Angels were created after the world as the soule of man was after his body So Gennadius and Acatius Yet Beda Cassiodorus and others are peremptory that the Angels were created within the sixe dayes And they followed the Divine S. Aug. for after Aug. almost all the Latines saith Ludovicus Vives de Civitate 10.9 and since them all the Schooles say all the Angels were created within the sixe dayes I boldly say Col. 1.16 By Christ were all things created that are in heaven earth whether they be thrones or dominions or principalities or powers hee might have specialized Angels or Archangels Cherubims or Seraphims since hee added Al things were made by him and for him What some said of Origen I may say concerning those Greek Fathers that they rather Platonize than Christianize for Plato long before them in his booke de mundi opificio held the same opinion The reasoning of Augustine de Civitate Dei 11.9 is good That the creation of Angels is not left out only by Moses I thinke by this saith he it is said expresly God ended his worke on the seaventh day and hee rested the seaventh day from all his workes Gen. 2.2 And In the beginning God created the Heaven and the earth Gen. 1.1 Now if he made nothing before the sixe dayes and rested from all his worke the seaventh day then the Angels must needes be created within that time But yet there is a plaine place Exod. 20.11 though it be not sufficiently expressed without some deduction In sixe dayes the Lord made Heaven and Earth the Sea and all that in them is The Angels are in heaven and on earth This is the assumption Therefore in the sixe dayes they were created Psalm 146.6 It is varied somewhat God made Heaven and Earth the Sea and all that therein is From whence you may extract the same conclusion As man was created when all things were fitted for him and the soule is infused into the body when the body is prepared to receive it so as soone as the Heavens the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now framed the Lord filled it with Angels Furthermore it is said Psalm 148.2 Praise the Lord all yee Angels of his the reason is added in the fifth verse Let them praise the name of the Lord for hee spake the word and they were made hee commanded and they were created not onely Sun and Moone not onely Starres of light not onely heavens of heavens and the waters above the heavens but Angels also and first of all are Angels placed when hee had formerly said Praise the Lord from the heavens And so are they comprized as well as other creatures within the sixe dayes compasse of the creation Augustine in the forecited booke and chapter argueth from the song of the three children in the midst of the fire though it be Apocrypha tous for in the 34. verse it is said All yee workes of the Lord blesse yee the Lord and in the next verse O yee heavens blesse yee the Lord the subsequent verse hath it O yee Angels of the Lord blesse yee the Lord as if they were created and indeed so they were so soone as their habitation was made and God had fitted them a dwelling place But that was done towards the beginning of the creation and therefore the Angels were then created Againe though there be not expresse mention in iisdem terminis sic terminantibus In plaine words and disert termes of baptizing of infants yet the Church justly profitably and excellently observeth it And thus it may be evinced by Scripture In the Apostles time they did baptize whole housholds 1 Cor. 1.16 I baptized the house of Stephanas Lydia was baptized and her houshold Act. 16.15 So the Jaylor was baptized hee and all his streight way Act. 16. verse 33. that is his children as well as his houshold servants Act 2 38. Be baptized every one of you For the promise is made to you and to your children vers 39. This were a silly reason if children might not be baptized but indeed it is a strong motive that they should bring their children to Baptisme and an argument faire enough that children were baptized for those to whom the promise is made must be baptized but the promise is made as much to children as to any others therefore children ought to be baptized Certainly the Apostles would never have named their children if none of them had any children but the converts in that place being some thousands it could not be otherwise but many of them had children yea and that their children were baptized with themselves as in the same day was Abraham circumcised and Ishmael his sonne and all the men of his houshold Gen. 17.26 For otherwise hee had beene disobedient to the holy Apostle who said Be baptized every one of you But no good Christian will or can thinke that those then converted were disobedient and therefore their children were baptized It is a ridiculous thing to thinke the Apostles chose out such housholds only as had no little infants in them leaving great and numerous families unbaptized because some little children were in them And fairelier we may conclude In many families there were some infants But many whole families were baptized therefore some infants If some why not others If others why not all And so all infants are to be baptized Againe Baptisme is necessary for us as Circumcision was for the Jewes This is proved because of the correspondence betweene the Type and Antitype which correspondency is so square and perfect betweene the Old and New Sacrament that the Apostle 2.11.12 in effect designeth out Baptisme by the name of Circumcision But their infants were circumcised Gen. 17.27 and therefore our infants must be Baptized Act. 2.41 In one day were added to the Church about 3000 soules yea daily the Lord added such to the Church as should be saved vers 47. but children are some of those that must be saved for of such is the Kingdome of God saith Christ Matth. 19.13 It is added Mark 10.15 verse Verily I say unto you Whosoever shall not receive the Kingdome of God as a little child hee shall not enter therein Lastly lest any should cavill these children were not very little but such as came of themselves unto Christ it is said in the same verse of Saint Matthew They brought little children unto him and some of those children so brought were infants Luk. 18.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being significantly translated in our best and last translation They brought unto him also infants Therefore infants according to Christs yea the Apostles practise must be baptized For there is no likelihood but in such great multitudes as were together baptized and divers day by day but there were some infants Much more may be added to this point but Quantò diffusares est tantò substringenda nobis erit that I may use Tertullians phrase ad Nationes 2.12 The second Supper is not
a branch of the Law of Nature and both Gentiles and Iewes had all the Law of Nature written in their hearts though some more plainely others more obscurely PAR. 4. THe Author of that excellent worke whosoever he was called a Patterne of Catechisticall Doctrine Pag. 122. c. sheweth first that the Iewes had the effect of every Commandement in them before the Law as 1. Gen. 35.2 Put away the strange gods 2. Gen. 31.34 Idolls Gen. 35.5 Earerings 3. Gen. 25.3 Sweare by the Lord God of Heaven 4. Gen. 2.3 And Exod. 16.23 Rest of the Sabbath 5. Gen. 27 41. Dayes of mourning for my Father 6. Gen. 4.9 Cain hideth his killing of Abel 7. Gen. 38.24 The whore Thamar to be burnt and 34.3 8. Gen. 44.7 God forbid we should steale 9. Gen. 38.20 Iudah kept promise not lying or deceiving by untruth's 10. Gen. 12.17 and 20.3 It was sin to looke on a woman with lust after her Vide si libet plura hâc de Re apud Nicolaum Hemmingium in libro de lege Naturae Secondly not onely the Iewes but the Gentiles also had the same law by Nature in their hearts though some of the Commandements more manifestly than other some Manifestly sixe namely the 3.5.6.7.8.9 Somewhat obscurely foure as 1.2.4.10 For the most manifest Commandements the third was a Law of the Aegyptians as Diodorus Siculus faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweare not nisi morieris lest thou dye let me adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who sweareth and nameth Eccles 23.11 for Reverence to the Name of God this word God is not in the Greeke but wholly forborne nor in Hentenius and Santandreanus though the Bishops Bible and our late Translation have expressed it according to the sense without difference of Character and though the precedent verse doth necessarily cause it to be understood of God Drusius on the place thus the Iewes doe so scrupulously if not superstitiously observe the precept that they doe not write in their letters the name of Elohim which name yet is communicated to the Creatures but the proper Name of God they called Iehovah which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the word of foure Letters they are so farre from naming that they know not this day how it is to be read or pronounced Furthermore it is very likely that the Heathen imitated the Iewes for the Religious among them did forbeare to speclalize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but contented themselves with the reserved sense and understanding saying onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Suidas The fifth Homer saith of one that had a misfortune it was Quia parentes non honoravit because he honoured not his Parents the fixt is a Rule even in Nature Homicîda quod fecit expectet let the murtherer expect murther the seventh Stephanas out of Nicostratus Fuge nomen moechi si mortem fugies avoyd Adultery as thou wouldst death the eighth Demosthenes against Timocrates repeateth it as Solons Law in the very words Thou shalt not steale The ninth in the twelve tables Tarpeio saxo dejieatur cast him downe from a high rocke who giveth false testimony For those they had somewhat obscurely For the first Pythagoras sayd if a man come and say I am God let him create another world and we will beleeve him For the second they agreed that every god should be worshipped as he himselfe thought good and this is the very foundation of the second Commandement For the fourth little can be found but sufficient for their condemnation they know that numerus septenarius est Deo gratissimus the number of seaven is most pleasing unto God and it was numerus quietis a number of rest and thence they might have gathered that God would have his rest that day and so saith the Doctor the seventh day after birth they kept exequiae and the seventh day after death the funerall which words were mistaken or mis-printed the tenth their Lawes neuer touched yet the scope of them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non concupiscere Thou shalt not covet and Menander saith they should not covet so much as a button so he most deepely and divinely PAR. 5. ANd yet because the Author bringeth but one instance and specially out of the Roman Lawes I hope mine ensuing discourse will not bee ill accepted by the intelligent Criticke but he will taste of my gleanings and thanke God and pray for me Tacitus Annal. 3. saith the twelve Tables were compounded and made ac citis quae usquam egregia fuerunt from Greece and other parts Indeede there were at first but ten tables of the Roman answerable to the number of Gods Lawes being onely ten afterwards the Decem-viri added two tables more quae leges Romanorum proprias continebant which conteined the proper Lawes of the Romanes the ten Tables being taken from other Cities and Law-makers and as by the sequell will appeare principally from the lawes of God that the Sibyllae were well acquainted with the Iewish affaires is most apparent that the Romanes esteemed the Sibylline bookes as the Oracles of God the Romanes themselves doe confesse and the keeping of them Tarquinnius Superbus committed Duo-viris sive Duumviris Sacrorum who were the most eminent Patricians but because Marcus Tullius gave Petronius Sabinus leave to transcribe that booke which conteined Secreta civilium sacrorum the Mysteries of the civill Lawes Tarquinius caused Marcus Tullius to be so wed up in a sacke and cast into the Sea To conclude by what streames soever the Romanes had their Lawes conveighed or derived unto them most certaine it is the fountaines and heads of their Lawes they had from the Law of God Phocylides writeth so many divine passages that you may imagine he was acquainted with Moses or his Law and so did diverse of the Greeke Poets in whom the Romanes were well versed PAR. 6. TErtullian Apologet. cap. 45. Scitis ipsas leges quoque vestras quae videntur ad innocentiam pergere de divinâlege ut antiquiore formam mutuatas which words of Tertullian since neither Rhenanus Pamelius Cerda Iunius Albaspinaeus Regaltius nor any other ever explaned in particular suffer me to exercise my Tyrociny that way in amplifying this unperformed this unattempted passage Cicero lib. 1. de Oratore bringeth in Crassus strongly thus avouching fremant omnes licèt dicant quodsentio Bibleothecas meherculè omnium Philosophorum unus mihi videtur 12. Tabularum libellus si quis legum fontes capita viderit authoritatis pondere utilitatis ubertate superare Take exception who will I will speake what I thinke assuredly that one little booke of the 12. Tables if a man have recourse to the head-springs of the Lawes is to be preferred before the Libraries of all the Philosophers both by the strength of its authority and abundance of benefit Well Rhetorized Tully you knew some would chafe at your Hyberbolicall straine and laboured to prevent it by fathering it on Crassus Tully knew what belonged
in die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the day of his Resurrection See the Epistle of Cummianus de Controversiâ Paschali set out by the most learned Bishop Vsher in his Sylloge of old Irish Epistles pag. 24. You have heard the discourse of the yeare of the world that the Aegyptian passeover was first kept on the first moneth of the yeare and on the fourteenth day of the first moneth being the onely Legall day Let us now descend to speake somewhat of the houre of the day PAR. 16. THe division of the day is into 1. Naturall consisting of 24. houres and 2. Ardificiall distinguished by foure watches and consisting of 12. houres Are there not twelve houres in the day Joh. 11.9 saith Christ which he accounteth not from Sun-rising to Sun-set or from light to darkenesse which varied but from the set watches the foure knowne watches as is knowne to all The Persians and Babylonians began their day from Sun-rising ending it at Sun-set the Umbrians and Hetuâ—ians began the day at sixe of the clocke and ended it at sixe of the next day the Romanes from midnight to midnight following beginning at the last part of the first night and ending with the end of the first part of the night succeeding The Aegyptians and Athenians reckoned the day from one Sun-set to the other the common people from the morning light to darkenesse so Alexander ab Alexandro Genial Dier 4.20 I marvell that he saith nothing of the Iewish or sacred account which was this in the old Testament they accounted the Evening from the beginning of the day naturall God himself began so to account it Gen. 1.5 The Evening and the morning were the first day not only were so called but were so for darkenesse was upon the face of the deepe ver 2. before God said let there be light and there was light ver 3. likewise ver 8. God called the Firmament Heaven and the Evening and the Morning were the second day The French and the Grecians preferred the nights before the dayes and held that the nights were before the dayes saith Alexanderibid According to the former sacred account the Festivall dayes were appointed to be kept from Evening to Evening Levit. 23.32 Yee shall afflict your soules at Even from Even to Even shall yee celebrate your Sabbath PAR. 17. BVt in the new Testament after or rather at Christs Resurrection began a new reckoning the day was reckoned from the morning or toward the beginning of light Ioh. 20.1 The first day of the weeke Earely when it was yet darke Mary came to the Sepulchre and Mar. 16.1 c. When the Sabbath was past very early in the morning the first day of the weeke they came to the sepulchre at the rising of the Sunne which is thus varied Matth. 28.1 In the end of the Sabbath as it began to dawne from which three places compared together resulteth that the Sabbath endeed as the day began to dawne and the dayes are reckoned from the breaking of the morning about or a litttle before Sun-rising but let us draw nearer PAR. 18. THe houre of the day was another of the durable observations belonging to the Passeover It is a generall rule Num. 9.3 Yee shall keepe the Passeover in the appointed Season which words extend to the moneth of the yeare to the day of the moneth and to the houre of the day what houre of the day it was to be killed and eaten is now inquirable Concerning the first point it is most apparent that the Passeover was to be slaine betweene the two Evenings Exod. 12.6 The whole Congregation shall kill it in the Evening according to the Originall it is to be read betweene the two Evenings in the duall number for the clearing of which intricasie know that the word Evening is not here taken as it is in the first of Genesis for the whole night or the halfe of the naturall day consisting of twelve houres because some distinct things are appointed to be done in this evening as the eating it and some distinct things appointed to be done in the night as the burning of the remainder before the morning so that the Evening here comprehends not the whole night yea the two Evenings involve part of the precedent day and therefore cannot be interpreted for the darke-halfe of the naturall day opposed to the other lightsome halfe thereof but the first Evening is here taken for the time towards the Evening when the Sunne was yet in their Horizon though past its middle declination the day being farre spent and the Sun hastening to its lodging any time betweene three of the clocke and sixe might the Lambe be slaine Thus are our afternoone-devotions called Vespers or preces vespertinae Evening prayers though begun and ended sometimes divers houres before Sun-set so Suppers are called Vespernae by Tertullian though ended in Summer Evenings long before Sun-set this I say was the first of those two Evenings Exod. 12.6 being used for late day or early night somewhat improperly so called beginning at the end of three of the clocke and ending at the end of sixe of the clocke I cannot agree to Maymonides that immediatly so soone as it was Noone began the Evening or that they might kill the Passeover any time after twelve of the clocke till sixe for he may be confuted by this that the daily Evening Sacrifice was alwayes slaine before the Passeover and that sacrifice in all tooke up about one houres time and in their greatest haste or businesses the daily Evening Sacrifice was never offered neare high-noone in exigents perhaps about two of the clocke and then how could the subsequent Passover be sacrificed within a while of Mid-day Secondly the word Evening or the second of the two Evenings before mentioned is used more properly for that space of time which we call Twi-light In Scripture phrase it is termed the lodging of the day Jud. 19.9 and is a mingled compound or partaker both of some light of the day departing and of some darkenesse of the night incroaching which Twi-light dured somewhat more than an houre Observeable is the place where the Evening and Sun-set are Synonyma's and of the same signification Iosh 10.26.27 They were hanged on the trees untill the Evening and at the time of the going downe of the Sunne they tooke them downe off the trees and Deut. 16.6 Thou shalt sacrifice the Passeover at Even at the going downe of the Sunne at the season that thou camest forth out of Aegypt or begannest to comforth out of Aegypt inchoatè non completè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the 70. thou shalt sacrifice the Passeover of the Evening the Originall hath it Sacrificabis Pesach in Vesperâ circa ingredi solem Thou shalt sacrifice the Passeover in the Evening about the Sunnes entring in at Sun-setting Occumbente sole as it is in the Interlineary How then was it lawfull to slay the Passeover as Maymonides saith any time after mid-day was
passed The words Occumbente sole may signifie the last quarter the last watch of the day from three till fixe and the Septuagents Pascha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well denote the approach of the Evening from that time Lastly the Hebrew phrase Circa ingredi solem doth intimate in my judgement the descending of the Sunne almost out of our sight or rather the Time about which he is entring as it were towards or into his lodging which may well be reckoned from the second quarter of the Sunnes declination but cannot without violence be extended to the beginning of the first quarters declining immediatly after Noone-tide as the Iew would have it Luke 9.12 when the day began to weare away Briefely the slaying of the Passeover was to be betweene these two Evenings not on the fourteenth day before the first Evening that is not before three in the after-noone that had beene a breach of the Law not after the beginning of the second Evening no nor after sixe of the clocke for then they should have had no time sufficient to kill it flay it wash it disembowell or paunch it dresse it and rost it that they might have eaten it in the appointed season In other termes conceive the matter thus these words betweene the two Evenings may be taken either Divifim or Conjunctim disjoyntly or joyntly disjoyntly for the two Evenings of one day distant far asunder the first Evening beginning from the Sun-set of the precedent day and ending in the first houre of the night succeeding which evening begun the day with the Iewes the second Evening of the same day beginning about three of the clocke in the afternoone ending in Sun-set which Sun-set closed up the preceding day and opened the Evening of the day following These words betweene the two Evenings are not thus meant in this place nor used for the two divided and seperated Evenings of one day but the two Evenings are to be taken Conjunctim joyntly namely as the end of the last Evening of one day is the beginning of the first Even of the next day one Evening almost if not immediately touching the other Betweene these two Evenings of two severall dayes was the Passeover to be slaine and prepared This is the Reason why the Passeover is said to be kept sometimes on the fourteenth day of the moneth sometimes on the Feast of unleavened bread which feast was in the beginning of the fifteenth day of the moneth and not before because the first Evening partaked of the fourteenth day the second Evening of the fifteenth day like as our Evangelist saith Christ was crucified on the third houre Marke 15.25 which Matthew and Luke imply was about the sixth houre because he was crucified and hung on the Crosse about both those two times so the Passeover is said to be kept both in the fourteenth and fifteenth dayes because betweene the last Evening of the fourteenth day and the first Evening of the fifteenth day it was to be killed and prepared PAR. 19. THe next inquiry is what houre it was to be eaten Some say it was to be eaten in the night and that therefore it is called Exod. 12.42 a night of Observations or a night to be much observed unto the Lord of all the children of Isael in their generations If they meane that they might eate some of it in the night none will oppose them for cleare it is they might eate any time of the night any part of it conditionally that all might be eaten or consumed with fire before morning But if they speake exclusively as if it might not be eaten till the darke night was in or say it might not be eaten about Sunne-set nor in the first Evening of the fifteenth day I cannot subscribe unto them The Angell did doe the great mischiefe to the Aegyptians in the night no time is unseasonable to doe good-service when that hand of Heaven pusheth as on or ministreth deliverance God will be served both night and day The Christian Agapa or feasts of Charity were at night quis solennibus Paschae abnoctantem securus sustinebit who without jealousie can endure his wife to be absent all night at the solemnitie of the Passeover saith Tertullian of an Heathen concerning his Christian wife Pervigilium Paschae celebrari putat Hieronymus quia Iudaeorum traditio est Christum in media nocte venturum in similitudinem Aegyptii temporis unde reor ai◠Hieronymus traditionem Apostolicom permansisse ut in die vigiliarum Paschae ante noctis dimidium populos dimittere non liceat expectantes adventum Christi postquam illud tempus transierit securitate praesumpta Festum cunctis agentibus diem saith Rhenanus in argumento lib. 1. Tertul. aduxorem that is 〈◊〉 Hierome thinketh that therefore the vigile of Easter was kept because the Jewes had an ancient Tradition that Christ should come againe at mid-night as the destroying Angell did in Aegypt whence I suppose saith S. Hierome the tradition of the Apostles hath still continued that on the vigiles of the Passeover or on Easter Eve it is not lawfull to dismisse the people before midnight who then expect the comming of Christ but when that time is once past they all then securely without any feare keep Holy-day PAR. 20. THat the Passeover was to be eaten at a set fixed houre needes no more proofe than thus Luke 22.14 When the houre was come he sate downe and the 12. Apostles with him to eate the Passeover for indeede he did eate it with them as the precedents and consequents doe demonstrate Hora was constitutum Tempus esui agni when it is sayd Iob. 13.1 Christ knew that his houre was come that he should depart out of this world significantly he alludeth to the set houre of the eating of the Passeover ut transeat ex hoc mundo as the Vulgar hath it A Transitus or departure there was in the two Passeovers both Typicall and substantiall and at a determined houre also what that houre of eating the Passeover was in precise termes I thinke is Mat. 26.20 determined When the Even was come Horam manducandi Paschae designat he meanes the houre of eating the Passeover saith Beda The time of killing it was in the Duall inter Duas vesperas exactly betweene the two Evenings the eating was ad vesperam in that night Bagnereb in the singular number they might not eate till the sunne was set and the second evening entered which was within a while of the sun-setting or vanishing out of their Horizon and toward the beginning of the night Some conclude they were not to eate the Passeover till the beginning of the first houre of the night because till then they might not eate unleavened bread but they must eate unleavened bread with the Passeover Edit agnum hora Noctis prima he ate the Passeover the first houre of the night saith Maldonat on Matth. 26.2 and nothing forbad but it might be eaten after the
first spoken by Moses and applied by Moses to the first times so soone as Man was created and so continually dispersed into the History of the other Patriarcks Moses delighting in his prerogative of first knowing the the name of Iehova as Lawyers may more eloquently utter the Laws of the 12 Tables which were in rude Latin long before in the more refined and fuller expressions of latter times Or like Historians and Poëts who ascribe the name of Iove and Ioves words and deeds to the first beginning of times though Iove had no being till after the Flood of Noah and therefore no name So Moses might write according to the most cleare Revelations of his time what was done and said in other termes not so energeticall long before to the Patriarcks If this please you not what say you to a second way May not the words be read by way of Interrogation which is as good as a strong and vehement affirmation By the name of Iehova was not I known to them As if he had said yes certainly I was as may be seen in their particular stories and passages of their time And I have elso established my Covenant with them Exod. 6.4 Even by that name Jehova Gen. 15.1 2 4 6 7 8 verses For I pray you consider God here speaketh not to diminish the reputation of Abraham Isaac and Jacob but to the great glory of their names and persons with whom first hee established the Covenant made with them for the Jews And therefore Ignorance of God or nesciency of his great Name cannot be handsomely ascribed to those Patriarcks in this place where the knowledge and ratification of Gods Covenant and Gods familiarity with them are reckoned as their glorious priviledges above all other men of those times Did not Abraham see Christs day a far off Did he not rejoyce at the sight of it Was God the God of Abraham Isaac and Jacob above other men and they esteemed as the Living and not as Dead shall we rest in Abrahams bosome and eat and drink with Abraham in the Kingdom of Heaven than which prerogatives none ever had greater and more except our blessed Lord and Saviour Jesus Christ who also came of Abraham and was promised particularly to Abraham that in his seed that is as the Apostle saith not in his seeds but in Christ all the Nations of the World should be blessed and shall Abraham be ignorant of the name Jehova which both Caine knew at first and every Jew and Christian now knows I cannot so undervalew those Patriarcks majorum Gentium Besides though not a Sentence not a Word not a Letter not a jot of Scripture can now be lost or perish yet the note of an Interrogation or a Comma a Colon a Mark or a Pause might be omitted long since For was not all Scripture written without both points and vowels at first If you say the marke of an Interrogation being wanting leadeth us to perplexities to diversity yea contrariety of senses I answer Do not full many words in the Hebrew Bible signifie contrary things exciting our studious minds to a search of the most probable matters and meaning whilst the truth is known to God alone Even thus might it be with this passage Where the note of an Interrogation might either be wholly omitted at first or casually unobsetved and left out by the first Transcribers or Translators and this might lead men into Ignorance ever since and yet no imperfection is to be imputed unto Gods Word nor is it blameable for any deficiency And therefore I conclude according to the Rules of Aristotle Top. 6. cap ult Let this exposition stand and be beleeved till better be invented and come in place And then let the clearest light of truth have his due that is perswasion And let the lesse yeeld and obey the greater If you expect authorities averring that Idolatry was not before the Flood I refer you to the learned Salianus in divers places especially in anno Mundi 250 and to the learned Scholia ibid. who citeth for me and for the negative Cyril Alexandrinus contra Julianum libro primo Irenaeus 5.29 and divers others Besides such whom my wearinesse commandeth me to omit that I may returne from extravagances to the right way and method propounded by me And so because there was no Idolatry before the Flood and Kings at least eminent men of high renown and worth were long before the times of the Flood or Idolatry I conclude Kings Princes Dukes and other men of venerable account for their goodnesse in making Cities governing of Nations and founding Common-weales had not the beginnings of their Adoration from the worship exhibited to Idols Statues Images or Pictures but rather those Simulacra were Adored because they were the representations of Kings Princes or other people beloved and revered who both in their lives and after their deaths were Adored And yet to make the best interpretation that I may of Mr. Seldens words whom for his depth and variety of learning I admire Let my consent run along thus far by his side That the later Kings and Heroës might perhaps have had their Adorations from some kind of Adoration derived from Idoles and yet the first Idols had their primitive Adoration from the Adoration of Kings and other people of esteem which were before Idolatry When Christ Worshipped and Adored God as doubtlesse he did full often I think He fell down on his Face No Gesture could be more convenient at the celebration of the holy Sacrament For we cannot think otherwise but that Christ used almost all possible meanes to make the Apostles attentive to him and stirred them up to the consideration of so stupendious mysteries that they might be better prepared to the holy receiving of them Among Gestures exciting and raising up of Devotion the falling down upon ones Face is most forcible either in seeing it so done by others or in practising it our selves The dejection and prostration of the body is the elevation of the soule and a meanes to sanctifie and quicken the spirit When he took the bread and gave thankes for thankes hee gave Luke 22.19 I cannot think otherwise but he lifted up his Eyes and Hands to Heaven So did he in lesser matters for when he multiplied the five loaves he looked up to Heaven and blessed and brake and gave the loaves to his Disciples And can we now think He looked on the Earth and not up to Heaven when he gave Thanks and blessed the Food of life for us When he brake the bread and gave it It is likeliest he stood on his Feet and might move from one to another or reach it to every one severally So did the Pater familias or chiefe of the Feast among the Jews stand and distribute the bread at their sollemne meetings as the Rabbins affirme When hee consecrated the Bread saying Take eat this is my Body which is given for you Do this in remembrance
De corona cap. 5. Deus auditum in auribus fodit visum in oculis accendit gustum in ore conclusit odoratum in naribus ventilavit contactum in manibus astimavit per haec exterioris hominis ministeria interiori homini ministrantia fructus munerum divinorum ad animam deducuntur à sensibus God hath bored hearing in the eares because into them it descendeth as into an hole He hath kindled sight in the eyes for the eyes do sometimes sparkle with fire and are of a fiery nature He hath shut up tasting within the mouth for he hath bounded it within that compasse He hath winnowed or vanned smelling in the nostrils by the playing of the wind He hath made the hands the judicatories of touching which touching being diffused over all the body yet is more used by the hands He concludeth divinely By these ministeriall bodily Organs serving the inner Man the blessings and fruits of heavenly gifts are from the Senses conveyed to the soule Much more might be added of other parts I will end all in this addition They defraud their Knees of the chiefest office and greatest honour who refuse to bend them in holy times and places especially at the receiving of the blessed Sacrament which I would take after I had fallen on my Face and used groveling Adoration if the Church so appointed me or if scandall would not arise from such extraordinary Gesture THE PRAYER O Lord thou knowest my heart and that with Soule and Body I Reverence and Adore thee in thy divine Eucharist I humble my selfe as much as I can and I would humble my selfe lower even unto the gates of Hell if I could confessing my worthinesse in nothing but that I am worthy to be condemned In such contemplations quakeing and terror take hold of my heart and I am horribly afraid of thy Iudgement Abraham Isaac and Jacob shall be in a sweat at the day of Iudgement as good children shall be in a dread to see their father angry with his rebellious children The earth shall melt away like wax the heavens shall tremble and the pillars of Heaven shall shake to whom shall I fly to whom shall I say Cover me but unto thee most compassionate Saviour for thou art my rocke thou art the buckler of my defence under the shadow of thy wings do I desire to rest as thou wert superexalted because thou didst humble thy selfe so grant good Lord I may so fall down before thee that I may bee taken up by thee and that the greatnesse of my humility may bring unto mee by thy favour the riches of thy glory the exaltation both of my soule and body Lord heare my prayer and let my cry come unto thee for Iesus his sake Amen CHAP. VIII Which containes the ninth tenth and eleventh Generals Wherein is declared 1. What Gesture we are to use at the Receiving of the blessed Eucharist 2. What Names have been given to it 3. What Words were spoken by our Saviour after the Third Supper before he departed out of the Coenaculum 1. What Gesture we are to use at the Administration of it to others Receiving of it our selves Both handled promiscuously The English Liturgy our best guide At the Repeating of the Law the people must Kneele Receiving of the same the Israelites did no lesse Never Patriarck Prophet Evangelist Apostle nor holy Man nor Christ himselfe prayed Sitting when there was opportunity of Kneeling The Monkes of Egypt did pray Sitting The Rule of Saint Benedict mentioneth Sitting at the Reading of three Lessons Rising up at Gloria Patri c. Severall Gestures are to be used both by Priest and People upon severall occasions The Priest never Kneeles while the people stand but he may stand when they kneele Great reason why the people should kneele at the Receiving of the Body and Blood of Christ No superstition nor Idolatry then to Kneele But obstinate Irreverence if not blasphemy not to Kneele Prayer most an end used with bâ—nding of the Knees The Pharisee Stood Christ Kneeled when he prayed The Rubrick of the Communion Book is to be followed by all obediently 2. The Minister is to deliver the Communion to the people Kneeling in both kindes into their Hands Maximus would have Men to wash their hands Women to bring clean linnen that will Communicate The Nicity of former times questioned The sixth Synod Canon 3. against it The consecrated bread must be carefully delivered and received To let any crumb or particle thereof fall to the ground accounted a great sinne by Tertullian and Origen Pope Pius the first punished those who let any of the Lords blood fall upon the ground or Altar S. Cyril of Hierusalem gives a Cave at to this purpose Little Tables set before the Communicants in former times as now we hold Linnen clothes saith Baronius The usuall fashion of receiving the Consecrated bread between the Thumb and a Finger or two disliked Receiving the holy bread in the Palme of the hand a safer way In Tertullians dayes the Christians did stretch abroad their hands like Christ upon the Crosse in their private prayers Damascene would have us receive the Body of Christ crucified with our hands framed like to a Crosse The right Hand being upward open and hollow to receive the bread This accounted the safer way S. Cyril commandeth the same kind of usance Other manners of Taking it not sinfull In things indifferent we must not love singular irregularity All unseemely Motions and Gestures are so many profanations of the Lords Supper Seven Generall Rules to be observed against the profanation of the Lords Supper The word Amen explaned and Kneeling at Receiving the blessed Sacrament pressed 3. Tenth General What Names are given to the blessed Sacrament by the Scriptures and Fathers the Latine and Greek Church The hallowed Bread is called in the Scriptures 1. The Lords Body Broken for us 2. The Communion of the Body of Christ And the Reasons thereof 3. Breaking of Bread from house to house 4. Holy Bread Blessed Bread Eucharisticall Bread Heavenly Bread Joh. 6. In the Fathers 1. Taking of the Lords Body Tertullian 2. Earthly Bread sanctified by prayer consisting of Earthly and Heavenly things Irenaeus A Medicine of immortality an Antidote against death procuring life purging sin driving away all evils idem 3. Christs Dole to his Church Tertullian The Plenty Aboundance and Fatnesse of the Lords Body The Wine is called in the Scriptures 1. The New Testament in his Blood 2. The Blood of the New Testament 3. The Cup of the Lord. 4. The Communion of the Blood of Christ The blessed Eucharist consisting of both kinds is styled In Scripture 1. The Lords Supper And in what regards it is so called The Papists dislike the frequent use of this Phrase Casaubone confutes Justinian and Maldonate the Jesuits and cals it The Great Supper The most Divine Supper The Arch-Symbolicall Supper 2. The Table of the Lord 1 Cor. 10.21 With Vs it is commonly