Bifhopof M^^2/:^*iReladon,yi/r le ^lietifm^ 
 p. 28;' 
 
 MORAVIANS. 
 
 § 32. What Sort of Preparation they 
 make, and how it is introduBory to the Ce- 
 lebration of their heavenly Marriage with 
 Chrijl^ accordingly comes next under Con- 
 lideration. " Manhood^ fays the divine Cou72t, Rjm, p, 
 is a College^ compofed of ofSciating Pv?rfons ; 59- 
 and the Male Member is the Seal of the Of- 
 fice^ with which the Male Sex is intruded. 
 For our Sex is an Employment, an Ofice. 
 yefus is the Spoufe of all the Sifters ; and 
 the Hujbands^ in the moft proper Senfe, 
 are his Procurators^ his JgentSj in every 
 Refpe6t like thofe Ambafjadors in ancient 
 Times, who on marrying a Princefs in the 
 Name of their Mafler^ put a booted Leg 
 in the Weddiing-bed, A Hujband is alio 
 properly no more than a Chamberlain of his 
 Wife; his Office is huifor a Time^ and ad 
 interim'' ' However, fays Mr. Rimius^ 
 •the Titles which the Count gives the Huf 
 bandy are not lefs glorious. I trem.ble for 
 Horror to tranfcribe them; but I find it ne- 
 I cefiary/ 
 
( 95 ) 
 
 Ceffary.' ** He is Vice-ChriJ}^ Vice-God, 
 The Sijlers are conducted to J ejus by the 
 Mimjiry of their Hufoands, — She is to re- 
 prefent for a Time the Church ; whereas 
 the Legate reprefents the Saviour of his 
 Body : — And what he doth, while he con^ 
 jugally ernbraceth^ is to be looked upon as 
 
 Rim. p. an Office of a Vice-God!' -^ *' Count. Zin^ 
 
 ^3- zendorf\ in a Conference on this Subjedt, 
 held at O/y, with the Seventh- day Men, 
 ufed the following Expreflions, which, to 
 ^ avoid Scandal^ I chufe to give in Latin, viz. 
 In ipfo aBu conjugali moriturus pofjem di- 
 cere Salvaiori^ veni de ifo acfu, quern in 
 72omine tiio peregiy 
 
 We find bv this in what Senfe we are to 
 Max. p. take thofe Words of the Count, '' The Mar- 
 239- riage of Souls is a religious Syflem' within it- 
 felf, and our Religion in this World the in^ 
 troduBory Part y — till his {xhQ Saviour s) 
 Congregation, who are his own FleJJo and 
 Bone, fliall all he delivered mio his Arms for 
 
 Sacrifices' And it is really afhonifliing 
 
 to reflecfl/ in what 2i barefaced Manner he 
 canieth Lujl and Lafcivioufnefs into Hea- 
 'Den ; and even makes our blejjed Redee?ner 
 the principal Patron and Acior of Lewdnefs, 
 Which agrees with the Do6trine of the 
 Iren. p. Vakntinians, that '* the Saviour is all 
 *7- in all, becaufe he is, * Every Male that 
 
 openeth the Womby Whereas Grabe ob- 
 
 ferveth, in his A^i?^^^, *' they underfland the 
 
 Words, 
 
( 97 ) 
 
 Words, not as a Son born from it, but to 
 *open it as a Flufband.'* 
 
 'Tis likewife juft Matter of Remark, that 
 the Coimt cannot intend to exclude either 
 Fornication or Adultery from being Parts 
 of this divine Office^ or the Committers of 
 them from being the Deputies ofCbriJi, For 
 thefe are his exprefs Words : ** Though theRim. p, 
 Man, while he conjugally embraceth, thinks, ^2. 
 like Jacob, the Grandfon of the Father of 
 Believers, Gen. xxx. 3. Yet he knows, that 
 nevertbelefs an Office is given to him, which 
 he executes in J ejus' s Name." The Text^ 
 which he quoteth, gives an Account of Ja^ 
 cob's going in to his Wife's Handmaid, 
 
 And however the Count may talk of con- 
 jugal Embraces, and mention Hujhand and 
 Wife, he cannot mean lawful Marriage of 
 one Man with one Woman ; becaufe he had 
 told us before, '* That the SevejittJ Co?72'?xc?.^. ^i 
 mandme?ity becaufe it was at a T^ime when 
 one Man had five or fx Wives ^ is no more 
 binding in the N, Tefamenty 
 
 In whatever State of Life the Bafinefs of 
 Propagation is carried on, it is the fame 
 Thing with the Count, " For, fays he, Max. p. 
 our Children are not our Shame, but Joy,^^- 
 and pietious Pledges of Grace, And it is a 
 groundlefs, though common Opinion, that 
 married People have more Liberty iovJieJl:ly 
 
 Indulgence than fingUy -This from ope 
 
 of his Sermons, 
 
 G PARAL- 
 
(98) 
 
 PARALLELS. 
 
 Whether his Holinefs of Rome doth his 
 Daty as the Vicar of Chrijly in the Mora^ 
 vian Senfe, muft be left to his own Con- 
 fcience. Nepotifm has been no Stranger 
 there. But I am fure the Gnojiics have been 
 fufficiently pundual in this Office of being 
 Boot ed' Leg' d, in order to introduce the Sijiers 
 to the Saviour^ or to Angels, 
 Iren. p. *' Marcus feduceth Women of Fafliion, 
 5^* by faying, ' I would have you partake of 
 my Grace ; becaufe the Father always feeth 
 your Angel before his Face. The Place of 
 your Greatnefs is in me. It behoveth us 
 two to come together. Take Grace firjl 
 from mey and by me. Prepare ypurfelf as a 
 Bride receiving the Bridegroom^ that we 
 may be one. Coftfecrate in your Bed- cham- 
 ber a Seed of Light, Receive your Spoufe 
 
 from me, &c' Thence growing warm 
 
 and immodeft, (he rewards him not only 
 with her Wealthy but her Body,'* 
 Epiphan. " Thofe of the Gnojiics, who are called 
 p. 90. Phibionites, afcribe their feveral A^s 0/ Im- 
 purity to the Names of the feveral Princi- 
 palities, And jocularly abuling the filly 
 Women, ' Lie with me, fay they, and I will 
 bring thee to the PrificcJ In each A (51 they 
 pronounce a Name of one of the Powers, 
 zvxd pray i\\\iS', ' We cfer unto thee, &c. 
 And fo rifing through all the Degrees of 
 
 Lafciviouf- 
 
(99) 
 JLafcivioufnefs, each Man fays, at laft, I 
 am iht Chr I Ji {iht Anointed) as coming from 
 above, in the Name of the 365 Princes J' 
 [For they made the fupernal Principalities 
 equal to the Days of the Year.] 
 
 So much of EpiphaniuSy omitting what 
 is more grofs, I thought it neceffary to re- 
 cite. And that the World may be better 
 acquainted with the Purity of our Mora^ 
 vians, I (hall not fcruple to tra?tflate what 
 Mr. Rimius has given only in Latin, *' Were 
 I to die in the very A61 of Generation^ I 
 could fay to the Saviour ^ I am come frofn 
 that A5iion, which I have been performing 
 in thy Name'' Which (hews how clofely 
 the Coimt copies after his Originals ; who 
 fay, *^ That an Angel afjijleth in every fl-h^ti. p. 
 thy Operation-, 'tis all in their Name -, to^'S- 
 whom they thus addrefs, * O thou Angel,^^^^^ 
 I am about thy Work; O thou Power ^ 1^77- 
 am performing thy Office'" Irenceus add- 
 eth, *' It was neceiTary to argue from the 
 Valentinians very Sentences and Rules, and 
 expofe their Sentiments to i\\Q Public, in 
 order, if poffiblej to bring fome of them to 
 Kefentance^ &c/' 
 
 The Exprefiion, as above, « 7 am the 
 Chrijly &c/ tallies with the Words of the 
 Count, '' The 5^'u/c'ZiT has refolved fje (hall Rim. p. 
 be cofiduBed to him, by the Mediation of a^S- 
 D eputy, ^^ihit we m^yh^com^ Saviours m 
 this World, Saviours of the Member of that 
 
 G 2 Body, 
 
( loo ) 
 Body, which the hamb hath intrujled to 
 
 us." 
 
 MORAVIANS. 
 
 § 33. Muft not a Sort oi f acred Horror 
 arile in our Hearts, from fuch deteftable 
 Wickednefs ? And yet our Lamb-like Mo- 
 ravia?i will not permit us to leave him. 
 Rim. p. << The Conjundion of Sexes — -according to 
 57- the Liturgy of a Sancfua?y on purpofe ap- 
 
 pointed for it, called the Co72Jugal Bedy 
 where two Perfcns keep a daily Worjlnp^ 
 &CC," And again, the Cou?2t calleth '« the 
 Female Part that little Model of a Chapel 
 of God y of that Vice-Church , where alfo 
 fomething reprefents itfelf of the Members 
 ofChriJl^ as in us Men^ who are the Head'* 
 Rim. p. — ^ — " Thefe, fays he, are my Thoughts of 
 ^4- the Male-Sex, Whoever knows himfelf to 
 
 be a Man^ ought always to confider himfelf 
 in the Perfon of Chrift : Thus he honours 
 the Choice made of him -, he adores in per- 
 Jor?jii72g his Ojflce!' 
 
 The Place^ and Part^ which the Count 
 confecrateth for religious Ufes^ may help to 
 explain that Moravian Hymn^ as to thefe 
 Words : 
 Hymn 43 . 'Templum Pads, 
 
 Thou mak'fl: Churches ex Cloacis, 
 One would think he was bring^ins; us back 
 to the Roman Worfjipoi' the Goddefs Cloa^ 
 *cina \ to whom they eredlw^d Tt7;;j^/<:5, as be- 
 
 ing 
 
( loi ) 
 
 ing the Paironefs of the Receptacles of all 
 
 the Filth of the City, And as tertullian 
 
 (De Pallio, Cap. iv.) fpeaks, *« Were D/^-Teruillp- 
 
 genei hcvt barking out of his Tub, he would ^'"• 
 
 have introduced Empedocles into the Adyta 
 
 [moft facred Place] of the Goddeps Cloaci" 
 
 nee j that this pretended God might y?r/? kifi 
 
 his Sifters, &c.". ^'' What Wonder is it, 
 
 faith LaBantius (De Falf, Relig. L. i.) if all 
 Kinds of Flagitioufnefs have flovi^ed from 
 thefe People, among whom Fices them/elves 
 are religious Things, and are not only not 
 
 avoided, but alfo worpipedT' ** MoftiClem. 
 
 wretched of Men! (fays Clemens Jlexa?2d.jV' SH- 
 they conj'ecrate carnal Communiony and af- 
 firm, that this brings them to the Kingdom 
 vfGodr 
 
 " Ye holy Matrons (exclaims C. Zinzen-'sam.^. 
 dorf'm a Rapture) who as Wives areabout62. 
 Vice-Chrijls, you honour that precious Sign, 
 by which they refemble Chrijl, with the ut- 
 mofi Veneration^ -— — '' The gravejl Ma-A\ex. ab 
 irons of Rome did the fame 3 paying thej^!.^^^^^ 
 Member divine Honours -, and the chafteft ' ' ■ ' 
 of them carrying it about with the utmoft 
 Pomp, and then placing it in the Bofom of 
 Venus!^ 
 
 Here the Man of polluted Lips has effec- 
 tually, and in bis Sermons, made ufe of his 
 meretricious Arts, For Fear his Brethren 
 and Sifters lliculd not be provoked enough 
 by Nature to Impurity, he hath ftrongly 
 
 G 3 taught 
 
( 102 ) 
 
 taught it to be a religious Acl^ an A (3: of 
 divine JVorJhip^ and that of the moft facred 
 Kind. And that he may prove himfelf a 
 true Pander and Procurer^ in bringing 
 Whores and Rogues together, he has other 
 Arguments to offer, which he defires may 
 be heard. 
 
 MORAVIANS. 
 
 Rim. p. § ^^. <t fjg exhorteth youngV^o^^Q not 
 
 ^5>66,67. jQ forget the Vfe of the precious Member of 
 
 the Covenant. The Children of God muft 
 
 experience phyfically certain 'Things fuit able 
 
 to a certain Age ; Things which cannot be 
 
 aboil fide dy *' The unmarried Brother^ 
 
 he is afraid, doth not think of it of his own 
 A^ccord. And thus \k\t precious Member \^ 
 fo much forgot, becomes fo ufelefs, and is 
 reduced to fuch a natural Numbnefs, by not 
 making ufe of it, that afterwards when he 
 is to fnarry, and ufe it again^ the Saviour 
 miifl inftruB him in it ; the Saviour ?72iifl 
 re/tore him from the Mortification of his 
 Body.'' 
 Rim. p. *' Count Zinzendorf at the Clofe of this 
 ^7- Sermon, fays, that he had advanced nothing 
 
 but what he had experienced himfelf in his 
 Time, before the Society was in Being'* 
 
 Obferve, the Cownt, who was fo continent 
 formerly, was quite cured of his Conti- 
 7iency, by fetting up his Society 5 juft as his 
 other <* Great Labourers formerly difip- 
 
 proved 
 
t 103 ) 
 
 proved of a revelling Life, but now recall 
 themfelves, and fay, we had not then a Fie- 
 nitude of Light'' 
 
 Obferve, too, he ftrenuoufly exhorteth the 
 Touth to frequent Venery, before they are 
 married (fo that Fornication is a Duty) ; 
 otherwife, fuch is their Blafpherny, they 
 muft have the Saviour s Inf ruction after^ 
 wardsy for the Ferformance of their Office. 
 
 Quidam notushomo, cum exiret fornice. 
 
 Made 
 Virtuteefto, inquit, fententiaDiaCatonis. 
 Nam fimul ac venas inflavit tetra hbido. 
 Hue juvenes sqiium eft defcendere. — 
 
 Much in the fame Style, *' he rebuke th 
 (v^rhat he calls) thQ Hujbands^ and upbraideth 
 them with Rcmifsnefsy " Matrimofiy^ faith p. 63. 
 he, among us is full of Refped:, &c. But 
 our Office^ and Enjoyment in it, is not as 
 yet Jlri^ly enough obferved, we do not 
 perform and enjoy enough^ the Hufoands 
 labour not enough for their Wives j there is 
 ftill too much Remifinefs!' 
 
 The InJlruBion of the Saviour in thefe 
 Cafes, refers, I doubt not, to certain Be- 
 baviour of the *' Riders of the Congregation^ Rim. p. 
 who are inftrucfled in every thing hyChriJi^ ^^9- 
 and whofe Prefence is neceffary at the Per- 
 formance of the conjugal Duties, or matri- 
 monial Confummation'' 
 
 Thefe Sorts of '* Marriages '^trxixx^i al-Rim.p. 
 
 G 4 ways ^4- 
 
( 104 ) 
 
 ways confider as the moji precious Depofitum 
 from the Hand of our Lordy as the great ejl 
 of all human Myjieries ; depojited with wj, 
 and whereof the Key is given us, — for the 
 Sake oiihQ pri?2cipal Plan'' [The princi- 
 pal Flan isj for bringing the Ladies into the 
 Arms of Chriji, as a Man^ by firft paffing 
 through ih^ Arms of his Deputies.'] 
 
 ** Confidering this, we cannot at all be 
 furprize ' ac being told, ' That all who are 
 married out of their Society^ live in Fornica- 
 tion and Adultery' Or, as the Count elfe- 
 where expreffcth it, with more Decency 
 and Elegance^ are mere Stallions and Strum- 
 pets:' 
 
 PARALLELS, 
 
 Let us now try, whether the primitive 
 Heretics will not afford Precedents for all 
 thefe Abominations, 
 
 The Count, having preached and publifli- 
 
 ed fuch infamous Sermom^ may confider 
 
 the Defcription of Baflides by St. Cyril^ 
 
 Cyrill. <« BjfJides fucceeded Marcion, an infamous 
 
 Catecb.6. -[yj^j^^ in Morals mofl immodefl, and a 
 
 Preacher of Leui'dnefsJ' — Whether he de- 
 Epjph. p. ferveth not the Nam*e of ** SaclaSy who was 
 ^ ' the Prefident of Fornication," Whether 
 
 hitnfelf and Elders are not a fliir Copy of 
 Iren.p. ^^ Sim.Magus, and his myfttcal Priejisy who 
 95* lived libidiiioufly, and ufed all manner of 
 
 Incentives and Allurements to Venery!' 
 
 '"* Thcfs 
 
( 105 ) 
 
 «' Thefe^r/j of feducing into Debauchery ir^n. p, 
 Were pradlifed by moft of the Gnojiics -y^^y^^- 
 which was confeffed by feveral Women ^ and 
 Wives who had left their Hujbands^ for the 
 Sake of thofe Debauchees, who called them- 
 f elves the Perfe6f Ones. — Some of thefe^ij- 
 mentndi^t open ConfeJJlon of it in the Church \ 
 -fome, overcome with Shatne^ retreat Jilent^ 
 ly, and are reduced to utter Defpair ; fome 
 are altogether revolted, and loft; others 
 halting betv/een two, know not which Way 
 to turn themfelves. Such is the Fruit of 
 the Seed of tbefe Children of Knowledge T — 
 Much after the fame Manner live and teach 
 the Carpocrations'y ** who pradtife all nian-Epiphan. 
 ner of Philtres and Enchantments \ in or- p- 104. 
 der, as they fpeak, to have full Power in 
 all Things, and to do whatever they pleafe. 
 —Hence they fpend their Time in Luxury 
 and Pleafure^ and bodily Enjoy me?2ts -, nor 
 ever come among us^ unlefs it be to enfnare 
 iinfiable Souls ^ and intice them into their 
 i 777 pious DoBrine^ 
 
 For this End, they taught Incontinence 
 to be obligatory, as a Law -, and not only 
 lawful y but necejjary to Salvation -, not only 
 compatible with the Saviour s Religion ^ but 
 an effential Pari of it : And thofe were the 
 beji Men, who in the common Opi?2io?2 were 
 the fjioji vicious. 
 
 "The CarpGcrations grew to that De- Thendor. 
 gree of Madnefs, that being unable to con-"^- ^9^>1' 
 
 ceal 
 
( io6 ; 
 
 ceal their Debaucheries, they made Inconti^ 
 ?ience to be a Law!' — '* Prodicus added this 
 to the Tenets of Carpocrates^ that Fornica- 
 tion ought to be open and public^ and the 
 Ufe of Women common. For \vhich Rea- 
 ibn, in their Feajis, the Candles were extin- 
 guiflied, each lay with the Women, as 
 Chance appointed ; and they called this Laf- 
 civioujnefs a myftical Initiation^ a myjiical 
 Communion y 
 
 Clemens Alex, gives a long Paffage from 
 Clem. p. ^'^ Writings of '^ Epipkanes, contending for 
 S'»- 2i Community ofJVomen^ as being the L^'ze^ 
 of Heaven -, and that Men and Women 
 ought no more to be confined in their A- 
 mours than other Animals. For, fays Epi- 
 phanes, he hath implanted a ftrong and ve- 
 hement Delire in Man of propagating his 
 Species; which ?2either Law, ?ior Cujloniy 
 nor any Thing elfe^ can abolip 3 for it is the 
 Decree of God y 
 Iren. p. *^ T\\Q Ophitce^ or Cainites^ fay, that 
 13, 14. Cain was the Proge?jy of a higher Princi- 
 pality than Abel', and they confefs that E- 
 faUy Corah, and the Sodomites, and all 
 fiich, Vv^ere their Relations: — That Vulva 
 was the Creator of the \Jniverfe\ and that 
 none could be faved, unlefs he paffed thro* 
 Epiphan. all. So alfo Carpocrates taught. — *' Moft 
 P- 77- of the Gnojiics, Vv'ith wonderful Artifice of 
 Improbity, taught v/hatis not fit to be nam- 
 ed, in iVxc promrfcuous Vfe of fFomen^ and to 
 
 roll 
 
( 107 ) 
 
 roll in all manner of filthy Communication, 
 The Banquet being over, fays the Man to 
 the Woman, Arife, and Jheii) thy Love to a 
 Brother. So they proceed to Copulation/* 
 
 " Some of them, by a moft horrible ciem. A- 
 
 Abufe of Scripture^ ^Pply the Words, Give ^^^ P- 
 to every one that ajketh thee^ towards entic- ^^^* 
 
 ing the Women." " Take hold, fays Ifi- p. ^09. 
 
 dor us ^ of fome robufl Woma?!^ that you be 
 not plucked away from Grace ; and when 
 you have fpent yoMV feminal Fire ^ you may 
 pray with a good Confcience!* 
 
 ** The conjugal Bed, where the Mora- 
 vians keep a daily JVorJhip, and the Man 
 adoreth in performing his Ofiice^'' — brings 
 to Mind what both Epiphanius^ and Ire-- 
 nceus before him, fay of the Founder of the 
 ]>Iicolaitans: " Being aftiamed of his ownEpiphan; 
 Remifsnefs.ht audacioufly pronounced, thatP-?^. 
 no one, who was not lafcivious every Day^ 
 could be Partaker of eternal Lifey 
 " Therefore thofe Gnojlics, after a Debauch- P. 93. 
 cry, were ufed to boafl: of their Happinefs, 
 as having done a meritorious Thing : And 
 when they had their Will on a complying Fe- 
 male, they told her, ' {he was now a pure 
 Virgin-,' though fhe was daily corrupted, 
 and for many Years together/' 
 
 This may be a proper Place to introduce 
 " the Confeffion of Epiphanius -, who in his Epiph.p. 
 Tcuth had fallen into the Gnqfiic Herefy -, 99. 
 whence he received what he writes concern- 
 ing 
 
( loS ) 
 
 ing them, from the projeffed Teachers own 
 Mouths: When their Women^ one in parti- 
 cular, ufed all their Arts to debauch him. 
 But by the Help of the divine Grace he 
 overcame their Temptations, I v/as then, 
 fays he, reprgached by thole pejlilent Wo- 
 men, who thus jco£ingly talked with each 
 other, ' We would have faved this Youch, 
 but not being able, we have fuffercd him to 
 ferijl) in the Hands of the Principalities,* 
 For the moft beautiful zmiing them makes 
 herfelf the Bait ; and thofe whom flje en- 
 ticeth^ (he is fa id not to deJlro)\ but to de^ 
 liver. Whence the handjcmeji are ufed to 
 upbraid thofe who are lejsfo -, ' I am an 
 eieci 7effel^ able to fave thofe \vliom 1 at- 
 tempt ; '' bich you have not Power to do/ 
 — The moft beautiful of them were em- 
 ployed to fed uce me ; but God delivered me 
 from their Wi^kednefs ; fo that, after read- 
 ing their 'Bocks, I eicaped from among 
 them, and difcovered the feveral Names of 
 them to the Bijhops of thofe Parts; and near 
 eighty of them, were fent into Banlfmnent!* 
 But to proceed ; 
 Iren. p. " T\izValentinia7is^ fays Jrenceus^ being 
 31. in Love with certain (Vomen^ would, with- 
 out a Blujh^ feduce them from their Huf" 
 bands^ and make them their own Wives. 
 Others of them, fcemingly modejt at firft, 
 pretended to live with them as Sijiers ; and 
 in Procefb of Time were difcovered, Sijier 
 being found pregnant by Brother^' 
 
 And 
 
( i09 ) 
 
 And to aggravate their Wickednefs, they 
 efteemed Copulation as a moft f acred My-- 
 Jiery^ known only to the mjehes -, and which 
 the Profane were not allowed to put in Prac- 
 tice : What was abominable in others being 
 highly meritorious in themfelves. For, faith 
 Irenaus again, '* They have this Grace de-lren. p. 
 fcending to them from the unfpeakable and^^> 3 2- 
 unnameable Copulation above. For which 
 Reafon they ought always to be meditating 
 on the Myjlery of Copulation, And thus 
 they perfaade filly People, addrefiing them 
 in Difcourfe, ' Whoever is in the World 
 and of the World, and mingleth with a 
 Woman, is not of the Truth, nor fliall pafs 
 into the Truth-, becaufe he mingleth inCon- 
 cupifcence. Therefore Continence, fay they, 
 is neceflciry to us natural Men \ but by ?20 
 means to themfelves, who 2XQ fpiritual and 
 perfeB ; among whom the Seed, fmall from 
 above, is perfeded here'' Compare TertuU 
 Han, p. 261. 
 
 What the Count calls « the Saviour s In- 
 flru^ion in this Cafe,' agrees with thtValen- 
 tinian Notion, <« That Chrift taught thelren. p. 
 E^«j the Nature of the heave?tly Conjunc-'^^' 
 tions ; knowing them yf^ to comprehend it!' 
 And with the " impious Marcus^ who af- P. 63, 
 firmed that a celeflial Being came down to 
 him in the Shape of a Woman, and fliewed 
 him the Generation of all Things-, and dif- 
 covercd to him alone^ what (lie nrcer re- 
 
 vealed 
 
( no ) 
 
 vealed before to any Mortal or Immortals — - 
 Enough of what the Nicolaitans taught, 
 concerning the heavenly Copulations^ and the 
 Filthinefs of thena, may be feen in I'ertuU 
 liany p. 220. 
 
 Thus far we have already proceeded in 
 heretical and Moravian Impurities, But, 
 Theod. ^.z^Theodoret fpeaks, '* What Tongue is able 
 204. to relate their myjiical Ceremonies ? For the 
 Things done by them as facred exceed all 
 the mod wicked Conceptions, and defiled 
 Imaginations ? 
 
 MORAVIANS, 
 
 § 35. Of this Nature may juftly be rec- 
 
 Rim. p. koned '* thofe Hymns of the Herrnkuters^ 
 
 '' ' where, with Devotion, they direct their 
 
 Speech to what was formerly adored at 
 
 Lampfacus,- « Member full of Myftery I 
 
 which holily gives, and chnftdy receives, 
 the conjugal Ointmejits' for fefus Sake, 
 mayeft thou be bleffed and anointed, ^c! — 
 And in another Hymn, is a Prayer to the 
 Saviour, ' May thy firft holy IVound anoint 
 me for the conjugal Bufinefs, upon that 
 Member of my Body, which is for the Be- 
 nefit of my Wife ; and the Purple-red Oil 
 flow upon my Prieffs Hole, and make it 
 rightly fitted for the Procurator-Bufnejs^ 
 &c/' 
 
 P A R A L- 
 
( III ) 
 
 PARALLELS. 
 
 Comparifons, as to thefe (liamelefs Ad- 
 drepi, tlie Impiety of which is greatly en- 
 hanced by feme godly Words, will confef- 
 fedly be defeBive, We read indeed in Pau- 
 fanias of '* Hymns to Cupid, which thepaufan. 
 Author, becauie ]\^^n2.'~^ initiated^ conceal- l-ix.c.z/. 
 eth as one of their Secrets^ 
 
 Diodoriis SicuJus xddX^ih, '' How Pria-DMor, 
 pus was made a God, and received divine^' ^^'^' 
 Honours in the Temples, efpecially in all the 
 My/ieriesy In the Priapeia are feveral 
 Hymns to him/' The Heretics prayed 
 to the Angels for their AJfiftaiice in their 
 Embraces. But for grojs and profane Ex- 
 prejjions, and Circumjlances, the Cou?it and 
 Company are unparalleled, 
 
 Cedite Romani Scriptores, cedite Grali. 
 
 MORAVIANS. 
 
 § 36. Let me add a Word or two more 
 concerning their high Myjiery, and Sacra- 
 ment of Marriage: '' They fometimes fpeakiviax. p. 
 €xcellentT\\mgs, and inculcate the religious ^^> 299- 
 Performance and Defign of this divine Ordi- 
 nance : — -A Myjiery reprefenting Chrijt and 
 his Church ; — the greati^/l My/lefyof all hu-Rim. p. 
 man Things ; — the Ceremonies whereof are^4- 
 referved for profiled Alembers initiated into?. 68. 
 the mofi fecret My jl cries of the Society ; and 
 whereof great Care is taken not to fpeak to 
 4 the 
 
£8. 
 
 ( "2 ) 
 
 the new Converts, and even not to the cofn- 
 mon Sort of Brethren'' And therefore, 
 
 P. II. " the Elders have the Jcle Right of making 
 Matches, and the conjugal Couple muft 
 have the divine Diredlion to enter into that 
 
 P. 119. State : — Nor are they lawfully married un- 
 lefs they perform the conjugal Duties in the 
 Prefence of the Riders: Which cculd be 
 proved h'j Affidavits made in the Courts of 
 Jufice^ &c/* 
 
 Rim. And yet we are informed, '* That their 
 
 ^ PP- p- Syftem and Pradlice concerning Wedlock is 
 one of the mofi: glaring Scandals that ever 
 has been given by them, &cJ' Mr. Ri- 
 
 Rim. p. mius fays, *' The Leaders of Herrnhutifm 
 are accafed of appointing fuch Ceremonies^ 
 as fuppofe them to have entirely given up all 
 Senfe of Shame j — Ceremonies fo horrible, 
 that one would be inclined to hope the whole 
 is a Calumny. But there are two Things, 
 which prevent a Dcxifionin tlieir Favour. 
 I have, fiys he, particularly in View Mr. 
 Alexander Volck^ Secretary of State, and 
 Counfellor of the Regency of Biidingen 3 who 
 challenges them to proceed againji kim in a 
 due Courfe of Law, if they can ccnvici him 
 of Faljljood, Mr. Kulemkamp, Miniiier at 
 Amjlerdam, whom Count Zinzendorf y^xzxi- 
 eth much in his natural Refe^ions, and 
 would have made a Bifiop, is alfo one of 
 thofe that confirm theje Accufaiions. The 
 other Motive^ which hinders us from ac-^ 
 
 quitting 
 
( "3 ) 
 
 quitting the Chiefs of Herrnhutifm is, that 
 ihefe fuppofed infamous Myjleries, unfortu- 
 nately for them^ fall in with what we have 
 reported of their Do5lrine\ and with a great 
 many other Pajfages^ which are lefs intelli- 
 gible*y but whereof the above Accufatiom 
 appear to be but too clear a Commentary y 
 
 PARALLELS. 
 
 To what has already been produced con- 
 cerning myjlical Communion y need only be 
 added a Paflage from Clemens Alexandrinus^ 
 taken from Irenceus : " He relateth the Fa- ciem. A- 
 lentinians iinfacred Sacraments^ and prof ane^^^- p- 
 Initiations^ in thefeWordsj ' Some of them ^^ * 
 provide a Nuptial Bed-chamber ^ and per- 
 form a Myjlery^ by certain Words, to the 
 Initiated ; and then affirm thefe to hcfpiri^ 
 tual Marriages^ tranfadled after the Exam* 
 fie of the ConjunBions above'* 
 
 To the fame Purpofe we read fo much 
 of the ig^o; ycLfioiyfacred and divine Nuptials y 
 in the Myjleries, Where the Gods andGod-l- Pint. p. 
 dejfes had their Beds finely adorned 3 and thejj '^^Jg 
 Initiated thought their Example to be a fuf- 1034. 
 ficient Plea for their own Impurities. P/«- 
 tarch likewife, himfelf initiated into the 
 MyJlerieSy enters into the Argument, * How 
 the Deities may mingle with mortal Fe-- 
 malesy which he calls a Part of the Egyptian 
 Divinity^ &c. 
 
 The « neceffary Prefence of the Elders* 
 
 H may 
 
IS'um.xxv. 
 I 
 
 " ( iH) 
 
 may probably bring to Mind the Hifiory of 
 ^^°^o^- Sufanna and the Elders ;— or the Cuftom 
 ^5^ ' ^' in the Egyptian Myjieries^ where the IVo- 
 wen prefented themfelves Jtaked before their 
 God Apis^ as a Part of their Initiation : 
 From which Cuftom the Ifraelites made 
 Exod. ^ themfelves naked to their Shame before their 
 Hof.'ix/' idolizedCaf: — Or, asthcProphet reproach- 
 lo. eth them, Thev went to Baal-Peor, and 
 
 feparaied thenij elves to that Skajne. This 
 was the Cafe, when by Balaam's Counfel^ 
 the Ifraelites committed Whoredom with the 
 Daughters of Moab -, — a?jd were joined to 
 Baal'Peor [i. e. Priapas], But as I am ig- 
 norant how the Saviour^ i. e. the Elders^ 
 injlru6led the Man in his Office^ .whether by 
 Word^ or Example^ or in what Manner, I 
 Hand correded by the Count's Determina- 
 tion-^ *' That for judging pertinently of his 
 Conduit, we lr>uft have exercijed the fame 
 Rim. p. profejjion that he hasT Accordingly, tho' 
 ^'' I know not the Particulars of that mojl glar- 
 
 in? Scandal in their Marriag-e Ceremonies^ 
 mentioned by Mr. Rip/iiuSy yet, if oar Mo- 
 ravians tread as exadly in the Steps of the 
 moil beajiial Heretics^ wiih refped to thefe 
 Ceremonies^ as they have done in others, I 
 eould make it clear, that not only their lefs 
 intelligible PciffdgQS m'3iy bQ paralleled^ but 
 the mo/l filthy and horrible that can be de- 
 vifed of Marriage Ceremonies,— But till it 
 hppear to me what' the Moravian Ceremo- 
 nies 
 
( i'5 ) 
 
 nies are, I forbear Parallels, To fuch 
 
 unclean Purpofes have our Moravians per- 
 verted the Myftery concerjiing Cbrijl and the 
 Churchy ajid the Marriage of the Lamb. 
 
 MORAVIANS. 
 
 § 37. Have we any thing ftill worfe to 
 produce concerning this profafie Se5f ? We 
 have. Though the Moravian Ordinary 
 hath feveral Na7nes of Blafphemy upon his 
 Head, 6>.'2£' is particularly remarkable; " H^Rev. xiil* 
 openeth his Mouth in Blafphemy again ft Gody '' ^* 
 to blafpheme his Name, bis Tabernacle, and 
 the?n that dwell in Heaven^ And this he 
 doth with refpe<fl to the Time before the 
 Creation of this World \ and that after the 
 Dijfolutiun, A parte ante, et a parte pojl. 
 He hath carried Lujt and Lafcivioufnefs into 
 Heaven, and brought them down again for 
 Rncouragement a?2d Example to his Society. 
 And how facred a Thing mufl it be, to 
 imitate the Deity ? How inexcufable not to 
 do it, in a Thing fo delegable, and fo di- 
 vine, both now and hereafter ? 
 
 In Proof of this, we are to recoiled what 
 hath been already mentioned; '* That the 
 Moravians have reprefented the H. Ghoji as 
 the eternal Wife of God the Father, the Mo- 
 ther of Chrif, and of the Faithful ; fo that 
 ti)s 'Saviour and the Faithful are Brethren: 
 — Tiiat the Father of Chriji is but our 
 Grandfather ; the Father by way of Ex- 
 
 H 2 cellence 
 
( n6 > 
 
 celled ce is the Saviour^ and yet he is our 
 Hujhand^ in whofe Arms and Embraces we 
 are ordained to fleep ; we become Women, 
 in his Embraces as a Man^ in his human 
 Nature, at his future great Marriage. — 
 That the H, Trinity is the Three united in 
 Matrimony^ tht primary Society ^ of which 
 the Moravian Society is the Likenefs ; and 
 that the Spirit is the Wife in the Godhead, 
 —and that by frequent Copulation^ we are 
 Vice 'Gods and Vice-Chrijis ; and even in 
 Cafes of Forfticationy or Adultery'^ And 
 for Fear the Count fliould begin to cavil, or 
 that there may feem any thing obfcure in all 
 this, or thefe may be fome of his lefs intelli- 
 gible Faffages, the Matter in Charge will 
 be fufficiently cleared up, in a fingle Paflage, 
 but that excefjively infamous. 
 Append. " As God thy Son, and thy Spoufe, once 
 P- *9- holily kiffedono. another, perhaps at 2iLove 
 Repajiy and with Refignation were pafjiojt- 
 ately inclined -, the original, or Grand God, 
 being then in a godly Sleep, a Profped: was 
 formed of a thoufand worldly Theatres, to- 
 pleafe him with a Shew'' 
 
 Thus they write ; and what Blafphemy 
 can rife higher'? Or what Frofitute more 
 defame the fupreme Being ? For we find 
 here the H, Spirit (the Father s eternal 
 Wife) together with God the Son, watching 
 the Opportunity, and taking the Advantage 
 of God the Father s being afleep -, kiffmg one 
 
 another, 
 
(117) 
 n^iother, with Refignation pajfionafely in- 
 clined, and there projeding fomething to 
 amufe and deceive him. As the ^cene of 
 this Trinfadion is fuppofed to have been a 
 Love Repajl, it may help in giving us a 
 lively Pidure at their own -^ <« When the Rim. p. 
 Brethren {S\^q\\ is their Account) perceive^'- 
 that the Zeal of the Society is declining, 
 their Devotion is revived by celebrating A- 
 gapes, or Love Feajhr But of what a 
 filthy Nature all their Fejiivities are, we 
 have already been informed by Mr. Frey. 
 
 Thtf^nQ Epithets, /^^/>' Kiffing, and^'^i- 
 ly Sleep, can be looked upon only as fatr 
 Words to deceive the Simple-, but indeed are 
 Additions to their Impieties, an hypocritical 
 Cloak, to fandlify, or to hide, their De- 
 baucheries, r— For what can be more ungodly, 
 more oppofite to the divine Nature, than 
 Ignorance, and fuch 2iWeaknefs, as ftands 
 in Need of Reft, and the Refreftiments of 
 Sleep? Or what more unholy Idea can be 
 fuggefted, than God the Son and H, Spirit 
 kiffing one another at a Love Feaft in Hea- 
 ven, their mutual paffionate Inclination, and 
 Refignation? More or greater Blafphemy 
 cannot eafily be comprifed in one Sentence. 
 
 Nor can one think otherwife, than that 
 the Count is refolved to tread, Step by Step, 
 in the Path of thofe impure Gnoftics, who 
 impute the moft horrid Pollutions to the 
 Deify, and all the Hoft of Heaven-, and de-. 
 
 H 3 clare 
 
( "8 ) 
 clare their own Pradices to be after the St- 
 militude of the celejiial Copulations, 
 
 PARALLELS. 
 
 Iren. p. 7, ^^ Tht Fakntinians teach, that the ^;y/ 
 or great Father^ was united by Copulation 
 to Ennoia^ or Charis ; who receiving the 
 Seed brought foi th UnigenitusJ' 
 
 t*. ic8. «' Afterwards, they fay, ihdi^ Father and 
 Son exulting on account of the Beauty of the 
 Spirit^ both of them lay with her : — From 
 fuch Conjund:ions came the true and holy 
 Church,'' [This laft Sentence may plainly 
 account for thofe Expreffions of good Bilhop 
 Zinzendorf that *' the H, Trinity is the 
 three united in Matrimony, the primary So- 
 ciety, of which the Moravian Society is the 
 Likenefs ; and that the Spirit is. the Wife 
 in the Godhead''] 
 
 P. 24. In Procefs of Time, ^* .Mother Achamotb 
 
 (the fame with the Spirit) conceiving by 
 the Saviour^ brought forth, in the Preknce 
 of the Angels^ with the Sight of whom (lie 
 was delighted, z Jpiritual Birth ^ made af- 
 ter the Likenefs of thofe Guard Angels of 
 the Saviour." [Dr. Grabe obfervcth, in 
 his Annotations: ' Tertullianhy^, from the 
 Valentinians^ that flie was fo far warmed 
 by conten)plating the angelical Brightnefs^ 
 as to be moved to Venery,''\ 
 
 We have many other Paffages, wherein they 
 
 make the i?. Spirit lovefick and lafcivious, 
 
 4 " Sim, 
 
( "9 ) 
 
 " Sim, Magus, having procured a Harlot call- Epiphan. 
 ed Helena^ affirmed that (lie was the H.GhoJfy P- if • 
 defcended from Heaven for his Sake. That, 
 when in Heaven, (he made the Angels fo 
 enamoured by her Beauty\ that out of Jea* 
 loujy they fell a fighting and killing one an- 
 other. Since which Time fiie has pa [fed 
 into many other Bodies ; and was that He- 
 lena who occafioned the War between the 
 Greciajis and Trojans, and had before^ and 
 Jince^ the Creation oi the World, done the 
 fame Things among the Angels. — She is 
 now with me, faith Simon^ and is the Sheep 
 that was loft, recorded in the Gofpeiy 
 
 Ejpiphajiius likewife produceth the very 
 Words of Valentinus from his own Book \ 
 " That Charis^ or Sige, willing to break p. i6S. 
 her Chain, fo effeminated the Great Gody 
 as to make him defirous of embracing her." 
 'Oeciimenius defcribeth the Nicolaitans, 
 Gnojlics, andValentinians, " as Men defil-Vol. II. 
 ing the Flefh, and proceeding to that Pitch ^- ^^^* 
 of Madnefs as to vilify the divine Nature \ 
 —and defpifing the Myftery according to 
 Godlinefs, fo as to perform their lafcivious 
 Arts, in the Name, or Stead, or according 
 to the Office, of the Angels ^ Nor need we 
 doubt but thefe are the very SeBs, partly 
 then living, and partly foretold by St. Jude^ 
 ' who defile the Flefj, ^fpi/^ Dominions^ 
 and fpeak Evil oj Dignities^' even all the 
 cdefial Po%vers. 
 
 H 4 They 
 
( 120 ) 
 
 Iren. p. They fay, that '^ the H, Spirit^ whom 
 ^^7v they call Sophia, and Prunicus (or Prumca) 
 feeing all other Beings had a ConjunBion^ 
 but ihe without any, looked about for one 
 to join with her, and not finding any, (he 
 looked down on her lower Paris, thinking 
 
 Epiph. to find a Hujband there** >" Some of the 
 
 V'Tlyl^- QfiQJlics g\onfy ouQ Bar Mo, produced by 
 the Father, whom, they make the Mother 
 ofjaldabaoth', and who, appearing hand- 
 fome to the Pri?icipalities, ftole away their 
 Seed. — Others call her P runic a, and fay the 
 fame Thing of her. — This Word, adds £//- 
 phaniiis, has with them an obfcene Signifi- 
 cation, and fo has is!:^)in\tdjca among the 
 Greeks!* 
 
 Bat enough of this ; We may hence ob- 
 ferve, that the Count and Brotherhood may 
 juftly be deemed Anthropomorphita, i. e. 
 fuch as afcribe to the Deity human Bodies^ 
 Parts, and Pajfions, and thofe of the worft 
 Kind ; in Agreement with the Generality of 
 the Gnojiics : Who likewife taught the 
 DocSrine of ^ran/migration, or the paffing 
 of the Sold fucceflively Jrom one Body int& 
 another. So that one would imagine the 
 Soul of Sim. Magus, and of his infamoui 
 Followers, had at length entered into the /7- 
 lujlrious Count and Society. I might add, 
 what may eafily be proved, that both Mo- 
 ravians and Heretics have in thefe Particu- 
 iars clofely follow^ed the Secrets of the an-f 
 2 cient 
 
( 121 ) 
 
 cient Myjieries -, which had their original 
 Injlitution from Jpiirious^ adulterous, and 
 incejluous Mixtures ^ and the principal Per^ 
 Jons initiated into them were famous for 
 Lujly RapeSy Adulteries, and ufinatural 
 Vices, And this feems to be the Meaning 
 oi Jujlin Martyr, where he faith, ** Thatjuflln, g. 
 the Followers of Af^raow, Valentinus, ^^-g^ft 
 Jilides, Saturninus, and others, were /;?/- Thirlby. 
 tiated into the impious and atheijlical My^ 
 fieriest But for authentic Proof, and be- 
 yond Contradidion, of thefe Heretics Coji- 
 jundlion with the Pagan Myjieries, we need 
 only to confult Macarii Abraxas, Com^ 
 tnentario illujirata a Johanne Chijietio. 
 Where, from certain Monuments of Anti- 
 quity, in the Cabinets of the Curious, they 
 have produced great Variety of Gems, Rings, 
 Seals, Images, and Sculptures (monftrous 
 andobfcene) with Coptic, Hebrew, or bar^ 
 barous Infcriptions, made Ufe of as Amulets, 
 by the Gnojiic Heretics, particularly thofc 
 of the School of Baflides, Valentinus^ Mar-- 
 cion^ and Epiphanes ; all taken from the E- 
 gyptian Myjlagogues, of whom they boafted 
 themfelves to be the Heirs and Succeffors. 
 Among which are the Figures of Ifis, Ojiris^ 
 Harpocrates with the Finger on his Mouth, 
 Priapus with the Ithyphallus^ the Worfhip 
 of the Pudenda, &c. Some of thefe may 
 be feen in the Works of Fred. Spanheim^ 
 
 Vol I. p. 638. -And lam told, that the 
 
 late 
 
( 122 ) 
 
 late Bi(hop Hooper, in. his Trad de Hx^reft 
 Valentiniana ( which, on account of ils 
 Scarcity, I ha\^ not been able to procure) 
 has deduced that Here/v from the E(ivpfian 
 Myjlenes, Antient Writers obferve,. too, 
 that thefe Semi- Pagan Heretics were the 
 
 ^ Caufe of all thofe Scandals that were thrown 
 
 upon iht primitive Chri/iians, And as fe- 
 ver al of them called thcmfelves Bijhops, or 
 were called fo by their FoUowers, lived in 
 Hadrian s Time, and kt up Schools in E- 
 gypt, — this gives Light to that Rmperor*s 
 Epift'le to Servianus, where, dcfcribing the 
 
 Hift Aug. Levity of the Egypt iam, he fays, 'That 
 even the Chri/lieins are Worfhip^rs of Sera- 
 pis ; that thofe who call themfehes Bijhops 
 ofChrifl, and Prefoyters, are devoted to Se- 
 rapisJ' See FLVopifcus tnSaturnino. 
 
 MORAVIANS. 
 
 § 38. Tho'jgh fomething hath been faid 
 before concerning *:heir ?2ew Plan, and Mar- 
 riage MyficrieSi it may be ncceffary to enter 
 a littk deeper into that Subject. 
 Rim. p. " According to them, they are intruded 
 74- with the Execution of the Saviour's Plan, 
 
 known only to themfelves, ?.r^ which even 
 the EvangeUjis themfehes had- b^en ignorant 
 of. Were the di^fim' Truths divulged to un- 
 hallowed Peopk,tte iS'(^'y/d?//r*y Plan would 
 ^.e m'Ci\xi^'i^^\n^''^^^tbe jhike^uy^-s marred 
 brfore-'by. the Ap^pies-^ \^hom Cotjnt Zin- 
 
 zcndorf 
 
(123) 
 
 zendorf is fo audacious to accufe of having 
 played falfe Tricks.'' 
 
 For fear, fays Mr. Rimius^ the Reader 
 fliould fufpedl me of fathering forijething 
 upon the County I am oUiged to quote at 
 length his own Words, from his lii'^ Ser- 
 mon, preached at Z^///, p. 427. '' He (the?. 75- 
 Saviour) felt Pains in his Entrails, — when 
 he thought on it, that one among the Apo- 
 ftles was to betray him, and that the others^ 
 whofe Hearts (lill adhered to him, were :o 
 commit fuch falfe T^ricks, and to make fuch 
 Crofs-ctits in the Cloth ; and thus much 
 marr his Plan, that during the Courfe of 
 Intire Church Centuries^ EcclefiajlicalHabits 
 would be found not fitting the People; and 
 that there would be nwjiy of them, and the 
 greaiefi Part of the Habits, either too (hort, 
 or too long ; that of thofe, whofe Habits 
 Vv^ere fitting, there would be but a very Jmall 
 Number : And that all this would properly 
 not be the Fault of the People themfelves, 
 but oj the Ap files, who^ from the very fir fi 
 Day of the Gofpely had already wrongly cut 
 the Cloth (or marred ChrijVs Plan)!' 
 
 This is farther explained by the Count's 
 Declaration, '* I have ever, and flill doFrey, p; 
 proteft, that the fr/l Chrifiians cannot pro- 54- 
 perly be called a Churchy being no more 
 than a Troop of LegaUjis,^ — The Apojlhs 
 were far enough from being converted-^ and 
 fo have Matters coinlnued //// this Time, 
 
 before 
 
( 124 ) 
 before the Saviour could dl'Mitti to himfelf 
 a true Churchy as is feen in our blejfed 
 "Times J* 
 
 We have one Inftance of their playing 
 falfe bricks in the Count' % Relation ot Mary 
 Max. p. Magdalen ; « The Saviour fpent nciuch of 
 °^' his Time upon this Perfon, of whom 
 we afterwards have no farther Account. 
 'Tis poflible (he might not be in fuch Fa- 
 vour with the Apojiles as with him ; and 
 when her Patron was gone, might not be 
 much taken Notice of." [Papijls are here- 
 by furniflied with an excellent Plea ogainfl 
 the Apojilcs, who have not fo much as once 
 mentioned the Virgin Mary in all their Epi- 
 Jfles ; though fhe is the principal ObjeSl of 
 their Worjldip, But the Papifl hath con- 
 trived a better Reafon than the Count : 
 Life of « For feveral Things highly honourable to 
 Veronica, ^j^g y^j^^ry. Were proved by a Vifion to St. 
 Veronica ^ though, by zfpecial Dire5iion of 
 Heaven^ the Evangelifis omit to take No- 
 tice of themy\ 
 
 From the Count's v^^ Sermon at Zeijl^ p.40. 
 Rrm. p. " 'Tis wrong, according to them, that the 
 ^^* great My fiery ^ which the Saviour whifpered 
 his Apojlles in their Ears, and which thefe 
 had intrufted to their Audience, and whereof 
 they had almofl fpoke a little too much^ has 
 been made a common Theology y Fodder for 
 Cattky fuch as the Herdfman drives out. 
 Wherefore he judgeth it neceffary to fpeak 
 
 para' 
 
paradoxically^ and to exprefs divine 'Truths 
 to all fuch as are not initiated in the Myjiery 
 of the Blood and Wounds^ fo as they may 
 not be able to repeat them. The Theology 
 received among Chrijiiam^ is good for no- 
 thing elfe than to amufe Dogs and Swine^ 
 Unbelievers and Atheifts, Gfc." 
 
 If the Afojiles fpoke almojl too much, I 
 doubt the Count has done fo altogether. For 
 v^hat a Heap oi Jirange and wicked Tenets 
 hath he advanced in a fmall Compafs?— A 
 new Period^ or new Gofpel -, know^n, and 
 intruded only to the Herrnhuters ; — Evan- 
 gelijis and Apojiles ignorant Trickjiers, not 
 fit to be trujled ; the Herrnhuters better 
 and wifer than them -, — No true Church for 
 many Ages \ — Ancient Theology fit only for 
 Dogs, Hogs, and Cattle-,— Apojiles d\v\x\g- 
 ing v^hat Chrijl whifpered to them in Secret; 
 — Them/elves Mafters of thefe MyfierieSy 
 but only their Initiated to know them, Gfr. 
 
 To which they add, " That the Apojiles, App. p; 
 except Paul and John, did not know fo^^* 
 much of \ht Blood-Theology, as Godm thefe 
 laft Times propofed to reveal : Whereby 
 thefe two, as well as Chrijl himfelf, had ac- 
 commodated themfelves to their Times ; and 
 that their Method could not Jerve as a Pat- 
 tern, &c." 
 
 PARALLELS. 
 
 All thefe Tares have been fown very 
 
 plentifully 
 
(126) 
 
 plentifully by the Heretics, For befides 
 
 their Adulterations, Alterations, G?r. of the 
 
 Iren. p. ^our Gofpels, they impofed others of their 
 
 ownCompofition upon their Followers, which 
 
 they preferred before the true ones. 
 
 Iren. p. Irenaus fays of " the Carpocratians, who 
 
 ^®*' taught all manner oi JVickedncfs as necejfary 
 
 to Sahatic?2 ; that themfelves publifh in their 
 
 Writings and Expojitions^ that Jejus fpoke 
 
 t-hefe Things apart to his Difciphs and Apo^ 
 
 JileSy and required of them to deliver them 
 
 to fuch as were ivorth)\ and were Believers." 
 
 Iren. p. .. <« The Vale?iti?iians^ producing their 
 
 ^^3> 4- f^rj^jj PVritings^ boaft of having more Gojpels 
 
 than four ', atin are fo^7/Jjacz/i as to intitle 
 
 their novel Gofpel^ the Gofpel of f ruth \ in 
 
 nothing agreeiiig with the Apoftolical Evan- 
 
 gelifisr 
 
 . Epiphaniiis fpeaking of the Cainites, fays, 
 Epiph.p. << A certain Book of theirs is come into my 
 ^7/'- Hands, iiiW oiifnpioiu ExprelJioJis: — They 
 ' have likewife forged another Book, under 
 ■ the Name of St. Paul, full of Qhfccnity not 
 to be named, uf:d amon'^ the Gno!lics\ which 
 tliey call the yl [cent of Paul ;- taking Occa- 
 fion for this from his Words, that ' He 
 ijuas .caught up into the third Heaven, and 
 there heard fee ret Words, which it ts not 
 lawful for a Man to utter' And theie, 
 (unfpeakable Qbfce^iities) fay they, were thofe 
 fecrct Words T—. '' Sirs, Magus, and fe ve- 
 ra! others, were eminently guilty of the . 
 
 fame 
 
( 127 ) 
 
 fame Forgeries J' See Coteler, Fair. ApoL 
 Vol. I. p. 347.^ 
 
 " The Gnojtics had a Compofition, which?. 83. 
 they calkd the Gofpel ofFerfeBion \ not in- 
 deed glad Tidmgs^ but the P erf e^ ion of 
 Mifry!' 
 
 *' The Nicolaitans alfo had a certain ciem. A 
 Book^ on which they grounded their Inipu-^^^- P- 
 rities^ imputing them to the J3^//jy')" as we"^^^* 
 learn from Clemem, 
 
 Upon the Strength of fuch lying Pre- 
 tences^ they boa fled of d. fperior Knowledge 
 a7id Perfetlion^ to what was given to the 
 Apojiles. 
 
 " Marcion perfuaded his DifcipleSy thatlren. p. 
 he had more Veracity than th'ofe Apofiks^^^- 
 who wrote the Gofpels^^ ■'* The Apo/ites-?, 198. 
 preached before they had full Knowledge \ 
 whence they (Heretics) glory in being the 
 Menders and CorreBors of the Apofiles!' — 
 " Therefore, fays Irenceus^ Peter ^ accord- P. 22S, 
 ing to them, was defeciive^ the reft of the 
 Apojiles defe5iive\ and were they to live 
 again, they ought to hecoinc the Difci pies 
 of thefe Men, in order to bQ perfeBed." 
 
 " Being become Converts to the Doolrine?, 231. 
 of Sim. Magus ^ they imagine they have 
 found out more than the Apojiles, That 
 the Apofiles preached the Gofpel^ while their 
 Sentiments were with the fews ; but that 
 themjehcs were ?ncre fncere^ cndwifer than 
 tb£ Apojlks, Whence Ma^'cioiiy and his 
 
 Followers, 
 
( 128) 
 
 Followers, fell to mangling the Scripfures^ 
 
 Epiph. p. " Thofe miferable People deceived by the 
 103. Fraud of that Impojior (Carpocrates) are ar- 
 rived to that infufferable Arrogance^ as to 
 think themfelves preferable to Jefus himfelf 
 Others of them fay, that indeed they do 
 not prefer themfelves before Jefus^ but be- 
 fore Peter^ Andrew^ Faul^ and the reft of 
 the Apoflles'y on account of their more ex^ 
 Tcrtull.p.r^//?;// Knowledge, &c.'' — " They are wont 
 2°9- to fay, that the Apo/iles did not know all, 
 or if they did know all, they did not intrujl 
 all to every body. Both ways reprehending 
 Chrijl^ as fending out Apoftles, not fuffici- 
 ently inftrudled, or deficient in Integrity." 
 P. 22S. *' Apelles has Books ofhisown^ which he 
 ftyles SyllogifmSy in which he would prove, 
 that whatever Mofes wrote concerning God 
 was not true, hxxifalfe'' The Phrygians 
 differ, as Followers of Proclus, or of Ef 
 chines. They have one common Blafphemy, 
 another peculiarly their own. The common^ 
 in which they fay the Paraclete had fpoken 
 more Things by Montanus^ than Chri/l had 
 produced in the Gofpel; and not only more ^ 
 but better and greater y 
 AuguHin. " The Montanifls (fays St. Au/lin) af- 
 Hxr. 26. gj-p^^ jjj^j. (hg Coming of the H, Ghoji was 
 
 rather into them than into the Apojtles, St. 
 Paul knew but in Party and prophefied in 
 Part. For ihQperfe^ was ?20t then come y 
 
 but 
 
( 129 ) 
 
 but was perfeB in Montaniis^ and his Fro^ 
 phetejjcs^ Prifca and Maximillay 
 
 Beiides all this, — * The Apojileswere un- 
 faithful^ in betraying Secrets only whifpered 
 into their Ears by the Saviour-, and which 
 belonged to the new Period^ as Myjleries of 
 high Importance/ 
 
 Thus *' the Vakntiniam feduced Peoplejren. p, 
 by indiicing 2i Belief, that they {houldlearn^is- 
 from them fome greater and deeper My- 
 fery. 
 
 '* The SeB ofBafilides (o expound in their Iren. p- 
 Writings (that they ought to perform alP°^* 
 Sorts of Flagitioufnefs) faying, that fefus 
 fpoke thefe Things privately to his Dijciples 
 and Apojlles -, requiring them to difcover 
 them to thofe who were ivorthy^ and true 
 
 Believers, " In general Authors have ob- 
 
 ferved, that ' the Gnoflics appropriated this 
 Name, for their extraordinary Knowledge 
 oifpiritualM^iiQV^'j efpecially of what the 
 S3.V lonv ^ whijpered to the Difciples by way 
 of Secret,^ 
 
 *' This Error, and Confirmation of it,Epiph. p. 
 they have from the Gofpel of the Egyptians -^S"^^- 
 wherein are feveral fuch Things related, as 
 fpoken by the Saviour to the Apojiksin Se- 
 cret and myfterioufly!' 
 
 *' We intrufl:, fay i\\Q Carpocratians, thefep. 106, 
 Secrets to thofe who are worthy, that they 
 may do thofe Things which only feem evil 
 but are ?iot naturally fo ; that knowing this, 
 they may be at full Liberty/' 
 
 1 I'ertullian^ 
 
( 130 ) 
 
 "TertuUian^ fpeaking of St. Paul's being 
 caught up into the third Heaven^ and the 
 Tertull.p. '^^^^^^ At' heard there ^ pertinently adds, *' If 
 210. that Secret has come to any one's Know* 
 ledge, or St. Paul be accufed of betraying 
 the Secrety or any other was caught up into 
 Paradife, it ought to be ("hewn, who has a 
 Commiliion to fpeakout what Paul was not 
 allowed to whifper. But it was the Fault 
 of the primitive Churchy that they did not 
 underftand St. Paul-, and the Error remain- 
 ed, till ihcTruth was deliverd by the Mar- 
 cionites and Vale?2ti?iia?2s, In the m.ean 
 Time the Gdfpel was wrongfully preached^ 
 and wrongfully believed, ^d' 
 
 The Counfs Expreflions, ' That the My- 
 
 Jlery which St. Paul blabbed out, has been 
 
 made the coinmon Theology y and Fodder for 
 
 Cattle ; and ancient Theology fit only for 
 
 Dogs and Swine ;' agree well with what 
 
 Epiph. p. Epiphanius writeth of Baftlides : <* Thus 
 
 7'- this rambling Impojior fijeaketh, We are 
 
 the Meny all others are but Hogs and Dogs^ 
 
 His Sentence, that the Apojiles having 
 
 marred the Saviour s Plan from the Begin- 
 ning, there were for j^ges many who cut 
 the Cloth wrongy but very few who cut it 
 right, — is eafiiy underftood by thofe who 
 recoiled, that the Number of Gnofics was 
 very Imall in Compiri fon of the univerjal 
 Church, But there is a particular Reafon 
 why he did not mention the Names of his 
 4 very 
 
( 13' ) 
 
 n^ery few, becaufe he muft then have dif- 
 covered his own Thefts. It would thereby 
 appear, thathisw^wP^r/Wtook place among 
 the Heretics from the early 'Times ofChri- 
 Jiianity, Which is the Truth of the Cafe. 
 For it hath been proved, that the abominable 
 l^enetSy and PraBifes of the Moravian new 
 Plan, were long fince ihQ ProduB of Here- 
 ileal Brains, The neiD Period, intruded 
 with them^ is as old as Simon Magus. 
 
 § 39. Thus we have fcrutinized fome of 
 the Count's praElical Phrafes ^ though he 
 tells us, ** That v/e ihall incur a terrible Fol. Hiil. 
 Guilt hereby:" — As likewife his central"^- ^^^ 
 Ideas contained in his Sermons, (vv^herein he 
 will probably grow a little more referved for 
 the future) and have difcovered in what 
 Point they all meet ; their Myjleries being 
 no other than the Impurities eifential to the 
 Myjleries of Sim. Magus and his Followers^ 
 as well as the Egyptian and Eleufmian My- 
 jleries ; . the Sacrednefs always becoming 
 greater, in proportion to the Increafe of the 
 Impurity^ 
 
 The Count, indeed, and his Advocates, 
 make grievous Complaints of thefe and other 
 Accufations brought againft them by their 
 Adverfaries. Mr. Gambold complains of the 
 '* Attacks made on the moral Charadter of ?rsf- p- 7- 
 the Brethren J* 
 
 The Count complains of fetting forth their Rem. p. 
 
 I 2 Life^-'^- 
 
(132 ) 
 
 Life and Converfation as fcandalous ; and 
 even attacking their Faith as Chrijlians^ 
 charging them with Antinomianifm^ and 
 Herefy^ &cc." But which of them have not 
 been proved to a Demonflration ? Are not 
 their own exprefs Words fufficient Evi- 
 dence, with other authe?itic Vouchers^ of 
 their Life and Converfation ? Is it not ma- 
 nifeil: that they have copied their whole 
 Plan from Sim, Magus^ and the fucceeding 
 Gsingof ififamous Heretics? And what re- 
 mains, but to pafs Sentence upon them ? 
 
 With refpeift to my own ^ujlification, 
 for tranfcribing fo much 'Turpitude^ Profane- 
 nefsy and Blajphemy^ I folemnly declare, 
 that Charity and Duty have compelled me. 
 And I muft refer to the Words of Ecckfia" 
 fiical Authors, in their Writings againft the 
 Gnoftics, by way of xA-pology, 
 Iren.p. Ircnceus. ** h was neceilary manifeflly to 
 ^^3- convince the Valentinians^ from their own 
 Sentences, Rules, and Opinions, and pro- 
 duce them in open Lighc, that perhaps fome 
 of them might repent, ap.d be converted ; 
 that others may not be fcduced by their 
 plaufible Perfuafions, as if they were to learn 
 from them (bme deeper M\' fieri es ; but being 
 better taught by us, what they have learned 
 wickedly from thefn, may have their Doc- 
 trine in Dcrifion, and piry thofe who are fo 
 elevated with their wretclied Fables, (Sc'* 
 Clem. Al. Clemens /llexandriuus, <* I will bring in- 
 P- ih »9. to 
 
( ^33 ) 
 
 to open Light your moft fecret My/Ieries ; 
 not alTiamed to /peak what y^w are not 
 afliamed to worjhip,"' i, e. the Secrets of 
 both Sexes. '' For I may well call thenj 
 Atheijh, who impudently woJ'Jhip thofe Parts, 
 which Modefty forbids to mention." 
 
 Epiphaiiiiis, '' C/6^r//y conftraineth meEpjph.p. 
 to diicover to you, and all others, thofe i74- 
 Dodrines which have hitherto Iain hid, but 
 are now, by the Grace of God, brought to 
 Light;' 
 
 § 40. On the other hand, it may be rea- 
 Ibnable to admit any Plea^ which the Count 
 and Company have offered in their Defence, 
 For though we don't find them abfolutely 
 denyi?2g the feveral Words and FaBs laid to 
 their Charge ; yet they have not been want- 
 ing in framing Exciifes, and making Ohjec^ 
 tions (but fuch as betray a Confcioufnefs of 
 Guilt) to the Matters of which they areac- 
 cufed. As firft, 
 
 With refped: to the Charge of ohfcene 
 Expreffions, they plead, ^* That none canRim.App. 
 be offended thereby, but thofe whofe Hearts P- ^7' 
 are not purified by the Blood ofChrifi!' — And 
 " i\\Q Count has had twenty Years Exj3eri-Rem. p. 
 ence, that no creditable Perfon was ever ^7- 
 fiocked, or {q much as the Delicacy of his 
 Lmagination a9;grieved on this Account." 
 
 Anfvjer, 'Tis a flrange Sort of Purifica^ 
 tion, which fo perfedly reconcileth Men to 
 
 I 3 the 
 
(134) 
 
 the moft impure Language. Perhaps indeed 
 
 nothing of this Nature may be offenfive to 
 
 the moji delicate Moravian -^ whom Cuftom 
 
 has inured to fuch Difcourfes. And their 
 
 Ears muft have httn feared with a hot Iron, 
 
 Ircn.p. " ^s the Ears of the Gnojiics were adtual- 
 
 Joi. ly and literally cauterized, for a peculiar 
 
 Mark of DiftinBiony And Eplphanius 
 
 Epiph. p. fays of the Carpocratians^ *' they feared 
 
 ^°^- their Dupes with a Burning-Iron on the 
 
 Lobe of the right Ear!' 
 
 2d Plea, Their Enemies ou^ht to com- 
 pare the offenfive PafTages with others of a 
 different Nature ; which place the Matter 
 m2L proper Light, For, i^y sMr. Gaml^o/d^. 
 Pref. p. 3, *^ They will poffibly alledge, that they 
 4- themfelves have peru fed that valuable and 
 
 great MaJis own JVri tings, and could from 
 fome Paffages there judge no otherwife than 
 they do. To this, fays he, I anfwer -, per^ 
 haps many others, efpecialiy on comparing 
 v/hat is laid down elf where, more at large, 
 will fee thofe very fame PaiTages in a quits 
 different Eighty and far enough from thofe 
 offenfive theological Tenets you would fain 
 Rem. p. difcover in them." — The C^z/;/^, too, <^ he- 
 's ^ 39- lieveth, that his Opponents VQdidfingle Lines 
 in his Writings, without regarding the Con- 
 text \' and he puts the Queilion, *' Whe- 
 ther fom.e FaB^ or Principle, which, con- 
 fidered on G?2e Side, where it ftands in a 
 JdlfeUignt^ muil appear very Jhoc king, may 
 
 not 
 
( 135 ) 
 
 not perhaps^ on aiiotheVi and being taken 
 in the true Light, appear amiable^ and be- 
 yond Contradicflion praife- worthy." Modeji 
 Plea alfo, '* Left a Stranger fhould furmife, 
 that the Brethren perhaps grow lax in their 
 moral Principles, or have drawn fome licen- 
 tious and falfe Co?ifequences from this great 
 Do6trine [viz. of the all- atoning Sacrijice 
 of'JeJus'\ gives us fome Sentiments of theirs 
 to prove the contrary'' 
 
 Anfwer, To each of thefe Perhaps s 
 fomething may be replied more certain. 
 There is Turpitude enough in the offenjive 
 Paffages to defile not only the Moravians 
 feemingly, or real, pious PaiTages, but all 
 the good Books that were ever written. 
 Their off en five Dodlrines are too infamoully 
 lewd and blafphemous for a whole Sea to waOi 
 them clean. To join Sandtity to Impurity^ 
 is but putting a yewel ofGold in a Swine's 
 Snout, v/herewith it immediately muzzles 
 in the Mire. — Again, the Count, beyond 
 Contradiction, is fometimes a Painter of 
 Nudities without any Drapery-, fometimes 
 he throws over them a thin Gauze, a little 
 to difguife the Parts ; and fometimes covers 
 them wholly with a JanBiJied Robe, And 
 of what great Moment is it in which Light 
 you view it ? — Unlefs Objcenity, under the 
 Cloak of SanBity, may probably be thought 
 the Worjl, At the very beft, this valuable 
 and great Mans own Writings, are but like 
 
 I 4 fome 
 
{ 136 ) 
 
 fome ambiguous PiBures-, ftand on one^iie^ 
 you have the amiable Figure of a Lady at 
 her Devotions \ ftand on the other ^ you have 
 tht ftjo eking Sight of Satan with his cloven 
 Feet and long 'Tail. 
 
 Whatever good and holy Sentiments have 
 been pi^blifhvd by the leading Moravians^ 
 it is to be remembered, \^\':ki pious Pretences 
 are neceffary to all Impojlors ; there is no 
 gaining their Point without them. The 
 primitive Heretics are allowed by the Fathers 
 to have written many pious and good 
 Things ; and as one fays, " they are wont 
 to interminde ferious Things with Trifles, 
 Truth with Lies, in order to procure fome 
 Credit to their Fidlions/' And it little 
 avails the Couiit to be, as Mr. Ga?nboid d.v^YS^ 
 the mfft devoted Champion for the grand 
 and dift'Lgiiifhing Articles of Chrijita?7it)\ 
 while ai the fame Time he is for makins: 
 Impurity an ejfential Part of it, and making 
 Chrijl him [elf a St alking-horfe for bringing 
 Game ^within Reach, 
 
 Biit after all, is there any thing truly 
 good in the Moravia?! Dodrines? The 
 Writino^s of their Pote. I mean the Count. 
 (abllrudling from a deal of flighty, wild, 
 niyftical, and fuperlative Nonfenfe) contain 
 divers Wreflings, Mifapplications, falfe and 
 pei nicious Expofitions, of Scripture, The 
 Blood' and-Wounds Dodlrine, the all-atoning 
 Sacrifice of Chrijl^ is made the very Motive 
 
 and 
 
( 137 ) 
 
 and Reafon for their Debauchery, Rioting, 
 and Drunkennefs. Their general and re- 
 markable Ule of the Term ' the Saviour^' 
 (in Conformity to the Valentinians, who, 
 (ays Irenceus, ' call Chriji the Saviour \ forrren. p. 
 they vv^ill not call him Lord) truly Chrijlian9' 
 in itfelf, is owing to what has been proved, 
 that he hasfaved them all the Trouble of a 
 good Life 5 and purchafed a Freedofn to com- 
 mit all Manner cf Licentioiifnejs, The 
 Saviour's Grace in the Hearty Union with 
 him, ading by his DireSiion in all Things, 
 and the like, (which is their conftant Boafl) 
 is refolved at length into the iiew Period, 
 which makes the Evangelijls and Apoflles to 
 be Rogues and Cheats, ahoUfieth the written 
 Gofpel, and confifts wholly in obeying the 
 preteyided new DireBions of Chrift -, *' w^hoRim, p. 
 can make ihz O economy of Salvation^ and 53- 
 change it every hour, can make Lavirs and 
 abrogate them, make that to be ;;;^r^/ which 
 is againjl Nature^ the greateft Virtue to be 
 the moft villainous Adion, the m.oft vir- 
 tuous Thoughts to be the moft criminal.'* 
 
 And whatis their^;2^/JR£"z^'^2r^? ''They 
 are all to be turned into Women \ created 
 and redeemed to fleep in the Arms of fefu% 
 Chrift, as a Man^ in his human Nature, as 
 a hearty Carpenter^ &c." 
 
 3^ Plea. They have learned, and are au- 
 thorifed to talk obfcenely, from the Bible, 
 For thus writeth the Comity *' ThofeMax. p. 
 
 wretched ^2^- 
 
C 138 ) 
 
 wretched Members, which, through the 
 Fall^ were become Members of a Harlot y 
 thefc he has a hundred Times, and a hun- 
 dred again, fet before Mankind as a Spec- 
 tacle in the Bible ; So that in one Chapter 
 of the OldTejlament^ we find Mention twen- 
 ty Times of the Nakednef^ or Shame of the 
 Rem. p. Sexes." — And again; *' *Tis certain, that 
 ^S> 26. j^Qf Qj^]y jj^ ^YiQ Canticles J but in feveral 
 
 other Books of Scripture, the corporal Cir- 
 cumjlances and Members of the human 
 Frame are fo diredly fpoken of, and all re- 
 lating to them fo fimply told, that it is evi- 
 dent thereby, the H. Spirit, who on other 
 Occafions required the Burying of the leait 
 accidental Filth in the Ca?np, did neither 
 account the Parts of a human Body among 
 the unclean Things, nor in this Sen fe ordered 
 the Covering for them." What Excufeshe 
 Rem. p. immediately makes for his *' Well-meant 
 ^^' Hymns and Prayers^ the moft valuable di- 
 vine Truths, and known Scripture-words :* 
 This relates to thofe *' fcandalous Hym?2S of 
 the Herr?2huterSy in which they pay their 
 Devotion to what was formerly adored at 
 Lampjdcus ; — and to the Prayer to Chrijl 
 for anointing that Member, and his Prieft*s 
 Hole for the conjugal Bufinefs, &cJ* [See 
 before, § 35.] This Appeal to the Bible is 
 urged with flill greater Force by the Count ; 
 Sol. Call, «« For the Pudenda are without Shame 
 ^c^Vo^^'^mentioned in ihz Hymns, and his Pulpit 
 
 Dijccurjes'^ 
 
( ^39 ) 
 
 Difcourfes :**— The very Circttmjiances at- 
 tending the Concubitus^ and the Organa 
 Generationis are fo plainly intimated, that 
 no one, that reads them, can avoid blulh- 
 ing. And yet he affirms, that ** both as to 
 Matter and Form they are abfolutely fcrip^ 
 turaiy ^tz Append. §3. 
 
 jdnfwer, I cannot but obferve, that how- 
 ever contemptuotijly the Bible has been treat- 
 ed, tramt>led under Foot ^ and fpewed upon, 
 by the Ordinary and his Herrnbuters\ how- 
 ever rejected (the O. T^ejlamentm particular) 
 by this great and good Man j — yet, if be 
 conceives any Filth and Obfcenity can be 
 colledted thence, it inftantly becomes cano- 
 nicaly authoritative^ and holy. But what- 
 ever Notions he hath embraced of the ///- 
 f pi red IVr i tings ^ I doubt the Excufe is worfe 
 than the Crime in Charge. The Scriptures 
 indeed relate hijioricallyfome unclean ABions^ 
 as Matter of Fa5l ; and (with an Ingenu- 
 pufneis peculiar to Truth) fpare not the 
 Faults of God's own People, and profeffed 
 Worfhipers: — And fometimes ihty prophe- 
 tically foretel the Jhameful 'Treatment they 
 fhould undergo, by way of Punifldment for 
 their Sins. But then, generally, the PenaU 
 /y follows; {otnQ Se?2tence, or Mark oj* Con- 
 demnation, judgment, or Threatning^ is 
 annexed to the Crime : And no where in the 
 Bible any Encouragement, any PermiJJion, 
 of Obfcenity and Lewdnefs. And can the 
 
 Cou?Jt 
 
( HO ) 
 
 Count fee no Difference between barely 
 mentioning, or mentioning with a Cenjure^ 
 2iV\y P^Oisoi Debauchery, and teaching ihem 
 as DoBrijies,\mih the itrongeft Allure mei'its^ 
 and warmeft Exhort atioJis to it ? Is con- 
 demnhig Turpitude and recommending it the 
 
 fame Thing ? '^ That Chapter^ wherein 
 
 we find twenty times Mention of the Na- 
 kednefs, or Shajne of the Sexes,*' is undoubt- 
 edly Levit, the xviiith, where divers filthy 
 and unnatural Vices 2,xz forbid, under fevere 
 Penaiues ; and in as jnodeft Therms as the 
 Nature of the Thing would admit. 'Tis 
 necelTary that prohibitory Laws Ihould be in 
 clear and exprefs Words, or at lea ft fuch as 
 are fuihciently i?2felligible. But doth the 
 Count imagine, there is the fame Nece/Juv 
 that his Laws and Precepts, ivhich e?ijoin 
 and command. Impurity, fliould be delivered 
 in exprefs J^'ords? — In what Places of the 
 Bible, my Lord Ztnzendorf are your ** cor- 
 poral Circumiiances and Members, fo di- 
 recfly fpoken of; the very Circumftances 
 attending the Concubitus, and the Organa 
 Generationis, fo plainly intimated," — as 
 they are in your fc and alous Hymns and Ser- 
 mons? Yet you anirm, they arc, both as to 
 Form and Matter, abfoliitely fcripturaL 
 Wj:jere in the Scriptures do you fi)"id pafje- 
 gyrical Hymns in Honour of your Phallus? . 
 Or where any Prayers to God for anointing 
 your Member, and that the Purple red Oil 
 
 may 
 
( HI ) 
 
 may flow upofi your Priejt's Hole? Where 
 efpecially (tor the Reader ihould not lofe 
 Sight of this Paffage, beyond Meafure in- 
 famous) do you read of the Soporific 
 Draught, which throws God the Father 
 into a Sleep ; whale his IVife the H. Spirit^ 
 and her Son the Saviour^ are kijjing one an- 
 other at a Love-Feajl, and pajjionately in- 
 dined f with mutual Ref.gnationf Are thefe 
 iibominable Impurities, and thefe incejiuoiis 
 Doings, impiued by you to the Godhead^ 
 both as to Matter and Form abfohitely fcrip- 
 tural? — God forgive you thefe Blafphemies ; 
 unlefs you are too far gone in the Gall of 
 Bitternefs, and the Bond of Iniquityy hke 
 your Pattern, Simon Magus ; who both 
 
 i deified and defiled his Helena, &c. 
 / fucceedins: Schools of the Gnollics wer 
 
 The 
 
 .j^ .. of the Gnoftics were like- 
 
 wife great Dealers in the i^n-\Q filthy Lan- 
 guage ; " Not ailiamed to talk of Vulva 
 and "Turpitude, and venereal Aclio?js, in 
 plain andfimple Words,*' as we learn from 
 Epiphanius', who tells us, " They have this Epiphan. 
 from the Gofpel of Eve, and. other FigmentsP- ^2, 84. 
 of tlieir own Compoiition/' And in what 
 an impudent and amazingly ohfcene Manner 
 they explain feveral pious Paffages in the 
 genuin Bible^ is there further related. AndP. 86,92. 
 it you are as faithful a Scholar of the He- 
 retics, in their niondx owi[y fal fie and filthy 
 Interpretations of Scripture, as you are in 
 other Points, you Ihali fio fiar be allowed 
 
 your 
 
XXV 
 
 ( M2 ) 
 
 Rem. p. your Claim, " to be a Difciple — according 
 5- to the a?itique Scripture T'ajley 
 
 But fince you are appealing to Scripture^ 
 and fcreening your Filth under that facred 
 Authority, give me Leave to furnifh you 
 thence w^ith a few 7nore appojite Parallels, 
 What think you of the idolatrous Ijraelites 
 Exod. worfhiping the Golden Calf] with Songs, 
 ^^^"- Dancing, Mufic, Feafting, and making 
 themfelves naked to their Shame ? All in 
 the antique Egyptian Tafte-, and the new 
 Zinzendorfian. — — What think you of 
 the fame People's being feduced at once 
 Numb, both into Jpiritual and corporal Fornica- 
 tion^ by the Counfel of the Sorcerer Ba- 
 laam ? You likewife have been a Teacher 
 of Image-worjhip^ and other Idolatries, 
 and a hearty Seducer into the moft grofs 
 
 Impurities, More particularly, ' the 
 
 Ijraelites joined themfelves to Baal-PeorJ 
 i, e, they worfhiped that infamous Idol^ 
 which was the fame with the Prtapus of the 
 Greeks and Romans, and the Ofiris, or A- 
 pis, of the Egyptians: The Ceremony where- 
 of confided in this, in their refpedive My- 
 fieries, that their initiated Women expofed 
 their Nudities to this Idol of their Hearts. 
 And to this )ou, in the moft ardent and af- 
 fectionate Manner, have exhorted the Sifters, 
 and taught it to be the ObjeEi of their utmof 
 Veneration, 
 
 What think you even of the unnatural 
 Sin, which brought down Fire from Heaven 
 
 upon 
 
( H3 ) 
 
 upon the Guilty Cities ? You have affured 
 the World, that the Saviour, according to 
 your new Period, the Moravia?! Difpeijfa- 
 tion, hath the Prerogative '* to make that to 
 be moral, vsrhich is againft Nature." 
 
 Thefe Enormities may poffibly have been 
 in your Eye, v>^hen you made your appeal 
 to the Bible. But however that may be, 
 they certainly fquare with your Dodlrines ; 
 which therefore, in Conformity to thefe 
 Parallels, we readily allow, both as to 
 Matter and Form, to be abfolutely fcrip- 
 
 tural. 
 
 ^th Plea. The offenjive Parts of their Doc- 
 trine were not intended to have been expofed 
 to the Public, &c. and they are fenfible, 
 that more Caution and Secrefy would have 
 been better. *' How, fays the Count, am Max. p. 
 I to behave to thofe w^ho think and fpeak45* 
 differently ? As in the Cafe of Myjleries ; 
 and, m fome refpe6t, with more Forbear- 
 ance, And he confefleth, ** there are fome P. ii6. 
 pretious Dodrines, which fhouid be taught 
 with more Caution'' And "though we p. 291. 
 have been falfly charged with binding one 
 another to Secrefy, we might havejuftRea- 
 fon to ufe more Refervein fome Things.** 
 
 After his Argument jrom Scripture^ 
 where, he fays, the corporal Circumjiances 
 and Members are diiedly fpoken of, he 
 adds, *' Neverthelefs, I freely allow, that Rem. p, 
 this is a Sabjcd:, which ought not to be pro- ^^• 
 
 pounded 
 
( 144 ) 
 pounded to the P/^/;//>, but with ih^iitmojl 
 CirciLmjpe5liony And the Moravian's Ad- 
 Fref. p. vccate, Mi\ Gamhold, tells us, '^ The jSrf- 
 s. thren are intent to retrench all to Innocence ; 
 
 and yet, notwithlianding, they are no Cy- 
 mcSi or Adamites, There is therefore no- 
 thing to bealliamed of. It is a Pit)\ how- 
 evcr, that thefe private Sentin"ients of theirs, 
 wiiich th*?y never deQgned to obtrude as a 
 Rule for tl -e World in generaly are, by their 
 Adverfarie?, thrown b»cfore it for their Di- 
 
 Fref. 
 
 verjion!' 
 
 Arijwer, AH this amounts to a Confeffion 
 of foinething too fcandalous for common 
 hearing; and fit only for the feared Ears 
 Him. p. and Coiifcie?ices of tbe Moravians, "Being 
 fenfible that their Do(5trine and Conilitution 
 cannot poliibly bear a Scrutiny^ they have, 
 among iundry other Artifices made ufe oi 
 to prevent it, endeavoured to furprize ths 
 unwary, by tellini^ them, that fhould their 
 Tenets be handled prcmlfcuoufly in public 
 IVritinzs, Cbriflianitv would run the Rillc 
 cf being; ridiculed bv Unbelievers. — This I 
 take to be a kind of Acknowledgment that 
 they hold Dodlrines, either ridiculous in 
 thtnifelves, or at leaft that aiford a Htmdle 
 
 for Ridicule."'- They may indeed jufily 
 
 plead, 'tis Pitx-^'V^e had better have ufed 
 more Secrefy and Caution, This would have 
 been the more prudeiit Method, thiin to be 
 foaming out their ovju Sbame before 'all the 
 
 World. 
 
 u 
 
( 145 ) 
 
 World. But why then was the Count ia fo 
 much Hajle to fend abroad hh fmutty and 
 ibjcene Difcourfes? Why were fo many 
 Thoufands of the Jean d ah us Hym?2S and Ser- 
 fnons printed and publijhed ? So that their 
 prudential Motives QomQno\^ too late. What 
 is the precife Mcani?ig of Mr. Ganibolds 
 dark Words, of their retrenching all to In- 
 nocence^ I cannot fay ; but his immediately 
 following Words certainly imply fome Ap- 
 proach to natural Nakednefs\ '* And yet, 
 notivithjlanding, they are no Cynics, or Ad- 
 amiteSy* i.e. they do not propagate open- 
 ly in the Street, nor walk about, or pray, 
 naked. — This, we may prefume, is true; 
 they take better Care of their dear felves. 
 And yet fomething of this Nature occurs, 
 in a Note on Frey : <' The Spirit of the E- Frey, p. 
 vites daily gains ground among them : So?ne^^' 
 Traces of it had been perceived, but it is 
 now notorious ; though their Dodlrine does 
 not exprefly declare for a Communifas Cor- 
 poruniy And there are two Things which 
 make this Charge not improbable. Some of 
 the Gnojlics (who hitherto have been the 
 Originals from which the Moravians copy) 
 *' were ufed to pray entirely naked^ — AndEpiphan. 
 this Attitude perfedly fits the Difciples ofp- 87- 
 the County who has turned the Pudenda 
 into a Chapel, and confecrated them for re- 
 ligious Worjhip. 
 
 ^th Plea. *' As to their Reports of their Rem. p. 
 
 K fcandalous^' 
 
 10. 
 
( 146 ) 
 
 fcandalcusLife andConverfation^ — that mod 
 natural Anjwer^ which we have fometimes 
 been iifed to give, is, that thofe who made 
 JDepoJitton about fuch Irregularities, were 
 themfelves, perhaps, the very Perfons that 
 had been in Fault, and who fhould have 
 
 been puniflied for them. -But this, fays 
 
 he, I readily grant, does not come up to the 
 Purpofe: — And it would indeed be an Un- 
 dertaking too much, fhould we, in fuch 
 Circumftances, engage to anfwer for every 
 individual Perfon, among fo many Thou- 
 fands who flocked thither, and, perhaps^ 
 after a (hort Stay, went away again.'* 
 
 Anfwer, The Count here has a Shew of 
 more Modejiy than I have el fe where obferv- 
 ed. However, he confefleth that Depoji- 
 tions have been made of the Brethren s Jcan^ 
 dalous hives ; and their ujual Anfwer would 
 certainly be a natural and good one, had 
 the Plea been true. But the Excufe is 
 brought in with a double perhaps-, and he 
 names no Perfon who had played them this 
 Trick ; who (as is faid in another Place) 
 ** perhaps came to fpy out their Liberty^ 
 and after a {faort Stay went away." 
 
 Suppofing the Cafe true, that fome falfe 
 Brethren came in as Spies, flill FaBs were 
 the fame. They did fpy out your Liberty, 
 your Licentioufnefs too. They well knew 
 how, and where, to gratify their Inclina- 
 tions y and they need not Jiay long in a So- 
 ciety, 
 
( 147 ) 
 ciety, where you have been dih'gently incul- 
 cating the Dod:rine, that they mujl gratify 
 their Inclinations -, and exhorting to Impu- 
 rity^ to a pajjionate Inclination and mutual 
 Refignation, both from the Example and 
 Command of the Saviour, 
 
 6th Plea, The Count complains '' of hisKem.-p. 
 and his Congregation's Faith being attacked, 2, 16, 17. 
 of being dubbed Heretics^ — becaufe fuch or 
 fuch a Heretic has ufed the fame Phrafe : 
 This Argument is lame and filly. And yet 
 our Adverfaries think it a mighty Thing, 
 whenever they can find a fngle Exprefion^ 
 ufed by a Brother^ in fome old Heretic^ al- 
 though the Brother never heard fo much as 
 that Heretic's Name.'' 
 
 Anfisjer. Very true: Proof of iif^r^ from 
 a fingle Phrafe or ExpreJJion would be latne 
 and filly. True, likewife, no doubt, that ma- 
 ny of the Brethren never heard the Names 
 of the old Heretics. But (if I do not afk an 
 Impoffibility) no Prevarication^ noble Count. 
 — Tou yourfelf know enough oiihtix Names 
 and Do£frines -, and your ignorant Brethren 
 have learned all upon your Breaji. 
 
 It was your BufinefSy and your Artifice^ 
 to conceal your Thefts from your Difciples. 
 Nor are you condemned for 2i fingle Expref 
 fion ; but for ftealing the whole Body of your 
 fcandalous Injii tut ion from the old Heretics y 
 5ind then, in the Pride of your Heart, pre- 
 
 K 2 tending 
 
( 148 ) 
 tending It was 2.\\your own; — or rather, the 
 infallible Diredlion of the Saviour, Where- 
 by you have imputed to our bleffed Re^ 
 deemer^ the whole wicked Syjlern of Simon 
 the Sorcerer, This hath evidently been 
 proved. And Vv^hofe Argument is lame and 
 filly now? 
 
 Strange Religion this ! which wants fuch 
 Excufes to palliate its Dodrines and Prac- 
 tices.— Excufes, which are partly Falfitiei 
 and partly Confefjions, or Proofsy or Aggra- 
 vations of Guilt, And I cannot but agree 
 Fref. p. 5.fo far with Mr. Gambold, that '' whoever 
 confiders the whole of this O economy^ [par- 
 ticularly as to the Encouragement it has re- 
 ceived] cannot but admire the Pha?2omenon^ 
 and place it (or if none will at prefent, Po- 
 Jierity will) among the chief Incidents of 
 this Age'' But I by no means agree with 
 the Count's Notion, as to the Charge againft 
 Rem. p. the Moravians, '' that a great many Faffs 
 ^' have been related, in order to puzzle even 
 
 a prudent Reader, and make him at leaft 
 fufpcnd his Judgment.'' For I am perfuad- 
 ed that, after what has been related, no. 
 prudent Reader can be puzzled in the leaft, 
 oifujpend his Judgment for a Moment. 
 
 §4r. Thus, I hope, I have performed 
 what I undertook ; and have (hewn the Mo^. 
 ravtan Syftemioht fruitful of fuch Do5lrin.es 
 and Prailices. as are nat onlv deftrudtive 
 
 of 
 
( H9 ) 
 
 of Chrtfltanityy but the Difgrace of com- 
 mon Morality^ and even the Scandal of 
 human Nature. This appears glaringly 
 from *' the Coiinfs ownW^-ittngs^ his prac- 
 tical Phrafes^ and central Ideas in his Ser^ 
 mons^ which were the free Pourings-out of 
 his Heart," Thefe I have fhev^n to contain 
 aColledionof the Spawn of the nioH profli- 
 gate Heretics^ Simon Magus, and his fuc- 
 ceflive Gnoftic Scholars ; particularly as to 
 the mofl detejiable Impurities^ and execra- 
 ble Blafphemies, 
 
 K -, post- 
 
 er 
 
( ^5^ ) 
 
 POSTSCRIPT 
 
 SECTION I. 
 
 IN C E the preceding Tra^ was finifli- 
 ed, I have feen a Pamphlet, called, * A 
 Modejl Plea for the Brethren! And 
 on the other Side, ' A folemn Call on Count 
 Ztnzendorj! to anfwer the Charges brought 
 againft him in the Candid Narrative^ by 
 Mr. Rimius. Which tv/o Treatifes^ toge- 
 ther with fome other Confiderations, have 
 occafioned this Pojlfcript. 
 
 As to the modejt Plea, introduced with a 
 Preface by Mr. Gamboldy I agree to the 
 Judgment of Mr. RimiuSy that " the whole 
 Drift of this Pamphlet is to commend their 
 Sedl in ge?ieral Terms, without anfwering 
 any one Acciifation brought againft them.'* 
 Some Notice, however, fliall be taken of it % 
 though I may fafely affirm, that the Accu- 
 fations brought againft them neither will 
 nor can be anfwered. 
 
 Mr. Gamboldy in the Preface, pleadeth, 
 p , '* That many Perfons, known to be defe(5l- 
 ive at Bottom, are, through Compaffion and 
 Hope, fufFered in their Conjlitutiony as in 
 an Infirmary^ And he owneth, that fe- 
 veral of them, who aimed at fomething 
 2 chri/iianly 
 
( I50 
 
 chrijlianly good, true and right, have^rj^^ 
 Offence by fome Expreflions, or Points of 
 Behaviour, barely through Want of Judg- 
 ment. — But that, on the contrary, the un- 
 regenerate Spirit of the one, and the indif- 
 Crete Flights of the other, are widely dif- 
 ferent from the (landing internal Rules of 
 the Congregation, and the Example of her 
 experienced and approved Members^ who 
 have ever Jpoke the dire6l contrary y 
 
 To all which we briefly anfwer, that the 
 Moravian Conftitution is fuch, as to allow 
 no other Hope of them, but an Improve- 
 ment in Impudence, Vice, and Impiety j 
 into which the Count and Elders have di- 
 redted both their "Judgment and Behaviour. 
 — And that, as to their Rules, and Exam-- 
 pie of their Rulers, the highejl Clafs of them 
 is infinitely the worf -, the Coimt hmifelf, 
 with his experienced and approved Members^ 
 encouraging and inculcating the moft diffo- 
 lute Courfes. They ftrengthen themfelves 
 in Wickednefs, in Proportion to their jid- 
 vanceme?it in the Society, and the Infight 
 they get of their Myjleries, Nor in gene- 
 ral do they become perfeB in hnpurity^ 
 Profanefiefs, and Blafphemy, till they have 
 attained to a Plenitude of Light. This hath 
 been evidently proved, § 17, 18, and 34. 
 
 Another Plea is this, they chuie to refer p. 5; 
 their feeming diffolute Condud to the Day 
 of Judgment y to which they ofien appeal. 
 
 K 4 Mr. 
 
( ^52 ) 
 Mr. Gambold talks *' of a peculiar hofte/l 
 Intricacy in the Cafe of the Brethren, where 
 a great deal of embarrafjed Innoceizce is like 
 to, and miift for a Time, pafs for Guilts 
 '- — ^' But all will appear fair in a Court of 
 Equity 5 and till this can be obtained, per- 
 haps in another Worlds few Words are bell/' 
 Mc deft Plea owns, '* that ihQiv ^dverfaries 
 may fometimes be more guarded, and plau- 
 fibly unblameable in the Sight of Men-, — 
 but all muft be left to its proper Umpire^ to 
 decide in the right T^imey 
 
 To which we anfwer, that here is a fair 
 ConfeJJion of their Dodrines and Adions not 
 being juftifiable in the Eye of the Worlds but 
 quite unable to ftand the Tefl of human 
 yudgmefit ', and that it nmjl be fo for a 
 Time. In the mean while, it is a notable 
 Fetch of theirs to appeal to the Day of 
 yudgmefit 5 after having contrived Matters 
 fo, " as not to come into fudgment at all ; 
 neither to be the Goats^ nor the Sheep^ at 
 that folemn Day ; but to be the Angels 
 coming with the Saviour, Part of his Fa- 
 mily and Retinue y See before, § ijSnd 17. 
 
 § 2. Faffing over other PajflTages in their 
 modefl Flea, which may juflly create a Suf- 
 picion of Guilt, I come to the Solemn Call 
 of Mr, Rifnius on Count Zinzendorf to an- 
 fwer the feveral Charges brought againfl: him 
 and his Se5f. But this is not the Count's 
 
 Bufmefs. 
 
( '53 ) 
 
 Bufinefs. '^ He hath enjoined his Difciplesp. 3. 
 
 to give no Anfwer, — even though the Charge 
 
 ffX)uld be true-, telling them, among other 
 
 Reafons, that their Affairs for the third 
 
 Part had thereby been ruined: Moreover, 
 
 that very likely their Adverfaries JVritiiigs 
 
 would foon be forgot!' Mr. Rimius con- 
 
 feffeth, that '' the Impofition would perhaps P. 7. 
 
 have remained ftill longer undifcovered, had 
 
 not the County by too haftily publijhing his 
 
 Eermons and other V/ritings^ betrayed him- 
 
 felf, and cauled People to inquire into the 
 
 very Bottom of the Matter.'' And how 
 
 ftands the Cafe with them now? " If ycup , 
 
 J* 
 
 alledge Dodrines the Moravians have pub- 
 licly preached and divulged In their own 
 Writings^ they refufe to anfwer ; and, like 
 the Gnojiics of old, point blank deny "what 
 
 they believe!' The Count himfelf is fo 
 
 obftinate as to fay, that " according to his p 
 natural Difpojition^ he would firf knock out 
 with his Foot a Couple of Teeth out of their 
 Mouths, before he would anfwer ; and that 
 a T^hunder bolt foul d dejiroy them^ 
 
 I have obferved it to be a common Thing 
 with the Count, inftead of anfwering any 
 Charge, to deal about his Threatnings of 
 fudgments. And here, fpeaking of thofe 
 Perfons who " rail at his Hymns, which are 
 abfolutely fcriptural, (really and truly ob- 
 Jcene and fcandalous to the lafl: Degree) he 
 
 deems 
 
 1 1; 
 
( 154 ) _ 
 deems them worthy of having their I'ongues 
 plucked outy cr their Hands chopped off,'' 
 V.w, 12. *' Mr. Volck, who had charged the Mo- 
 ravians with thofe horrible ajid Jldameful 
 Ceremonies (fee before, § 36.) has challenged 
 the Count sl fecond Time, and offered to 
 produce, before a Court of Judicature^ un- 
 deniable Proofs for what he advanceth.*' 
 But I am perfuaded the Count would much 
 rather chufe to have a Couple of his own 
 Teeth knocked out^ than that the horrible Se- 
 cret fhould come to Light. (See § 36 and 
 38.) For though I know certainly no more 
 than this of their matrimonial Myjleryy that 
 Rim. «« a plenary, circumftantial, and moft mi- 
 ^PP- P- nute Detail of this conjugal Copidation muft 
 'be given to the new married ones by the 
 moji noted Members of the Society^ and that 
 fome of the Elders miifl be prefent at the 
 Confummation -y' — yet I conceive, that when- 
 ever the Particulars of Mr. Volck's Charge 
 fhall come to Light, iDe Jloall fee greater 
 Abominations than thefe. 
 
 § 3. Careful as our Moravians are, not 
 to anfwer any Accufation in Matters of 
 Fa£l \ yet in one Particular Mr. Gamhold 
 has accufed Mr. Rimius of a Falfity, and o£ 
 Pref. p. 7." the iitmojl ImpudencCy in charging the 
 Count 'with HynmSy which he had not fo 
 much as feen^ When I was reading this, 
 I thought it poffible that Mr. Rimius had 
 
 made 
 
( '55) 
 
 made a Mlftake: But he has now proved sol. Call, 
 this Charge upon the Count to a Demonjira-v- ^5^ 
 tiofj, as plainly as two and two make four. 
 And we need only afk Mr. Gamiold, at 
 wbofe Door lies the iitmoft Impudence novj ? 
 
 Thefe HymnSy it feems, contain Things 
 of a inojl fcandakus and impure Nature. 
 ** For ihQ Pudenda are without Shame men- p. i8, 19. 
 tioned in them, as they ai'e by the Count 
 himfelf in his Pulpit Difcourfes : — The ve- 
 ry Circumftances attending the Concubitus^ 
 and the very Organa Generationis, are fo 
 plainly intimated, that no one who reads 
 thefe Hymns can avoid blufhing. — Nay, he 
 pays a folemn Addrefs to the Membrum Vi- 
 rile in the following Words of a Hy?nn 
 compofed by himfelf ^ as he confeffeth^ * Mem- 
 ber full of Myftery, ^c! [See before, § 35.] 
 ^— " And the Count has publicly affirmed,?. 20. 
 that thefe rnofl fcandalous a7id impious Hy?n7ts 
 are abfolutely the fame with the Bible^ as 
 well with refpedl to Form as Matter.'' 
 
 Such are the Count's Sermons and Hymns 
 ufed in the Moravian Conventicles^ injlead 
 if the Bible and Pfalms of David. [See be- 
 fore, §40.] 
 
 ^ And let us remember, that the County in 
 JiflinguiJJnng his Theologies, reckons «' firft Rem. p, 
 his fheologia Salvifica, & Ecclef(^ Plan-^^"^' "^S- 
 tandce, his Soul-faving Theology, and of 
 planting a Church -, — which is defigned for 
 
 Pulpit- 
 
( 1.-6 ) 
 
 Pulpit-preaching, and was learned on his 
 Br e aft!' 
 
 The Gnojlics took the fame Method of 
 
 Tertull.p.fedacing. For TertidUan fliys, that '' Va- 
 
 o-^>Z'--'lentimiSy iioith great Impudence, introduced 
 
 Jirange Pfalms','' — *' but we ahb, adds he, 
 
 are patronized by Pfalnis, not indeed thofe 
 
 of the Apoftate Heretic Valentinus the Pla- 
 
 tonijl, but of holy David!' EpipbaniuSy 
 
 fpeaking of the Gnojiics who were deluded 
 Epiphan. by ih^falfe Prophet Barcabbas, fays, '' They 
 P' ^^^ bring from this ^wonderful Prophet a filthy 
 Narration, or Expofition ; that we may 
 be perfuaded to mingle with unclean Bodies, 
 and fo fall from our heavenly Hope ; and 
 they are not afliamed to explain the amato- 
 rial Works cf Venus in naked and plain 
 Words, Others of them introduce a coun- 
 terfeit poetical Cofnpoftiony which they call 
 the Gofpel of Perfection!' 
 
 § 4. Let us next fee how the Count has 
 
 Sol. Call, treated the realGofpel ofPerfeBion, *' Not- 
 
 P-»4' withftanding his being but ilenderly verfed 
 
 in the Greek Tongue, according to his own 
 
 Confe[jion, he has prefumed, in order to 
 
 bring all Seds under his Sway, to make a 
 
 new Tranfiation of the New ^ejtament ; and 
 
 has accommodated it to the Opinions of i?o- 
 
 man Catholics, Soci?2ians, Fanaticks, Chi- 
 
 liafls, Anahaptifis, &c. Y{t\\2,^ left out \\\ 
 
 . above 250 Places (to confine myfelf to the 
 
 Four 
 
( iS7) 
 
 Four Evangelijh) fometimes i, 2, 3, 4, 5, 
 7, 8, 14 Words; befides a vaft Number of 
 falje TranJJation^!'' 
 
 This was the Pradice of almoft all the 
 Gnojlic Heretics^ in order to deceive, and 
 draw Difciples. Nor did they make any 
 Scruple *of Omijjions^ Expu?7gn:gs, or any 
 Corruptions that might ferve their Purpofe. 
 Not to be tedious, that Profligate, Marcion, 
 may fuflice for an Inftance : ** Having r/^-Epiph. p. 
 vijhed a Virgin^ and behig for that excom-^^'^' ''^'^^' 
 mimicated by his Father^ a Bifbop^ he turn- 
 ed Heretic^ and threatened to caufe an eter- 
 nal Schifm in the Church, He rejeded the 
 Laio and the Prophets ; — and as to the JV. 
 Tejlament^ he cut off divers Parts of the 
 Gofpels, rejedled feveral Paflages of St, 
 Paul's Epiftles ; — wrote a Gofpel of his cwn^ 
 much like that of St. Luke^ but St. Luke , 
 curtailed at the Beginning, Middle^ and 
 End 5 like a Garment eaten by Moths, full 
 of Holes.'' Epiphanius here gives an Ac- 
 count " of the feveral PafTages of Scripture?. 321,2. 
 falfified and depraved., pared away and mu- 
 tilated, — Some Words he altered, and fome 
 he inferted', but what are not found in their 
 proper Places, thefe he fuhjlracled with 
 equal Audacioufnefs. For thefe this beaftly 
 Man found to be contrary to his falJe No- 
 tions-' See alfo Irenceus, p. 304. And 
 
 TertulliaUy p. 208, and 216: Where he 
 fays, «' Th^i Fa lentmus J who allowed the 
 
 Integrity 
 
f ij8 ) 
 
 Integrity of the Scriptures, yet was not lefs 
 ciafty than Marcion, Marcion diredly and 
 openly ?nurdered the Scriptures, not by uf- 
 ing a i"/)'/^, but a Sword. Valentinus fpar- 
 ed them, but accommodated them to his 
 Sentiments, ^c'' 
 
 § 5. What Mr. Rimius mentions of the 
 Cowifs Favourite, Anna Nitfchman, willoc- 
 M. Call, cafion noJJjort Article, " The Count, leav- 
 ^'^^'^^•ing his Lady 2.1 Home, travelled Abroad 
 with Anna Nitfchman, a young Woman, 
 whom he made an Eldrefs in the i^th Tear 
 of her Age, and was frequently alone with 
 her.— The Truth of this appears by Papers 
 
 publiflied by himfelf." Mr. Frey, giving 
 
 Frey, p. an Account of the *' Extravagance, Luxury^ 
 
 40,41- and Loofenefs of the Society, and all at the 
 
 Expence of the Charity and Chejl-Money, 
 
 informs us, that the Count efs and Children 
 
 have their feparate Coaches, and the Couitt 
 
 his particular Coach, in which Anna Nitfch- 
 
 man is his conflant Compa7iiony Mr. Frey 
 
 once more introduceth i\\\s favourite Ma- 
 
 Frey, p. dam, where he is defcribing the " Vanity, 
 
 2 5' Prodigality, Gluttony, Drunkennefs, and 
 
 Debaucheries, attending the Birth-days of 
 
 the Count and Family. And this Jubilee, 
 
 fays he, comes about eight Times in the 
 
 Year, viz. for the Count, Countefs, the 
 
 young Count, the three young Countefies, 
 
 Anna 
 
( 159 ) 
 
 Anna Nitfchman, and Von Watten^doille^ the 
 Counts Son-in-law." 
 
 Whatever Sufpiciom may arife, I do not 
 hence pofitively charge the Count with any 
 criminal Converfation between him and the 
 Lady, but proceed to what Mr. Whitfield 
 hath more particularly obferved in regard to 
 Anna Nitfchman s Birth- day, efpecially the 
 religious Ceremonies thereof ;— with "a 
 Farrago of Jiiperftitious and idolatrous Fop-^^^^^' 
 peries ;' whQYchy the Count hath obferved ^^^"^^' ^* 
 the Poet's Diredtion, 
 
 Magna fuperflitio tibi fit natalis amices. 
 
 Here we fee their " Eldreffes and Deacon-^ - 7'^- 
 efes feated before a Table covered with 
 Flowers, againft that an Altar furrounded 
 with JVax Tapers^ on which flood a Crofs. 
 — This was done in Fetter-lane Chapel^ for 
 Mxs,Haw2ahNitfchmany the prefent General 
 Eldrefs of the Congregation ; over whofe 
 Head was placed her own Figure, and over 
 that (horrefco referens) the Pidiure of the 
 
 Son of God'' ** A like Scene was exhi-P. 9- 
 
 bited in a Room at Hatton-Garden^ — where 
 the County his Son^ and Son-in-law^ in Ho- 
 nour of whom all this was done, with Mrs. 
 Hannah Nitfchman^ &c. were prefent. — 
 Here again we have a little Altar, on each 
 Side of the Altar a bloody Heart andfamingy 
 — Wax Tapers, and Mufiicians ; while the 
 Company performed their Devotions^ andSeeHymn 
 
 regaled'''''' 
 
( i6o ) 
 
 regaled themfehes with Sweeimeafs^ Coffeey 
 Tea^ and Winey 
 
 Mr. Whitfield farther afks the Cou7it, 
 Y f, ^ *' Where was it ever known that the Fie- 
 tare oj St. Paul, reprefenting him handing 
 a Gentleman and Lady up to the SideoJ Je- 
 fus Chrifi^ was ever introduced into the 
 primitive Love Feajis? — Or do we ever 
 hear, my Lord y oi Incenfe burned for him? 
 iSc. And yet your Lordjhip knows both 
 thefe have been done for you/' 
 Fre)', p. Mr. Fr^'Iikewife relates the '^ Moravian 
 35> 3 • ReveUings and Idolatries^ — their idolatrous 
 and fenfual Dodlrine of the Wound Image, 
 snd the outward Image of the Saviour of 
 Waxed Linen, placed in the Midft of 
 them. — In the Conference Hall, the chief 
 Labourers fit round a large Table ; at the 
 upper End is an Elbow Chair, in which is 
 placed 2l painted Image of the Saviour!' 
 
 With what View thefe FiBures and Ima- 
 ges of the Saviour^ of the Count and his Fa- 
 vourite, are introduced into the Moravian 
 Affemblies, may be conjedlured from the 
 Count's dire<5t Arguments for the life of 
 them, and his Pleadings that the fecond 
 Commandment^ which forbids them, is 7iow 
 
 Max. p. abolijhed. " Men were to form no P/V- 
 
 64* iure before-hand, becaufe fure enough they 
 
 would not have gueffed right. This was 
 the Reafon of the ftrifl Frohibition againft 
 makiijg Images under the Old H^ament. 
 
 But 
 
( i6i ) 
 
 Bat now that the Body has been exhibited in 
 yefus Chrijly and all Nations have been 
 told, " That is your Hufband, 'tis fo far 
 from being forbid, to make to ourfelves a 
 Likenefsj that we are commanded to have 
 his crucified Figure always before our Eyes" 
 
 As it may be needlefs to compare the Al^ 
 tars crowned with Flowers, Wax Tapers, 
 Croffes, and Crucifixes, divers painted and 
 carved Images, Female Saints introducing 
 Idolatries, and all thefe made Objeds of di- 
 vine Worfhip, in the Papal Communion ; 
 together with their idolatrous Ufe of Incenfe ; 
 —we may chietiy obferve how carefully the 
 Count has trod in the Footfteps of Simon 
 Magus, and other Gnoftic Heretics, as to 
 Females, Images, and Incenfe, 
 
 The Ladies were found very ufeful to the 
 Gnoftics in making Converts, and regaining 
 them ; and elieemed the moil: proper /«- 
 flruments for carrying on both \ht\K fpiri- 
 tual and carnal Furpofs, So that St. Au- 
 Jiin (ad Ctefiphont.) iays^ ' There was fcarce 
 any Herefy, which was not propagated by 
 the Heb of Women.' 
 
 'Tis fit our Parallels with the Zinzen- 
 dorfian Religion [houldhoi'm with thQ Prince 
 and Leader of Heretics, Simon Magus, 
 " This Deluder, wi^b die Money which uc? siren. ^. 
 to perijlj with him, bought from a public ^'^' 
 Stew an infamous Harlot, named Helena, 
 calling her ihtfirji Conception of bis Mind y 
 
 L w^hom 
 
( l62 ) 
 
 whom he ccnjlantly travelled with ; and by 
 whofc: Grace Believers were to be faved. Be- 
 ing corrupted fir ft by the Angels^ {lie paffed 
 by Tranfmigratio7i into divers Female Bo- 
 dies ; and became in Time that famous He- 
 Una \n\\o occalioned the 'Trojan War. For 
 which Reafon, Stejichorus having defamed 
 her in his Ferfes, was punifhed with the 
 Lofsof his Eyes; but afterwards repenting, 
 and writing Hymns to her Honour, he re- 
 covered his Sight. [This would be our 
 Gafe, if the Count's Menaces and Fromifes 
 could take Place.] After this fhe paffed 
 from one Body into another fucceffively, 
 debauched in all^ till Simo7i purchafed her 
 from the Etew where {he was proftituted. 
 This was the lojl Sheep in the GofpeL And 
 Mankind had nothing now to do, but to 
 believe in him^ and her ; and to live, with- 
 out Fear or Shame, in all manner of Licen- 
 tioufnefs. Wherefore the Simonian Myjiic 
 Priefls praftife freely all Kinds of Debauch- 
 ery. They have alfo the Images of Simoji 
 and Helena in the Shape of Jupiter and Mi- 
 nerva^ to vj\nzh they pay Adoration.'' See 
 alfo Epiphan. p. 55. 
 Ecclef. " The Profe{rors of this Se5iy even to our 
 Hift.l. ii.p^yg (faith Eujebius) counterfeiting the 
 ^' Gravity of the Chriftian Religion^ yet relapfe 
 into the Worfdip of Demons^ while ih^y fall 
 projirate before the FiBiires and Images of 
 Simon and Helena^ and fcruple not to wor- 
 
 J}:ip 
 
( i63 ) 
 
 p:)ip them with Incenfe^ Sacrifice^ cindLi^ 
 bations' * 
 
 " The Dodrine and Pradife of the Car- jren. p. 
 pocratiam was much the fame. Of Vv^hich^^'* 
 Sedt was Marcellina^ who was the Ruin of 
 fo many at Ro?ne, They call ihemfclves 
 GnojVics^ and have PiB tires and Images of 
 Chriji, made, they pretend, by Pilate, 
 Thefe they crow7i, and exhibit them with 
 the Images of Pythagoras, Plato, &c/* — 
 Epiphanius, who fpeaks fuller, adds, «< ThatEplph. r. 
 they mingle thefe with the Effigy of Chriff,^^^- 
 and adore them all promtfcuoiijly ; with all 
 the Pagan Rites of Sacrificed Or, as St. 
 Aiijiin fpeaks, " burn Incenje to them^ KaT. 7. 
 " Marcus the Gnofiic, feduced and cor- Iren. p. 
 rupted fcveral Ladies, ftole other Men's ^^' 
 Wives, &c. and by them perverted and 
 corrupted his ProfelytesJ' 
 
 Apelles, another of them, was corrupted 
 himfelf as to his Doctrines by Philu7nene^ 
 and in Return made a Proftitute of her, 
 " By tlie oracular Refponfes of this demoniacEuCob, 
 Virgin, he learned to deny the Veracity of ^^^^^|- 
 the Prophets, and rejedt the Law of Mofes,^^ ',, " ^' 
 and it! many Writings to blafpbeme the divine 
 Oracles!' 
 
 Jerfullian writeth thus: <« The PL Ghofi^^T^'^^-^^^' 
 forefaw an Angel of SediiBion in a certain^' '^^^^ 
 Virgin 7tamed Philumene, transforming it- 
 f elf into an Angel of Lights by,v/hofe De- 
 
 L 2 lufions . 
 
( 164 ) 
 
 . lulions Apellci fliould be taught a new He- 
 refyr 
 P. 2 12. « This Apoftate from Continence y mak- 
 ing a Slip from one Woman to another, at 
 length Hghted upon this Virgin Philumene^ 
 who afterwards became a very great Strum- 
 pet ; and, deceived by her diabolical Pof- 
 Jejjiony wrote the Revelations which he 
 learned from her/' [The Book was enti- 
 tled, « The Prophecies and Revelations of 
 Philumene,'] 
 
 All Authors, who write of Montanus^ 
 take Notice of his Companions Pr//^'///^ and 
 'Maximilla, the Helpers in propagating his 
 impure Spirit, See Epiphan, p. 1058. 
 Epiph.p. ^' TliQ Sampfeans, or Elcefaits, who fay 
 461 ' ^ the If. Spirit was the Sifter ofChrift, — to 
 this Day adore two Women as Goddejfes^ 
 fprimg from the hleffed Seedy Martha and 
 Marthana ; the T>uft of whofe Feet, and 
 very Spittky a great Number of their Fol- 
 lowers licked up, and ufed by way of Ainu- 
 lets and Charms y 
 
 The Count's Vanity and Prefumpticn, in 
 having Inceiife burned to perfume his Ho- 
 nour, are Proofs of his having fufficient 
 Effrontery and Craft to obtain the Title of 
 2 Kings the Brazen Serpent y to which the idolatrous 
 xiv. 4. Ifraelites burned Incenfe. And he has 
 learned to copy the Reverence paid to Epi- 
 phanes the Gnoftic, For Clemens Alex, (af- 
 ter mentioning his Dodrine of the Commu- 
 2 nity 
 
( i65 ) 
 
 nity of Wives) acquaints us, '' Thathe wasClem. A« 
 wor/npedd.^ a Sort of God \— Temples and^^'^^^P- 
 Jlltars confecrated to him ; and that on his 
 Birth' day ih^y facrijice to him, have a Bj;2- 
 qnet,2iV\di fing Hymns'' Comp. Epiphan. p. 
 2 11. And 'tis obfervable, that Incenfe was 
 fo certain a Tefl both of Pagan and Gnojiic 
 Idolatry, that Chrijiians were not allowed '^^^^^^^•P- 
 to buy or fell it, and the Traders in it were^^* 
 called Purveyors for Idolatry, 
 
 That Image ~ worfhip and Incenfe were 
 Part of the Egyptian Myjieries, we learn 
 from Scripture; where the Prophet was 
 fhewed in a Vifon, " the Idols portrayed up-^^^^^-^'"^* 
 on the Wall, with every Man his Cenfer in 
 his Hand, and a thick Cloud of Incenfe 
 going up, — in the Chambers of Imagery ^ 
 &c." 
 
 This is fo certain, that the feveral Hymns 
 of Orpheus (who transferred the Myjfieries 
 into Greece) are entitled Fumigations, or In- 
 cenfe, of fome Sort or other. And Mane- 
 tho, the Egyptian Prieft, wrote a Treatife, 
 ^' concerning the Manner of ufing Incenfe in 
 the Myfleriesr In general, fome Artifices 
 were employed to bring their incejiuous Gods 
 and Goddeffes, Ifs and OJiris, before the 
 Eyes of the Initiated -, in order to encourage, 
 by their Prefence, the aSiing over again the 
 like myjiical Turpitudes, 
 
 And it has been Matter of Remark to 
 divers Writers, that Idolatry and Impurity 
 
 L 3 have 
 
( i66 ) 
 
 have been almofl infeparable Companions, 
 This is clearly the Cafe in ih^ Egyptian and 
 'Eleufinian Myjleries^ the VVorlhip of the 
 Golden Calf, and of Baal Peor ; the Doc- 
 trine of Balaam^ and the Nicolaitans, the 
 G72oflicSy and Zinzendorjiam^ &c. \Kev, ii, 
 14,15, 20. Rom/i. 22 — 27. 1 Cor. x. 7,8.] 
 
 § 6. But I muft not difmifs the CouJit 
 and his Herrnbuters without other Proofs 
 of their Idolatries. Befides the Adoration of 
 Images^ &c. and diredl Prayers to the Side- 
 hole, the Lips, the Cheeks, the Hands, (§ 
 13.) we like wife find them guilty o^ Afigel- 
 worfiip and Invocation, For Inftance, in 
 one of their Hymns : 
 Hymn 97. *' O ye h\t&. Angels ^Brethren A^diV^ 
 
 Who all, and every Member here, 
 Have watch'd until this Day, 
 Keep us fafe alway." 
 Which ftands in full Agreement with the 
 Dodrine of Simon Magus, For, accord- 
 Iren. p. jj^g ^q Ircnceus^ he taught his Difciples *' the 
 Comp. Invocation of jifigels, to be ufed inftead of 
 p. 189' the univerfal Practice of the Church, fimply 
 and purely to Chrifiy And EpiphaniuSy 
 after mentioning the abominable Impurities 
 Epiph. p. of iht Simo/2ia?2S, fays, *' Thziihdv Fouiider 
 ^ ' denieth that Salvation can belong to any 
 Man, who doth not learn thefe filthy My- 
 Jleriesy and doth not oifer fuch Sacrifices to 
 the Father of the Univerfe^ through the Prin^ 
 
 cipa lilies 
 
( i67 ) 
 
 cipalities and Power s"" Stertulliafi fays, 
 
 " The Dodrine of the Sirnonian Magic ^ inTenull.p. 
 ferving, or worftiiping Angels, is reckoned ^^4- 
 among Idolatries, and was condemned by 
 St. Feter in Simon himfelf.'* See Clem. A- 
 lex. p. 978, 
 
 We know there were fome ancient Sedla^ 
 ries, called Angelitce and Angelici, from 
 this very Species of Worfliip. And as to the 
 Myjieries, JamblicuSy the great Patron of 
 them, ( and whofe frequent Ufe of the 
 Words Angel and Archangel, (hews he has 
 tranfcribed them from the Scriptures) afliir- 
 eth us, " That as an evident Damage ac-DeMyft. 
 crues to us, if we leave out any of the y^^;- § s* c.xxi. 
 perior Bei?2gs^ fo, on account of their invi- 
 fible Prefence in our Sacrifices, it behoveth 
 us not to worQiip one, and not another ; 
 but that we are to worfliip each according to 
 his Degree and Order. But he that leaveth 
 any unhonoured, confoundeth the whole," 
 &c. 
 
 Among the Papijls this Charge is noto- 
 rious ; and yet they do not fo frequently, or 
 fo ardently, invocate the Angels as their ca- 
 nonized Saints ; becaufe the Angels, it 
 feems, have no Merit from Works of Su- 
 pererogation to transfer to their Worfiiipers, 
 as the human Saints have. But the Herrn- 
 huters are certainly in the right, in giving 
 the Preference to the Angels -, who are 
 their Brethren dear, *' of the i2Xi\t fpiritual 
 
 L 4 Seed 
 
( i68 
 
 Seed with^ themfelves, and to Vv^hofe Society 
 they are immediately to take their Flighty 
 and ccmimence Angels thcmjelves^ as foon as 
 the Breath goes out of their Bo dies J' 
 
 'Tis obfervabie, that the ' Apofile abfo- 
 lutely condemneth the Worjljip of Angels, 
 though under a Shew of Humility^ (the 
 Woriliipers pretending it was too great 
 Boldnefs to addrefs God diredily^ and with- 
 out the Mediation of his Miiiijiers,) Yet 
 in Reality it proceeded from their Bride and 
 Prefumption^ and being puffed up vainly by 
 their carnal Minds. And our Moravians 
 A?2ge I' worjljip of courfe favours rankly of 
 Pride and Vanity, becaufe no fooner will 
 they die, but they are to become Part of the 
 angelical Chorus, and fo be intitled to the 
 fame Worjlnp in their Turns. 
 
 Nor is it to be wondered at, that they 
 likewife pay their Adoration to the ^een of 
 Angels, the Virgin Mary, Accordingly, 
 Sol. Call, fays Mr. Rimius, *« as the Count in his Ser- 
 P- ^ ^- mons fpeaks of an Ave- Maria, fo the Hymns 
 contain one. And Honour is likewife paid 
 there to the Devils themfelves ; which he 
 very gravely approves of from the Pulpit^ 
 
 The Count, again, is certainly right, in 
 procuring the Favour of the V, Mary, for 
 fear flie fliould ferve him fuch a Trick as 
 fhe once did BiJl:op Udo, We have his Sto- 
 ry in a Treatife of Spinellus, called Maria 
 Deipara, printed at Cologn, 1619, isoith 
 
 Licence 
 
( i69 ) 
 
 Licence mid Approbation, *' Bijhop TOd?, Spinell, 
 though much devoted to the F". M^r)', andP- ^^^' 
 taught by her, yet abandons himleif to 
 Vice, debauching the Num and Abbejfes, 
 But one Night, while in the very A5ty he 
 hears a Voice, 
 
 Ceff'a de ludo\ lujijii jam fatis XJdo. 
 He delpifeth the Voice ; hears it louder the 
 fecond Night, and the third , but ftill re- 
 penteth not in the lead. At length the 
 Virgin comes down, with Chriji and other 
 celefiial Inhabitants^ and pulls him out of 
 Bed from the Embraces of the Abbefs. Chriji^ 
 having heard the whole Charge againft him, 
 orders an Angel firfl: to cudgel, and then 
 behead him, which was done/' — ** This, 
 adds our Author^ was not a Vijion, or 
 Dream ; but feen v/ith open Eyes, and well 
 attefted." 
 
 The exceffive Worship of the Virgin in 
 the Papacy is too notorious to be infifted on. 
 And we find a pretty ancient Se5i of Here- 
 tics, called Colly ridians (from a Cake offer- 
 ed to the Virgin Mary) "who proceed toEpipL p. 
 that Degree oi Madnefs, as to inftitute ^^054, 
 femblies for her Worjloip, and zealoufly ob- 
 trude her upon us as a Goddefs, &c." — I 
 don't fay this was any Gnojiic Fancy. Epi- 
 phanius calls it " a new Notion, and a dia- 
 bolical Siiggejlion, chiefly among fome Wo- 
 
 meny 
 
 In what particular Refpedl, or to what 
 
 Degree, 
 
( 1?^ ) 
 
 Degi^ee, the Devil is hoiiQiired in the Mora- 
 ^uiaii Hymns^ aiid the Counfs Pulpit ^ doth 
 not appear. But more Reafons than one 
 may be alligned, why fome dijiingui/jjijig 
 RefpeB fliould be paid him by the Count. 
 ift, Becaufe '^ Satan plays the J^t"!;// indeed 
 with his Followers, whenever they difobey 
 his Orders." 2dly, Becaufe he was had in 
 fo great Honour by the Valentinians and 
 Iren.p. Carpocrutians, '' The Valenti?iians, fays 
 ^ * Irencem^ teach the Devil to be the Crea- 
 ture of the Maker of the Univerfe ; — but to 
 be more knowing than the Maker ^ who is 
 of the Animal Seed ; but the Devil of the 
 
 Spiritual'' 'Tertullian fpeaks in like 
 
 TertuU. Manner; " They affirm the Devil to be 
 ^* ^^"^* the Work of Demiurgus^ and call him the 
 Governor of the World ; and defend him 
 as being more knowing of Things above, 
 by Means of \\\'bfpi ritual Nature, than De- 
 miurgus, who is of the animal Nature!^ 
 To which he fubjoins this fmart Obferva- 
 tion ; *' He certainly deferves the Prefer- 
 ence with themy cui omnes Hcerejes procu- 
 rantm\ for whom all their Herejies are pro- 
 cured ; or, v»^ho is the Procurator of all their 
 Herejies y 
 
 Epiphanius gives an Account of a Sed of 
 
 Epiph. ^.Heretics called Satanians, " Satan^ fay 
 
 1069. they, is a vtvy great and pote7it Perfon, and 
 
 Author of much Mifchief. Why, therefore, 
 
 iliould we not chiefly fly to him, and adore 
 
 I hinK 
 
( I70 
 
 himy honour, and praife hiai, that for our 
 flattering Worjhip he may do us no Harm, 
 but pardon us as being his own Servants f 
 Hence they call themfelves Sataniansr 
 
 Much of what hath been faid may ferve 
 for a fair Specimen^ how induftrloufly both 
 Moravians and Papijls have been raking in 
 the Kennels of the moft infamous Heretics^ 
 in order to drag out Materials towards build- 
 ins: their Churches. 
 
 § 7. A few Things more and I have done. 
 Though the Moravians fometimes call re- 
 ceivi?2g the Sacrament the Devil, and treat 
 it in a moft contemptuous Manner: The 
 Count at other Times, feemingly at leaft, 
 fpeaks of it in more honourable Terms ; — 
 but yet in fuch a grofs Manner, as if he in- 
 tended to turn the whole into Ridicule, 
 Thefe are the Counfs and Synod's Thoughts 
 oixkiz Lord's Supper. They fay, " In theFol.Hiii 
 Lord's Supper we are very far from teaching P' ^^' 
 'Tranfubjiantiation, although we believe and 
 experience the moft: intimate Participation 
 of that once tormented Body, after a Way 
 fimilar to the firft Inftitution, when he took 
 the Bread into his Hands, which were quite 
 moijl with Agony - Sweat ; fo that there 
 might be a real kneading together of his Bo- 
 dy into the Bread'* 
 
 The Count elfewhere fpeaks more plainly 
 and fully. *' When he ftood already half- Max. p, 
 
 dead ''4- 
 
( 172 ) 
 
 dead before his Difciples^*^ he took the 
 Bread in his Hands ^ which of courfe, while 
 he held it, was fo penetrated with his moijl 
 dying Sweaty that when he bleffed and broke 
 it for his Difcipks, it was indeed mixed 
 with his Body, and the Ejfiiroia thereof. 
 And wlien he took the Cup, fome of his 
 ^ears dropt into it, and alfo of the Bloody 
 which was now ready, through Anguifli, 
 every where to extravafate. Thus they eat 
 not only Breads but therewith took in real 
 T articles of his Death-Jiruck and excruci- 
 ated Body ; and drank not only Wine, but a 
 TinSlure of his Blood therein*' 
 
 The Count makes here a plain Declaration 
 againft the Pcpijh Do5lrine of Tranfubjlan- 
 tiation ; but, as it was then his Intereft to 
 be well with the Lutherans, he admits their 
 Dodlrine of Confubjiantiation ; that the Body 
 and Blood of Chriji are prefent together with 
 the Subjiance of Bread and Wine, But as, 
 in proving his Point, he hath unwarrant- 
 ably forged two or three new Articles of 
 Gofpel Hijiory -, and efpecially has taught, in 
 a M^inn^v peculiar to himfelf, that this My- 
 fiery was effected by that crude, grofs, and 
 naufeous Idea of the Saviour s moulding the 
 Bread with his fweaty Hands ; the Virtue 
 whereof ftill continues, as the Moravians 
 experience ^ — the Lutherans mufl undoubt- 
 edly have him and his Fidtions in Abhor- 
 rence. 
 
 The 
 
( 173 ) 
 
 The Count is fo well acquainted with the 
 Bijiories of the Heretics, at lead the Latin 
 Trajijlation of them, that, in explaining the 
 'Elements in the Sacrament, as conj'ubftan- 
 tiated through the Saviour's Tears, and 
 Anguijh, and Sweat, he feems to have taken 
 the Hint from the V alentinians \ «' wholren. p, 
 aflert, {2iy^ Irenaus, that the corporeal Ele-^^'^^ 
 ments and Subftances of Things were made 
 of the Fear, and Sadnefs, and Dijirefs, and 
 Sweat of Enthymejis (or Achamoth)'* Or, 
 according to Tertullian, " that the World Tertull. 
 was made of thofe Materials, which Acha-V- 222. 
 7noth produced by being in Fear a?id Dread^ 
 in Sadnefs and SweatiiigJ* 
 
 But the Manner of receiving the Sacra- 
 ment among the Heretics, was fo inconceiv- 
 ably horrid and o.hfcene, that one would hope 
 at leafl: (fome Sufpicions forbid me to fay- 
 more) that the Moravians are not their 
 Followers in this Particular. 
 
 § 8. It may not be amifs to mention fome 
 of the miraculous Gifts among our Mora- 
 *via?2s, in common with Gnojiic, PapifiCaly 
 and other Impojiors, 
 
 " The Chantors of the Society, fays the Rim. p. 
 County have received a particular, and al-^o- 
 moft inimitable Gift of God -, for their Songs 
 are always a connected Repetition of the 
 Matters that had been preached juft before." 
 [It was an eafy Matter to prepare 2^fuitable 
 
 Hymn 
 
( ^74 ) 
 
 Uymji before-hand, for them to echo out 
 afterwards.] 
 P. 10. *' Some of thefe People, whether Day or 
 
 Night, are appointed by Rotation to pray 
 for the Society. And, what is mod remark- 
 able, thefe People, without Call, Clock, or 
 Watch, are acquainted by an i?iwardFeelingy 
 v/hen their Hour comes/' [This Gift not 
 Ribaden. fo conftant in Popery, For fometimes ** the 
 P- 155- V,Mary is fo kind as to come and do the 
 Duty of their Saints^ when they overjleep 
 Bdingh. themfelves. — Sometimes " the lazy Monks 
 Jan. 6. ^j.^ called up by an Angel to their Matins 5 
 Henri- or a departed Sai^it arifeth, and roufeth them 
 quez, p. to i-j^gjj. Prayersr\ 
 
 Thefe Miracles are particularly remark- 
 able in the Voyages of their Mijfionaries : 
 Rim. p. <« When the Saviour dire&s them, they per- 
 23> 25. form amazing Things; Things which no 
 Art, no human Precaution, could ever at- 
 tain to. The Count himfelf made a Voyage 
 in eleven Weeks, which another could not 
 compafs in lefs than Jixty-Jixy becaufe he 
 was in the Hands of Men, — The Saviour 
 diredts his People in a quite wonderful Man- 
 ner. Could we, fays the Count, but have 
 a Couple of Ships ^ then we (hould fee Won- 
 ders. — The Saviour would land us where 
 never any body landed, Gf^. — "this would 
 cojl nothing to the Saviour \ it would be a 
 Flay to his Angels!' [As if it would coil 
 the Saviour more to get them two Ships, 
 
 than 
 
i^75) 
 
 than do Miracles for them upon the Sea. 
 See Rimitts.'] 
 
 The Papijh have the Advantage over 
 the Her?'nhuters in thefe Wonders ; and I 
 could bring above tv^^enty Inftances from 
 their Legends, of Samis carried fwifdy on 
 DoIpbi?is Backs, or their own Cloaks, or 
 even on a Leaf oi a Tree, through Rivers 
 and Seas, And one of their Biftjops, Peter 
 de Natalibiis, a Man oi equal Veracity with 
 Bifmp ZinzendorJ\ affures us, '* That St.Pet.de 
 Baftfides and his Companions, by the £)/- Natal, l.r 
 reBion of Chrijl, went to the Sea- (here, 
 where they found a Ship ready prepared for 
 them ; in which Cbrif himfelfwas the Pi- 
 lot, and Angels the Rowers. And that, 
 being refrefned with Bread from Heaven, 
 they failed over the Sea in one Night to 
 Aurelia in Italy, from the Eajiern Parts 
 oftheV/orldr 
 
 What in like manner we read ^^ of thelren. p. 
 Sha^n Miracles of Sim. Magus, oi Marcus,} ' ^^^* 
 who feduced a great Number of filly Men 
 and Women, by wonderful Appearances ; 
 and of other Heretics : Thefe are ufaally 
 afcribed to Jatanical and magical Operation, 
 or mere Impojlure and Frauds Nor indeed 
 is it to be fuppofed, that God p^ould work 
 Miracles, in order to give fuch a venerable 
 SanBion to a Lie and a Cheat, 
 
 And here we muft not forget that ludi- 
 crous, but profane Cheat, put upon poor Mr. 
 
 Bell 
 
( '76 ) 
 Beli Which I fhall recite in the Words of 
 Whitf. p. Mr. Whitfield.— '' I have been told of a 
 ^* fingular Expedient made ufe of by Mr. Pe- 
 ter Boehler^ one of the Brethren s Bifhops, 
 in order to ftrengthen the Faith, and raife 
 the drooping Spirits of Mv. William Bell ^ 
 who hath been unhappily drawn in, with 
 feveral others, to be one of their Agents, It 
 was this: — It being Mr. Bell's Birth-day^ 
 he was fent for from his Houfe in Neville's 
 Alley ^ Fetter-lane ', but for a while, hav- 
 ing had fome Words with Mr. Boehler, he 
 refufed to come : At length he complied, 
 and was introduced into a Hall in the fame 
 Alley 5 where was placed an artiJicialMoun- 
 iai72y which, upon finging a particular 
 Verfe, was made to fall down ; and then be- 
 hind it was difcovered an Illumination, re- 
 prefenting Jefus Chrijl and Mr, Bell fitting 
 very near, or embracing each other \ and out 
 . of the Clouds was alfo reprefented, Plenty 
 of Money falling round Mr, Bell and tbs 
 Saviour, 
 
 This Story feemed to me fo incredible at 
 the firft hearing, that, though I could not 
 doubt the Veracity of the Relator, yet, fear- 
 ing he might be mifinformed, I fent for 
 him again; and he aflured me that Mr. 
 Bell told this Story himfelf fome Time ago 
 in Company, and a Perfon of good Reputa- 
 tion of that Company related it to an Ac- 
 quaintance of mine.'*, 
 
 Befides 
 
( ^77 ) 
 
 Befides the Ufe of Images among the 
 Moravians^ and indulging their Vanity and 
 Debauchery on Birth-days^ we find them 
 very convenient for ruining their dear Bre- 
 threriy and cheating them of their all. And 
 it is the general Way of Impojlors^ by Va- 
 riety oi juggling TrickSy to pick the Pockets 
 of the Credulous^ for the Support of their 
 own Vices, Irenceus fays particularly of the 
 ValentinianSy " That they are not w^illingTren. p, 
 to inftrudl all^ but only thofewho will pay ^^' 
 a high Price for fuch great Myfteries. For 
 thefe Practices are not like what our Lord 
 faid, Freely ye have received^ freely give ; 
 hut /ira?2ge a7id miraculous^ and deep My- 
 Jieries, and with great Labour efFeded, for 
 the Lovers of a Lie, For who would not 
 fpend all that he has to learn, G'^,'* 
 
 § 9. As a Caution to all Protejianfs^ it 
 fhould be recollected in how many In-^ 
 fiances a Conformity has been fhewn between 
 Moravians and Papijts^ in Dodrine and 
 Pradlice ; with this frefh Declaration of 
 the County " That he has even been perfe''^\xn, p. 
 <:^/f^/ for having maintained, that the P^/^ 20. 
 was not Antichrijiy 
 
 Nor ftiould we forget his calling '' Pro-?. 8, 33^ 
 tejiants and their Tteachers . — "Unbelievers^ 
 Atbeijtsy Idolaters^ Satan's Profejjors ; — ' 
 fancy ^ impudent^ ig?iorant Deceivers^ Sa- 
 crament'Bablers'^ adding, that the Protejl- Sol Czll, 
 
 M ant^'^' 
 
r. 1 
 
 ( I7S ) 
 
 nnt Religion is a Sajnaritan Conftitution, 
 [ fcbifmatical, and worjhiping we know not 
 wbat'j a Laodicea, \liike-warm^ to be fpew- 
 ed out of CbrijVs Mouthy And he gives 
 the World to underftand, " T^hat his Seci- 
 will Jo far weaken the Protejiant Cofijiitu- 
 ticn^ as to leave nothing of it but a Caput 
 mortuumy This will fully convince us, 
 that Count Zinzendorf 2in(\ his Herrnhuters 
 are much better fitted to feek Protection and 
 Encouragement in fome Popifo Country^ 
 than in any Froteflayit Communion, 
 
 And if we take in their Profeffed Decla- 
 Frey, p. rations, " That all Godlinefs, all Devotion, 
 *7- all Piety, are no more than fo many Snares 
 of the Devil \ — and that they have more 
 than once openly declared in their Meetings^ 
 that they would not give over, till they had 
 driven Pietifm out of the Community^ Root 
 and Branch, Gf<:." — we may then fairly fub- 
 mit it to the Judgment and Confcience of 
 every impartial Perfon, whether the So- 
 ciety of the \jnited' Brethren do not richly 
 Rem. p. deferve what the Count fays " is the Aim of 
 ^' their Opponents, namely, to exclude the 
 
 Brethren s Churches from occupying any 
 Place in the general Body of Chrijlians-^ — . 
 and to deorive them likev/ife of all Civil 
 Toleration in any Nation of the Globe, 
 from South to North, from Eaft to Weft/' 
 « — But laftly, if we bear in Mind their com- 
 plete Syjlem of Impurities and Blajphemiesy 
 2 more 
 
( 179 ) 
 more efpecially that (hocking Dodrine fo 
 often mentioned, that ih^ fnal Happi72ejs of 
 Heave72 will confift in their being metamor^ 
 pbofcd into Female Angels^ for a carnal En- 
 joyment of Chrijl in his hmnan Nature^ in 
 the eternal Bed-chamber \ — we cannot but 
 judge, that the Lewdnefs and Wickednefs 
 even of a Mabomedan Paradife fall cxct^d* 
 in'y^y (hoxt oi i\\Q Ztnzendorfian 'y and muft 
 leave it to the Word and Will of the Saviour^ 
 * Whether the Dragon and his Angels Jhall 
 not be cajl out, and no Place at all be found 
 for them in Heaven^ 
 
 FINIS, 
 
ADDENDA. 
 
 AGE 72, line 6, ziitr Script ure^ add^ 
 
 As the Cou?it has always the immediate 
 
 DireBion of the Saviour^ to fapply the De^ 
 
 *r\itoAox.fe6ls cf Scripture ', this comes ap to *' the 
 
 Vol. 111. Difciples of Sim, Magus. For in whatever 
 
 Points the divine Writings are filent^ thefe 
 
 they fay God has revealed to the my 
 
 Page 88, 1. 2, after fudges ^ add, 
 
 PARALLEL. 
 
 Thofe Mongrels, iht Valentinians^ appear 
 to have had the true Chrijlians in Contempt 
 and Derifion on the fame Account. For, 
 Ircn. p. f^ys Ireftaus^ *' after all their odious and 
 3*' irreligious Th'mgSy they inveigh againft us 
 
 who live in the Fear of God, even as to 
 Thoughts and Words^ as mere Idiots^ who 
 know nothing 5 extolling themfelves as the 
 perfedi and eleSi Seed'' 
 
 Page 91, 1. 16, z.htv Bedchamber, add^ 
 That all Souls are Fefnalcs, need not have 
 been fuppofcd to be -sl peculiar Fancy of the 
 Count's j it having been obferved before by 
 Iren. p. Irenccus, in exprefs Words : " Thefe incur- 
 able Madmen (the Vahitinians) fay, they 
 are of the fpiritual and better Seed, and 
 therefore {hall afcend higher, and pafs into 
 the Vlenitude to their Hufiands ; for they 
 are Females by their own Confeiiion.'* 
 
 Jb2 
 
 ^^:^Tj!>0/ 
 
 '<^'^y^^ 
 
A N 
 
 Expoftulatory Letter, 
 
 Addrcfled to 
 
 NICHOLAS LEWIS, 
 
 Count Zinzendorff, 
 
 AND 
 
 Lord Advocate of the Unitas Fratrum. 
 
 By GEORGE WHITEFIELD, A. B. 
 
 Late of Pembrok e-C o l l e g e, Oxford, 
 
 AND 
 
 Chaplain to the Right Honourable the Countefs 
 of Huntingdon, 
 
 OfooUJh Galatians^ who hath bewitched you ? Gal. iii. i. 
 
 LONDON: 
 
 Printed for G. Keith, at the Bible in Grace-Church- 
 Street; J. Oswald, in the Poultry; and fold at 
 the Tabernacle-houfe, near Moorfields. 
 
 MDCCLIIL 
 
[ 3 3 
 
 A N 
 
 Expoftulatory Letter, ^c. 
 
 My Lord, 
 
 ALTHOUGH I am perfuaded that 
 nothing hath a greater tendency to 
 ftrengthen the hands of infidels than 
 the too frequent altercations between the 
 profeflbrs of chriftianity ; yet there are cer- 
 tain occafions, wherein the neceflary defence 
 of the principles of our holy religion, as well 
 as the pracSicc of it, renders public remon- 
 ftrances of the greateft ufe and importance. 
 The facred pages afford us many examples, 
 of this nature. When Aaron was prevailed 
 on by the IfraeliteSy to make a golden calf> 
 and offer facrifice to it, what a holy in- 
 dignation did Mofes exprefs both againft him 
 
 and them ? When Peter and Barnabas 
 
 were carried away with the diffimulation of 
 
 A 2 the 
 
[ 4 ] 
 
 the Jews, how openly did the apoftle Paul 
 withftand them to the face, and reprove 
 them before all, becaufe they were to be 
 blam'd ? And when this fame apoftle faw 
 the churches of Corifith and Galatia in dan- 
 ger, of being drawn away from the fim- 
 plicity of the gofpel, what a fervent tefti- 
 mony did he bear againft the authors and 
 abettors of fuch a deftrudtive fcheme ? 
 
 I mention thefe inftances, my lord, be- 
 caufe I hope they will ferve as a fufficient 
 apology for my troubling your lordfliip with 
 this letter.- — For tliefe many years laft paft 
 have I been a filent, and, I truft I can fay^ 
 an impartial obferver of the progrefs and 
 efFedls of Moravtanifm both in Englandy and 
 America-, but fuch fhocking things have 
 been lately brought to our ears, and offen- 
 ces fwell'd to fuch an enormous bulk, that 
 ^ real regard for my King, my country, 
 and, if I am not greatly miftaken, a difin- 
 tcrefled love for the ever bleffed Jefus, that 
 King of kings, and the church which he 
 hath purchafed with his own blood, will 
 not fuffer me to be filent any longer. 
 
 c Pardon 
 
[ 5 ] 
 
 Pardon me therefore, my lord, If at 
 length, though with great regret, as this 
 fearcher of hearts knows, I at length am 
 conftrained to inform your lordfliip, that 
 you, together with fome of your leading 
 brethren, have been unhappily inftrumental 
 inmifguidingmany real, fimple, honefl-heart- 
 ed chriftians ^ of diftreffing, if not totally 
 ruinino^ numerous families, and introducing a 
 whole farrago of fuperftltious, not to fay 
 idolatrous fopperies into the EiigUJJj nation. 
 
 For my own part, my lord, notwithflandino- 
 a folio that hath been published (I pre- 
 fume under your lordfhip's diredion) about 
 three years ago, I am as much at a lofs as 
 ever to know what were the principles and 
 ufages of the ancient Moravian church 5 but 
 if fhe was originally attir'd in the fame o-arb, 
 in which fhe hath appeared of late amongft 
 many true-hearted though deluded protef- 
 tants, fhe is not that fimple, apoftolical 
 church the EngliJJo brethren wei-e made to 
 believe fhe was about twelve years ago. Sure 
 I am, that we can find no traces of many 
 of her prefent pradices in the yet more an- 
 cient;> 1 mean the primitive churches, and 
 
 which 
 
[ 6 ] 
 
 ivhich we all know were really under an 
 immediate, and truly apoflolical infpeclion. 
 
 Will your lordihip be pleafed to • give me 
 leave to delcend to a few particulars ? Pray, 
 my lord, What inftances have we of the 
 iirft chriilians walking round the graves of 
 their deceafed friends on Eajler-day\ attend- 
 ed with hautboys, trumpets, Fr^'/zrA horns, 
 violins, and other kinds of mufical inftru- 
 ments ? Or where have we the Icaft men- 
 tion made of pictures of particular perfons 
 being brought into the firft chriftian aflem- 
 blies, and of candles being placed behind 
 them, in order to give a tranfparent view of 
 
 the figures ? Where was it ever known 
 
 that the piclure of the apoftle Pauly repre- 
 fenting him handing a gentleman and lady 
 yp to the iide of Jefus ChriJ}^ was ever intro- 
 duced into the primitive love-feafts ? Or 
 
 do we ever hear, my lord, of incenfe or fome- 
 thlng like it being burnt for him, in order to 
 perfume the room before he made his en- 
 trance among the brethren ? — Or can it be 
 fuppofed that he, who, together with Bar- 
 nabas fo eagerly repelled the Lycaonia?is^ 
 when they brought oxen and garlands in 
 
 order 
 
[ 7 1 
 
 order to facrifice unto them, would ever 
 have fufFered fuch things to be done for 
 him, without exprefling his abhorrence and 
 deteflation of them ? And yet your lordihip 
 knows both thefe have been done for you, 
 and fufFered by you, without your having 
 fhewn, as far as I can hear, the leaft diflike 
 of them at all *. 
 
 Again, my lord, I beg leave to enquire, 
 Whether we hear any thing in fcripture of 
 eldrefles or deaconeffes of the apofto- 
 lical churches feating thcmfelves before a 
 table covered with artificial flowers, againft 
 that a little altar furrounded with wax ta- 
 
 * I might here take notice of the married women's 
 Being ordered to wear blue knots, the fmgle women 
 pink, and thofe that are juft marriageable, pink and 
 white ; the widows that are paft child-bearing, white, 
 atid thofe that are not fo, blue and white ; and alfo of 
 the epifcopal knot of Mrs. Hannah Nitfchman^ (who is, I 
 am informed, the prefent general eldrefs of the congrega- 
 tion) which is fometimes of a purple, and fomctimes of a 
 rofe colour. Thefe, with many other fanciful things, 
 might be confidered 5 but my mind at prefent is too 
 full of concern to dwell upon any thing but what 
 more immediately ftrikes at the welfare of fociety, and 
 what hath a ftill more fatal tendency to draw away unwary 
 fouls from the firoplicity of the gofpel.— Would to 
 God I could with a fafe confcienCe be excufed even 
 lr©m this 1 
 
 pers, 
 
r 8 ] 
 
 pers, on which flood a crofs, compofed ei- 
 ther of mock or real diamonds, or other 
 glittering ftones ? And yet your lordfliip 
 muft be fenfible, this was done in Fetter- 
 Lane chapel, for Mrs. Hannah Nitfcbmany 
 the prefent general eldrefs of your congre- 
 gation, with this addition, that all the fifters 
 w^ere feated in German caps, and cloathed 
 in white, and the organ alfo illuminated 
 with three pyramids of wax tapers, each of 
 which was tied with a red ribbon, and over 
 the head of the general eldrefs was placed 
 her own pidture, and over that (horrefco re- 
 ferens) the pidurc of the fon of God. — A 
 goodly fight this, my lord, for a company of 
 EngUfh proteftants to behold ! x^las ! to what 
 a long feries of childifli and fuperftitious devo- 
 tions, and unfcriptural impofitions muft they 
 have been habituated, before they could fit as 
 lilent and tame fpedlators of fuch an antichrif- 
 tianfcene.— Surely, had G/^(?(9;^, though but an 
 old teftament faint, been prefent, he would 
 have rifen and puU'd down this, as he for- 
 merly did his father's altar. — Or had even, 
 that meek man Mofes been there, I cannot 
 help thinking but he would have addreffed 
 
 your 
 
 --A 
 
c-c 
 
 [ 9 ] 
 
 your lordfliip, partly at leail, in the wocds 
 
 with which he addrefied his brother AaroTn 
 What did this people unto thee that thou 
 haft introduced fuch fuperflltious cuftoms 
 
 =*' amono; them ? *" 
 
 But this is not all, I have another quef- 
 
 tion to propofe to your lordlhip. Pray my 
 
 * A like fcene to this was exhibited by the fmgle 
 brethren in a room of their houie at Hatt on-Garden, 
 Qn^ of them who helped to furnifh it gave me the fol- 
 lowing account.— The £oor was covered with fand and 
 mofs, and in the middle of it was paved a ilar of difFe- 
 jent coloured pebbles, upon that was placed a gilded 
 dove, which fpouted water out of its mouth into a 
 veflcl prepared for its reception, v/hich was curioufly 
 decked with artificial leaves and flags ; the room was 
 hung with mofs and fhells ; the count, his fon, and 
 ibn-in-law, in honour of whom all this was done, with 
 Mrs, Hannah Nitfch?nan and Mr. Peter Boehler and fome 
 other labourers were prefent. Thefe were feated under 
 an alcove, fupported by columns made of pafte board, 
 and over their heads was painted an oval, in imitation 
 of marble, containing the cyphers oi couniXinzendorff's 
 family.— Upon a fide-taible was a little altar covered 
 with fhells, and on each fide the altar was a bloody 
 heart, out of, or near which proceeded flames. The roona 
 was illuminated with wax tapers, and muficians placed in 
 an adjacent apartment, while the company performed 
 their devotions, and regaled themfelves witli fweet- 
 meats, coffee, tea, and wine. After this the labourers 
 departed, and the fmgle brethren were admitted in. I 
 am told that moll, if not all, of thefe leading perfons were 
 prefent alfo at the celebration of Mrs. Hannah Nitfcb- 
 mans birth -day before-mentioned. 
 
 B lord. 
 
[ lO ] 
 
 lordj did any of the apofties or leaders of the 
 pfimitive churches ever ufurp an authority, 
 not only over people's confciences, but pro- 
 perties alfo, or draw in the members of their 
 refpeffive congregations to difpole of whole 
 patrimonies at once, or to be bound for thou- 
 fands more than they knew in their own 
 confciences they were worth ? And yet your 
 lordlhip knows this has been done again 
 and again, in order to iervc the purpofes of 
 the brethren for feveral j'cars laft paft ; and 
 that too, at, or very near the time, when, in 
 order to procure an a<fl in their favour to 
 go abroad, (which now appears to be rather 
 a fcheme to fettle at home) they boafted to 
 an Englipd parliament how immenfely rich 
 
 they were.* -^r 
 
 ^ Your 
 
 * M. Rhnius^ aullc counfellor to the late kino; of 
 Priijjia^ In a treatife lately publlfiied, I think makes it 
 plainly appear, that the agents for the Moravia}! affairs, 
 have rninnformed the parliament in feveral refpe£ls, and 
 upon the whole, treated that auguft body little better 
 than the Gibsonit'ifi ambaffadors once treated yojhuay 
 the captain of the Lord's hofl:. — To this I refer the 
 reader. It is wrote vv^ith great candour, and contains 
 ilich incontellible proofs of the manv dangerous prin- 
 ciples and pr-a6lices of the leading brethren, that muff, 
 I think, cbnftrain all that read it to fay, " My foid 
 " come not thru into tlKir fccret^ and, to their aJj'emhJy^ mine 
 *' hcnoiir be not thou united,'" 
 
[ " ] . 
 
 Your lordlhip cannot but be fenfible, that 
 at this prefent time you ftand indebted to 
 fundry perfons to the value of forty thou- 
 
 fand 
 
 I fuppofe it was a conrcioufnefs of this, that induced 
 Mr. Co^jart^ one of the Count's t/;/*?/' agents, to fuggeft to 
 Mr. Lhide fometime before its publication, that it would 
 be as good as three hundred pounds in his way, if 
 Mr. Rimius his book could be fuppreffed. This looks 
 bad ; but I think it was flill worfe in another c^ 
 the brethren roundly to affirm, in order to quiet 
 fome who were diflat'isfied by reading this book, 
 that the author of the above-mentioned treatife, 
 was one that perfonated A-lr. Rimius^ and that the 
 whole was lies. Whereas they cannot but know, 
 that this gentleman refides in Oxenden-Jheet^ and ad- 
 drefied his book to his grace the lord archbifhop of 
 Canterbury^ by permiflion, and that he proves almoft 
 every word he fays, from the brethren's own writings. 
 the above-mentioned brother was pleafed to add, that 
 the real M. Rimhis was a friend,^ and therefore v/ould 
 not write againft them. I anfwer, that I verily be- 
 lieve he therefore wrote, as God knows I do, be- 
 caufe he is a friend ; or to ufe his own words, " from 
 a flricSl: regard to truth, juftice, and the public good." 
 —And I think, if inftead of adding fm to lin, by 
 continuing flill to mifguide, enflave, and put out the 
 eyes of many of God's dear children, who I am per- 
 fuaded, know no more of their fecret myfteries and in- 
 tended purpofes, than thofe who never heard of them 
 at all, it would fliew a much better fpirit in the lead- 
 ing brethren, either publicly to refute, or ingenuoufly 
 
 confefs, and amend the things laid to their charge. ■ 
 
 This is what God and the world may juftiy require at 
 their hands, and without this, I cannot fee how they 
 can expect any future blefling from above j fince the 
 
 B 2 wifeA 
 
i 12 I 
 
 land pounds flerling ; and unlefs fome of 
 your brethren had agreed to ftay fix years 
 for about twenty thou fond pounds, due to- 
 them (tho after the expiration of that term^ 
 as they have no fecurity, in all probability 
 they will be jiifl: where they are now) and 
 if the other creditors alfo, upon confide- 
 ration of fome bonds given, and mort- 
 gages made for principal and intereft, * had 
 not agreed to ftay four years, for twenty 
 one thouftnd pounds more, many of the 
 poor EngHjh brethren, who, out of I know 
 not what kind of infatuation, have not only 
 given their all, but have been bound for thou- 
 fands more than they are able to pay, mull 
 either have immediately become bankrupts, 
 
 wlfeft of men hath tola U3, that Ud that cover eth his 
 fins Jhall not pro/per^ hut whofo confejfeth and forfaketh 
 them JJjall have mercy. Grant us all tliis mercy, heavenly 
 Father, for thy clear Ton's fake ! 
 
 As I am not perfonally acquainted with Mr. Rimiusy 
 I take this opportunity of informing him, that it is the 
 (lefirc of many, that the Latin Appendices may be 
 tranilated into EngliJJ)^ an.d the whole printed in a fmall 
 edition, in order to make it more extenfively ufeful. 
 
 * The buildings in Torkjhire^ BedjordfrAre^ &c. Be- 
 fides this, there are fome thoufands due to others, 
 upon bond, and many thoufands to a particular gentle- 
 man, for which the Count has mortfrao;ed one of the 
 German fettlements : I think it 19 Marienhurg. 
 
 2 and 
 
[ >3 ] 
 
 and thereby the creditors perhaps, not have 
 had a (hilling in the pound, or have been 
 obliged to ihut up their fliops, go to prifon, 
 or be turned out into the v/ide world, to the 
 utter ruin of themfdves and families. 
 
 The diftrefs and anguifh of mind that 
 hundreds have been involved in upon this 
 very account, is, I believe, unfpeakable."* 
 And the bare rcflecftion upon it, whilft 
 
 I 
 
 * 
 
 Since my writing this I have been told of a very 
 fmgular expedient made ufe of by Mr, Peter Boehler^ 
 one of the brethren's bifhops, in order to ftrengthen the 
 faith, and to raife the drooping fpirits of Mr. JViU'iam 
 Bell^ v^^ho hath been unhappily drawn in, with fe- 
 veral others, to be one of their agents. Itv/as this, — 
 It beins; Mr. BelV?, blrth-dav he was fent for from his 
 houfe in NevWi-alley^ Fetter-lane \ but for a while, 
 having had ft»me words with Mr. Boehler^ he refufed 
 to come : at length he compHed, and was intro- 
 duced into a hall, in the fame alley, where was 
 placed an artificial mountain, which, upon fniging 
 a particular verfe, was made to fall down, and then be- 
 hind it Vv-as difcovered an illumination, reprefenting Jefus 
 Chr'ijl and Mr, Bell^ fitting very near, or embracino- 
 each other ; and out of the clouds was alfo reprefented 
 plenty of money falling round Mr. Bell and the Saviour, 
 This fiory appeared to me fo incredible at the firff hear- 
 ing, that, though I could not doubt the veracity of the 
 relator, yet fearing he might be mifmformed, I fent for 
 him again, and he allured me that Mr. Bell told this 
 ftory himfelf fometime ago in company, and a perfon of 
 good reputation of that company related it to an acquaint- 
 ance of mine. May God grant him and all others who 
 
 have 
 
[ H ] 
 I am writing makes my heart almofi: 
 bleed within me— Who, who but themfelves, 
 my lord, can tell the late perplexity of their 
 minds, who have been already arrefted, or 
 obliged to break off their refpedive partner- 
 fhips ? Or what words can exprefs the great 
 concern Mr. Freeman and Mr. 'Thomas Grace 
 mufl have been neceflarily under, when they 
 found that bills had been drawn in their 
 name unknown to them, to the vakie of 
 forty-eight thoufand pounds ? * And how 
 pitiable, my lord, mull: the prefent circum- 
 ftances of young Mr. Rhades be, who, to 
 {lop a little of the above-mentioned gap, 
 was prevailed on, your lordfhip knows by 
 whom, about eighteen months ago, to- 
 fell his cflate of above four hundred pounds 
 a year, and weut or was fent off very lately, 
 
 as 
 
 have been.iindefigneclly concerned, a more furc and fta- 
 ble prop for their Talth, even his own word, in which he 
 caufes his people to truft. Then, and not till then, even 
 upvon the greatell emergency, they may without any fan- 
 ciful reprefentations boldly fay, *' Who art thoii^ O great 
 *' mountain : before the L'jrd jefus, our all conquering Ze- 
 ** rubbabel, thou Jhalt IccGine a plain. ^^ 
 
 * This Mr. Grace told me himfelf in piiblick com- 
 pany 5 he and Mr. Freeman live in T^hrogniorton-Jlreet. 
 
[ '5 ) 
 
 as I am affured to France (leaving a defti- 
 tute mother behind him) only with twen- 
 ty-five pounds, for the payment of which 
 he left his watch, beureau, horfe and fad- 
 die ? f 
 
 Thefe are but a few inilances, my lord, 
 amongft many, indeed too too many, that 
 might be given. The brethren's agents, 
 and thofe concerned with them can beft 
 tell what horrid equivocations, untruths and 
 low artifices have been made ufe of to pro- 
 cure 
 
 f The cafe of this Mr. PJjodes Is very fingular. 
 
 He was of mean birth and occupation, but upon 
 the unexpected falHng of many Hves, became fud- 
 denly pofiefTed of an eftate of above four hundred pounds 
 a year ; and to ferve the brethren, after many importu- 
 nities, he was induced to difpofe of it. Mr. Lee the 
 banker purchafed it, and Meflrs. Freeman and Grace re- 
 ceived fix thoufand pounds of the money towards what 
 was due to them. Befides this, Mr. Rhodes v/as bound 
 for many thoufands more. This made him very un- 
 eafy, and fearing the confeq'ience, he one afternoon, 
 about ten weeks ago, ftole an interview with two 
 fingle brethren, and befeeched them for ChrilVs fake, 
 to let him have twenty five pounds, for the payment 
 of which he left them his watch, beureau, horfe and 
 Caddie. He then took his leave, faying, in all probabi- 
 lity, he fhould never fee them any more, and having no- 
 thing to fpare to leave behind for his poor mother, (who 
 I hear is hnce dead) v^as content to fend her a few part- 
 ing lines : fmce he has been gone, the horfe, v/aLch, 
 
 beureau 
 
[ i6 ] 
 
 cure money, at high intereft, wherever it 
 was to be had, in order to keep up the 
 brethren's credit, in that poor lame manner, 
 it hath been kept up for a confiderable time. 
 Was the whole fcene to be opened, I be- 
 lieve every one would be of opinion, that 
 fuch an ecclefiaftical proieft, never was heard 
 of before in any part of his m.ajefty's domi- 
 nions. 
 
 This, my lord, the Royal-Exchange hath 
 long lince rung of ^ and if the fame part 
 hath been adted abroad * how many fa- 
 milies muft have been ruined there, how 
 many more be yet ruined, in order to fill 
 up the prefent EiigliJJj chafm ; and con- 
 fequently what loads of guilt, muft needs 
 lie at the door of fomebody?-— Surely, the 
 
 beurcau and faddJe were fold for twenty fevcn pounds 
 three fhillings ;. fo that the young man has the balance 
 in bank. God grant, tliat this may prove the lad 
 perfon that may be impofed on in this way ! 
 
 * It appears too plain from Mr. Rim'ius that this hath 
 been the cafe. And no wonder, fince he quotes this 
 uiTertion of the counts from his ovv^n writino-s, " The 
 ••'' ceco7io?nijh of the fociety may fay to a young 
 ^« rich man ; Either give us all thou had, or get thee 
 ••^ gone." 
 
 Lord 
 
i ^7 ] 
 
 Lord of all Lords, whofe eyes are like a 
 flame of fire, and who requires truth in the 
 inward parts^ will one day or other vifit 
 for thefe things, by bringing to light the 
 hidden things of darknefs, and thereby mak- 
 ing manifeft the counfels of the hearts. 
 
 I need not inform your lordfliip, that 
 Babels are generally fuffered to be built pret- 
 ty high, before God comes down to con- 
 found the language of the builders. If 
 knaves are employed (as commonly they are) 
 God's honour is concerned to difcover them. 
 And if any of his own children are unde- 
 lignedly drawn in, (which is frequently the 
 cafe) he, who hath promifed not to fuffer 
 them to be tempted above v/hat they are 
 able to bear, will in mercy fome way or 
 ther, rebuke the tempter, and make a way 
 for them to efcape. It's true, this, in pub- 
 lick concerns, may fometimes expofe them 
 to a little worldly contempt, and, for a while 
 they may feemingly be crufhed under the 
 tubbifh of the fallen fabrick, but even this 
 fhall work together for their good -, and 
 happy will it be for them, if after all, they 
 
 C at 
 
[18] 
 
 at length learn this important Icflbn, viz^ 
 That it is dangerous, upon any pretence what- 
 fbever, to go froni the written word, or give 
 up their confciences to the guidance of any 
 man, or body of men under heaven. This 
 your lordfhip well knows is what weak and 
 unftable fouls are too apt to do, and artful and 
 defigning men, who are fond of power, ef- 
 pecially if naturally they are of an ambitious 
 turn of mind, eafily catch at the plealing 
 bait. But honefty, my lord, will be found 
 to be the beft policy after all ; and there- 
 fore, God forbid, that any who call them^ 
 felves the followers of the Lamb, ihould 
 glory in any thing fave the crofs of 
 Chrift. 
 
 At prefent, I fliall add no more, but ear- 
 neftly faying Ame?2 to that part of the bre-' 
 thren's litany, hov/ever exceptionable in 
 other refpcdls, " From untimely projedts,. 
 ^' and from unhappily becoming great, keep 
 " us our good Lord and God :" and as 
 heartily praying, that the glorious Jefus may- 
 profper all that is right, and give grace. 
 
 ta 
 
to> 
 
 [ ^9 ] 
 
 to correft and amend all that Is wrono- 
 among all his people of all denomina- 
 tions. 
 
 Ifuhfcrihe myfelf. My Lord, 
 
 Tour Lord(l:ip's mojl obedient 
 
 hunibk Servant^ 
 
 London, April 24, 1753. 
 
 George Whitefield, 
 
:#'• 
 
/! 
 
 ^■a^i^AU- ''*'*. 
 

 -k 
 
 \v 
 
 W 
 
 
 ■-•'•/'iimiiiJ i^ . 
 
•*******»"' a 4js»A««^«« »aii#iiKi»»»««*-'.»i<iii»«a»j«'«*-»ww3i 
 
 ".k^ 
 
 *h 
 
 j^<^ 
 
 i.m 
 
 imJw nmrwai 
 
 m^ 
 
 JUHk., 
 
 ^««i«»««giHii