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Yet that his meaning was better than his expression, and that he meant not that adoration should be given to the flesh of Christ, but to the Godhead, whose footstool the flesh is, it is plain from those words which Burges himself citeth out of him: “To whatsoever earth, i.e., flesh of Christ, thou bowest and prostrate thyself, look not on it as earth, i.e., as flesh; but look at that Holy One whose footstool is that thou dost adore, i.e., look to the Godhead of Christ, whose flesh thou dost adore in the mysteries.” Wherefore if we would give any sound sense to their words who say that the flesh of Christ is to be adored, we must note with A. Polanus, that cum dicitur carnem Christi adorari, non est propria sed figurata enunciatio; quia non adoratur proprie caro secundum se, quia creatura est, sed Deus in carne manifestatis, seu Deus carne vestitus.
But seeing himself thinks it more for his credit to tell the world of his saying and unsaying, declaring and undeclaring, let him be doing. In the next place, Will you see how much violence he offereth to divines whom he citeth?
For though the narration and description which is made by a great man with you, that the descendants of Neptune planted there, and of the magnificent temple, palace, city and hill; and the manifold streams of goodly navigable rivers, which as so many chains environed the same site and temple; and the several degrees of ascent, whereby men did climb up to the same, as if it had been a Scala Cœli; be all poetical and fabulous; yet so much is true, that the said country of Atlantis, as well that of Peru, then called Coya, as that of Mexico, then named Tyrambel, were mighty and proud kingdoms, in arms, shipping, and riches; so mighty, as at one time, or at least within the space of ten years, they both made two great expeditions; they of Tyrambel through the Atlantic to the Mediterranean Sea; and they of Coya, through the South Sea upon this our island; and for the former of these, which was into Europe, the same author amongst you, as it seemeth, had some relation from the Egyptian priest, whom he citeth.
The Magdeburgians cite, for the same judgment, Augustine and Primatius. Gerhard citeth also some popish writers assenting hereunto. The reasons which we give for confirmation hereof are these:—
Next, He citeth Eph. i. 21-23, to prove that all government is given to Christ, and to him as Mediator; and Christ, as Head of these, given to the church. But this place maketh more against him than for him; for the Apostle saith not that Christ is given to the church as the Head of all principalities and powers.
As for those two scriptures which the brother citeth, they are extremely misapplied. He citeth 1 Cor. xii. 28 to prove that Christ hath placed civil governments in his church. If by the governments or governors there mentioned he understood the civil magistrates, yet that place saith not that Christ hath placed them, but that God hath done it.
He citeth not authorities of other histories, but even for his entry calleth the sweet Muses to inspire into him a good invention: in truth, not labouring to tell you what is or is not, but what should or should not be: and therefore, though he recount things not true, yet because he telleth them not for true, he lieth not, without we will say that Nathan lied in his speech, before alleged, to David.
Tau is expounded by Bellarmine to signify signum or terminus. Well then: our adversaries themselves can say nothing against our interpretation of the word tau. We have also Buxtorff for us, who in his Hebrew Lexicon turneth tau to signum, and for this signification he citeth both this place, Ezek. ix. 4, and Job. xxxi. 35. Taui signum meum.
If the reverend brother had let me know where to find his other testimonies of Origen and Chrysostom, peradventure I had given him as good an account of them. Tertullian’s words which he citeth, Praesident probati seniores, I know very well where to find; and I know also, that if there be a passage in all antiquity against the Erastians, that is one.
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