Tricoenivm Christi in nocte proditionis suæ The threefold svpper of Christ in the night that he vvas betrayed / explained by Edvvard Kellett.

PAR. 5.

THomas Campanella, De sensu rerum, & Magiâ 4.2. thus. The time is nigh, as by the dispositions of heaven and earth I gather, or consider, in which the whole World shall returne to the worship of the true God, and be the childe of Abraham: not a bastard, as Macon was. (But who (say I) ever read of Macon his being the base childe of Abraham?) Not the carnall childe of Abraham, as the Hebrews. (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 Abra∣ham 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 ap∣tointed Christ Heire of All things. And if yee be Ch••st's, then are yee Abrahams seed, and Heires according to the promise, Galat. 3.29. Againe, what dispositi∣ons 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 quo{que} 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 o∣ther 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 sh••••ld seeme, was conversant with them; as Hierom Cardan reporteth that his Father had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 them∣selves. 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, hur∣ried 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 Har∣ris 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 Ma∣jestate 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. Ve∣nice 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 Pyra∣mid raised to disgrace them, will never be forgotten, though it be demolished.