was also sewed up with them so Modestinus de Parricidiis But it may be well observed that Romulus esteemed omne Homicidium to be Parricidium all murtherers are accounted Parricides all murtherers were to dye the death Another branch against murther is from Pandulphus Prateius in veteri jurisprudentiâ deprehensi in Homicidio statim puniuntor the Murtherers must be put to a speedie death Lex Numae de Parricidiis si quis hominem liberum dolo sciens morti duit aut det parricida esto that is Numas law of Parricides saith if any one felloniously kill a free Denison let him be accounted a Paricide A Paricide with r differeth from a Parricide with rr a Parricide is he that killeth father or mother a Paricide he that flayeth any man Ius Regium was Ne mulier quae praegnans mortua esset humaretur antequam partus ei excideretur qui contrà faceret spem animantis cum gravida peremisse videretur that is the Kings Law was No woman that dyes great with child shall be buried before her childe be cut out of her he that shall presume to doe the contrary to this Law shall be found guilty of the death both of the Mother and the child The Seventh Commandement Thou shalt not commit Adultery Lex Numae Pellex Innonis aram ne tangito Numa's law let not a strumpet presume to come neere the Altar of Iuno Ius Regium thus Adulterii convictam vir cognati utivolent necanto the Kings law thus Let the husband and Cousins of a woman convicted of Adultery kill her at their pleasure Lex Julia ranked Adultery with Treason saith Alexander ab Alexandro Genial dier 4.1 Plerique Philosophi prodidere adulterium perjurio gravius esse Crimen ibid. that is the Philosophers most an end have accounted Adultery to be a more haynous sinne than perjury Sempronius Musca C. Gallum flagellis cecidit that is Sempronius Musca caused C. Gallus the Adulterer to be beaten with rods Opilius Macrinus Adulteros tà m perniciali odio prosecutus suit ut deprehensos ignibus cremaret ib d. that is Opilius Macrinus prosecuted Adulterers with such deadly hatred that he caused all those that were taken in the fact to be burnt with fire Aulus Gellius 10.23 citeth the Law from Cato In adulterio uxores deprehensas jus fuisse Maritis necare that is the husband might lawfully kill his wife that was taken in Adultery But the Romanes Lawes as made by partiall men favoured men too much Cato ibid. In Adulterio uxorem tuam si deprehendisses sine judicio impunè necares Illa te si Adulterares digito non auderet contingere neque jus est that is If thou chance to catch thy wife in the Act of Adultery thou mayst lawfully kill her without any farther judgement but if thou shouldst chance to play the Adulterer she shall not dare neither shall it be lawfull for her so much as to touch thee with one of her fingers This was the old Law and the Iulian Law was also too indulgent to men in this sin Romulus thought adultery sprange from drunkenesse therefore a Matrone who did but open a bagge in which were the keyes of the Wine-Cellar was starved to death as Fabius Pictor hath it in his Annals and Cato reporteth that kinred neighbours or friends were wont to kisse the Women that they might know whether the women smelled of wine for wine enrageth lust perhaps that pretence was a fence cloake or colour for their often kissing The eight Commandement Thou shalt not steale If any stole or cut Come by night the man must dye the boy be whipped or pay double dammage this Law was mitigated afterwards It was Cato his complaint Fures privatorum furtorum in nervo compedibus aetatem agunt fures publici in auro purpurâ Gell. that is poore theeves who have committed private thefts doe spend their dayes in ginnes and fetters whilst publicke theeves doe swish it up and downe in gold and Scarlet The Decemvirall Lawes permitted the knowne theefe to be killed who either stole by night or by day defended himselfe with a weapon at his apprehension Gell. 11.18 And very strict were they to other theeves though now saith Gellius ibid. a lege illa Decemvirali discessum est that Decemvirall Law is now antiquated and out of date the apparent theefe must pay fourefold what he stole the theevery not fully manifested payd but double Sabinus resolveth that the Master is to be condemned as a theefe who onely bids his servant steale Servos manifesti furti prehensos verberibus affici ac de saxo praecipitari Decemviri jusserunt Aulus Gellius noct Attic. 11.18 that is the Decemviri commanded notorious theeves to be scourged and cast downe headlong from a high Rocke Furtum saith the same Gellius ibid. sine ulla attrectatione fieri potest sola mente atque animo ut furtum fiat annitente that is theft may be committed vvithout taking avvay any thing if a man doe but onely assent or consent unto the committing of theft Incujus ope consiliove furtum factum erit duplici actione â—eneâ—ur saith from the old Law Antonius Conteus a Lawyer Lection subcisivarum juris Civilis 1.14 He that shall assist or advise a theefe in his theevery is liable to a double action Alexander ab Alexandro Genial dier 6.10 Furta lex Romanorum usque adeò aversata est tà m severacorrectione plectit ut furem manifestum in servitutem tradat illi cui furto quid surreptum foret this the Law of the Romanes did so deadly detest and so severely correct and punish theft that it compelled the notorious thiefe to become his bondslave who had any thing stollen away from him Theeves disturbe Ius gentium by turning men out of their owne possession and are enemies to humane Society breakers of Lawes Divine and Humane Cicero pro Caecinnâ qui per tutelam pupillum fraudâsse ejusque rem furatus esse convinceretur infaniâ notatus duplionis poenam subiret that is If any Guardian shall be convicted of any cosenage or theft committed against his ward let him be branded for an infamous person and let him undergoe the penaltie of restoring him two for one Admirable was that their Law Rei furtivae aeterna authorit as esto at any time from any man I may challenge and take what was stollen from me yea though the possessor had lawfully and for good consideration bought it from the thiefe The manner of searching after things stollen was better and more rationall than any practise we use which as some malicious villaine hath beene found to bring secretly into his enemies house the thing reported to be stolne and sought for and himselfe to droppe it downe slily in some corner there that others might finde it and so the suspected one might be found guilty Dioxippus that noble Champion or Fencer was little better used by the the envious Macedones in Curtius 9. pag. 303. for
and other exercises of devotion and prepared God to blesse all But fasting is defined to be a mourning Zach. 7.5 When yee fasted and mourned I answer Here fasting precedeth mourning where Illyricus saith Fasting is an effect of mourning and naturally floweth from it when it is commanded Watch and Pray is one a definition of the other because they be conjoynd Fasting and mourning be two distinct things and fall not under one definition PAR. 8. THese be his arguments which hee thinkes strong enough to withhold him from subscribing to those who thinke fastings of old were and now are to be used that the macerated bodie may better obey the soule and that a Christian may be apter to pray and to all divine exercises But Illyricus objecteth against himselfe Are fastings wholly unprofitable Why are they then so often conjoyned with prayers if they be not exercises preparing to prayers Hee answereth Since these afflictions of fasting are undertaken by the prime motion of nature in great griefe of minde and then confirmed by custome in the easterne countries it came to passe that they did both fast and pray in troubles Nature custome chance are his grounds for fasting and prayer Not God not Scriptures not holy examples precedent these are nothing to the frothy German Moreover saith hee the calling upon God was their onely remedie for all their evils therefore they alwaies added earnest prayers to their afflictions that their sinnes might be remitted and the punishments averted Is calling upon God the onely remedy Did not faith and contrition and repentance precede Doth not fasting accompany Shall wee exclude hope renounce charity and make prayer to be the onely remedy Thus forsooth in some other humors Faith alone saveth onely faith Fides sola solitaria Yet all Novelists must know They shall sooner separate light from the Sunne heate from the fire then they shall separate faith true faith saving faith from Charity from Hope from the feare and love of God or from other Theologicall vertues I professe that I am sorry that Illyricus gave cause of so long a diversion I have onely censured his Tractate de causa finali jejunii I must be briefe in the rest The Prayer MOst glorious Saviour in thy feastings thou wert holy thy words full of power thy actions full of wonder in thy fastings thou wast divine thou wert an hungred and yet wouldst not eate thou wert a thirst and yet didst not drinke grant good Lord Jesu that thy gratious example may be my guide both in feasting and fasting and that I may so behave my selfe in this temporary fading life being the very valley of misery that through the merits of thy fasting I may gather the crummes under thy table in thy eternall Kingdome So be it Lord Jesu so be it CHAP. V. The Contents of the fifth Chapter 1 All in fasting must afflict their soules Fasting commanded in the Old and New Testament Fasting is more than a temperate sober life 2 Divers effects of sorrow Divers efficient causes of Fasting 3 The Germans little practise Fasting The singular commendation of Fasting by Athanasius S. Chrysostome Leo Magnus S. Ambrose Bellarmine 4 A parting blow at Illyricus PARAGRAPH 1. ILlyricus in his first Tractate De Iejunio materiâ hactenus parum liquidò explicatâ vera dissertatio Having not all this while explicated the matter distinctly enough the true dispute c. hee beginneth with two positions boldly averred hardly proved At all times great hath beene the superstition and abuse of fasting and of other afflictions thereunto annexed Yet was there not one certaine forme of that fast for it was free and voluntary and therefore out of doubt one did cruciate himselfe otherwise than others did And yet himselfe truly confesseth they fed on no dainties But that is one certaine forme say I And he confesseth further To fast is to abstaine from the chiefe commodities of the body and to draw discommodities upon a mans selfe To abstaine from meate drinke sleepe washing annointing change of apparell musicke mirth and all recreations yea to put on sordid and ill apparell which they call sackcloth to lye on the ground on ashes dust or any other sordid place His very definition prescribeth this forme and accordingly was it used and yet he denyeth any one certaine forme That some fasted longer or oftner or stricter than others none will deny but all did afflict their soules or otherwise it was no true fast Whereas hee saith it was free and voluntary no man can deny but some had more occasion than others had and did fast whën others did not yes and fasted voluntarily yet himselfe confesseth they were commanded to fast on the daies of expiation Levit. 23.27 Yee shall afflict your soules And the Prophet gave precepts for fasting which in like case we are to imitate Christ foretold the Apostles should fast Christ said When yee fast annoint your heads implying that men were to fast I see fasting is commanded in the Old and New Testament but what daies we are to fast and not to fast by precept from God or his Apostles I finde not Augustine Epist 88. ad Casularum Yet in that Tractate hee doth very well confute such as say of old fasting was no other than a temperate and sober life His reason is excellent Moses Elias Daniel Christ and his Apostles who questionlesse alwaies lived temperately and soberly yet even they did fast certaine daies Againe saith hee It is easie to discerne from 2 Sam. 1.12 where they mourned and wept and fasted untill even from Daniel 10.2 and from Ionah 3.5 c. that fasting is a more sowre sorrowfull and hard thing than a temperate and sober life PAR. 2. IN the middle Tractate De efficiente causa jejunii Thus hee discourseth naturally Omnibus animalibus incitum est it is given to all living creatures not onely to live but to live contentedly and sweetly and to procure pleasing things and to fly the contrary But in great sorrows men lead a discontented life and desire to die and therefore begin to neglect all things belonging to an happy life And in greater sorrow beate their breasts teare their faces and haire as in the Southerne parts women were wont to do These sorrowes are not fitly ordered by Illyricus The sorrow which causeth men to desire death is greater than that when people beate their breasts teare away the haire from their heads and skinnes from their face But I must remember my promised brevity Hee returneth to his first position When wee are glad wee naturally love this life and the things tēnding to it and when wee are sorry wee hate life fly the presence of men and pleasures yea embrace things discommodious Yet custome much prevaileth in this point for some people testifie their joy and sorrow otherwise both by the quantity and quality than others doe Then defineth hee thus Fasting is in the holy Scriptures a certaine affliction of the body and an outward signe
Passeover that they abstained from the bread of Canaan till then is out of doubt they could not eate it till they came toward the borders of Canaan and about that time Manna ceased but the place of i Deut. 29.5 Deut. 29 5 Joyned with Deut. 2.6 seemeth to me demonstrative that they are no corne at all of any other Nations till they came to the plaine of Jericho PAR. 9. THe fourth great Passeover k See 2 Chro 35.18 recorded though questionlesse betweene Joshua and Samuel many more were observed if probability may take place was in the dayes of Samuel at Mizpeh l 2 Kin. 23.22 2 King 23.22 Surely there was not holden such a passeover as Josiah kept from the dayes of the Iudges that judged Israel over whom Samuel was the last Judge nor in all the dayes of the Kings of Israel or Judah consider the change of the phrase there was none from the dayes of the Iudges nor in the dayes of the Kings of Israel or Iudah and then we may both fairely conclude for the negative that no King of Judah or Israel kept so great a passeover as Iosiah's was and affirmatively that in the dayes of the Iudges such an one was kept and lest you might stagger or be uncertaine it is expressely deâ—ermined m 2 Chro. 35.18 2 Chron. 35.18 There was no passeover like unto that which Iosiab celebrated from the dayes of Samuel the Prophet whence conjecturally we may inferre that in the dayes of Samuel there was a most famous passeover equall to Iosiah's if not superiour and in likelihood it was at Mizpeh PAR. 10. A Farther enquiry may perhaps delight you of Israels estate at that time a Iosh 18.1 Iosh 18.1 all Israel assembled together at Shiloh and set up the Tabernacle of the Congregation there Ioshua being President Shiloh was Gods place where God set his name at first b Ier. 7.12 Ier. 3.12 And the Arke was in Shiloh and there settled till the sinnes of Eli and his sonnes made it errant so God forsooke the Tabernacle of Shiloh c Psal 78.60 Psal 78.60 Whereupon all things went to wracke the Philistines overcame Israel in battaile the Arke in which they trusted being sent for from Shiloh did not helpe but the Israelites were againe overthrowne the Arke was taken the high Priest brake his necke his children dyed suddaine and violent death's the Tabernacle was separated from the Arke if not destroyed Rulers Priests and people sinfull a very anarchy was in Iacob and that which was worst of all God was offended with them PAR. 11. IN this deplorable estate Samuel entreth on the governement and first for the Ecclesiasticall estate he brought it into good order for d 1 Chro. 9.22 1 Chron. 9.22 Samuel Samuel the Seer was ordainer and founder of Rules and Orders for the Levites in the set offices though David be mentioned as joynt-reformer with Samuel and named in the first place before him as Kings are above Priests yet if David had not followed his advice it would never have beene said David and Samuel did order it PAR. 12. IT is true that every latter reformation of Religion went by former precedents King Iosiah said e 2 Chro. 35.4 2 Chron. 35.4 Prepare by the houses of your Fathers after your courses according to the writing of David King of Israel and according to the writing of Salomon his sonne Againe f 2 Chro. 29.25 2 Chron. 29.25 The Levites were set in the house of the Lord with Cymbals Psalteries and Harpes according to the commandement of David and of Gad the King Seer and Nathan the Prophet as the Lord commanded the song began with the Trumpets and instruments ordained by David ver 27. And they sang prayses to the Lord with the words of David and of Asaph the Seer ver 30. This was in Hezekiahs Passeover Salomon before them ordered the sacred things in the Temple he did not order those things by his owne will but by the last words of David Ecclesiasticall affaires were ruled as you may discerne if you compare g 1 Chro. 23.27 1 Chro. 24.3 1 Chron. 23.27 with 1 Chron. 24.3 And he was instructed for the building of the house of God h 2 Chro. 3.3 2 Chron. 3.3 Neither was Salomon ruled by Davids mouth-speech alone but David gave to Salomon his sonne the patterne of the porch and other particulars i 1 Chro. 28.11 1 Chron. 28.11 And the patterne of all that he had by the Spirit ver 12. Whence justly resulteth that David had especiall divine Revelations from God and it is likely that from the day of the first unction by Samuel when it was said k 1 Sam. 16.13 1 Sam. 16.13 The Spirit of the Lord came upon David from that day forward that he made divers of these gracious and divine Psalmes and tooke on him the extraordinary thoughts of heavenly things yea David himselfe framed the services of the Levites according to their manner under Aaron their Father as God commanded him l 2 Chro. 24 19 2 Chron. 24.19 PAR. 13. THus winding up from the bottome to the to ppe all true reformation must rest in him from whom all order did spring that is God As in the making of the Tabernacle there was nothing left to the invention of Moses m Exod. 25.9 Exod. 25.9 According to all that I shew thee after the patterne of the Tabernacle and after the patterne of all the instruments thereof so shall ye make it Which is re-confirmed in the New Testament For see saith God that thou make all things according to the patterne shewed thee in the Mount a Heb. 8.5 Heb. 8 5. So out of doubt David had his patternes to follow I named before the Spirit which taught him and the direction of his Seers and Prophets with whom he conversed and the example of Aaron Last of all I say that I may returne from whence I digrested it would never have beene said that David and Samuel ordered such and such things if David had not rather followed Samuels patterne or directions then Samuel Davids For Samuel was the ancienter both man and Iudge and Prophet yea a knowne Prophet of the Lord unto whom in trouble David resorted in private b 1 Sam. 19.18 1 Sam 19.18 And both he and Samuel went and dwelt at Naioth in Ramah and were both together ver 22. When it is likely he received instructions from Samuel concerning the future Temple PAR. 14. FOr most certaine it is that Samuel the Seer had dedicated divers things of worth which were employed on the enriching of the Temple c 1 Chr. 26.28 1 Chron. 26.28 When David was but in the poore fortune of a Reversioner and it is as certaine that David and Samuel ordered divers things d 1 Chro. 9.22 1 Chron. 9.22 as I said before Yea it is added to good purpose Samuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samuel
come nigh the vessels of the Sanctuary and the Altar that neither they nor you also dye No lesse then death is menaced if the Levites come nigh the Altar which they must doe if they sacrificed aright Both may be well reconciled thus first I say that the ordinary continued duty was committed by God to the Priests onely and the Levites by their place were not to meddle in sacrifices yet if Levites were divinely inspired by God to doe so they might and did so did Samuel a Levite offer a whole burnt offering d 1 Sam. 7.9 and in exigents the priests were helped by the Levites e 2 Chro. 29.35 2 Chron. 29.35 The priests were so few that they could not flay all the burnt offerings wherefore their brethren the Levites did helpe them till the worke was ended now the flaying of beasts belonged to the priests the sonnes of Aaron f Levit. 1.6 Levit 1.6 As this upon extremity was practized by the Levites so were the other duties also and Salianus saith well in this point Nunc ex necessitate duntaxat propter multitudinem victimarum non ex officio id munus usurpabant Not the place or office of Levites but necessity priviledged them for this time and for this Worke. PAR. 8. LEt me adde when priests and Levites were too few when Sacrifices were superabundant as in the Iewish passeovers which were to bee killed on a set moneth on a set day of that moneth on a set houre towards the end of the day on the first part of that houre when all the Lambes could not be brought nigh the doore of the Tabernacle not onely every Levite chiefe of an house but every Master of a Family was allowed to be as a priest for that time his servants as under Levites his house as a Temple That this was one true reason of communication of that power to the Levites and the people appeareth by the contrary practice when the Sacrifices were few when they kept the passeover g Ezr. 9.19 Ezr. 6.19 The Priests and the Levites were purifyed together all of them were pure and killed the Passeover for all the children of the captivity and for their brethren the Priests and for themselves the Priests and Levites killed all the Lambes h see 2 Chron. 29.21 likewise The sonnes of Aaron offered a sin-offering for the Kingdome and the Sanctuary and for Iudah for the number of the sacrifices was but 21 and they killed the bullockes and received the blood and sprinkled it on the Altar but when the Sacrifices and Thanke-offerings encreased when the priests were too few the Levites helped as the Scripture said before yet if the people were unpure they might nor they did not use their priviledge their prerogative ceased and not the impure people themselves but the Clerus Dei must reconcile the people the Levites had the charge of killing the passeovers for every one that was not cleane to sanctify them unto the Lord i 2 Chro. 30 17 2 Chro. 30.17 Yet did the onely right in ordinary belong to the priests to which sacrificing of beasts by the priests Christ alluded k Math. 12.5 Math. 12.5 When he said on the Sabbath dayes the priests in the Temple prophane the Sabbath which is more forcible then if he had said they observe not the Sabbath because God commanded their Sabbaticall duty of sacrificing l Num. 28 9. Num. 28.9 c. Which not Levites but priests fulfilled m Levit. 1. Levit 1.6 PAR. 9. THey prophane the Sabbath not simply but by an improper locution because if eyther Priests or any others had killed flayed or cut a sunder any beasts any where else it had beene a sinne but the law priviledgeth the Temple from the Law of the Sabbath the wiser Jewes held in Templo non esse Sabbatum there is no Sabbath in the Temple and a rule they have that Circumcision chaseth away the Sabbath for it was exactly kept on the eight day though the eight day happened to be the Sabbath it sanctified all the laborious workes of mens hands done in it done to the worship of God and his service which is perfect freedome makes those handy-workes lose their name of servile workes Away then with those halfe-Jewes strict Sabbatarians who will not have bells rung on the Sabbath dayes nor water carryed in pitchers or payles to fill the font nor the raw ayre of the Church to bee sweetned with frankincense perfumes or wholesome odours nor the decent ornaments of the Priests to be put on they are ignorant that the Temple priviledgeth if not sanctifieth such workes and what is done in ordine ad Deum as tending towards the worship of God is no way forbidden when their imperiall censoriousnesse and scorne the daughters of pride are forbidden for never had the common people libertie to judge their Priests oh how humble was Hannah to erring Ely The heathen were very strict in keeping of their Holy-dayes yet saith e Macrob. Sturnal 1.16 Macrobius Vmbro denyed him to be polluted qui opus vel ad deos pertinens sacrorumve causâ fecisset vel aliquid ad urgentem vitae utilitatem respiciens actitasset Scaevola denique consultus quid Ferijs agiliceret respondit quod praetermissum noceret Wherefore if an Oxe fell into any dangerous place and the master of the family did helpe him out or if a man under propped a broken beame of an house to keepe it from ruine hee seemed not to breake the holy day saith Scaevola which words I have the rather related to shew not onely as f Clem. Alex. Strom. 5. Clemens Alexandrinus hath it Philosophia peripatetica ex lege Mosaicâ aliis dependet Prophetis but even the very Roman Priests borrowed much of Moses his Law and in likelihood even from the Gospell his particular instance that mercy is to be shewed to the Oxe in need g Luk. 14.5 Luk. 14.5 Which of you shall have an Oxe fallen into a pit and will not straight way pull him out on the Sabbath day which is all one with that which Scaevola delivereth after to the Romans PAR. 10. ANd now I come to the seventh extraordinary great Passeover when the Israelites came out of the Babylonish captivitie for the Passeover appointed in Ezekiel was onely in Vision where there is mention indeed of the first moneth and foureteenth day of unleavened bread Seven dayes and other offerings for the feast to be provided by the Prince h Exek 45.21 Ezek. 45.21 but what Ezechiel fore prophefied was not accomplished in his time but about 150. yeares after it was performed by Ezra which is the last famous Passeover specialized in the old Testament when they were freed from bondage and had dedicate the Temple i Ezra 6.19 Ezra 6.19 they kept the passeover for all the children of the captivitie and for their brethren the Priests and for themselves And so much for the seven
purposely they stole away a golden Cup from a Feast and accused him to the King Dioxippus could not abide to be held by Alexander or his envious enemies as a thiefe and killed himselfe It was one of the worst deedes that ever Alexander or did or countenanced But the Roman Lawes which they tooke from the Grecians in the dayes of the Decemviri appointed that the searcher should make oath by the gods the keepers of the Lawes that he did search in hope to finde the things feloniously stollen from him and then he should come naked into the house of the party suspected covered onely to preserve modesty whereupon the suspected party or parties were to permit him to seeke in all suspicious places of theirs locked or unlocked within doores or without The ninth Commandement Thou shalt not beare false witnesse against thy neighbour Qui falsum Testimonium dixisset è Saxo Tarpeio dejiceretur that is if any one shall beare false witnesse against his neighbour let him be cast downe headlong from the Tarpeian rocke the rocke was of an huge heigth Dejectio è rupe sivê â Saxo Tarpeio per carnificem facta est praegressâ verberatione jussu Magistratûs this hurling or tumbling downe from the Tarpeian rocke or stone was done by the Executioner when first he had whipped the malefactor at the command of the Magistrate Free-men were so served saith Appian De Bello civil 3. Cicero lib. 4. de Republ. Siquis actitaverit sive carmen condiderit quod infamiam flagitiúmve alteri precetur capite punitor that is If any one shall compose or rehearse a Libell which may redound to the disparagement of a mans fame or good name let him be beheaded let him die the death Metius Suffetius Albanus pactum atque condictum cum Rege populi Romani perfidè rupit binis quadrigis vinctus in diversa nitentibus Laceratus est Gell. 20.1 Metius Suffetius Captaine of the Albanes did perfidiously violate his promise and agreement which he made with the King of the people of Rome wherefore being tyed by the armes and legges to two Chariots each drawne with foure horses that were driven two cleane contrary wayes he was rent-asunder for his labour Coelius ad Favorinum ibid. testifieth that the Law of casting Lyers from the Tarpeian rocke was abolished and if it had continued they had had few false witnesses acerbitas plerumque ulciscendi malesâ—cii bene cauté vivendi disciplina est that is vehement sharpe punishment of offenders teacheth people to live well At tu dictis Albane maneres Virgil Aeneid 8. Perhaps it might be better thus At tu pactis Albane stetisses But Duke of Alba you should have observed Your owne compacts from which you falsely swerved For it was Metius Suffetius Dux Albanus to whom he spake Patronus si clienti fraudem fecerit sacer esto if the Patron falsifie the trust which the client puts in him he is out-lawed the Patrones esteemed their Clients above kinred sayth Gellius Afterward Lege Corneliâ a false witnesse was confined to some Iland and all his goods forfeited to this Commandement may this be reduced Qui terminum exarâssit ipsus boves sacri sunto He was to die who brake the old boundaries making false bounds he and his innocent Oxen for ploughing of a lye yea the abstainers from witnessing what they knew were to be Intestabiles might neither be witnesses in any ensuing cases nor might any witnesse for them briefely Polybius lib. 6. so great Religion did the Romanes place in an oath that they therein exceeded and excelled all other Nations Polybius himselfe condemning his owne Countrimen and administring occasion to the world that Graeca fides might be taxed and runne into a Proverbe Concerning the tenth Commandement no Lawes of man ever established it for no Law of man could ever punish it an inward unlawfull thought unrevealed is above mans judgement Cogitationis poenam in foro nostro nemo luat let no man be punished by our Law for thoughts onely say the Civilians a transient ill imagination strangled ere his birth is subject only to Gods Tribunall Heathens might and did counsell well but they were never able to straine so high this is a Commandement which subjecteth all the world to guiltinesse Heaven were not so hard to be obtained but for this Non concupisces Thou shalt not lust or covet The Apostle who knew not sinne otherwise knew it by this Law Rom. 7.7 In other Commandements the Act in this the Intention of the Act though the purpose fayle is forbidden In this Commandement the Primitive transient ebullition the thought though corrected presently is condemned yea the very suggestion entertained though speedily rejected is condemnable here not as a suggestion not as resisted but as entertained and too late resisted of thoughts there be divers sorts In morosâ cogitatione there is delight this is condemned in every law in volatili or volaticâ cogitatione where there is no rest no complacency yet because we permitted a noxious thought to supervolitare it is sinfull If any one should prudently cautelously and lovingly advise me to examine whether in every of the other Commandements the Intention of breaking them be not a violation I answer the Intention doth the intention to the contrary is a breaking of any Commandement for Intention implyeth a consent there is the thought of the heart Act. 8.22 the lodging of vaine thoughts within us is not onely disliked Jer. 4.14 but their very first approach or salutation is forbid in the tenth Commandement and not onely the expulsion of them is precepted but a quelling of them at the motus primo-primi whether arising inwardly or contorted by Satan To be tempted of Satan is no sinne else Christ had sinned but it is a sinne if we take not the shield of faith whereby we may be able to quench all the fiery darts of the wicked one Ephes 6.16 wee are not onely bound to resist and that alwayes but if we so carelesly resist that he give us a veni or our soule receiveth never so little a spot if any of his darts doe but as it were raze our skinne then this imperfect resistance is a sinne not as it is a resistance but as it is imperfect there is a thought without voyce even this is condemned in the tenth Commandement though it make no impression on the body and there is a thought with a voyce Eccles 10.20 this is a violation if it be evill of any of the Commandements there is morosa cogitatio mali which nestleth in a man and there is transvolans cogitatio this later is condemned by the last Commandement there is a thought of evill and there is an Imagination of a thought 1 Chron. 29.9 Gen. 6.5 the very imagination of an ill thought breaketh the last precept but Cogitation is onely as an abortion of the consent or intention and is forbid onely in the tenth Commandement In the other Commandements is
much increased their Luxury to have a sweete perfume made by the composition of them all together and by this meanes oyntments were first found after in the same booke he confesseth the Romanes had their Anoyntings from the Graecians and the Graecians from the Persians So much concerning the anoyntings of other Nations and especially of the Romanes at their feasts PAR. 7. BUt that the Iewes did take their formes or fashions of anoyntings from the Romanes that against Pererius I stiffely deny it was Patrius Mos Iudaeorum ut qui laetitiae vacare aut comptiores gratioresque vellent prodire aliquò lavarent faciem caputque ungerent saith Franciscus Lucas Brugensis that is it was the countrey-fashion of the Iewes to wash their faces and to anoynt their heads when they intended to be merry or to make themselves neate and handsome to goe among their friends and he bringeth instances before the burning of Troy and therefore the Iewes tooke not up this custome of anoynting to ingratiate themselves with the Romanes that the Iewes and Syrians abounded with store of Oyles in very ancient times is apparent the blessing of Ashur was to dip his foote in Oyle Deut. 33.24 that is he was to have abundance of Oyle as Iacob before in another point blessed him That his bread should be fat Gen. 49.20 The Land of Canaan is called a Land of Oyle-Olive Deut. 8.8 Israel sucked honey out of the rocke where the Bees had built their Honi-combes and Oyle out of the flinty-rocke Deut. 32.13 the rocke powred me out Rivers of Oyle Job 29.6 Not as if honey or Oyle did Naturally but Miraculously spring and flow out of the rockes as waters did sometimes in the Israelites necessity Exod. 17.6 When God turned the hard rocke into a standing-water and the flint-stone into a fountaine of waters Psal 114.8 Numb 20.10 c. But stones and rockes being naturally barren were made by Gods extraordinary blessing fruitefull to beare Olive and Palme-trees and they to send forth their fruites Nor can we reasonably imagine that this superabundance of Oyle was onely for outward or onely for inward use but rather for both questionlesse the Widdowes little Oyle in the Cruse 1 King 17.12 Was to be eaten not to anoynt as the case then stood in the great famine and the other Widdow the relict of a sonne of the Prophets who was a good man yet dyed indebted who had nothing in the house save a pot of Oyle 2 King 4.2 kept not that Oyle by her for anoynting but for eating and so the pot of multiplyed Oyle which filled many vessells may well be thought to bee used in or for foode for there are very few things in the world if any so agreeing to the primigenium humidum or the radicall moysture in man-kinde so corresponding in nature with it so naturally cherishing it as Oyle-Olive Isa 1.6 In the Lamentation that extraordinary wounds bruises and putrifying sores were not mollified with oyntment is a confession involved that Oyle or oyntment is a mollifier and healer the good Samaritane powred in Oyle into the woundes of him who fell among theeves Luke 10.34 Of Oyles also among the Iewes some were Sacred some of common use Iacob powred Oyle on the top of a Pillar Gen. 28.18 As it were consecrating the place to Gods worship and he re-iterated this Ceremonie Gen. 35.14 Though when the Law was given by Moses no Religious Pillars without Gods especiall Command for Salomon erected many might be erected Levit. 26.1 And the Pillars made by heathen were to be destroyed Deut. 12.3 breake their Pillars other Sacred Oyle was to anoynt the High-Priest and his sonnes and things Sacred as the Laver Exod. 30.23 is the receipt of sweete Myrrhe 500. sheckels sweete Cynamon 250. sheckles sweete Calamus 250. sheckles Cassia 500. sheckles Oyle-Olive an Hin it shall be an holy anoynting Oyle unto me throughout all your generations ver 31. Vpon mans flesh shall it not be powred neither shall ye make any other like it after the composition of it whosoever compoundeth any like it or whosoever putteth any of it upon a stranger shall be cut off ver 32. * Nota. Yet this inhibition hindereth not but their Kings might be anoynted with this Holy Oyle though Saul and Iehu were anointed out of a brittle Vessell which might denote the short continuance of their Reigne and David and Salomon were anointed out of an Horne which implyeth both abundance and lastingnesse yet the Iewes cannot thence fairely inferre that the Oyles also did differ in specie in kinde perhaps not in Individuo in the particular since the consecrated Oyle was made in great quantitie and was of a lasting strength and might be renewed by Samuel if so there were not 120. yeares betweene Saul and Iehu their severall unction when David bemoaned Sauls death in these words 2 Sam. 1.21 As though Saul had not beene anoynted with Oyle he acknowledged his Unction and signified it was with more than common or profane Oyle all being done by Samuel at Gods especiall Commandement For the service of God see cakes tempered with Oyle and wafers anoynted with Oyle Exod. 29.2 and oyled bread ver 23. The morning and the evening Sacrifice of a Lambe were to have a tenth deale of flower mingled with the fourth part of an Hin of beaten Oyle Exod. 29.40 This holy quaternion of fine wheate salt wine oyle were of much use in the service of God Ezra 6.9.7.22 and if I mistake not the chiefest of these was Oyles pure Oyle-Olive was beaten for the Lamps Levit. 24.2 Will the Lord be pleased with ten thousand of Rivers of Oyle Mic. 6.7 The Vulgat and 70. doe ill to reade it in ten 1000. of fat Goates when the Hebrew hath it In myriadibus torrentium Olei the best or fat of Oyle was given to holy uses Numb 18.12 In this matter I should finde none end if I make it not up my selfe Psal 89.20 With holy Oyle have I anoynted David in Oleo sanctitatis meae uuxi eum I have anoynted him with the Oyle of my holinesse as the Interlin turneth it In Oleo Sanctitatis meae as Vatablus his Margin hath it Ritu solenni adhibito Oleo Sancto quo Reges sacerdotes inungi solent after a solemne manner with holy Oyles such as Kings and Priests doe use to be anoynted with all so Mollerus on the place who also well observeth that it is called both holy Oyle and Gods holy Oyle and that God did doe what Samuel did neither was Samuels action onely accounted Gods action but when David was twise anoynted after Samuel his death First in the 2 Sam. 2.4 The men of Judah anoynted David King over the house of Judah 2 Sam. 5.3 All the Tribes of Israel anoynted David King over Israel yet this was done not by meere motion of men onely but by knowne inspiration Divine and directions before prophecied of they anoynted David King over Israel according to the word of
and effect of a minde inwardly sorrowfull or a certaine outward mourning which voluntarily yet by a naturall motion is undertooke whilst the soule mourneth The efficient cause of fasting is saith hee plainly naturall though both will and custome doe some way concurre unto it His conclusion runneth to this ēnd that the torments or macerations of Fastings may and use to arise from great sorrow of the minde from a broken and contrite heart from the humiliation and prostration of the soule Thus much saith hee of the efficient cause of fasting Yet certainly some if not many fast not out of any great precedent sorrow or naturall motion but from the motion of grace from a willing minde to prevent evils either of sinne or punishment to obtaine Gods favour in things they desire to tame their bodies to prepare themselves for prayer and holy exercises of devotion to helpe the afflicted either neere or farre off to shew obedience to the Magistrate and by fasting to humble themselves more than when they began to fast and more than they would have beene humbled if they had not fasted to procure a blessing upon such great and difficult affaires as they intend to compasse and to adapt the minde to spirituall contēmplations Experience proveth all this Fasting-spittle Saint Augustine calleth Virginem salivam perhaps you may terme Virgineam salivam Virgin-spittle and is in it selfe more powerfull than any other spittle PAR. 3. I Would say farēwell high and mightily fed Illyricus butchers cooks musitians bakers brewers taverners will extoll thee perhaps it grew frō thy Doctrine in that Hamborough are 777. Brewers 40. Bakers one Physitian one Lawyer But learned men will think that yee Germans little practise fasting for your selfe confesse your northerne Nations have no such fervent affections and do not grieve so much as others doe and do lesse shew outwardly their affections And therefore yee will put your selves to little or no bodily paine Yee are neate men and will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jejunium olere smell of fasting yee have beleeved Plautus rather than Christ jejunitatis plenus anima foetidat Plautus in Mercatore Hee that is given much to fasting doth use to have a stinking breath Plautus in his Comedy intituled The Merchant If Illyricus had much studied the Fathers he would not have spoken so largely against fasting Athanasius in lib de Virginitate saith Qui dicunt tibi ne frequenter jejunes ne imbicillior fias istos Diabolus subornavit The Divell hath suborned those who say fast not often lest yee grow weake An heavy yet true censure in some cases and to some persons See what fasting can doe saith Athanasius ibidem It healeth diseases dryeth up distillations chaseth away divels expelleth evill thoughts makes the minde more neate and the heart more purified Fasting is the food of Angels and he who useth it may be thought to be reckoned among the orders of Angels What saith my crammed and pampered German to this Chrysostome Homil. 1. in Genes sayth God desiring that wee should wash away all our sinnes hath invented this helpe even our fasting which is the mother of all good things the mistresse of Modestie and shamefastnesse and the food of our soules And in the next Homily It is the tranquillity of our soules the ornament of old men the Schoolemaster of youth and the teacher of continencie If Adam had abstained and fasted from one tree death had beene dead or therēfore had not dyed because it never had beene saith the same Saint Chrysost in his first Sermon of fasting The Prophet was slaine by a Lyon for eating and drinking where God said eate no bread and drinke no water 1 King 13.22 Fasting is the imitation of Angels as farre as lyeth in us a contempt of pleasant things a schoole of prayer a bridle for the mouth and a tamer of concupiscence It slacketh fury curbeth wrath appeaseth the insurrection of nature quickeneth reason lighteth the flesh drives away filthy nightly intemperance It hath revoked Gods sentence and stopped the execution of his judgements Fast because thou hast sinned Fast that thou mayest not sinne Fast to receive good Fast to retaine good The prayer of a fasting man is pleasing to God and terrible to the devill sayth Leo Magnus Serm. de Iejunio septimi mensis Iejunium est prima virtus contravitia saith Chrysologus Fasting is the first or chiefest vertue against vices Againe what is of more vertue than fasting saith Leo by observing it we draw neere to God wee resist the Devill wee overcome vice Fasting was alwaies meate to vertue from abstinence proceed chast thoughts reasonable desires wholsome counsels The most effectuall prayer against sinne is Almes and Fasting All vices are by continencie destroyed Whatsoever covetousnesse thirsteth after pride affecteth luxury lusteth for fasting overcommeth From the observation of holy fasting beginne the rules of all vertue Leo Serm. 11. de Quadrages Adest maximum sacratissimumque jejunium The greatest and most holy fast of Lent is now come which all faithfull men are bound to observe for none is so holy that hee may not be holier none so devout that hee ought not to be more devout Much more could I cite from the fathers Who are those new masters which exclude the merit of Fasting saith Saint Ambrose in the aforesaid 82. Epist to the Church of Vercellis who desireth to see more let him have recourse to Bellarmine Tom. 4. de bonis operibus in particulari lib. 2. cap. 11. c. PAR. 4. I Professe I am weary with turning after this Noveller I am sorry it hath hindred so much my maine intentions yet because I finde him an antimonarchicall man a very firebrand and bellowes for sedition a jacke of the people teaching them rather to terrifie the Princes by rebellion than to yeeld any thing for quietnesse sake and that the people should defend their opinions with uprisings commotions and insurrections for which cursed opinions his city of Magdeburge hath justly suffered therefore have I spared him the lesse esteeming him no other than a selfe-willed Epicure The Prayer ON great and just occasions O blessed God hast thou commanded us to fast and in fasting to afflict our soules good Lord grant that I may all my life moderately temperately and soberly demeane my selfe and yet upon just occasions may fast both privately and publikely to serve thee and to procure thy love and thy blessings with thy love for Jesus Christ his sake Amen CHAP. VI. The Contents of the sixth Chapter 1 What severall Evangelists wrote concerning the severall Suppers 2 The Supper of the Lord instituted after the second or common Supper 3 Why there is no expresse mention of a second Supper Consequentiall divinity Proved Approved Creation of Angels and when Infants Baptized Scripture not alwaies tyed to expresse termes John 21.25 expounded reasons thereof rendred 4 Divers reasons why the name of a second Supper is pretermitted PARAGRAPH I. The second Particular of
very obscure let us apply them to Iudas and they are plaine enough It is true that Christ vers 45. Even so shall it be also to this wicked generation which Prophecie concerning the Iewes or the sinfull men of that generation excludeth not Iudas from being here fore-prophecyed of but rather includeth him Christ speaketh principally of one man When the uncleane spirit is gone out of a man and the last state of that man is worse than the first What particular man should hee point at if not at Iudas though like unto Iudas the Iewes of that generation were called the Synagogue of Satan Revel 2.9 Augustine Tractatu 62. in Iohannem Thus Intravit Satanas post buccellam in Traditorem ut sibi jam traditum plenius possideret in quem prius intraverat ut deciperet Satan entred into the Traytor after the Sop that he might take more full possession of him that was now delivered unto him into whom he had formerly entred that he might deceive him And againe Intravit nunc Satanas in Iudam non ad hoc ut dienum tentaret sedut proprium possideret Satan now entred into Iudas not that he might tempt him as a stranger but to take possession of him as of his owne proper goods He was as other people possessed with and by the evill Spirit I conclude when Satan entred first into Iudas he had a great hand upon him and over-ruled him yet Satans power was stinted and confined and limited At the second entrance Iudas was wholy given over to Satan soule and body traditus ei ut inemendabilis he was delivered over unto him as one past all hope of amendment saith The ophylact traditus ei ut tortori ut carnifici say I he was delivered over unto him as to a tormentor hangman or Iaylor nor did hee come out of him till he had brought Iudas to hang himselfe but hurried him as a Coach is drawne by wild horses to the Gallowes and to hell Iulius Firmicus 8.19 expresseth a Naturall death thus sua morte morietur hee dyed a naturall death and the violent and suddaine death of the conspirators against Iulius Caesar Suetonius describeth in the end of Iulius his life in this sort Nemo eorum sua morte defunctus est None of them died a naturall death among violent deaths there are few so bad and desperate as the hanging of ones selfe For in most other deprivations of life either by sword or poyson or drowning or the like many thoughts of repentance have interceded and doubtlesse many a sinfull soule hath beene truely sorry and contrite and reconciled to God after a fatall blow or inter pontem fontem betweene the bridge and the river and the like but he who hangeth himselfe is so suddenly strangled and his breath stopped that he cannot call upon God after the deede done and hath not time to have a repenting heart but the end of his life is the beginning of his damnation and is taken in flagrantia facti in the height of his unrepentable sinne especially if the knot hit right enough Me thinkes I see Judas after the taking of the sop with hollow eyes gastly countenance trembling joynts unsteady motions overcome with covetousnesse fleshed with malice cloathed with darkenesse and led by the Prince of darkenesse posting to the house of the chiefe Priests and of the Pharisees and Captaine of the band that he might and did betray his Lord and Master So did that Monster of men that Terrae odium hatred of the world walke forward and backeward from the feasting to the Higst Priests and from them to the Garden The Prayer O Lord God I prostrate my Soule and body before thee humbly imploring thee that thou wouldest send thy light and truth before me oh let them leade me and bring me unto thy holy mountaine and to thy Tabernacle Let not Satan trip me up nor cast me downe nor leade me into temptation not allure me into errour for Christ Jesus his blessed merits and meditation Amen CHAP. XVI The Contents of the sixeteenth Chapter 1. Christs sentence of separation of Judas That thou doest doe quickely Whither those words were spoken to the Devill or to Judas Origen Cyrill Ambrose thinkes they were spoken Either to the Devill or to Iudas Augustine saith it was Verbum Non Imperantis sed Exprobrantis The Apostles thought them spoken to Iudas 2. The Apostles Nesciencie Christ himselfe knew Iudas also knew And some thinke S. Iohn knew Wherefore Christ spake these words That thou doest doe quickely 3. The Apostles Misunder standing Christs words The words were spoken not privately but openly 4. Christ needed nothing for Himselfe his Apostles Christ would have the Church plentifully provided of Temporalls 5. Cookes Reports censured Iudas carried the bagge The money in the bagge to be employed for Christ Apostles Poore 6. Iudas his speedie Egresse His receiving the Sop imports Orall manducation 7. Lanthornes and torches import Outward light Inward darkenesse Iudas his Egresse at night At what houre of the Night Iudas went forth Selneccerus his Distribution of the Night-watches What was done in every severall watch Selneccerus censured The crowing of the Cocke about what houre of the night 8. Two questions concerning this Cocke-crowing 1. Question Whether this Cocke did crow Naturally or by Divine Motion Christs looke upon Peter was operative and Vertuous Corporall and Spirituall S. Augustine censured Peters three denialls when and where 9.2 Question concerning this Cock-crowing How the different Relations of the severall Evangelists may be reconciled Here are handled 4. Quaeres 1. Quaere whether Christ sayd as S. Marke or as S. Matthew and S. Luke have it 10. The 2. Quaere whether S. Peters threefold deniall was accomplished before the Cocke crowed at all or before it crowed twice 11. The 3. Quaere How oft S. Peter was questioned or by others affirmed to bee Christs Disciple 12. The fourth Quaere How many times Peter denyed Christ 13. Answere to the 1. Quaere 14. Answere to the 2. Quaere 15. Answere to the 3. Quaere Cajetan thinkes S. Peter was 7. times examined thrice by Women foure times by men 16. Answere to the fourth Quaere Cajetans frivolous objection 17. Three sorts of people questioned Peter Peters threefold deniall and the manner thereof 18. The Divers Relations of the Evangelists reconciled 19. The Paschall Supper lasted about 1. quarter of an houre The Common Supper lasted about 3. quarters of an houre All the Leviticall Ceremonies performed betweene 6. and 7. a clocke at Night PARAGRAPH I. The second Occurrance of the fourth Generall I Am now come to Christs Sentence and separation of Iudas That thou doest doe quickely Some there are indeede who doe question whether these words were spoken to the Devill or to Iudas the Greeke Latine and English words will admit both or either Origen in Evangelium Johannis pag. 419. Tom. 33. Vel Iudae vel Satanae potest dixisse Dominus Quod facis
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