6099. About Cocceius and Voetius 1
I spoke with Cocceius, who was with me for several days, and I spoke with him a great deal about repentance, both from the prayer before the holy supper and from the decalogue, and from the Athanasian creed, that a person should shun evils as sins, and he was convinced, because he could not deny. But still he insisted that while these are truths of a doctrine, his own doctrine was the correct doctrine of the Church. I spoke with him on the basis of [the teachings of the] Word, but he said that he did indeed see these things in the Word, but that they are matters of faith.
[2] Questioned as to doctrine, he and his followers said that he had penetrated further and more deeply into the mysteries of faith than others, that he had gone beyond justification to the inward effort, saying that through faith that has been received, the Holy Spirit acted all the way to the will, but when it reached the will it elevated itself so that it would not at all touch the person's will, and it exited on the left above the will, and in this way cleansed people of their evils. Besides other mysteries he invented, he made the will like a smooth plane upon which, in his conception, the inflowing Divine acted and from which it elevated itself lest it touch the smallest part of it, because in this way man would mix himself in the operation of the Divine. As a consequence, he shut out all of a person's outward aspects, saying that they were then pure as a result of the inflow from within, and that the person's evil was dispersed, and consequently nothing other than good [qualities] and the like would appear before God. To the question of whether a person was to perform repentance, he said that the maxim is this: It does no harm if it is done for the sake of the public good, but if it is done for the sake of salvation, it is damnable.
[3] I spoke with him about this faith, but he said that it is the true faith, but in his picture of things, he did not want to think about the Lord, but only about the Father, because all salvation depends upon Him, and nothing comes from the Lord. When I said that He Himself taught that He has all power in heaven and on earth and that He is one with the Father, he was silent and did not want to say anything. Likewise, when I said that according to the faith of Athanasius, God and man are one Person in the Lord, he said that he had not heard this before, so he had not read it. He said that he had only a concept of the Father and that he had none of the Divinity of the Lord, which for his part he denied; however, he had not made this known to others. He was a pure Socinian at heart. He was convinced by many things from the Word about the Lord, that He and the Father and are one and that He is Jehovah in the Prophets, but he said that he continues in his theology and that he does not wish to see those [statements] there.
[4] He was transferred to a certain society in heaven, and when he opened his mysteries, it was shown to him that this was absurd, in fact ridiculous, and that it was pure fantasy. It appears as though he is becoming profane; he also has a liaison with a profane woman.
[5] His followers, most of whom were priests, who had not only imbibed his principles but also taught them, were collected together and scattered abroad. They were thought to be more learned than the rest, and Cocceius the most learned, on which account he was famous in his fatherland. But it was asked whether any of the Laity, even of the leading officials, knew anything about his theology. They said they knew nothing at all, only that he together with his followers were more learned and scholarly than others.
[6] The priests are divided, and the professors as well, into Coccesians and Voetians. Voetius lived 100 years ago and Cocceius 50 years ago. 2
[7] I spoke with Cocceius himself. He said that at first he was among his own priests from Holland and as usual lived quite well, but that later he was let down into a small room of stone. It was a house, or rather cottage, of one-room, where there are windows. He sits alone without servant or wife, taking notes, which are collected and used by others. He said that all around is only gravel and pebbles and stones with clumps of grass planted in between; and that he has some communication with certain like-minded individuals in the world of spirits and also some with Moravians. He said that he acknowledged the Divine Trinity, but when he thought about the Father, the rest were nothing to him. He is also still writing something in his solitude. But very frequently [he says], "I will prove this ŠI know this ŠI will prove this." I asked whether he was able to prove it. He said that he knows, or from his own conception perceives, that it is true.
[8] I asked whether there were many in his desert. He said that there was an enormous number and that their cottages were scattered and that they have very little social contact. This desert is towards the front on the right-hand side, that is to say, in front of the desert of those who have faith alone.
[9] Sometimes he goes off farther and a little longer away into another desert where those of the Christians live who certainly read the Word and knew doctrine from it, but because they rejected the good deeds of caring concern, that is to say good works, they are just like those having nothing to do with religion. There are very many from the Coccesians in this desert, all of whom have no religion, for religion is a matter of life, and from this of faith, and not of faith separate [from charity], which is not religion. I asked them again about their religiosity. They said that the Divine operation goes toward the plane of the will but that it elevates itself from it, and thus those things which are part of man's will do not appear before God, and they are scattered when man dies, and that their faith brings this about. They said that man has evils, but they are not sins before God, but evils against their companions and the state. I said to them that they know well from their prayer before the holy supper that one should explore oneself, see and confess one's sins, and desist from them, and that otherwise one profanes the holy supper, and they know that they do not have remission of sins in another way, and they know that without remission of sins there is no salvation. At this they were silent, saying that they had not thought about this when they had recited this prayer. I said further that the Old Word and also the new teaches nothing other than love, goodwill, works, deeds, doing, thus life, and I asked if they can be Christians when they annihilate the whole Word by the doctrine of their faith. They say that they had seen such things in the Word, but among themselves they had said these things are contained in their faith.
[10] I spoke with some of the Voetians. They say that their belief is that the Divine operation goes up to the will and touches it, but yet does not so stir a person's will that he does anything from himself, but that still an inclination to doing good is silently felt, and all that proceeds from it, without the person's knowledge, is from God; but that what comes from a person's will consciously is not from God, and so is not good. This inflow and resultant inclination they call the endeavor to good. They also say that everything that happens behind the veil is from the person and does not appear to God. Consequently they do not think about evil as sin, but only about evil against their companions and the state.
[11] I asked the Voetians why they want the Sabbath to be hallowed. They said for the sake of gaining the people's favor or confidence, they want to have outward observances that are loved by the common man. From this they appear zealous for doing good things. The less learned said because it is so sternly commanded in the Word.
[12] Most of the Laity said they know entirely nothing at all about this theology of theirs. When they ask whether what is good must be done, they say that it must be done, and nevertheless they do not mean for the sake of salvation. Certain ones, when they inquire into their mysteries and hear them, say that they are mystical, nothing more.
[13] Certain of the Coccesian priests, those who had confirmed themselves in this doctrine, were examined as to whether they had religion, and it was found that they had no religion at all, and that they were entirely void of truth.
[14] There was a covered Dutch city below on the right side؉ know little about what they are like there because there was no frank communication. But I later heard that they unquestionably lived civilly among themselves, but thought little about God in their life. They only went to church, thinking that all Divine worship consists in this. But as in the world they loved priests whom they called scholarly. They were Coccesians. And by ingratiating themselves with the governing officials they worked out the appointment of priests who were not educated, who were those who preached that evils must be shunned as sins against God. Thus they remained Coccesian priests, who certainly said that good must be done, but not for the sake of salvation, which they guarded themselves from thinking, saying that there was no sin, providing they held the received faith. When priests were appointed who were uneducated, as they were called, then from the aura of the Coccesians and of those who favored them, and by others there who had been misled by them, a change in their state was produced, and then the prior governor, who was good, abdicated his office, and another slothful and simple person, who was such that he did nothing other than simply exercise control, followed; and then the gates were opened so that whoever wanted was allowed to enter the city. As a result of this, their state became such that they no longer thought anything of the Church, but lived licentiously; on which account the whole city together with its inhabitants and homes sank down quite deeply and found its site deep below. Those of that nation who were above also complained about them, [saying] that their state of mind had been disturbed, because those like this, who made the bottom, were below. נI spoke a little with Coccesians, that it was their faith that permitted people to do whatever they want, and that evils are not seen by God provided they hold the received faith. Also in the homes and to certain ones roundabout, they said that that there is not anything that is a sin, and that they can do whatever they please provided they hold their faith. They preached the same way as in England, mystically, fearing lest the common folk enter into their mysteries. They said [they did this] because the common folk understand only outward matters, however, not inward ones, saying that if they preached their mysteries openly, they would be deprived of the priestly office by the lower classes, and there could be a riot.
[15] The Coccesians call the Divine operation through faith all the way to the will, about which man knows nothing, charity, and [say] what comes from the will is destructive of charity.
[16] I spoke with certain ones from the laity about the Coccesian religion. I said, "What is the need of these mysteries; they are empty, and also false, because they flow from a foul and evil source. Is it not the same as if a workman or speaker wants to know all the mysteries in the body, the muscles, the working of the trachea, larynx, glottis, tongue, lips so that they can speak well, or that so they can work well, thus work and speak from anatomical knowledge? Is it not enough that he learns to speak well and elegantly? This is what he should study. It is the same as being familiar with the inflow and operation of the Divine. Is it not enough that a person knows evils, shuns them, lives as a Christian? Does the Lord not do these things in the most arcane ways, just as the soul operates in the body in arcane ways so that the hand may rightly do its work, and so that the speaker may rightly speak? Can an anatomist work better, can a dancer dance better, from anatomy?"
[17] The Coccesians are Machiavellians.
Footnotes:
1. Cocceius was a Dutch theologian of the Reformed Church, and Voetius a Dutch Calvinist theologian.
2. Cocceius died in 1669.
6099. COCCEIUS AND VOETIUS.
I spoke with Cocceius, who was with me for several days; and I said many things to him about repentance - both from the exhortation before the Holy Supper, and also from the Decalog and from the Creed of Athanasius, - to the effect that man ought to shun evils as sins; and he was convinced, for he could not deny it. But, still, he insisted that this is not a matter of doctrine, and that his doctrine was the very doctrine of the Church. I spoke to him out of the Word; but he said that he saw those things in the Word, but that they relate to faith.
On being examined as to doctrine, it was stated by him and by his followers, that he preached the mysteries of faith more constantly and more deeply than others; that [he went] beyond justification to interior effort, saying, that the operation of the Holy Spirit works through faith received as far as the will, but that, on arriving at the will, it elevated itself so as not to touch any part of the will of man, and took its exit on the left, above the will, and thus purified man of his evils. Besides other mysteries which he fashioned, he made out the human will, in his idea, to be as it were a plane of filth, above which the Divine influx operated, and from which it elevated itself so as not to touch any part of it, for thus man would mix himself up with the Divine operation. In this way, he excluded all man's externals, saying, that these were then pure, from the internal influx, and that their evil was dispersed, and they were consequently, nothing else than good, and things similar to the internals appeared in the sight of God. To the question whether or not man should perform repentance, he said that this is the reply: it is no harm if it be done for the sake of the public good, but if for the sake of salvation it is damnable.
I spoke to him about that faith; but he said it is the true faith; but, yet, in his idea, he was unwilling to think of the Lord, but about the Father only, [believing] that the whole of salvation depends on Him, and nothing of it on the Lord. When I said that He had taught that He has all power in heaven and on earth, and that He is one with the Father, he was silent, being unwilling to say anything. In like manner, when I said that God and man, in the Lord, according to the faith of Athanasius, is one Person, he said he had not heard this before, therefore that he had not read [that Creed]. He says that he has an idea solely of the Father, and none respecting the Lord's Divine. Thus he, himself, had denied; but, still, he had not disclosed the fact to others. He was an out and out Socinian at heart. It was proved to him, by many statements from the Word respecting the Lord, that the Father and He are one, and that He is the Jehovah of the Prophets; but he replied, that he abides in his own theology, and does not wish to see those declarations there.
He was transferred to a certain society in heaven and, when he opened his mysteries, it was shown him that the thing he set forth was absurd, yea ridiculous, and was mere phantasy. It seems as though he is becoming profane. He has also conjoined himself with a woman who is profane.
His followers, most of whom were priests, who not only imbibed his principles, but also taught them, were collected together and were scattered abroad. Those more learned than the rest, are prelates; and the most learned, therefore, and most renowned in his country, is Cocceius. But, on investigation being made whether any of the laity and of the councilors knew anything about his theology, they said that they knew nothing at all, save that he and his followers were more learned and scholarly than others.
The priests and professors are divided into Cocceians and Voetians. Voetius lived 100 years before, and Cocceius 110. I spoke with Cocceius himself. He said, that, at first, he was among his priests from Holland, and, as is customary, lived quite well, but that he was afterwards taken away to a little stone chamber. It was a house, or hut, of one apartment, with windows in it. He sits alone, having no servant, or wife, and prepares papers, which are taken by others. He said that, round about, there is nothing but gravel, and pebbles, and stones heaped up, with scanty grass interspersed; and that he has some communication with certain ones of a like character in the world of spirits, and also some with the Moravians. He said that he acknowledged the Divine Trinity, but that, when he thought upon the Father, the rest, to him, were not anything. He also still writes something in his solitude, but frequently exclaims, I will demonstrate this, I know this, I will demonstrate this. I asked whether he was able to demonstrate it. He said that he knows, or from his idea perceives, that the thing is so.
I inquired whether there were not many in his desert. He said there was an immense number, and that their huts were scattered and very little frequented. This desert is towards the front, at the right hand side, or in front of the desert of those who are in faith alone.
Sometimes he goes away further and to a greater distance, somewhat into another desert, where dwell such of the Christians as had indeed read the Word, but did not know its doctrine; and, inasmuch as they rejected the goods of charity, or good works, like those who have not any religion, very many of them are in that desert of the Cocceiaus. None of them have any religion; for religion is of life and thence of faith, and not of faith separate, which is no religion. - I asked them again about their religiosity. They stated that the Divine operation is towards the plane of the will, but that it raises itself therefrom, and hence those things which are of man's will do not appear in the sight of God; also, that they are dissipated when man dies, and that their faith effects this. They said that man has evils, but they are not sins in the sight of God, but evils against their fellows and the commonwealth. I told them that they were well aware, from their exhortation before the Holy Supper, that a man ought to examine himself, to see and confess his sins, and refrain from them, and that he who does not do so, profanes the Holy Supper; also, that they have no remission of sins in any other way, and they knew that, without remission of sins, there is no Salvation. To this they answered nothing, save that they did not think about this when they read out that exhortation. I said, also, that the Old Testament, and the New also, teach nothing else than love, good-will, works, deeds, doing, thus life; and I asked whether it is possible for men to be Christians, when they do away with the whole Word by the doctrine of their faith. They said that they saw such things in the Word, but said to themselves that they are embraced in their faith.
I spoke with some of the Voetians who said that their belief is that the Divine operation goes as far as the will, and touches it; that still, however, it does not so excite man's will that it does anything of itself, but that, nevertheless, a secret inclination to do good is experienced, and everything that proceeds from that, unawares to the man, is of God; but what is from man's will, he knowing of it, is not of God, thus not good. That influx, and inclination therefrom, they call an impulse of good. They also say that everything that is done in secret is from man, and does not appear to God and hence they do not think of evil regarded as sin, but only of evil against their fellows and the commonwealth.
I asked the Voetians why they wish the Sabbath to be kept holy. They said that they desire external observances, which are liked by the multitude, in order to catch the favor, or confidence, of the people; from this there is the appearance that they are zealous for doing good: the simpler ones said, because the doing of good is commanded in the Word.
Most of the laity said that they know nothing at all about this theology of theirs: when any ask whether good is to be done, they say it is to be done, and they then understand that it is not for the sake of salvation. Some, when they inquire into their mysteries, and hear them, say these things are mystical, - nothing else.
Some of the Cocceian priests who had confirmed themselves in that doctrine, were examined as to whether they had any religion; and it was found that they had nothing whatever of religion, and that they were entirely destitute of every truth.
There was a Dutch town, situated below, at the right hand side, respecting which I knew but little as to the character of the inhabitants, since there was not any communication opened. But I afterwards heard, that they have indeed lived together as good citizens, but have thought little about God in their life. They merely attended church, supposing that all Divine worship consists in that; but, as in the world, they liked priests who had a reputation for scholarship: these were the Cocceians. And the former ones, by means of insinuations into their rulers, brought it about that priests who were not scholars [should be appointed]: these were the ones who preached that evils were to be shunned as sins against God. Thus there remained Cocceian priests, who said, indeed, that good ought to be done, but not for the sake of salvation - they carefully guarded against thinking that; and said that there was not any sin, provided they held the received faith. When priests were appointed who were not scholarly, as they were called, then, from the sphere of the Cocceians and of those who favored them, and from others there who were led astray by them, a change of their state was produced; and then the former ruler, who was good, resigned his office, and another, a slothful and simple man [succeeded], who was such that he did nothing, but merely presided; and then the gates were opened, and it was allowed to anyone to enter the town who wished. Hence, their state became such that they no longer thought upon anything relating to the Church, but lived licentiously. Wherefore, that whole town sank down to a very great depth, together with the inhabitants and houses, and reached a situation deeper down. Of these, also, those of that nation who were above, complained that their minds became disquieted, because such lower ones were in that place, and formed [their] foundation. I spoke a little with the Cocceians, to the effect that it was their belief that it was allowed to man to do whatever he pleases, and that their evils are not seen by God, provided they hold the received faith; also, in their houses, and to certain ones around, they said that there is not any sin, and that they can do whatever they please if only they hold their faith. They preached, in like manner as in England, in a mystical style, fearing lest the multitude should penetrate into their mysteries. They said it was because the multitude understands only external things, but not, internals; and declared that, if they were to preach their mysteries openly, they would be deprived of the priestly office by the people, and a riot might ensue.
The Divine operation by faith, as far as to the will, of which man knows nothing, the Cocceian's call charity, and what proceeds from the will, a destroyer of charity.
I spoke with some of the laity regarding the Cocceian religiosity. I said, What is the need of those mysteries? they are empty and likewise false, since they flow from an impure and evil fount. Is it not the same thing as though a workman, or a speaker, should want to have knowledge of all the mysteries in the body, of the muscles, the operation of the trachea, larynx, glottis, tongue, lips, in order to be able to speak well, or to be able to work well; and thus, to work and speak from anatomical science? Is it not enough that he learn to speak well and elegantly, and to work well? this is what he should study. In like manner with knowledge of the Divine operation and influx, is it not sufficient that a man know evils, shun them, and live as a Christian? Does not the Lord effect these things by most secret methods, just as the soul by secret methods operates that the hands perform their work aright, and that a speaker speak aright? Can an anatomist work better, or can the dancer dance better, from anatomy?
[I also said] that the Cocceians are Machiavellists.
6099 [.] De Coccejo et de Futzio
Loquutus sum cum Coccejo, qui apud me per aliquot dies fuit, et loquutus cum illo multa de poenitentia, tam ex oratione ante sanctam coenam, quam ex decalogo, et ex Athanasii symbolo, quod homo debeat fugere mala ut peccata, et convictus est, quia non potuit negare; sed usque institit, quod haec sint vera doctrinae, sed quod sua doctrina esset ipsa doctrina Ecclesiae: loquutus sum cum illo ex Verbo, sed dixit quod quidem viderit illa in Verbo, sed quod illa sint fidei.
[2] Exploratus quoad doctrinam, dictum est ab illo et ab asseclis, quod ulterius et penitius penetraverit in mysteria fidei quam alii, quod ultra justificationem ad conatum interiorem; dicens quod operatio spiritus sancti operetur per fidem receptam usque versus voluntatem, sed quod cum ad voluntatem veniret, elevaret se, ne tangeret hilum voluntatem hominis, et ad sinistrum supra voluntatem haberet exitum, et sic purgaret homines a suis malis; praeter alia mysteria quae finxit, voluntatem humanam fecit in idea sua sicut laevum planum, supra quod Divinus influxus operaretur, et a quo se elevaret, ne illud hilum tangeret, sic enim homo se commisceret Divinae operationi. Ita exclusit omnia externa hominis, dicens quod illa tunc pura essent, ab interno influxu, et quod malum illorum dissiparetur, et sic non nisi quam bona et similia interius apparerent coram Deo. Ad id num homo poenitentiam ageret vel non, dixit quod hoc sit vox; non nocet si fiat propter bonum publicum, sed si propter salutem quod sit damnabile.
[3] Loquutus sum cum illo de fide illa, sed dixit quod id sit vera fides, sed usque in idea sua non voluit cogitare de Domino, sed de solo Patre, quod omne salutis ab Ipso pendeat, et nihil a Domino, cum dixi quod Ipse docuerit quod Ipsi sit omnis potestas in coelo et in terra, et quod sit unus cum Patre, tacuit, nec voluit dicere quid; similiter cum dixi quod Deus et homo in Domino esset una Persona secundum Athanasii fidem, dixit quod hoc prius non audiverit, ita quod nec legerit; dicens se habere solum ideam Patris, et quod nihil de Divno Domini, quod apud se negaverat, quod tamen aliis non manifestaverat; erat purus Socinianus corde. Convictus est per multa e Verbo de Domino, quod Pater et Ipse unum sint, quod sit Jehovah apud Prophetas, sed dixit quod maneat in sua theologia, et quod non velit illa videre ibi.
[4] Translatus est ad societatem quandam in coelo, et dum aperuit sua mysteria, ostensum est ei quod hoc absurdum imo ridiculum esset, et quod mera phantasia; apparet sicut prophanus fiat; se etiam conjunxit cum muliere prophana.
[5] Asseclae ejus, quorum plerique erant sacerdotes, qui non modo hauserunt ejus principia, sed etiam docuerunt illa, collecti sunt, et circumjecti, illi reliquis doctiores putati sunt, et Coccejus doctissimus, ideo celebratus in patria; sed exploratum num aliqui ex Laicis, etiam ex consulibus, aliquid noverint de ejus theologia, dixerunt quod prorsus nihil, solum quod ille cum asseclis prae aliis docti et eruditi essent.
[6] Sunt sacerdotes divisi, etiam professores in Coccejanos et Futzianos, Futzius vixit ante 100 annos, et Coccejus ante 50. 1
[7] Cum ipso Coccejo loquutus sum, dixit quod primo tempore fuerit inter suos sacerdotes ex Hollandia, et ut solet satis bene vixit, sed quod postea delatus sit in parvam cameram ex lapide; erat domus seu casa unius camerae, ubi sunt fenestrae, sedens solus absque famulo et uxore, faciens schedulas, quae sumuntur ab aliis, dixit quod circum circa sit modo glarea et lapilli ac lapides congesti cum exili gramine interserto; et quod aliquam communicationem habeat cum quibusdam similibus in mundo spirituum, et quoque aliquam cum Moravianis; dixit quod agnoverit Divinam Trinitatem, sed quod cum [de] Patre cogitavit, reliqui non essent ei aliquid. Scribit etiam adhuc aliquid in sua solitudine; sed saepius, hoc demonstrabo, hoc scio, hoc demonstrabo, quaesivi num potuerit demonstrare, dixit quod sciat vel ex sua idea percipiat quod ita sit.
[8] Quaesivi annon plures in ejus deserto essent, dixit quod ingens numerus, et quod casae illorum dispersae essent, et perparum conversentur, Desertu hoc est a latere dextro antrorsus, seu ante desertum illorum qui in sola fide sunt.
[9] Quandoque abit ulterius et longinquius paulum in desertum aliud, ubi habitant illi ex Christianis, qui quidem legerant Verbum, et sciverant ex illo doctrinam, at quia rejecerunt bona charitatis, seu bona opera sicut ex quibus nulla religio sit, illorum in eo deserto ex Coccejanis permulti sunt, quibus omnibus nulla religio est, nam religio est vitae, et inde fidei, et non fidei separatae, quae est nulla religio. Quaesivi illos iterum de suo religioso, dixerunt quod operatio divina sit versus voluntatis planum, sed quod ab illo se elevet, et inde illa quae voluntatis hominis sunt, non appareant coram Deo, et quod illa dissipentur cum homo moritur, et quod fides illorum operetur id; dixerunt quod homo mala habeat, sed non sunt peccata coram Deo, sed sunt mala contra socios et rempublicam. Dixi illis, quod bene scirent ex oratione illorum ante sanctam coenam, quod homo debeat explorare se, videre et confiteri sua peccata, et desistere ab illis, et quod alias prophanet sacram coenam, et quod aliter non habeant remissionem peccatorum, et sciant quod absque remissione peccatorum nulla salvatio sit; ad haec conticuerunt, dicentes quod de eo non cogitaverint cum orationem illam praelegerunt. - Dixi porro, quod Verbum Vetus, et quoque novum nihil aliud doceat quam amorem, dilectionem, opera, facta, facere, ita vitam, et dixi num possint esse Christiani cum totum Verbum per fidei suae doctrinam annihilent; dixerunt, quod viderint talia in Verbo, sed quod secum dixerint, quod illa sint in fide eorum.
[10] Cum aliquibus ex Futzianis loquutus sum, qui dixerunt quod fides eorum sit, quod Divina operatio vadat usque ad voluntatem, et tangat illam, sed quod usque non excitet ita voluntatem hominis ut faciat aliquid ex se, sed usque quod tacite sentiatur inclinatio ad faciendum bonum, et omne quod inde procedit, homine inscio, sit a Deo, at quod ab hominis voluntate, illo conscio, non sit a Deo, ita non bonum; illum influxum et inde inclinationem ocant conatum ad bonum; etiam illi dicunt quod omne id quod sub velo fit, sit ab homine, et non appareat Deo. Inde nec cogitant de malo ut peccato, sed solum de malo contra socios et rempublicam.
[11] Quaesivi Futzianos cur volunt ut sabbathum sanctificetur, dixerunt ad captandum favorem populi aut fidem, quod velint externa exercitia, quae a vulgo amantur, inde pro bonis faciendis apparent zelotes, simpliciores dixerunt, quia tam severe mandatum est in Verbo.
[12] Plerique Laici dixerunt quod prorsus nihil sciant de hac illorum theologia, dum quaerunt num bonum faciendum, dicunt quod faciendum, et tamen intelligunt non salutis gratia, quidam dum inquirunt in illorum mysteria, et audiunt illa, dicunt sunt mystica, non plura.
[13] Quidam ex Coccejanis sacerdotibus, illi qui se confirmaverunt in illa doctrina, explorati sunt, num religionem haberent, et compertum est, quod prorsus nihil religionis, et quod essent ab omni veritate prorsus vacui.
[14] Erat urbs Hollandica tecte ad latus dextrum infra, de qua parum scivi quales ibi erant, quia non erat communicatio aperta, sed postea audivi, quod quidem inter se civiliter viverent, sed parum cogitaverunt de Deo in vita sua, solum frequentarunt templum, putantes omnem cultum Divinum in eo consistere; sed ut in mundo amabant sacerdotes qui vocabantur eruditi, erant Coccejani, et illi per insinuationes apud moderatores efficiebant ut sacerdotes non eruditi [delegati sint], qui erant qui praedicabant quod mala ut peccata contra Deum fugienda essent, ita remanserunt sacerdotes Coccejani, qui quidem loquebantur quod bonum faciendum, sed non salutis causa, quod a cogitare id sibi caverent, dicentes quod non aliquid peccatum esset, modo fidem receptam haberent. Quando delegati sunt sacerdotes non eruditi, ut vocabantur, tunc ex sphaera Coccejanorum, et illorum qui illis favebant, et ab aliis ibi qui seducti ab illis erant, facta est mutatio status illorum, et tunc prior moderator, qui erat bonus, se munere abdicabat, et alius ignavus et simplex homo, qui fuit talis ut nihil ageret, quam solu imperaret, [successit,] et tunc portae apertae sunt, ut liceret in urbem intrare cuicunque [qui] vellet, inde status illorum talis factus est, ut non amplius aliquid Ecclesiae cogitarent, sed viverent in licentia; quare urbs illa tota subsidit admodum profunde cum incolis et domibus, et situm nacta est inferius profunde; de illis etiam conquesti sunt qui supra erant ex illa natione, quod illorum animi inquieti fierent, quia tales inferiores illi, qui faciebant fundum, erant. Loquutus parum cum Coccejanis, quod fides eorum esset, quod liceret homini facere quicquid vult, et quod a Deo non videantur mala, modo fidem receptam habeant; etiam in domibus, et circum ad quosdam dixerunt, quod non aliquid peccatum sit, et quod possint facere quodcunque lubet, modo fidem suam habeant. Praedicarunt similiter ut in Anglia mystice, timentes vulgus ne in mysteria illorum intraret, dicebant quia vulgus modo intelligit externa, non autem interna, dicentes quod si mysteria sua aperte praedicarent, quod sacerdotio deprivarentur a plebe, et potuisset seditio existere.
[15] Coccejani vocant operationem Divinam per fidem usque versus voluntatem, de qua homo nihil scit, charitatem, et quod ex voluntate venit, charitatis destructivum.
[16] Loquutus sum quibusdam ex Laicis de religioso Coccejano, dixi, quid opus est mysteriis illis, sunt vana, et quoque falsa quia scaturiunt ex impuro et malo fonte; annon hoc idem est, ac si operarius vel loquens velit scire omnia mysteria in corpore, musculos, operationem tracheae, laryngis, glottidis, linguae, labiorum, ut bene loqui possit, aut ut bene operari possit, ita ex scientia anatomica operari et loqui, satisne est ut discat bene et concinne loqui, et bene operari, hoc studium erit; similiter operationem et influxum Divinum nosse, annon satis est, ut homo sciat mala, fugiat illa, vivat ut Christianus, annon Dominus operatur illa arcanissimis modis, sicut anima operatur arcanis modis ut manus faciant rite suum opus, ac ut loquens rite loquatur. Num anatomicus potest melius operari, num saltator potest elius saltare, ex anatomia.
[17] Quod Coccejani sint Macchiavellistae.
Footnotes:
1. Coccejus anno 1669 denatus est