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
heare in All things whatsoever he shall say unto you and vers 26. God sent Jesus to blesse you turning away every one of you from his iniquities And in Heathen phrase Plato implyeth no lesse For Homer said that Minerva tooke away a cloud from Diomedes his eyes that he might discerne God from Man So said Socrates to his Alcibiades Darknesse must be removed from your eyes which now blindfoldeth you Then other things must be presented to you by which you may distinguish Good and Evill For now you are unfit for such matters And saith not the Scripture that the Spirit of the Lord sent Christ to preach Recovering of sight to the blinde Luk. 4.18 And Christ is the true Light who lightneth every man that commeth into the world Joh. 1.9 Alcibiades hoping to learne better things than he had before humbly professeth Let that great Teacher Rabbi or Instructor remove from me either that cloud if he will either the Festucam in mine eye or the Trabem if so he vouchsafe or any other impediment if he please For I am ready to omit nothing what he shall command whosoever he shall be so I may grow a Better man And we will offer our Crowne and all other decent things then when I shall know That day is come and it will not be long ere it come by the will of the Gods So Alcibiades Me thinks I heare him speake like one of the Magi in the East and professe to doe what they did Matth. 2.11 Or like the woman of Samaria Ioh. 4.25 I know That Messias commeth who is called Christ when he is come he will teach us All things If Plato had not thought of a Mediator God and Man what needed that comparison from Homer to distinguish one from the other If he had not knowne him to be God Plato could not have writ He hath a care of thee and doth wonderfully provide for thee and yet Shall come Hereafter and must be Waited for If he also had not thought him to be a Man who was to come he would never have ascribed unto him such offices of a Teacher a Reformer an Inlightner I think I shall not erre if I say Plato his thoughts accorded in substance with what Zacharias said Luk. 1.74 c. And what holy Simeon Luk. 2.32 and with what the Prophets prophecied of Christ And this Digression have I insisted upon to shew that Great doores hang on small Hinges and from a Little crany of light momentuall matters may be found That we are not to give over mining though the veyne seeme to be shrunke and shut up and that we cannot come to the fulnesse of knowledge but by degrees and that a small degree must serve and content us when we can attaine to no more That the Salt water of the Ocean may be made fresh and wholsome and nourishing is apparant by that excellent liquor being in Oysters at their first taking up than which juice the art of the Cooke or the Apothecary cannot make a compound of a more delicate taste and rellish and more gratefull and acceptable to the stomach Whether Art can imitate Nature in this or how farre it may proceed let others of lesse imployments search This I will say If a way were found to correct the Salt water to separate and remove the brackishnesse from it to reduce it to the taste and temper of fresh waters it would be most usefull and profitable for navigation and abundance of people might live and doe well which for want of it doe perish Some of our men have found the way of distillation good as Purchase hath it in his Pilgrims Secondly If you object The liquor of the Oyster to be salt I reply it is rather saltish seasonably brackish to sharpen the stomach every way inoffensive Againe What say you to this That the best of waters which rise on high hills and fountaines were once Salt waters but by running thorough the veynes of the earth become so sweet so refreshing so wholsome And may not the percolation by Art take its ground and example from the power of Nature as it were strayning the Salt water in the earth till it be purified sweet and wholsome Againe doth not the Sunne and divine powers exhale up vapours even out of the Salt Sea Did not a little cloud out of the Sea like a mans hand become rayne a great rayne that the heaven was blacke with clouds and winde 1 Kings 18.45 And will any man doubt but these showers of Rayne waters which fell were as sweet fresh and wholsome as ours Againe I have heard that toward the bottome of the Sea is fresh water if the bed of the Sea be very deepe And I have read of a River or two which keepe their freshnesse though they flow or run into the maine Ocean a great way the waters being unmingled and easily distinguishable by the freshet Moreover Aristotle in his Problems Section 23. Question 30. acknowledgeth that the upper part of the Sea is more salt and more warme than the lower parts And it is so also in Pits or Wells of water whose thinner lighter and sweeter parts are exhaled up or alembecked by the ayre and the Sunne whereby both most saltnesse yea and heavinesse it selfe contrary to nature floateth in the uppermost superficies of the water And in the next question he taketh as granted that That part of the Sea which is neerer the Land is sweeter than the more remote parts of it Therefore where Nature maketh such a diversity and separation and percolation I doubt not but Art may follow her and extract much good out of this disquisition Some have said that Clay well tempered is very effectuall to addulce Salt waters Yea I have heard that our Seamen have searched and found by a brasen iron or wooden vessell with a close and heavy cover which will shut of it selfe but open with a vice and descendeth naturally by its owne weight that it being let downe empty about three or foure fathoms into the Sea-water and then and there the vessell being opened according to Art and filled and shut againe and by ropes drawne up bringeth within it and up with it water usefull potable and healthy though not so perfectly fresh as our Rivers or Springs but somewhat resembling the taste of the liquor in the shell of the Oyster salso-dulce and wholsome What hath been invented I know not certainly but that Salt water may be made sweet and wholsome I doubt not The meanes may be various to the same end Those vast Cakes of Ice you may call them little mountaines if you please which are seene floating in the Northren frozen parts towards the Spring are not above three or foure fathome thick No cold can congeale or condensate deeper Nor did ever Ice in deepe Rivers or Seas reach downe and touch the earth but other waters some think fresh waters did glide along betweene the ice and the ground both by reason of
makes a Supper Fol. 593 Par. 6 Adoration and the Degrees thereof 1 Degree Vncovering of the Head 2 Degree Bowing of the Head and Face 3 Degree Kneeling 4 Degree falling on the face 5 Prayer Kneeling Prostration Rising againe Standing in adoration what they signifie Jacobus de Valentia his degrees of adoration rejected Others preferred 1 Reverence and its Act. 2 Veneration and its Act. 3 Worshp 4 Adoration Adoration produceth 1 An act of the Intellect 2 An act of Will 3 Bodily Acts bending kneeling Prostration c. Probable when Christ instituted the blessed Eucharist he prayed and kneeled Prayer and thankesgiving almost one Two motives to Prayer Feare and Hope The fruits and gestures thereof both joyned together in prayer Fol. 594 Par. 7 By the ancient Heroes and Semidei are meant famous Men and Princes of renowne Secundei saith Trithemius successively rule the World Pagan Gods were very men Arnobius and Minutius Foelix do mention the places of their Births Countries c. Alexander wrote unto his mother De Diis Hominibus Tertullian wrote of Saturne that hee was a Man the Father and Sonne of a Man The Heathen Gods were borne and dyed The Heathen to preserve the memory of their Heroes made Statues and Images of them Minutius Foelix reproveth their manner of Deifying Men. The ancient Romans made an absurd decree that the Emperour might not consecrate a God without the consent of the Senate The very people did one day Deifie a God and the next day Vndeified him Tiberius the Emperour approved Christ to be a God The Senate reject him Fol. 595 Par. 8 The Pagans had severall kindes of worshipping their consecrated Gods First they did lift up their eyes unto them Secondly they blessed them Thirdly they did sacrifice unto them Fourthly they did set their Idols upon their Beast and Cattle The lepid story of the Image of Isis set upon an Asses backe They made Caroches and Carts to caray their Images upon They made Beds in their Temples in honour of their Idols They doubed them over with silver and gold They clothed them with costly garments The story of Dionysius his sacraledge The story of the Knave that stole away Jupiters golden eyes out of his head Fol. 596 Par. 9 Another kinde of Adoration of Idols at distance To kisse the hand in passing by the Idol So did Cecilius worship the Image of Serapis A Creditour by the Law of the twelve Tables might-cut in pieces his condemned Debtor who was not able to pay him The rigour of that Law commuted into shame The manner of shaming such debtors There is a civill death of a mans honour and good name as well as a corporall death of the Body Fol. 597 Par. 10 Their fashion of Adoring their Idols was either at Distance or Close by Adoration at distance was divers either of Idols in heaven or on Earth If they adored the Celestiall bodies 1 They looked up towards the Heavens 2 They did in heart give the honour to the Creature which is due onely to the Creator 3 Their mouths did Kisse their hands 4 They prayed unto them either audibly or tacitely If they Adored their Images on Earth 1 They stood before their Images somewhat off 2 They solemnely moved their right hand to their lips 3 They kissed the forefinger joyned with the thumbe 4 They turned about their body on the same hand 5 They did draw neerer and kisse the Images They kissed not onely their Lips and Mouthes but other parts of their bodies also Fol. 598 Par. 11 The manner of saluting one another among the Persians The story of Polyperchon Adoration whence so called The reason why in adoration they aid both bend and kisse The reason why they put their hands to their mouthes in adoration The ancient Romans had a house dedicated to the Sunne A greater Obeliske dedicated to the Sunne meaner to the Moone Kings adored before either Sunne or Moone The Persians worshipped the Sunne The manner how The buckler of the Sunne what it is Servius Tullus built a Temple in Honour of the Moone The Manichees adored the Sunne and the Moone Fol. 599 Par. 12 The originall of Adoration Kings and Princes had not their originall of worship from the adoration of Idols or Images as Mr Selden openeth But Statues and Images had the beginning of their adoration from the examplary worshipping of Kings and famous Heroes as Geverard Elmenhorst proveth from Saint Cyprian Athenagoras and Alexanders letter unto his mother About Serug his time they begun to draw the pictures of Magistrates Tyrants c. About Terah's daies they made Statues and Images Statues were made 1 Of Clay by the Potter 2 Of stone by the Mason 3 Of silver gold c. by the Gold-smith 4 Of iron by the Black-smith And other Artificers The divers Appellations of Images made for Gods Heroes Kings Wisemen Well-deserving men The cause of Adoration sometimes Greatnesse Goodnesse Adoration a Reward for the dead Illective for the living Both Men and Women for some evident priviledge of Vertue were deified The first inventors of every thing profitable for men Deified Jupiter so called a juvando Jovis Jovi Jovem Jove corrupt derivations from Jehovah Fol. 601 Par. 13 The Cities Countries and Places of the Heathenish gods are knowne where they were Borne Lived were Buried The great variety of gods and goddesses among the Heathen Saturnē the ancientest among the Heathen Gods Jupiter borne and buried in Crete 300 Jupiters The famous Heroes and Princes were in the World before their Images Statues were at first comforts are now sacred reliques Common people pray unto and publiquely consecrated Images The mouths of the Image of Hercules many Images at Rome worne bare by kissing Fol. 602 Par. 14 In ancient times living Kings were worshipped and adored Sonnes of God Gen. 6.2 were sonnes of Princes Elohim the name of God applyable to Princes Great men in ancient times adored for their wickednesse Men reverenced and adored for their Name In ancient time great story of Kings Nine in one battle Gen. 14. Vsuall in India for Subjects to kisse their Kings by way of Worship Some Kissed their hands yet did not adore Adored yet kissed not their hands Adorare to worship used for Orare to pray both in Scripture profane authors and Fathers Praying to an Idoll maketh it a false God The true God onely must be prayed to Prayer used for Adoration Adoration for Prayer The story of the Father Wisedome the 14 for the untimely death of his sonne Fol. 603 Par. 15 The story in the Mr of the Ecclesiasticall History concerning the Originall of Idols Idolatry had divers inventours The Egyptian Idolatry the worst That place of Scripture Then began men to call upon the Name of the Lord Gen. 4.26 vidicated from the misinterpretations of Bellarmine and Waldensis who apply it to a Monasticall life Others who gather from hence the Originall of Idolatry Examined at large truly interpreted No Idolatry before
Nebo which he imparted to the followers of the Chaldaean Discipline saith Montanus ib. Bel was renowned for a Captaine Nebo for a Scholler both of them afterwards esteemed to be gods and divers deities Isa 46.1 Bel boweth downe Nebo stoopeth and ver 2. They stoope they bow downe even Bel and Nebo even those two their Images we have it Idolls the vulgar simulacra so Vatablus their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their graven Images were on the beasts S. Hierome interprets Nebo to be Prophecie or divination in the abstract but I follow Montanus who was the greater Hebrician and he who makes Nebo to signifie a diviner a god esteemed to have the spirit of foretelling and prophecying of things to come It is sayd remarkeably Esa 15.2 He is gone up to the high places to weepe Moab shall bowle over Nebo that there was an Altar on Nebo the 70. say that there was mourning for Nebo the judicious Mr. Selden confesseth expounding the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly rendred super by propter that they mourned for the City or Country I will not deny and I thinke they wept also over their bowed Bel and stouped Nebo their Captive Images as People weepe over their dead they bowed and stouped before Bel and Nebo but now Bel bowed and Nebo stouped before them PAR. 4. SO much if not too much to evince that no places where the heathen gods or Idolls were worshipped nor any other place which man or men should choose was to be the place of the true Gods great worship but that place onely which reserved as secret within the closet of his owne breast for a long time after they were gone out of Aegypt even untill the dayes of David then the Lord revealed himselfe more plainely that the place so often before spoken of was to be in the Temple and the Temple in Jerusalem unto which God appropriated most of his Service and among the rest the observing of the Passeover there and no where but there when once they had began there PAR. 5. FOr the Iebusities inhabited Hierusalem divers yeares after David was King in Hebron 2 Sam. 5.6 in which City of Hierusalem when David was once quietly setled I am fully perswaded that the thought of nothing more than of fixing that individuum vagum that wandring Arke and reducing those often fore-prophecyed generall words the place that God would choose to the choosing of some such determined place as God should particularly designe and marke out See 2 Sam. 7.1 c. At that time God did thus farre proceede by the Propheticall mouth of Nathan and revealed unto David 2 Sam. 7.10 c. that God would appoint a place and Davids sonne should build an house for Gods Name and Salomon by Name 1 Chron. 22.9 Yet David rested not but was very inquisitive and most eager to know the speciall place that he might provide Materialls for the future building of it Psal 132.1 Lord remember David and all his afflictions by which he meaneth not all the Troubles and crosses that David had in all his life but all his holy-afflicting cares that he had about things Sacred and the worship of God or his unresting griefes prayers and almes after he had made a vow till God had declared where the Temple should be They enquired not at the Arke of God in the dayes of Saul 1 Chr. 13.3 but there was an heare-say that Ierusalem was to be that place saith Cajetan and therefore so soone as ever David was made King by all the Tribes of Israel the first thing that ever hee is recorded to have done after he was thus chosen was to recover Ierusalem from the Jebusites 2 Sam. 5.3 and 6. verses In the fixt Chapter see his great care to bring the Arke into the City of David yet when God had smitten Vzzah David was afrayd of the Lord and sayd How shall the Arke of the Lord come to me So he carried it aside into the house of Obed Edom but when he discerned that the Lord blessed Obed Edom and all his houshould then David went and brought up the Arke of God from the house of Obed Edom into the Citie of David with gladnesse then David danced before the Lord with all his might and Michal dispised David in her heart When it was thither brought and set in the midst of the Tent which David had pitched for it 1 Chro. 16.1 and the Arke of the Covenant of the Lord remained under Curtaines 1 Chro. 17.1 David did not like those slacke covetous ones of whom God complaineth Hag. 1.4 Is it time for you O yee to dwell in your sieled houses and this house lye waste But he sayd Loe I dwell in a house of Cedar but the Arke of the Lord dwelleth within Curtaines 2 Sam. 7.2 Whereupon he intended to build the Lord an house but was forbid 1 Chro. 17.4 Yet David rested not here but having onely a promise I will ordaine a place for my people ver 9. and desirous to know the particular place now as is most likely did he make that binding vow and oath to the mighty God of Iacob that he would not come into the Tabernacle of his New-builded house nor climbe up to his bed nor sleepe nor slumber till he knew the Vbi or setled place of the Temple If you aske why he named Iacobs God rather than the God of Abraham Cajetan saith it was for the likenesse of the oath that Iacob made when he saw the Ladder reaching from earth to heaven Gen. 28.21 The Lord shall be my God and this stone which I have set for a Pillar shall be Gods house this is none other but the house of God and this is the gate of heaven saith he ver 17. Cajetan addeth that David beleeved the tradition of the Elders that the Temple should be built in the place where Iacob saw the Ladder but Cajetan and the tradition if so it were are both deceived for Bethel or Luz was not nigh the place of the temple at Ierusalem he should rather by this laft reason have called on the God of Abraham who sacrificed on mount Moriah where certainely the Temple afterward stood They are much awry who thinke David made this oath and vow to finde out the Arke at Shilo or Cariathiearim or Abinadab's or Obed Edom's house or the threshing-floore of Araunah Davids prayer was saith the Margin in Vatablus Vt Deus institutum suum de Templo perficiat that God should once bee pleased to bring to passe what he had purposed concerning the Temple all other places wheresoever the Arke had beene were sufficiently knowne to David before and needed not to be sought for or enquired after anxiâ animi solicitudine with such carking and caring as David did now in Tremellius his phrase but to finde out the exact place within which the Temple should be circumscribed Hic labor hoc opus est this David so strugled for that he might prepare things
cited by Porchetus pag. 87. are worth the transcribing The rod of Aron against the universall lawes of Nature did fitly or conveniently bring forth Almonds which neither came from seed nor roote Shall a sticke or rod contrary to nature bring forth fruit and may not an holy Virgin against nature at the command of God bring forth a Sonne Let the incredulous Iew shew mee how a dry and withered rod did flourish beare leaves and fruit ripe fruit and I will shew him how a Virgin may bring forth the Sonne of God Let them thinke of Sarah their mother who was old and well stricken in age Gen. 18.11 and it ceased to be with her after the manner of women for she was 90. yeares old ere a Sonne was promised Gen. 17.17 But is any thing too hard for the Lord Gen. 18 14. The Iewes beleeve saith Porchetus that Eve was created of the body of Adam but they say this was miraculous according to the disposition of the Divine will We say the same concerning the Naâ—ivitie of Christ by a Virgin The course of Nature is not to be enquired after in the Divine will For Moses his rod against the course of Nature by the will of God did with a touch divide the Sea What Moses saw in a bush burning and not consuming what was shewed to Aaron in a dry rod flourishing what to Gedoen in his wooll and the dew Salomon saw plainly in the strong woman Ieremy moreÌ„ plainly fore-tels of a woman and a man compassed I say as most apparently speakes of a Virgin and God till Gabriel presented it really at the Salutation So farre Porchetus and so he endeth that chapter But I will end with Simon de Cassia 1.2 Quibus anthoribus quibus ministris fuit incarnatio Who was Author who were ministers at Christs Incarnation The Father sent the Holy Ghost overshadowed the Sonne descended an Angel fore-told Mary agreed So in the Virgins wombe the increated Word the Eternall Word the Word with the Father the Word in the Father the Word from the Father and with the Father ineffable incomprehensible incircumscriptible was made flesh flesh of flesh in the flesh among flesh below flesh besides flesh against the flesh hee might well have added above the flesh in that instant when Mary said Be it unto mee according to thy Word Luk 1.37 Nature changed her course There was but one a Mother and a Virgin a God and a Man Temporall and Eternall meâ— in one Old and New kissed one another In the same instant wherein Christs soule was created there was a three fold Union saith the same Simon The Union of the Deity to the Soule of the flesh to the Soule and of the Deity to the flesh There was a Divine substance distinct in three persons a spirituall substance created with three powers or faculties and a bodily substance of the foure Elements which made one person as the three persons have one essence or substance so these three fore-named substances made one person of Christ More I will not say wonder will I more and more abhorring ever the Jewes malignant reasonings whil'st they swallow downe other things above reason precontrary to it PAR. 12. SEcondly I reade not that ever our holy Lord made above one meale in one day Hee did O'meale himselfe perpetually so farre as is likely but when he fasted he fasted wholly His Disciples were gone to buy meate Iohn 4.8 Sure it was he was weary wearinesse may come by fasting Fasting breedeth thirst because the naturall heat by fasting feedeth strongly on the radicall humour Nor did Iudian the Apostata who was a man of a spare diet accuse our Saviour as a Gurmandizer so farre as my memory carrieth it Vidi monstrum in natura saith Plato hominem uno die bis saturum I have seene a monstrous thing in Nature namely that a man should make two meales in one day None but such as sinne against the Holy Ghost will accuse Christ of such a sinne for hee did not glut himselfe at any time As for their foule aspersion who said Behold a gluttonous man and a wine-bibber it is no more to be esteemed than other their words who said Ioh. 8.48 Hee was a Samaritan and had a Devill Or the Scribes scandall who sayd he had Beelzebub and by the Prince of Devils did cast out Devills Mark 3.22 It is good to be evill spoken of by evill men Ab iis laudari vituperari est saith Seneca and it is discommendation by such to be commended But Wisdome is justified of her children Matt. 11.19 And with this faire sweete answer or appeale from malitious false wise men Christ wipeth off the false imputation of gluttony and wine-bibbing that it should not fasten on him I must boldly tell you my beleese concerning my most blessed Saviour Jesus Christ Saturivit uunquam sitivit saepe esurivit saepe usque ad miraculum When Christ did cast out the deafe and the dumbe spirit and the Apostles could not because that kinde could come forth by nothing but by prayer and fasting Mark 9.29 Do not the words evince that Christ did fast yea fast much when the Apostles did not fast Belike our Saviour had fasted much before for in the morning as he returned into the city He hungred Matt. 21.18 and came to a fig-tree and looked for figges on it but found none And though Christs words were onely Let no fruit grow on thee from henceforth for ever So that it might have growne many yeares and bore boughes and leaves and afforded shadow notwithstanding the letter and words of the curse yet the earth denyed sap and juyce and sustenance to the roots the rootes to the branches and both heaven and earth conjoyned to hasten it's destruction so that presently the fig-tree withered away yea the fig-tree in the morning was dryed up from the rootes Mark 11.20 If Calvin writ that Christ knew not the tree afarre off or thought it to be another tree or was ignorant that fruit was not on it Calvin much forgot himselfe and it derogateth too much from our Saviours perfection Even the day of judgement though he knew it not by any naturall knowledge discourse or understanding no more then the Angels did yet he knew it perfectly as he was taught of God which point the Angels knew not by any infused knowledge for Hee knew the Father which is a farre greater knowledge And he was the wisedome of God and all the treasures of divine knowledge were hid in him Moreover he made all things and was ever workman ignorant of his owne woâ—ke Quomodo rem aliquam ignor at ipsa sapientia saith Gregory Nazienzen Ille saeculorum factor ille rerum quae geruntur finis ille ea quae Dei sunt non minus cognoscens quam spiritus hominis ea quae in ipso sunt How can wisdome it selfe be ignorant of any thing That maker of the world that end of all things which are done here
to be thought a fancie because the word Second is not expressed The Scripture is not tyed to termes of method or number I have many things to say saith Christ Iohn 8.26 I have yet many things to say unto you Iohn 16.12 but yee cannot beare them now So Christ spake not all things but concealed some Likewise also Christ Jesus did many other signes and them truly in the presence of his Disciples which are not written in this booke Iohn 20.30 And after this Iohn 21 25. There are also many other things which Iesus did which if they should be written every one in particular I suppose the world it selfe could not containe the bookes which should be writeen But lest these words may leave a scruple in mens consciences they are to know that the world doth not comprehend here the whole earth much lesse heaven and earth but is used for a great compasse onely as some do opine And they have a parallell For it was promised to Abraham that hee should be heire of the world Rom. 4.13 yet God gave him no inheritance no not so much as to set his foot on Act 7.5 Neither had ever any or all his children the hundreth part of the world Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world is to be taken in a more contracted sence It is said Their sound is gone out into all lands and their words into the end of the world Rom 10.10 and yet to this day the greatest part of the world never heard of Christ you are not to set the word World upon the tenter-hooks but to interpret it more restrainedly and strictly in the above cited places Rather a second sense is better Iohn 14.30 The Prince of the World commeth i. of the wicked The world may be taken for the wicked sort of men Iohn 1.10 The World know him not Iohn 14.17 The world cannot receive the Spirit of truth So here it may be The world it selfe cannot containe the bookes Capere non possunt is expounded by intelligere non possunt And so Augustine Theophylact Rupertus and Beda For if the wicked did not comprehend as they did not all that himselfe spake or the Apostles and Evangelists writ they would not have understood them though they had spoken or writ much more Capere you must referre non ad spatium loci sed ad animum you must referre the word Containe not to the space of place but of the minde Mat 19.11 All men cannot receive this saying The same words both in Latin and Greeke being in both places and all runne to this That they could not understand The World by reason of infidelity cannot receive them saith Hierome Thirdly in the words of Iohn is a strong Hyperbole as Amos 7.10 The land is not able to beare all his words to which place Saint Iohn alludeth saith the most learned Heinsius Another vehement Hyperbole is Gen 41.44 Without thee saith Pharaoh to Ioseph shall no man lift up his hand or his foote in all the land of Aegypt The reasons why Saint Iohn used this high straine in this place may be these 1 Hee knew the larned would and easily might understand it to be an Hebrew Idiotisme and so would take no exception 2 Hee thought the unlearned would beleeve though they did not fully understand 3 It is apparent he did not goe about to deceive for deceit hath false lights false colours false shadowes Quorsum tegmen pellacidum Hee dealeth plainly hee would have made tryall in likelyer matters if all truth had beene to be expounded according to the letter But from the impossibility literally we are to fasten on a sense mystically More positively hee made use of this Hyperbole to remove the aspersion of Flattery Oscitancie and Negligencie of singularity and of untruths of each very briefly 1 Least people might thinke hee had written already more than was true because friends omit nothing in commendation of their friend Saint Iohn excuseth himselfe from flattery because hee omitted many things yea a world of things Hee wrote not partially as Philinus did for the Carthaginians and Fabius for the Romans for which both of them are justly taxed by Polybius The holy Apostles not spake all or wrote all that they could intra veritatem steterunt but fell purposely much short of all the truth 2 Lest people should accuse him of Oscitancie and Neglect in that hee wrote no more but lets them know hee wrote enough more was needlesse and secretly acquitteth them for not writing all which Christ said by affirming that his very workes exceeded all writing 3 For Singularity to prevent this objection Why do you passe by so many things which the other Evangelists wrote hee presupposeth that what any one wrote was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore hee wrote other things and nor hee nor they did write all nor a tenth part of what they could 4 Lastly to remove the suspition of Untruth and to prove that which hee wrote in the precedent verse John 21.24 Wee know that his testimony is true is as if hee had sayd Not onely my selfe and other Apostles heard or saw immediately such things as I write from Christ himselfe but know yee also that many other things partly by the sight of the other Apostles partly by my owne sight partly by the relation of other credible witnesses may be written because wee will not goe beyond the truth but speake and write within compasse rather than without And now let my Christian Reader judge whether it be necessary that every matter of moment should be specialized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad unum un a. un as it is in the French and what huge volumes had beene compiled beyond all that ever was written by one man or of one man particularly if every thing had beene particularly described Away then with that fond conceit that expresse mention is necessary and that substantial things described are colligible by a naturall flowing derivation yet need a punctuall and direct expression of words PAR. 4. A True distinct reall Supper there was in the second place though the words of the second supper be pretermitted And a good reason may be given for the omission in particular The first supper quickly passed away and there being no distance betweene the end of the first and the beginning of the second Supper besides the setting downe of the meate and furnishing of the table no marvell though the name of the second supper was omitted Besides the Paschall Lambe was eaten at the common supper also and so from the more sacred supper as the Pesach was in comparison of the usuall Supper things done in the second Supper are ascribed as done in the first Supper and they two distinct Suppers are imagined but as one or as two severall courses of one supper when by the Law the first supper had no flesh but the lambe and the ordinary supper had offerings both of the herd and of the flocke as I proved
was laid upon the Second Supper where they did feast sing and were merry and that Tertullian Apologetico cap. 39. mentioneth the Triclintum Christianorum the Supping-beds of the Christians and their discumbing thereon both men and women I say againe he would have concluded without a perhaps that the blessed Eucharist and the Agapae were not dis-sundred by much time but rather were united and he would not have rejected as he did both his owne and our Heroes Pamelius Rhenanus Junius Mornaeus Casaubone to whom let me add that learned Jesuit Ludovicus de la Cerda who interpreteth Dominicum Convivium the Lords Supper thus Convivium Domini peragebatur celebrabaturque sacrâ Eucharistiâ ac tunc menticbantur Gentiles ac dicebant Christianos panem sacrum Eucharistiae edere intinctum sanguine jugulati Infantis So farre Cerda The Banquet of the Lord was kept and celebrated at the sacred Eucharist and then did the Gentiles falsly report and say that the Christians did eat the sacred bread of the Eucharist dipped in the blood of a butchered Infant I may not omit it is called Dei coena the Supper of God in Tertullian ad uxorem 2.6 And that Alba-spinaeus in all his Observations observed not that the Agapae or Love-feasts did succeed the Second Supper of the Jewes at all their great feasts which Suppers were for the most part contiguous and never farre dis-sundred Julian the Apostata taxed the Christians for these three altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Petavius his Edition pag. 588. Chrysostome Homiliâ 27. on the Epistle to the Corinthians Statis diebus mensas faciebant communes on set and certaine times they kept common feastings peracta synaxi post Sacramentorum communionem omnes commune inibant Convivium and when the Congregation was dismissed after they had communicated of the Sacraments they all met together at a common Banquet Thus did the Agapae or Love-feasts succeed in the roome of the Second Jewish Supper After the Sacraments were administred they feasted altogether PAR. 4. THe Papists say That the Apostle speaketh of the Agapae or Love-feasts and not of the sacred Eucharist as I proved before Suffer me I pray you to cleere the text concerning the Agapae 1. First I would know where any or whoever called the Agapae or Love-feasts the Supper of the Lord. Tertullian indeed Apologetic cap. 39. calleth their Love-feast Coenam a Supper but that ever he or any other called it singled by it selfe Coenam Domini the Supper of the Lord with reference to the Sacrament I remember not As Agapae were doled to the poore and what is given to them is lent to the Lord so it may be called the Lords Supper 2. Secondly the Agapae or Love-feasts were never begun or practised by Christ never in use whilest Christ lived on the earth in likelihood not till after he was ascended into heaven some short time after so they were of a latter institution than the blessed Sacrament though they were holy just conscionable and founded on sufficient good authority viz. Divine 3. Thirdly if there had beene no abuse In or At the Agapae or Love-feasts among the Corinthians yet the rightest use of them could never produce this Consequent That that was to eat the Supper of the Lord which must be the resultance from the opinion of the Papists For none can deny but the Church did sometimes use the Agapae or Love-feasts holily and heavenly And yet it was a different thing To eat the Lords Supper Both the Supper of the Lord and the Agapae or Love-feasts might be and have beene perfectly administred severally and at severall houres and watches of the day or night also jointly and contiguously one presently after the other sometimes the one first and sometimes the other 4. Fourthly the Agapae or Love-feasts succeeded indeed in the roome of the Second or Common Supper And it is as cleere as the light that the Corinthians did first eat their Agapa's or Love-feasts Every one taketh before his own Supper 1 Cor. 11.21 5. Fifthly These Corinthian Agapae or Love-feasts were celebrated in the Church For the Apostle reprooveth them because they did not eat at Home before they came to the Church What have ye not Houses to eat and drink in or despise ye the Church of God ver 22. 6. Sixthly There being divisions among the Corinthians v. 18. it is more than likely that the maintainers of each Schisme supped Apart by Themselves thereby fomenting divisions and cherishing factions 7. Seventhly It is probable that the Rich supped by Themselves For certain it is that the Poore were neglected Ye shame them that are poore or that have not ver 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that have no part of Supper And this neglect was against the primary end of these Agapae which was principally to comfort and refresh the Poore Tertullian speaketh much in commendation of these Love-feasts Inopes quosque refrigerio isto juvamus we relieve every Poore body by that refection of ours saith hee Apologet. cap. 39. And the Confessors in Prison had not only part of the Collections of the Christians saith Tertullian ibidem but had part also of their Love-feasts Tertullian ad Martyres cap. 2. what is fit for the bodies of Martyrs they want not per curam Ecclesiae Agapen fratrum through the care of the Church and the charity of the Brethren PAR. 5. EIghthly as by the words One is hungry we may not imagine that the Apostle confined his meaning to singly One to Onely One and no other so when he saith Another is drunken he appropriateth not the fault to meer-One-alone as if no more were drunken but modestly covering their faults and charitably casting as it were a mantle over their nakednesse what was too common among them he qualifieth modifieth and diminisheth by reducing all to the singular number One is drunken 9. Ninthly Though the Maine abuses if not All reprehended by the Apostle in these Corinthians were committed in Agapis Before the receiving of the Lords Supper yet because these disorders were ill preparatories unto the heavenly food of their soules wicked in themselves and scandalous to others though they did receive the Lords Supper afterwards yet this was not the way to eat the Lords Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nonlicet ye may not eat it So. Others say that the Apostle by an usuall hyperbole precisely denieth That to be done which was not well done of the most I like the former exposition of Vatablus and Erasmus because the Apostle findeth fault with the Corinthians for eating the Lords Supper with those precedent ill fashions and reduceth them to Christs owne institution of his Third and last Supper without mentioning any thing concerning the Agapae Neither is there involved an expresse deniall of their receiving but they received in ill Fashion and after an ill Manner 10. Tenthly Casaubone Exercitatione
the Stones ought to bee privileged from such filth The Church-yard is a consecrated piece of ground The ground is holy Hic locus hie sacer est hic nulli mingere fas est The Church-yard is a sacred place Who pisseth There is voyd of grace Extramejite was said of old Make water further off and out of this place Of all the Heathen I never read but of Nero only who in anger bepissed Venus whom principally before he seemed to affect Other Heathen were exceeding devout in their kind For it was usuall among them not only to worship the Gods to whom the Temples were dedicated but they did adore the very Temples themselves Valerius Maximus 6.6 instanceth in one adoring Julius Caesar Tuas aras tuaque sanctissima Templa veneratus oro I humbly beseech your most excellent Majesty by your Altars and by your most sacred Temples which I have always worshipped And Josephus lib. 13. speakes of such who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temple and the Sacrifice Minutius Foelix in Octavio sheweth the Pagan Caecilius his opinion that Antiquity Ceremoniis atque Fanis sanctitatem tribuere solebat accounted their Ceremonies and Temples Holy And Apuleius Apologia 1. saith of one averse from Heathen Religion si Fanum aliquod praetereat nofas habet adorandi gratiâ manum labris admovere If he passed by chance by any Temple of the Idols hee would not so much as kisse his hand least he should be accounted as one of the prophane Idolaters Vespasians forbidding the Temples to be defiled with urine of people I passe by because he did so for gaine And when Titus his Son the Mirror of the World disliked it the Emperor his Father brought him the silver and gold the revenew of that stincking commodity and asked him if that did smell ill Too many alas too many of that City daily defile that glorious Fabricke and let fly against it as if they were sons to the Edomites who said of Jerusalem or Temple or City or both Down with it down with it even to the ground I have seen the gutters reeke with their urine whilest the generality of the offenders makes the sin more passable or esteemed as no sin and no man seekes for remedy So that I may very well take up the complaint of Minutius Foelix in Octavio Ipsa errantium turba mutua sibipatrocinia praestat defensio communis erroris est furentium multitudo The very troop and numbers of erroneous people affordeth mutuall patrociny of one towards another and the defence or excuse of the common fury or madnesse is the multitude of mad men And now judge me and punish me O Lord my God if I write these things in spleen to that civill Corporation or to any of them or if only the Zeale of thine house hath not at diverse such ill sights and smels troubled my spirit and inforced me now to write in hope of amendment Never did our most holy Saviour shew his just anger more in deeds than when Matth. 21.12 He went into the Temple and cast out all them that sold and bought in the Temple and overthrew the tables of the money-changers and the seates of them that sold doves and esteemed it for the abuse A Den of theeves verse 13. and would not suffer that any man should carry any vessell through the Temple Marck 11.16 Though most if not all these things were intended for the service of the Temple and for the supply of the sacrifices oblations and gifts by a ready and present exchange Yet Christ made a scourge of small cords and drove them all out of the Temple and Sheep and Oxen and powred out the Changers money ando verthrew the tables and said to the sellers of doves Take these things hence make not my Fathers house an house of merchandise Iohn 2.15 c. And it may be thought if Christ had found one defiling the Temple as our Cathedrall hath been defiled he would have struck him dead with thunder and lightning Wherefore I humbly desire all both of the Clergy and Laity to prevent that odious rammish and stincking custome and now to Iudaise in This point and to follow Gods owne Precept when he gave this Law to the Iewes Deuteronomy 23.12 Thou shalt have a place also without the Campe whither thou shalt goe forth abroad And vers 13. Thou shalt have a paddle upon thy weapon or a spitstaffe as is usually called with us and it shall be when thou shalt ease thy selfe abroad that thou shalt dig therewith and shalt turne back and cover that which commeth from thee Observe The easing of their bodies was not to be done no not in the Campe much lesse neare the Sanctuary least of all In it or About it Yet have the enemies to our Church emptied and eased their bodies of filth and filled their soules with sinne by defiling that fayre Cathedrall even to the great scandall of the passers-by Againe even without the Campe they must not leave their Ordure Above ground as they doe in too many places both of the Close and Citie and in other Townes and Villages but especially the greatest Cities but first with their paddle-staffe they digged a place or an hole so big that they might bury their filth therein Thou shalt turne backe Though it be noysome and though thou wouldest fly from the uggly sight yet to prevent a greater harme thou shalt looke on thine owne corruption and shalt cover that which commeth from thee least it be noysome to others when thou art gone The earth is best manured when such filth is covered the lying of it open may ingender infection Goe to the Cat ye filthy Ones and behold her wayes shee seekes a secret place to unloade her selfe and when shee hath done hideth and covereth her naturall uncleannesse as ashamed of that which our beastly Stinckards lay open to infect the ayre Examine the Birds of the ayre and they will tell thee They defile not their nests nor let their excrements lie to be offensive Wilt thou who desirest to be like Angels in obedience saying daily Thy will be done in earth as it is in heaven be worse than Birds or Beasts in civility and cleanlinesse Lastly consider the reasons annexed and they are of great consequence For the Lord thy God walketh in the midst of thy campe to deliver thee and to give up thine enemies before thee Therefore shall thy campe be Holy that he see no uncleane thing in thee and turne away from thee Deuteronomy 23.14 Did God walke in the midst of their Campe and walkes he not in the midst of our Temples Are not with us Angeliorationis astantes Angels that are present and heare our prayers that I may speake in Tertullians phrase In regard of which divine presences we are bound in conscience when we goe to Church to prepare our selves as if we were climbing into heaven to converse with God and his holy Angels God is there to deliver us
Here-against say I Is not a Base childe a carnall childe And the Jewes not so properly called Hebrews from Abraham as from Heber who lived long before Abraham Genes 11.16 And they are termed Jewes from Iudah Abrahams great Grand-child but the world shall be the Spirituall Sonne of Abraham because God promised Abraham that he should be heire of the world So farre Campanella Indeed the promise is Rom. 4.13 That Abraham should be the heyre of the world Doe those words evince that The world shall be the Spirituall Sonne of Abraham Have they no reference to Christ who is a greater heyre Psalm 2.8 and 72.8 and Heb. 1.2 God hath aptointed Christ Heire of All things And if yee be Châ—st's then are yee Abrahams seed and Heires according to the promise Galat. 3.29 Againe what dispositions of Heaven and especially of the Earth could he consider as prognosticall that shortly the whole world shall turne to the worship of the True God Perhaps the Friar Campanella beleeved That the world would be shortly at an end and that God is able to graffe not onely the Iewes in againe into the good Olive tree Rom. 11.23 24. but that All Israel shall be saved vers 26. Nor will we deny this but onely finde fault with him for avouching he read so much in the booke of the Creatures and found Heaven and Earth so disposed And if the Earth had sense as he fancieth yet it hath not REason and if it had Reason it had no Religious Disposition Neither can he finde any propheticall disposition in Heaven to that end He would seeme to be expert in the divine Magicke as he calleth it lib. 4. cap. 2. pag. 269. cap. 3. pag. 276. I know saith he by experience that the devills doe faine That God is subject to Fate that when they cannot answere satisfactorily to the questions propounded to them they doe from thence snatch at an excuse Which words and the like of his have given occasion to the report that Campanella was taught by the devill I am sure himselfe confesseth lib. 4. cap. 1. from Porphyry and Plotine that good and evill Angels are found as daily experience teacheth Et Ego quoque manifestò experientiam cognovi non quando investigatione avidâ id tentavi sed quando aliud intendebam And I also saith he have manifestly knowne the Experience not when I greedily and curiously searched after it but when I thought of other matters Belike then he did sometimes try by an earnest investigation to find good and evill Angels and when he looked not for them found them and as it shâ—â—ld seeme was conversant with them as Hierom Cardan reporteth that his Father had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Devill assisting him Idem Libro 1. cap. 6. pag. 20. he acknowledgeth Angelos custodes singularum specierum nostrorum individuorum the Angels to be Keepers of every severall species and of every one of us in particular as S Hieome teacheth And I have found it by triall which I never understood before Perhaps he meaneth that the Angels did teach him and that he understood so much by the Angels themselves I am sure that Campanella de sensu rerum 1.8 in the Appendix to that Chapter saith boldly The soule of man by the voyce calleth unto it selfe even Devils and Angels That Devils have been at thy call O Campanella I do beleeve That ever the good Angels were so familiar with thee I will not beleeve The Priest or rather the Bee which hath a sting had not thus stung Campanella if hee had not compared Priests to Drones Campanella 4.18 confesseth he was in his youth healed of the disease of the spleene the Moone being in the wane by the words and prayers of a woman and that Andrew Zappavigna his Prior gave him Licence It should seeme the Prior and the Frier trusted more in Charmes than in other remedies appointed of God to that use I am unwilling to instance and to confute all his exorbitances but because he being a Frier abuseth the Priests saying lib. 2. cap. 23 pag. 139. That among the Bees the Priests are the Drones let others of his faction know that the name of a Frier hath beene more scandalous than the name of a Priest The Diverbia and taunts were too bitter to be said of All and Every of them A Monk is a carcasse come forth from the grave wearing his Grave-clothes hurried up and downe amongst mankind by the Divell When a Frier is shaven the Divell entreth into him and Friers weare crosses on their breasts because they have none in their hearts as the people use to say The common Proverb is knowne He is a Frier therefore a Lyar. Ancients have writ purposely against Friers Of late one Watson hath laid an indelible Character of wickednesse upon them And as it were but yesterday Paul Harris complained to the Pope against them and their incroaching usurpations whilst an indifferent reader may most plainly see That the strife betweene the Priests and Jesuits is not so much to save soules as to be in chiefest authority as to milke and stroake the poore people and as to picke their purses by a religious Legerdemaine To these ends doe the Friers claw the Pope and almost deifie him Ex Papae Majestate Dei Majestatem intuemur faith Frier Tom Little-bell For Campanella may passe for a little bell as well almost as Campanula de sensu rerum lib. 2. c. 21. pag. 129 When we see the Majestie of the Pope we behold Gods Majesty And yet Pope Pius the Second had desperately lashed them when he said A vagabond Monk was a slave to the Divell And yet all this could not keep that active wit from the prison or deliver him when he was in Jayle For twenty whole yeeres together he was a prisoner and oft in exquisite torture or torments as it is in the Epistle Dedicatory And himselfe saith lib. 4. cap. 16. pag. 328. Vitam in vinculis perpetuis miserrimè ago I live most miserably in perpetuall prison Which sore punishment say I without some precedent great enormous sins would never have beene inflicted if justice was observed there if the Clergy men had been in any regard The Colledge of Sorbon hath often nipped them the Jesuits Venice hath excluded them out of their Territories Peter de la Martiliere scowred them in the great Parliament of France about twenty six yeeres since The Pyramid raised to disgrace them will never be forgotten though it be demolished PAR. 6. ANother errour of these times is this I wish it were not in some people more than an errour that after Sermons ended the giddy people flock together and under the specious title of Repetition forsooth they repeat only their vanity They doe indeed keep Conventicles contrary to the Law stow themselves in the house of one of the most furious Zelotes make long prayers filled up with their professed Repetitions censure raile mis-expound Scriptures propound foolish
severall kinds of worshipping their Consecrated Gods First they did lift up their eyes unto them Secondly they blessed them Thirdly they did Sacrifice unto them Fourthly they did set their Idols upon their Beasts and Cattle The lepid story of the Image of Isis set upon an Asses back They made Caroches and Carts to carry their Images upon They made Beds in their Temples in honour of their Idols They dawbed them over with silver and gold They clothed them with costly garments The story of Dionysius his sacrilege The story of the Knave that stole away Jupiters golden Eyes out of his head 9. Another kind of Adoration of Idols at distance To kisse the hand in passing by the Idol So did Cecilius worship the Image of Serapis A Creditor by the Law of the 12. Tables might cut in pieces his condemned Debtor who was not able to pay him The rigor of that Law commuted into shame The manner of shaming such Debtors There is a Civill death of a mans Honor and Good name as well as a Corporall death of the Body 10. Their fashion of Adoring their Idols was either at Distance or Close by Adoration at distance was diverse either of Idols in Heaven or on Earth If they adored the Celestiall bodies 1. They looked up towards the Heavens 2. They did in heart give the honor to the Creature which is due only to the Creator 3. Their mouths did Kisse their hands 4. They prayed unto them either audibly or tacitely If they Adored their Images on Earth 1. They stood before their Images somewhat off 2. They solemly moved their right hand to their â—ips 3. They kissed the forefinger joyned with the thumb 4. They turned about their body on the same hand 5. They did draw nearer and kisse the Images They kissed not only their Lips and Mouths but other parts of their bodies also 11. The manner of saluting one another among the Persians The story of Polyperchon Adoration whence so called The reason why in Adoration they did both Bend and Kisse The reason why they put their Hands to their Mouths in Adoration The ancient Romans had a house dedicated to the Sun A greater Obeliske dedicated to the Sun meaner to the Moon Kings Adored before either Sun or Moon The Persians worshipped the Sun The manner how The Buckler of the Sun what it is Servius Tullus built a Temple in Honour of the Moon The Manichees Adored the Sun and the Moon 12. The originall of Adoration Kings and Princes had not their originall of worship from the Adoring of Idols or Images as M. Selden opineth But Statues and Images had the beginning of their Adoration from the exemplary worshipping of Kings and famous Heroes as Geverard Elmenhorst proveth from S. Cyprian Athenagoras and Alexanders letter unto his mother About Serug his time they began to draw the pictures of Magistrats Tyrants c. About Terah's daies they made Statues and Images Statues were made 1. Of Clay by the Potter 2. Of Stone by the Mason 3. Of Silver Gold c by the Gold-Smith 4. Of Iron by the Black-Smith and other Artificers The diverse Apellations of Images made for Gods Heroës Kings Wisemen Well-deserving men The cause of Adoration sometimes Greatnesse Goodnesse Adoration a Reward for the dead Illective for the living Both Men and Women for some evident priviledge of Vertue were deified The first Inventors of every thing profitable for men Deified Jupiter so called à juvando Jovis Jovi Jovem Jove corrupt derivations from Jehova 13. The Cities Countries and Places of the Heathenish Gods are known where they were Borne Lived were Buried The great variety of Gods and Goddesses among the Heathen Saturne the Ancientest among the Heathen Gods Jupiter borne and buried in Crete 300. Jupiters The famous Heroës and Princes were in the World before their Images Statues were at first Comforts are now sacred Reliques Common people pray unto and publiquely consecrated Images The mouths of the Image of Hercules many Images at Rome worne bare by Kissing 14. In ancient times living Kings were Worshipped and Adored Sons of God Gen. 6.2 were Sons of Princes Elohim the name of God appliable to Princes Great men in ancient times Adored for their wickednesse Men Reverenced and Adored for their Name In ancient time great store of Kings Nine in one Battle Gen. 14. Vsuall in India for Subjects to Kisse their Kings by way of Worship Some Kissed their Hands yet did not Adore Adored yet Kissed not their Hands Adorare to worship used for Orare to pray both in Scripture profane Authors and Fathers Praying to an Idoll maketh it a false God The True God only must be prayed to Prayer used for Adoration Adoration for Prayer The story of the Father Wisedome the 14. for the untimely death of his Son 15. The story in the Mr. of the Ecclesiasticall History concerning the Originall of Idols Idolatry had diverse Inventors The Egyptian Idolatry the worst That place of Scripture Then began men to call on the Name of the Lord Gen. 4.26 vindicated from the misinterpretations of Bellarmine and Waldensis who apply it to a Monasticall life Others who gather from hence the Originall of Idolatry Examined at large and truly Interpreted No Idolatry before the Flood Enos was Called a God Held a God for his admirable Vertue and Justice His Sons called the Sons of God Gen. 6.2 So Adam so are Kings and their Officers so are Christians Enos the first who called upon God by the name Jehovah How God was not knowne by the name of Jehovah to Abraham Isaac and Jacob. Two Conjectures of the Author Many words in the Hebrew Bible signifie contrary things to excite our minds to a diligent search of the right meaning Authorities that Idolatry was not before the Flood Salianus Cyrill Irenaeus c. The first Idols had their primitive Adoration from the Adoration of Kings The latter Kings c. have had Adoration from some kind of Adoration derived from Idols When Christ celebrated the holy Communion t is probable he fell down on his Face Falling on the Face is the most forcible Gesture exciting to Devotion The prostration of the Body is the Elevation of the Soule Christ in the celebration of his Last Supper varied his Gestures as occasion required The Church ought to imitate Christ in those things which she commands PARAGRAPH 1. 1. WHether Christ himselfe received the blessed Sacrament I answer Here cannot choose but be diversities of opinions Bellarmine de Sacramento Baptismi 1.23 thus Dices potuit Christus accipere sunm Baptisma non ad effectum Regenerationis Adoptionis consequendum sed aliquâ aliâ de causâ c. You will say Christ might be Baptized with his own Baptism not to work Regeneration or obtaine Adoption but for some other cause As Christ was Circumcised which hee needed not and was Baptized by John to the Baptism of Repentance though Christ had no cause to Repent and lastly as he took
the best excuse yet the unlikely hood that so great a Scholler as Optatus would speake so improperly might have made him to distrust his own Copy and to make search after other Copies and he might have found the truth in the Copy of Albaspinaeus as I have cited the words Neither needed Rigaltius to have inquired far off For Optatus with the Notes and Observations of Albaspinaeus were Printed at Paris three yeares before Rigaltius Observations on Tertullian came forth in the same City under his nose PAR. 10. THeir fashion to Adore their Images or false Gods either Eminus or Cominus either Aloofe off or Close by but especially Aloofe off as they followed other businesses their casuall saluting Adoration was manifold and of divers formes See our accomplished Mr. Selden who is impensè Doctus in his Titles of Honor and in his Syntagmata de Diis Syris toward the beginning They did Kisse their Images that must be when they are close by them Their Kissing he proveth from Cicero Act. 5. in Verrem from Lucretius libro 1. And ere they Kissed they looked up to Heaven with Hands spread abroad say I and after they Bended down and sometimes Kneeled Many Knees bow to Baal Many mouths kissed him 1 King 19.18 So Hosea 13.2 They kissed the Calves or molten Images The good man did wiser when he kist his Cow Concerning the Heathens Adoration at Distance it was diverse if they Adored the Celestiall bodies First they looked up toward the Heavens For they beheld the Sun when it shined and the Moon walking in brightnesse Job 31.26 Secondly their Heart was secretly enticed to give the honor due to the Creator to those his Creatures Thirdly their mouths did Kisse their hands vers 27. which was not without some Bendings of their bodies Fourthly they Prayed unto them either audibly or by a more secret murmur Remember the place of Tertullian concerning which by and by Ad Solis inititium Labra vibratis Ye wag your Lips at the rising of the Sun Bona pars procerum tacitâ libabit acerrâ Haud cuivis promptum est murmurque humilesquesusurros Tollere de templis Et aperto vivere voto Mens bona Fama Fides haec clarè ut audiat hospes Illa sibi introrsum sub linguâ immurmurat ô si Ebullet patrui praclarum Funus ô si c. Persius Satyrâ secundâ The greater part of Noblemen their Tacit censers bring Unto the Gods when they from them some shameful boon would wring 'T is not ô 't is not for each one to banish far away Their Secret muttrings from the Church and make them lowd to pray If they for a sound mind do pray for Fame or Credit then The 'll pray alowd and make their vows ring in the eares of men If for rich Nuncles death they wish that once 't would bubble out They 'll pray so soft that none shall heare that stands them round about The like they did when they prayed to the Sun Secondly concerning their Worship or Adoration of Images on Earth at Distance it is thus for the most part branched by the glory of our Nation for all humane literature 1. They stood somewhat off before their Images 2. They solemnly moved their Right Hands to their Lips 3. They Kissed the Forefinger joyned with the Thumb 4. They turned about their Bodies on the same hand as Mr. Selden alledgeth from diverse Authors 5. Let me adde They then lifted up both their Eyes and Hands spread abroad to Heaven When they swore by Jove Capitoline they looked not so much to Jove in the Capitol as to the Heavens Yea their backs were sometimes towards the Capitol 6. They did draw nearer and did Kisse oftimes the Images themselves as I said before That this was a Kisse not like the Humane Ambulatory Salutation only done for Complement but of deep and reall Adoration of false Gods as is evidenced Because I should have denyed the God that is above saith Job vers 28. For Worshipping of Idols on Earth by Kissing them is a deniall of God in Heaven Which mutuall Kissing of one another is not nor can be Nor did they Kisse the Lips only of their Idols and their Mouths but both the Fore-parts and the Hinder parts and their Shoulders the Cheeks the backe of the Hand even the very Feet See Ritterbusius ad Salvianum pag. 379. Perhaps they might kisse some other Hinder parts in humiliation And I do verily think they left not the Knees unkissed PAR. 11. AMong men if Persians of equal Degree did meet they Kissed one anothers Lips If a Superior met an Inferior he gave the Inferior his Cheeks to kisse But a meane Persian falling down did worship the Better or more Ronowed saith Brissonius pag. 241. as he is cited by Drusius The story of Polyperchon falleth in here very fittly A Persian worshipping Alexander fell on his face before him and with his chin touched the ground Polyperchon in a floute exhorted the Persian to shake his chin lustily against the ground Alexander thereupon drew Polyperchon from the banqueting bed and tumbled him down and arietated him to the earth and made his head knock the ground and bitterly taunted him saying Now Polyperchon thou seest thy selfe do that which even now thou didst laugh at in another See Curtius 8. pag. 245. Mr. Selden very probably addeth It was called Adoration or they were said to Adore Quòd ad Ora sive ad Os manum admovebant because they moved their Hands to their Mouths or rather the Fore-finger joyned to the Thumb as he before explained it His proofe from S. Hierom is most punctuall who do Adore do Kisse their Hands and Bow down their Heads saith Hierom And in the propriety of the Hebrew tongue Kissing is used for Worship or Adoration Psal 2.12 The vulgar of Cajetan Hentenius and Santandrianus have it Apprehendite disciplinam Apprehend discipline agreeing with the Chaldee The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay holdfast on Discipline Osculamini Filium saith the Hebrew which Vatabus doth well inlarge saying Osculo manuum testamini vos Dei Filium habere pro Rege By Kissing the Hands that is by Adoration witnesse that ye esteem the Son of God as King Geverard Elmenhorst in his notes on Minutius Foelix citeth to the same purpose both Pliny and Apuleius whom Mr. Selden insisteth in One reason why they did both Bend and Kisse may be because both Head and Mouth with it did stoop down toward the Hand and the Hand did mount up to meet the Mouth The joynt correspondence the concurring to the same action maketh the Sense appliable either to Hand or Lips Perhaps the reason why they put their Hands to their Mouths in Adoration might grow from hence When they worshipped the Sun and Moon and the Host of Heaven or Coelestem Africae Deum The heavenly God of Africa as Tertul. Apologet. 33. or rather Coelestem Illum That heavenly One as Salvianus lib. 8. They
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
those very especiall Twelve or rather Eleven Judas being gon forth which were an exempt out from the rest employed above the rest more inwardly and familiarly conversing with Christ than the rest of the Disciples So since they are so often called Disciples we may think it teacheth us probably That the Apostles represented at this Eucharist in this regard viz. as Christ was the Administrant the rest of the Priesthood only not the Body of Christs Church not the whole and intire company of all the Faithfull Disciples that then were or were to bee unto the Worlds end Lay and others but the Clergy Presbyters and Ministers who are here called Disciples though the word Disciples be also often of a larger extent And this may be a reason hereof No man can imagine that Christ gave power to the Laity and Common Disciples Men and Women to consecrate his Sacred Body and Blood If they should offer to do such an Act they should be more guilty than rash Vzzah who for but touching the Arke was stroken dead by God 2 Sam. 6.7 Than foolish Saul who for offering a burnt Offering lost his Kingdome 1 Sam. 13.13 Than presumptuous Nadab and Abihu who offered strange fire before the Lord Lev. 10.1 and were consumed with fire from Heaven Than wicked Jeroboam who by raising up two Calves made Israel the greatest Calfe to sin and made of the lowest of the People Priest of the High places now the Calfe was growne to to an Oxe Any one that would or whosoever would Jeroboam consecrated him 1 King 13.33 which thing became sin to the house of Jeroboam even to cut it off and to destroy it from off the face of the Earth vers 34. It were an horrid intrusion on Sacred offices and a Nullity in the fact it selfe Not Angels or Archangels nor any of that Heavenly spirituall Host Not Kings nor Princes unlesse in Orders not any under Heaven except the Clergy have power to Consecrate the most holy Eucharist To whom he said Hoc facite which he said not to others Indeed it is true as is in my Miscellanies that Saint Peter represented sometimes all the Apostles sometimes the Apostles represented all the Clergy But in this place toward his death Christ gave his Apostles representing the whole body of the Priesthood a power to consecrate the Sacred Eucharist and gave it to them only So after his Resurrection when he had overcome actually Death and Sin Hell and Satan when he had fully satisfied to the utmost farthing for all our offences and had an over-merit left even before his Ascention he gave again when he had most and properest power for to give to the Apostles representing the Church for ever that are in holy Orders another power and authority distinct from the former yet conducing some way to it in these words John 20.21 c. As my Father sent me so send I you Then hee breathed on them and said Receive ye the holy Ghost Whosesoever sins ye remit they are remitted unto them Whosesoever sins ye retain they are retained Let the ill-bred ignorant Clown jeere at the power of the Keyes he shall never find Heaven gates open but by these Keyes And to the Clergy only were thy given maugre all the enemies of the Clergy In one respect it hath been maintained that the Apostles did at the Eucharist represent the body of the Priesthood viz. as the Sacrament wholly and only was to be Instituted and Consecrated by them by whom the Bread must bee Taken Blessed Broken Distributed and Hallowed with the right forme of consecration But in another regard the Apostles even Then may be said to represent the whole company of the Disciples in the largest signification namely as All and Every Christian was to Receive it for so were Themselves Then Recipients and as Recipients as well as in other regards Administrants were these words said to them Do this in remembrance of me and All of you drinke of this which last words cannot be restrained to the Ministers only but involve within their circumference the whole round World of devout Christians Else none might Communicate but Priests only which to say is accursed Perhaps I may say inoffensively Christ represented the Apostles and stood for them and the body of the Clergy Idealiter when he consecrated the blessed Eucharist and gave it to them But as Christ himselfe Received it and in both kindes he may be called their Symposiarchon and I am sure I may say truly and therefore boldly Our most blessed Saviour represented the whole body of his universall Church both Clergy and Lay-people if so he did Receive it as is most probable In imitation of him I say likewise that the Apostles quà Apostoli Sacerdotes did celebrate the Divine Mysteries and Administer them So representing the Clergy but as they received the Divine Food they were Participants quà Discipuli and so stood in the room of the whole Christian Laity PAR. 5. THe words of Saint Matthew and Marke and S. Paul do follow after He gave it to them And said S. Luke varieth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saying It is all one in sense Here let me tell you These words Hee said or Saying were not spoken by Christ nor part of his Consecration But they are the words of the Evangelists and Apostles recording and coupling Deeds and Words at Christs Institution Christs Consecration consisted of Actions and Words His Actions were Hee Tooke Bread Blessed it Brake it and Gave it to his Disciples His words were not these Saying or He said They are the Historicall copulative narrative of the Heavenly Penmen but his words were only these This is my Body and so forth Aquinas tertiâ parte Quaestione 78. Aritic 1. ad primum relateth That Innocencius the third opined Christ first perfected the Eucharist by Divine power and Afterwards expressed the forme which others should follow But this is expresse against the Evangelists who say Christ did blesse it which was not without some forme of words yet in favour of Innocentius he saith The words were spoken Opinativè magis quà m determinativè Rather by way of Opinion than of determination Others quoth he say the Benediction was made with certaine other words to us unknown but he replyeth wisely This cannot hold because our Benediction of Consecration is now perfected by reciting what was then done Let me adde and Said also And if it were not done by those words Then it would not be done by these words Now. A third sort say Christ spake the words of Consecration twice Once secretly the second time openly to instruct others how to do so But this cannot stand because the Priest doth consecrate uttering these words as publikely spoken by Christ not in a secret Benediction Whereupon since the words have no force but as Recited by Christ it seemeth Christ consecrated the Eucharist by manifest uttering of them More he may reade at large in him who so
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