From Cremona, to Alla Casa della buona Voglio inn, ten miles; thence to St. Jacob Alopio inn, nine miles; thence to Mercari, a little town, twelve miles; thence to Castelluchio, eight miles; thence to Mantua city, ten miles.

MANTU A.

This is a marvellous fine city, and principality, wherein the Duke of Mantua keeps his court; it is excellent well built, all in morass or quagmires; when you come thither, lodge at the Black Moor, where you shall have one to shew you what is to be seen.

Go first into the Duke's Palace, but you must leave your weapons with the watch, under the gate; if the duke be not there, you shall see the great hall, and other rooms that are most worthy the noting, and also a most pleasant, adorned garden, in which is a great spacious hall, wherein the duke doth dine and sup in supper-time. This hall is made so artificially that, when two, standing in the midst of the hall, do talk one with another, they themselves do not understand their own words, but they that stand far from them, at the end of the hall, do hear and understand, plainly, every word, which is a thing to be much wondered

One that knows not of this, may perchance talk with another, thinking in secret, what is heard of others, perhaps, to his great prejudice. This hall lies encompassed round about with quagmires, so that it is not easily to be overcome by any siege, unless it were for want of victuals. The city is adorned with an exceeding well furnished house of artillery, and great ordnance.

Here follows the way from Mantua to Padua.

From Mantua, to Allá Stella Inn, fifteen miles; thence to Sangneto, a village, twelve miles; thence to Montagnano, six miles; from thence to Padua, a great city, thirty-eight miles.

PADUA.

This is a far spread famous city, by reason of the great frequence and assembling of all nations thereunto, it being an university. There is an overplus of all manner of provision for man's use at a very cheap rate; there are excellent good wine, bread, fish, flesh, fowl, and fruit. When you come thither, lodge at Alla Stella, the Star; and there you shall see a brave garden, wherein the students do exercise themselves in the knowledge of herbs, especially, such as study physick. Upon the steeple, you may see Venice, if the weather be clear. Then go into

the governor's palace, and into the chancery; you have not seen the like in all Italy, for it is a place indeed of antiquities.

St. ANTHONY, a Monastery.

This is a wonderous fair monastery, of the Barefoot order: within it, is a great temple, where St. Anthony lies buried, in so rich a tomb of marble-stone and alabaster, as the like is seldom to be seen.

St. JUSTINA, a Monastery.

This is a mighty great monastery, of St. Benedict's order, which was built presently, after the battle was fought and won against the common enemy, and the building begun on St. Justina's day; it hath a great week is distributed, to all poor that come, a great revenue, and every proportion of alms, as wine and bread, &c.

St. DOMINICO, a Monastery.

This is adorned with exceeding fair tombs, and epitaphs. It hath also a stately income, and much is given in alms to the poor every week once. In this city are to be seen many excellent fair palaces and buildings, brave statues, and curious rooms, and pleasant gardens. The city belongs to the Venetian state, and is inclosed round about with very strong walls and ramparts.

BRIEF NOTES

ON

THE CREED OF ST. ATHANASIUS.
Quarto, containing eight pages.

WHOSOEVER will be saved, before all things, it is necessary

that he the Catholick faith.'

A good life is of absolute necessity to salvation; but a right belief in these points, that have been always controverted in the churches of

God, is in no degree necessary, much less necessary before all things. He, that leads a profane or vicious life, sins against a plain acknowledged rule, and the express unquestioned words and letter of the divine law, and the dictates of natural conscience; he wilfully refuses to advert to these monitors, and, therefore, can no way palliate or excuse his wickedness. But he that errs in a question of faith, after having used reasonable diligence to be rightly informed, is in no fault at all; his error is pure ignorance: Not a culpable ignorance; for how can it be culpable, not to know that, of which a man is ignorant, after a diligent and impartial inquiry?

Which faith, except a man keep whole and undefiled, without doubt he shall perish everlastingly.'

By keeping this faith whole and undefiled, must be meant, if any thing be meant, that a man should believe and profess it, without adding to it, or taking from it. If we take from it, we do not keep it whole; if we add aught to it, we do not keep it undefiled; and either way we shall perish everlastingly.

First, for adding. What if an honest plain man, because he is a Christian and a Protestant, should think it necessary to add this article to the Athanasian creed: 'I believe the holy scriptures of the Old and New Testaments, to be a divine, infallible, and compleat rule, both for faith and manners? I hope no protestant would think a man should be damned for such addition. And, if so, then this creed of Athanasius is at least an unnecessary rule of faith.

Then, for taking aught from this creed; the whole Greek church (diffused through so many provinces) rejects, as heretical, that period of it, "The Holy Ghost is of the Father, and of the Son;' contending, that the holy spirit is from the Father only. Which, also, they clearly and demonstratively prove, as we shall see in its proper place. And, for the menace here of Athanasius, that they shall perish everlastingly, they laugh at it, and say, He was drunk when he made this creed, Gennad. Schol. A. Bp. of Constantinople.

And the Catholick faith is this.'

Catholick faith is as much as to say in plain English, the faith of the whole church. Now in what age was this, which here follows, the faith of the whole church? Not in the age of Athanasius himself; who for this faith, and for seditious practices, was banished from Alexandria in Egypt, where he was bishop, no less than four times; whereof the first was by Constantine the Great. He was also condemned in his own life time by six councils, as an heretick and seditious person. Of these councils, that at Milan consisted of three-hundred bishops; and that at Ariminum of five-hundred and fifty, the greatest convention of bishops that ever was. This consent of the churches of God, against him and his doctrine, occasioned that famous proverb, Athanasius against all the world, and all the world against Athanasius?

For the times before and after, the curious reader may see Chr. Sandius's Ecclesiastical History; in which the learned author gives a large account, by that, and whose means, the Athanasian and Trinitarian faith did at length prevail, against the antient belief of but one God, or but one who is God. Therefore, quære, With what forehead,

the author of this creed calls this, the Catholick faith, or, faith of the whole church? When it is certain, it has been so in no age, and least of all in the author's.

The Catholick faith is this, That we worship one God in trinity; and, trinity in unity?'

He means here, that we must so worship the one true God, as to remember he is three persons; and so worship the three persons, as to bear in mind that they are but one substance, or godhead, or God. So the author explains himself in the three next articles, which are these:

"Neither confounding the persons, nor dividing the substance; for there is one person of the Father, another of the Son, another of the Holy Ghost; but the godhead of the Father, and of the Son, and of the Holy Ghost, is all one.' Therefore, all these articles make indeed but one article, which is this: The one true God is three distinct persons; and three distinct persons (Father, Son, and Holy Spirit) are the one true God.'

Plainly, as if a man should say, Peter, James, and John, being three persons, are one man; and one man is these three distinct persons, Peter, James, and John. Is it now a ridiculous attempt, as well as a barbarous indignity, to go about thus to make asses of all mankind, under pretence of teaching them a creed, and things divine, to despoil them of their reason, the image of God, and the character of our nature? But let us, in two words, examine the parts of this monstrous proposition, as it is laid down in the creed itself.

Neither confounding the persons, nor dividing the substance.'

But how can we not confound the persons, that have, they say, but one numerical substance? And how can we but divide the substance, which we find in three distinct divided persons ?

"There is one person of the Father, another of the Son, another of the Holy Ghost.'

Then the Son is not the Father, nor is the Father the Son, nor the Holy Ghost either of them. I shall not need to prove this consequence, not only because it is evident, but because it is acknowledged by the Trinitarians. But, if the Father is not the Son, and yet is, by confession of all, the one true God, then the Son is not the one true God, because he is not the Father. The reason is self-evident, for, How can the Son be the one true God, if he is not he who is the one true God? After the same manner it may be proved, that, on the Athanasian principles, neither the Father, nor Holy Spirit are, or can be God, or the one true God; for neither of them is the Son, who is the one true God, according to Athanasius, and all Trinitarians. For they all say, the Father is the one true God, the Son is the one true God, and the Holy Ghost is the one true God. Which is a threefold contradiction, because there is but one true God, and one of these persons is not the other. But, if it be a contradiction, it is certainly false; for every contradiction, being made up of inconsistencies, destroys itself, and is its own confutation.

The godhead of the Father, and of the Son, and of the Holy Ghost, is all one; the glory equal, the majesty coeternal.'

The meaning of the last clause is, That the glory and majesty of the Son and Holy Spirit is equal to the glory and majesty of the Father; or, the Son and Holy Spirit are equally glorious and majestical with God the Father.

Therefore I ask, Whether the glory and majesty, with which the Son and Spirit are glorious and majestical, be the same in number (that is, the very same) with which the Father is glorious and majestical; or only the same for kind and degree? If it be not the same in number, then the godhead of the Father, and of the Son, is not, as this creed teaches, all one; and they are not one and the same God. For two infinite and distinct glories, and majesties, make two Gods, and three make three Gods; as every one sees, and, to say true, the Trinitarians themselves confess. It remains therefore that, they say, the glory and majesty of the Son and Spirit is the same in number, and not for kind and degree only, with that of the Father. But then it follows, that the glory and majesty of these persons is neither equal nor coeternal. Not equal; for it is the same, which equals never are. Nor coeternal, for this also plainly intimates, that they are distinct; for, How coeternal, if not distinct? Do we say, a thing is coeternal or contemporary with itself? Therefore, this article also doth impugn and destroy itself. Besides, if the glory and majesty of the three persons be numerically the same, then so are all their other attributes. From whence it follows, that there is not any real difference between the three persons, and they are only three several names of God; which is the heresy of the Sabellians.

In the next place, this creed teaches, that 'the Father is incomprehensible, uncreate, eternal, almighty; the Son is incomprehensible, uncreate, eternal, almighty; the Holy Spirit is incomprehensible, uncreate, eternal, almighty. Also, that each of these persons by himself is God and Lord; so that the Father is God, the Son is God, and the Holy Ghost is God. Yet there are not three Gods or Lords, nor three incomprehensibles, nor three almighties, nor three eternals or uncreated.'

Now if, in imitation of this, a man should have a mind to say: "The Father is a person, the Son is a person, and the Holy Ghost is a person; yet not three persons, but one person, I would know, why this were not as good grammar and arithmetick, as when Athanasius says, The Father is God, the Son is God, and Holy Ghost is God, yet not three Gods, but one God. Or, when he says, The Father uncreated, the Son uncreated, and the Holy Ghost uncreated, yet not three uncreated, but one uncreated; and so of the rest?

Doth not a man contradict himself, when the term or terms, in his negation, are the same with those in his affirmation? If not, then it may be true, that, The Father is a person, the Son is a person, the Holy Ghost is a person, yet there are not three persons, but one person.' For all the fault here is only this, that, in the last clause, the term person is denied to belong to more than one, when, in the first, it had been affirmed of no fewer than three. For the same reason, it must be a con