would not neglect the preaching of the Word of God nor exclude themselves from It to serve Tables In this sense S. Paul said 1 Corinth 1.17 Christ sent me not to Baptize but to preach the Gospel yet both Baptising and Serving at Tables especially the Sacred Ones were divine offices Christ was given for us in the Sacrifice was given to us in the Sacrament In the first per modum victimae as an offring in the last per modum epuli as Bishop Andrews hath it as in a Banquet Who knoweth not Banquets are commonly set on Tables In the Feastings of our great Ones you may perhaps find out the Jewish fashion of Feastings For as oft times our people arise when the first and second courses are removed and other meat and messes carried away and go to another Table and Banquet of Sweet-meats as the close of all So very well may it be that when Judas was excluded out of that room and gone down staires and forth of doores Christ and his Apostles might arise from their former Feasting and at another Table apply themselves to this Sacred banquet of the Holiest Heavenliest Sweet-meat since more devotion was required at this most Sacred food than at their other repast of which hereafter Besides I desire to see one proofe where ever any of Christs Apostles or any Jew of those times did feed from the Ground Floore or Pavement when they did eat in any house well-furnished I cannot omit another place 1 Cor. 10.21 Ye cannot be partakers of the Lords Table and of the Table of Devils That the Apostle speaketh of the sacred Eucharist in the first place appeareth by the precedent verses The Cup of blessing which wee blesse is it not the Communion of the Blood of Christ The Bread which wee breake is it not the Communion of the Body of Christ vers 17. Here are both Species both Kinds Christ blessed the Cup and so do we before and in the Consecration and this is the Communion of Christs blood Giving of thanks preceded consecration The Heathen had Altars on which they made offrings to their Gods the Devils and they had also Tables from which they did participate of things Offered It was lawfull to go to the Tables and Feasts of the Gentiles and to eate whatsoever was set before them 1. Cor. 10.27 But they might not approach to the Pagan Altars to partake of them Nor eat any thing in Idolio in the Idols Temple Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a thing offred to Idols no though a man did but say so vers 28. Yet Christians partaked even of the Sacrifices which were upon and taken from the Heathen Altars on which they were Sacrificed if they knew it not as the Gentiles and Jews also Deuteronomy 18.1 c. though not Altars but Tables were principally ordained to eat upon Yet they who waited at the Altar are partakers with the Altar 1 Cor. 9.13 Christ could not expect an Altar in an upper chamber of a private man Altars were no part of chamber-furniture The Jews might have no other permanent Altars after their setting in Hierusalem bu two The Altar of Incense and the Altar of Sacrifice Christ may be said in a sort to be the Altar the Offring and the Priest when he was Sacrificed on the Crosse Other than a Metaphoricall Altar he used not he was not The poore mans box or chest shall be set neare to the high Altar Injunction the 29. But he consecrated the saving Eucharist on a Table and therefore is it called the Lords Table And because Christ did so all other Christians were the apter to do so and for a while called the Church-Altars Tables in reference to Christs first Institution upon a Table For in times of persecution they could well use none but Tables and therefore doth the Primitive Church oft call them Tables and seldome Altars unto which they were not admitted to administer the Sacrament of the body and blood of the Lord. Nor did they carry Altar or Altars from house to house from City to City from Countrey to Countrey as they Communicated in severall Houses in severall Cities and Countreys and for a while daily so communicated but used the Tables such as they were made by Art wheresoever they came Nor perhaps did they stand on the particular consecration either of Tables or of Cups and Vessels to hold the Body and Blood of Christ but in the fiery furnace of persecution were content sometimes to make use of such things as could be had and rather made them holy than found them holy But he who from hence will think that the name of Altar is unlawfull or of a late invention or that they were excluded from Christian Churches or that there were Tables allowed and every where set up in the Churches Or that Altars were destroyed generally or for the most part Or that even Altars themselves were not sometimes called Tables with an eye to Christs first institution Or that will cry-up Tables to cry-down Altars He knoweth not the different usances of the Church in times of persecution and cut of it but taketh advantage of words to set asunder things which well may stand together and runneth with a strong by as to his own works Neither would I have my speciall friend to precipitate himselfe into the other extreame or so to fix his mind on Altars so to undervalew Tables as to maintain or publish that Christ did not celebrate the Heavenly Eucharist on a Table and that he instituted it on a plain Floore or pavement which opinion I think was scarce ever heard off a thousand yeares after the first Institution of the Sacrament The extract or exempt especially appropriated to our purpose is this Not only the Devils in a kind of imitation of God Almighty this worship had by the Heathen Tables erected and consecrated to them of which they took part and were allowed their divident or portion on which they fed sometimes in the Temples of their Idols sometimes at home But even the holy Christians in their best perfection had diverse Tables on which they did administer the Lords Supper and partaked of the holy Communion and they were called the Tables of the Lord. For the Lord himselfe and his holy Ones a long time after him administred the blessed Eucharist on Tables PAR. 6. THe second point held probable was and is The holy Eucharist was administred by Christ on a Table different and variant from the Paschall and Ordinary Supper-Table Object Yea but what proofes have you for that Sol. I answer what proofes have you to the contrary And why was not the Heavenly food consecrated on a distinct Table Or which opinion is like-liest In this so uncertaine a point we are not forbidden but rather commanded to search for the truth 1 John 4.1 Beleeve not every spirit but try the spirits whether they are of God 2 Thess 2.2 Be not soon shaken in mind or troubled But 1 Thess 4.21 Prove
that it should be Holy and without blemish Ephes 5.26 27. Aqua quae benedicitur purgat illuminat hominem The water which is blessed doth purge and illuminate man saith Gregory Nyssen in lib. de Baptismo Caro abluitur ut anima emaculetur the body is washed that the soule may be made cleane saith Tertullian de resurrectione carnis From whence in all likelihood Augustine tract 80. in Johannem propounded that assevering interrogation unde tanta vis aquae ut corpus tangat cor abluat from whence is that powerfull vertue of water that the body being touched the soule is washed The blessed Sacrament of the Eucharist is more powerfull than over Paschal was Tertul. de resurrectione carnis thus Caro corpore Christi sanguine veseitur ut anima de Deo saginetur our flesh feedeth on the body and blood of Christ that our soules may be filled and fatted with God Bernard in primo Sermone de coena Domini pag. 145. Who can quell so fierce raging wilde motions of concupiscence who can beare the itchings bitings or akings of this wound Beleeve Gods grace is sufficient for men And that ye may be secure saith Saint Bernard you have the investiture that is a new acquist and possession of the Sacrament of the body and blood of Christ For that Sacrament worketh two things in us Et sensum minuit in minimis ingravioribus peccatis tollit omnino consensum it infeebleth and diminisheth sin in the smallest matters but in more grievous sins it wholly taketh away our consent If any of you find not so sharp motions to anger envie luxury or the like let him thank the body and blood of our Lord because the vertue of that Sacrament worketh effectually in him and let him rejoyce that the fowlest ulcer beginneth to heale I conclude this passage with the memorable words of our Saviour at the institution of the holy Eucharist Mat. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins Thus doe the Sacraments of Grace remit quell and mortifie sin whereas the divine Apostle speaking of the Sacraments of the old Law is expresse Heb. 10.4 It is not possible that the blood of Goats and Bulls should take away sins PAR. 3. A Third Reason for its Institution was to prefigure Christs death and going out of the world John 13.1 Jesus knew his houre was come that he should depart out of the world unto the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut transeat that he might Passe out of the world having apparent reference both to the old and new Passeover on the Crosse All Sacraments of the old Law were figures of the Eucharist And they did also finally designe and typifie Christs death Therefore the blessed Eucharist must needs adumbrate Christs death also Indeed the Egyptian Passeover by the sprinkling of whose blood the Israelites were freed from the exterminating Angel doth most lively typifie Christ slaine and his blood delivering us But the Paschal Lamb which afterward was yeerely slaine did more resemble the Sacrament of Christs body and blood and yet both the first and the succeding yeerely Passeover may all of them and each of them in a true and fitting sence be said to prefigure not only the Sacrament of the body and blood of Christ but the very Crucifixion of our blessed Saviour Jesus Christ PAR. 4. A Fourth Cause of Christ's superinducing of the blessed Eucharist was to be a remembrance to us of Christs death till he commeth againe 1 Cor. 11.24 Doe this in remembrance of me so verse 25. As often as ye eat this bread and drink this cup ye doo shew the Lords death till he come ver 26. The Paschall was a memoriall of their deliverance from Egypt and of their passing the Red-sea without danger whilst the Sea stood as two Christall walls on the right hand and the left and they passed through dry-footed Exod. 14.22 Againe when in after times their children were to ask What mean you by this service Ye shall say It is the Sacrifice of the Lords Passeover who passed over the houses of the children of Israel in Egypt when he smote the Egyptians and delivere dour houses Exod. 12.26 c. But the Eucharist is a memoriall of our deliverance from Sin Hell and the power of Satan Therefore so farre as spirituall deliverances are above temporall as the soules are above the bodies heaven above earth so farre doth our holy Eucharist antecede their Paschal and bringeth with it more certaine fruit and fuller Grace infused not only Sealing and Signifying Grace but Conferring and Exhibiting it by it selfe in the true use I urge not this effect so farre as to exclude Baptisme from working remission of sinnes nor as if the sacred Sucharist did remit the Same Individuall sinnes which were Before remitted by Baptisme or as if it did remit sins that never were Repented of God doth not so much But the Sacrament of the body and blood of our Lord forgiveth such sins as have beene committed betweene the receiving of Baptisme and it and such sins as have overborne us since our hearty Contrition and Repentance yea where sins are perfectly forgiven before the holy Communion yet doth the Holy Communion Enseale and Ratifie the former remission if I may so speake and the Eucharist in the right use maketh an Attrite man a Contrite One A Contrite man to be Justified A Justified man to be Holy An Holy man to be More holy and the Holiest One to be more lively spiritfull and prompt in religious services than I think he would have beene if the Sacrament had beene omitted Thus I doubt not but if the Thrice-blessed Virgin Mary had received the consecrated Eucharist as in likelihood she did though she were full of Grace according to the Angels salutation when she received it yet it would not have beene uneffectuall to her Good for she was not so full of Grace but that shee was still capable of more and greater additaments of Grace Many more Reasons there are why Christ Jesus did superinstitute the blessed Eucharist destroying and abolishing thereby the old Passeover I will instance only in some of them and that very briefly PAR. 5. A Fifth Reason why Christ did institute this Sacrament was to unite us to Himselfe 1 Corinth 10.16 The cup of blessing which wee blesse is it not the Communion of the blood of Christ The bread which we breake is it not the Communion of the body of Christ The cup is so necessary that the Apostle placeth it before the bread 6. To breed brotherly love and to unite us to Christ and one to another For we being many are One Bread and One Body For we are all partakers of that One Bread 1 Cor. 10.17 Hence floweth that great Article of our Creed The communion of Saints Hence is that Sacred Eucharist called Communio A Communion John 6.56 He that eateth my flesh and drinketh my
of me Luke 22.19 and hallowed the Cup with its proper consecration His countenance was divided between the Sacred Eucharist and his Disciples Somtimes he beheld one somtimes another as the matter required He viewed the bread when he began to say This is my Body which is broken or given When he proceeded It is given or broken for you he earnestly beheld his Apostles and the whole Church in Them Idealiter Likewise when he said concerning the Cup Drinke yee all of it c. His Eyes passed along with his Words his Words with his Heart viewing the varied objects as was meet flitting and moving from the Apostles when he commanded All of you drink or Drinke you All But when he added Drink ye all of it for this is my blood of the new Testament it cannot bee but hee earnestly beheld the consecrated Wine or his own Blood All this I likewise suppose to be done by our Heavenly Saviour as he stood on his Feet And this doth the Church or ought to do imitating him and fulfilling his commandement Do this in remembrance of me which he spake not only of the Bread and the forme of its consecration Luke 22.19 and perhaps of Identity of Gesture but also of the Cup and the Consecrating of the Wine in its proper forme as himselfe had done 1 Cor. 11.25 And either in Heaven or from Heaven taught his Apostle S. Paul Whilst each of them did eat he beheld the Eater severally and when they drank All of it as they All drank of it Marke 4.23 So he beheld them especially and singly one after another The Prayer I Must needs acknowledge O all-knowing God that the humblest way that I can I do Worship thee both in soule and body and yet I apparently discerne I do not sufficiently Adore thee Accept holy Father my devout wrestling rather than performances Pardon my imperfections confirme and increase in mee all goodnesse and give O give mee such a taste of thee in this life that I may be filled and satisfied with thee and by thee in thy glorious Kingdome Amen CHAP. VI. And the second Section of the seventh Generall Wherein is shewed what Actions and Words Christ used in the Consecrating of the blessed Eucharist 1. The first Action He Tooke Bread Christ never took any thing into his hand in a religious manner but it was bettered Ignatius was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the child whom Christ took in his armes Christs Sâ—â—urge had more vertue than an ordinary whip Christs Touch imparâ—â—â—â—th vertue 2. The second Action He Blessed the Bread What it is to Blesse Many kindes of Blessings Gods Blessing what it is The effects of Gods Blessing Joseph a Prophet Christs Blessing of the five loave caused their multiplication not in Number but in Magnitude Christs Blessing is like Gods Blessing it consisteth not in meere words It is effectuall in operation Christs Blessing of the bread was not the Consecration of his Body Parents Blessing Priests Blessing and the effects thereof Illyricus would have altered the doctrine of the Keyes Christs Benediction consisted partly of Prayer Tankesgiving Giving of Thankes and Blessing sometimes used promiscuously Piscator's observation How God Christ blesseth How Man blesseth God Why the blessed Sacrament is called the Eucharist In the Celebration of the blessed Sacrament Blessing Giving of Thankes all one The power of Blessing greater than the power of Nature Mans blessing of God a superlative kinde of Thankesgiving Christs blessing of God what it is The vertue of Christs blessing Mans blessing of Man what it is Christs Thankesgiving and blessing in the Sacrament what it was The Jews had distinct Graces for their Suppers Christs Benediction of the Bread in ihe Sacrament not the Consecration of it Lyranus Hugo Innocentius and S. Ambrose taxed in this point The properest use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst Men. How Christ in the blessed Sacrament did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give thankes Probable that Christs blessing was not without Imposition or lifting up of his hands Heave offerings in the old Law types of this Wave offerings in the old Law types of this Possibly Christ might use Elevation and waving of the Bread at the Benediction 3. The third Action He Brake it The end why he Brake it Maldonat saying Breaking of the bread and Giving of it is all one is exploded Christ in Breaking the bread followed the Hebrew custome Breaking of the bread did properly signifie the breaking of his body on the Crosse How Christs body was broken Breaking of the bread sheweth the ancient custome of Imparting the Sacrament to the Standers-by Lorinus in saying the bread was cut with a Knife is against three Evangelists and S. Paul The ancient Fathers do not use the terme of Cutting but Breaking of bread The Not-Breaking of the bread in the Sacrament is a transgression of the first Institution The Church of Rome herein censured The practise of the Primitive Church both in receiving of the Bread and Wine The Papists taxed for Barring the Laity the Cup. Broken and Divided not all one as Gaspar Sanctius ridiculously thinks The Rabbin that taught Baronius Direct against Lorinus The form of bread at the Jews ordinary Feasts described by Baron cut Lozinge-wise The forme of the Panis decussatus religiously used among the ancient good Christians A Crosse or Christ crucified on the Crosse was in ancient times impressed on the mysticall bread The picture of a Dove of the Holy Lamb and of a Shepheard with a sheep at his back and the mysticall signification of them 4. The fourth Action He gave it to his Disciples He Himselfe gave it to every of his Disciples particularly The consecrated bread given by Christ was unleavened bread We may consecrate either Leavened or unleavened bread It is probable Christ gave the Cup Himselfe to every of his Disciples Musculus censured therein Aquinas saying The Sacrament is many things materially but one thing formally He gave it to his Disciples The Communicants at this Eucharist were none of the Common Disciples but onely the Eleven Apostles They in some sort represented the rest of the Priesthood onely Christ never gave power to any Lay-man to administer his sacred Body Common persons are not to meddle with holy things Gods judgements upon such prophane persons Christ at this Eucharist gave his Apostles power to Consecrate the sacred Eucharist After his Resurrection and before his Ascension he seconded this power The Apostles in another regard represented the whole company of all his Disciples Christians in generall Christ when he Consecrated the blessed Eucharist represented the body of the Clergie Idealiter But when he received it he represented the whole body of the universall Church both Clergie and Laitie The Apostles quâ Apostoli Discipuli represented the body of the Clergie Laitie 5. Secondly His words First word Take He said or Saying were not spoken by Christ neither are they part of his
And this may seeme to favour him Jesus said to the Iewes Destroy This Temple and in three dayes I will rayse it up Joh. 2.19 And the holy Apostle expoundeth it Christ spake of the temple of his body verse 21. Tolet in his Commentary on the place saith It is certaine that when Christ said This temple he did by his Gesture and the motion of his hands demonstrate Himselfe and pointed not at the materiall Temple built of stone so might he here doe Tolet his Collection is but probable For Christ might point at either at neither but leave them in suspence Many times did Christ use verball aequivocations as I have proved in my Miscellanies that is he so spake that his words might have a double Construction though he adhorred mentall Reservation Concerning Carolostadius I must needs say he was one of them who in those precipitious and whirling times did strive to rayse his owne name by inventing most new devices And this was one of them which is not seconded by any other Christian Divines which I have seene but disliked by many For when Christ said This is my Body which shall be given for you as Carolostadius hath it is as if he pointed at and did meane his naturall passiive body What did they eate They did eate none of That body nor was it Broken till after the Celebration of the holy Eucharist he did suffer But the holy Scripture hath it in the Present tense Luk. 22.19 This is my Body which Is given for you And vers 20. This Cup Is the new Testament in my Blood which Is shed for you Can you think O Carolostadius that when he gave them the Cup he touched his breast and pointed at and meaned the blood in the veynes lanes and hidden alleys of his mortall body So 1 Corinth 11.24 This is my body which Is broken for you And this Cup Is the new Testament in my blood vers 25. Likewise Matth. 26.28 This is my Blood which Is shed and so Mark 14.24 For though it be a truth most certaine that Christ his naturall body and naturall blood was broken given and shed afterwards in his Passion yet Carolostadius was too blame to change the Tense to invent an imagined gesture of Christ which is impossible to be proved Lastly to broach a new opinion contrary to all Divines from which refulteth That they did eate onely bare Bread but no way the Body of the Lord and dranke onely the fruit of the Grape but no way dranke the Blood of the Lord. Indeed the Vulgate hath it Frangêtur in the Future tense is Shall be broken for you But it starteth aside from the Originall Nor standeth it with sense reason or example that the Future is taken for the Present tense since it is a retrograde course against nature But the Present tense is often used for the Future foreshewing the infallible certainty of what will or shall come both in Propheticall and Evangelicall Writings Esay 60.1 The glory of the Lord Is risen upon thee And yet he speaketh of Christ and his comming And Revel 22.12 Behold I come quickly and my reward is with me And Yet he commeth not though it were said above fifteene hundred yeares passed But most undoubtedly He Shall come quickly Celeritate motus though not celeritate temporis when he beginneth to come he shall come speedily though he shall not quickly begin to come PAR. 7. IT succeedeth This is my Body Matth. 26.26 which is Given for you Luk. 22.19 Which is Broken for you 1 Corinth 11.24 This doe in remembrance or for a remembrance of Me as both S. Luke and S. Paul have it And he tooke the Cup and gave thankes and gave it to them saying Drinkeyee All of it for this is my blood of the New Testament which is shed for many for the remission of sinnes Matth. 26.27 c. It is thus changed Mark 14.23 He gave it to them and They all dranke of it And S. Mark leaves out these words For the remission of sinnes S. Luke maketh the alteration thus Likewise also he gave them the Cup after Supper saying This Cup is the New Testament In my blood which is shed for You Luk. 22.20 Another diversity is yet 1 Corinth 11.25 Likewise after Supper he tooke the Cup when he had supped saying This Cup is the new testament In my blood This doe yee as oft as yee drinke it in remembrance of mee Matth. 26.29 Christ saith I will not drinke henceforth of the fruit of the Vine And this was After the sacred Supper But saith Adam Contzen A Matthaeo non suo ordine ad finem coenae recitantur ea verba de Genimine vitis S. Matthew reciteth not in Order the words concerning the fruit of the Vine nor were they spoken After Supper Perhaps say I they were spoken Twice Here if ever is an ample field to expatiate in these words have tortured the wits of the learnedst men since the dayes of the Apostles Et adhuc sub judice lis est And yet they are not determined And as the Areopagites in an inexplicable perplexity deferred the finall determination till the last day so the Roman Church might have deferred their definitive sentence and over-hard censure even till then especially since they confesse that the manner of Transubstantiation is inenarrable Whereupon I am resolved to forbeare farther disquisition and to lose my selfe in holy devotion and admiration that I may find my Christ The sayle is to large for my boat This Sea is too tempestuous for my Shallop The new Cut of Erasmus Sarcerius in his Scholia on the place of S. Matthew thus shuffleth it The Materiall causes are Bread and Wine and the things under them understood and present the Body and Blood The Formal causes are to Eat and to Drink The Efficient causes Christ who did institute it and his Word The Effectuall causes to have Remission of sins I say this may rather go among the finall causes And to make Effects to be Effectuall causes introduceth new Logick new Termes into Logick Besides he omitteth the Finall cause which is the first mover to the rest Divinity and the mysteries of it are not to bow down to any ones Logick Oh! but will you now say leus in the last Act in the last Scene Will you be silent where he and she Apprentices where Women and illiterate Tradesmen rayse themselves upon their startups prick up their eares and tyre their tongues 1. I answer If I should enter into the lists of controversie and take upon me to decide and determine all the doubts which concerne the holy Sacrament of the Eucharist and to untye all the knots which may be made from those words I am perswaded you might sooner see an end of me than I of this Work For I am wearied and tyred already This toyle which I have performed and the labour which I have bestowed hath cost me full deare My sedentary life hath made my
proveâ—â— second Supper Poculum bibatorium The Tricoenium accomplished Fol. 278 Par. 6. Christ was present at the First or Paschall Second or common Supper ib. Par. 7. The Jewes at their solemne feasts had double Commons ib. Par. 8. When the second Supper began about sixe of the clocke at night How long the second Supper lasted When it ended Fol. 279 The Contents of the eleventh Chapter Par. 1 WHat was Said Done at the second supper the first quarter Christ began the Chagigah with saying of grace Grace and thankesgiving a prime duty at feasts Fol. 280 Par. 2 The forme of Grace at The eating of Manna Other feast The Paschall Festivity Fol. 281 Par. 3 The Iewes began their second Supper with the cup of Charity Wonderfull great grapes ib. Par. 4 An hymne was sung after the Grace cap among the Iewes The hymnâ— in the New Testament sung after the Eucharist Fol. 283 Par. 5 The discourse at the second Supper ib. Par. 6 The Apostles contention before they received the blessed Eucharist The Apostlâ—â— contend for superiority ib. Par. 7 When Christ began to wash the Apostles sects Osiander rejected Saint Cyrill rejected The Iewes began their second washing at the beginning of their second supper Christ in the middle of it Baronius argument confutes Osiander Fol. 285 The Contents of the twelfth Chapter Par. 1. WHat was done or said the second of the third quarters of the houre in the second Supper Christ beginneth to wash his Disciples feete The Scribes booke Commanded frequent washings The Jewes used much water for purifications both Legall Prescribed Fol. 290 Par. 2. S. Peter the Primate and Prince of the Apostles Whether S. Peter lay on the discubitory bed above Christ Fol. 291 Par. 3. Whether Christ washed S. Peters feete first of all Whether Iudas was washed at all No washing of the feete no partaking of the Eucharist ib. Par. 4 S Bernards Pedilavium no Sacrament Christs washing his Apostles feete an example of humility Whether Iudas was first washed ibi Par. 5 All the Apostles were first washed Vncertaine who first It matters not S. Peters Priviledge Fol. 292 Par. 6 S. Peters and Christs Dialogue Obedience required Iohn the Baptist called a foole Peters double deniall reproved Fol. 293 Par. 7 Bodily washing Spirituall washing ibid. Par. 8. Christ kist his Apostles feete even Iudas his feete Fol. 294 Par. 9 Whether Christ at the second Supper had on a supping garment Whether he had on a Cloake as Barradins thought 3 Vestments as Buthymius thought 5 As some others have thought Christ at his Passion had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Par. 10 The last quarter of the seventh houre or the third part of the second Supper What was done or said in it The first passage is Christs Question His Diversion Fol. 294 Par. 11. The title of Lord Master forbidden to the Apostles The difference betweene Rab and Rabbi Ambition forbibden The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to Man God in the Old New Testament How God Man Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord. Fol. 295 Par. 12. Woshing of feete imports humblenesse of minde Christs Precept and Example to be imitated Lorinus his story Christ the most perfect example of all Seneca his advice The difference betweene Examplar Exemplum Examples move more than Precepts The Worthinesse Vnworthinesse of the Administrant addeth nothing detracteth nothing from the Sacrament ibid. Par. 13 Motives to Humility Fol. 296 Servants equall to their Masters in participation of Troubles Blessings Servants inferiour to their Masters in Civill Morall Oconomicall affaires ibid. Par. 14 Nor worders nor Krowers but Doers enjoy happinesse Fol. 297 The Contents of the thirteenth Chapter 1 THe Par. 2. Passage in the 3. quarter of the second Supper is the graduall detection of the Traytor The first degree I ueds not chosen Iudas like an Asse kickt against Christ The second degree Iudas a Horse-leech a blood-sucker Fol. 298 Par. 2 Iudas aymed at in the Individuum vagum One of you c. The third degree Iudas a bold shamelesse impudent man a brazen face Fol. 299 Par. 3 Peter beckned to John Beckes have their language S. John understood S. Peters becke S. John S. Peters Mediatour to Christ. D. Colins vindicated ib. Par. 4 The first detection of Iudas his uncleannesse Fol. 300 Par. 5 The 2. detection he lifted up his heele against Christ God fore-knew Iudas would be a Traitor He predestinateth no man to sinne Why Christ would chuse Iudas The Booke of Gods Predestination cannot be opened ib. Par. 6 The 3. Detection of Iudas One should betray him Christs Passions and perturbations free from sinne ibid. Par. 7 The fourth and last Detection of Iudas He it is to whom I shall give a sop Many questions concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Whether it were Bread or flesh Diogines saying the Megerians Nonnus holdeth that 1. The thing delivered was Bread 2. It was dipt in Wine 3. It was Sacred and Divine The Aegyptians Custome Pope Iulius wholly forbade the Intention of the Bread in the Wine S. Augustine mistaken Fol. 331 Par. 8 The Morsell was Part of the second Supper Not of the blessed Eucharist S. Bernard Soto Ludulphus S. Augustine S. Hilary Soto mistaken in Bucella Salsamento Wine in all three Suppers In the second Supper great varieties The Sop not dipped in Wine Fol. 332 Par. 9 The second Quaere concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether Iudas received the blessed Euâ—â—charist in it or no Authorities that he did S. Augustine Nonnus Dominus a Soto and Aquinus from Chrysostome Dionysius S. Hirerome and S. Bernard thinke so and Soto sayes that Haymo and Remigius thought so Fol. 333 Par. 10 Soto his note upon the words Edentibus illis He makes the Tricoenium compleate Fol. 334 Par. 11 Barradius S. Hierome Eugenius S. Cyprian Euthymius Equinas thinke so S. Cyprian thought the sop to be the Sacrament ib. Par. 12 S. Augustine thought Christ praysed the Eucharist by Word Deed. S. Augustine saith Iudas received it Theophylacts wilde Crotchet Fol. 334 The Contents of the foureteenth Chapter Par. 1 AVthorities that Iudas did not receive the blessed Eucharist Hilarius Rupertus Innocentius 3. Theophylact Tatianus Alexandrinus Gregorinus Pachymeres Turian Maximus Ludolphus Baradius Beza The ground of S. Augustines and many other famous mens errours concerning this point Fol. 336 Reasons to prove that Iudas did receive the blessed Eucharist Par. 2 The 1. Reason Fol. 337 Par. 3 The 2 Reason ib. Par. 4 The 3 Reason Fol. 338 Par. 5 The 4 Reason Par. 6 The 5. Reason Christ never shewed any extraordinary favour to Iudas S. Augustine reports strange courtesies of Christ to Iudas Iudas borne at Marmotis as saith S. Bernard Much holinesse required to the participation of the body and blood of Christ Notorius wicked men not to be admitted to the Communion 338 Par. 7 The 6. Reason when the Devill first entred into Judas
Fol. 562 The Contents of the fourth Chapter Par. 1 THe second Particular of the fifth Generall Wherein is shewed that the blessed Eucharist was instituted in the same roome wherien they ate the Paschall and Common supper That roome was a large upper Chamber well furnished and prepared In that roome The 120. Disciples Act. 1. were gathered together Fol. 569 Par. 2 The third Section or Particular of the fifth Generall sheweth that the most holy Eucharist was not instituted whilst the Apostles were eating the second or common supper but after that supper The Inadvertencie of this point hath bred many Errours Aquinas his grosse opinion disliked by Estius Both the bread and the wine were alike administred after supper ib. Par. 3 What gesture or posture our Saviour used at the institution of the blessed Eucharist uncertaine Ludolphus twice taxed Hugh Broughtons wild Irish opininion touched at More probable he did institute it on a Table that on the Pavement 'T was not the usuall fashion in Christs time for the Jewes to eate their meate on the Floore Fol. 571 Par. 4 The fashions of divers Nations in taking their suppers were divers The fashion of the Turkes and Easterne parts of the World Ancient Romans Their three sorts of Tables Cylibantum Cartibulum Urnarium Jewes who had also divers kindes of Tables A round Table Aretius his story of King Herod and of the pretious Charger which Christ used at his Supper Sermo Domini in Coenaculo A Table at the consecrating of the blessed Eucharist not of absolute necessity Most probable the Table Christ used was a square Table Beza taxed for expounding the word Table metaphorically Origen buried the Scriptures in Metaphors and Allusions King Davids Table Psalm 23.5 what it was The Iewes made much used of Tables Fol. 573 Par. 5 The fourth Section or Particular of the fifth Generall Which shewes That the blessed Eucharist was instituted on a Table What manner of Table it was our blessed Saviour instituted the blessed Eucharist on is uncertaine The Table of Shittim wood Exod. 25.23 What allegorically it signified The administring and receiving of the Eucharist called the Supper of the Lord. Christs Table in his Kingdome The Iewes Tables in Christs time were not on the ground but standing Tables The use of Tables is to eate and drinke on them To serve Tables what it is The most holy Eucharist in Ignatius his dayes was celebrated on Tables Christ given For us in the Sacrifice Per modum Victimae To us in the Sacrament Per modum Epuli Banquets most commonly se◠on Tables Altars are for Offerings and Tables for eating Christ the Altar Offering and Priest Christ used a table at the first Consecration The Christians in the Primitive Church in times of persecution used tables where ever they came They made use of unconsecrated tables cups and vessels The name and use of Altar vindicated The Devill had tables erected to him by the Gentiles God had tables erected to him by the Christians Fol. 576 Par. 6 The fifth Section or Particular of the fifth Generall wherein is shewed that the holy Eucharist was administred by Christ on a distinct table Truth commanded not forbidden to be searched out A fling at Campanella who ascribes sense to stocks and stones and reason to bruite beasts Of two opinions the most probable is to be preferred Most probable the Deifying Sacrament was celebrated at a distinct table Proved by arguments 1 With reference to the parties Recipient De maximis maxima cura est habenda Domitians folly Nothing equall to Christs Body and Blood 2 In regard of the party Administrant Christ rose up from the Paschall Table to wash the Apostles feete Probable hee did the like to wash their Soules Christs humility at his Prayers A story of a devout Cardinall Christs holy Gesture when hee blessed any thing At the first institution of any great matter more reverence is used than afterwards divers instances to this purpose All Christs Actions as well as his person pleased God Fol. 579 The Contents of the fift Chapter Par. 1 IN the first point Bellarmine is silent Aquinas affirmeth it Soto seemeth to incline to the contrary opinion Luther resolveth he tooke it not Many Canons of the Church command the Priests to receive first So doth the Councell of Toledo So did the Law of Moses Soto his proofe is ridiculous Sain◠Hierome is expresse for the affirmative that Christ did Receive first So is the Glosse on Ruth 3. So is Soto in his answer to the objection to the contrary So is Barradius So is S. Chrysostome So is Titus the Abbreviator of him So is Isychius and the old Rimer Fol. 587 Par. 2 A double eating of the Sacrament Spirituall and Sacramentall Christ received himselfe both wayes So thinkes Aquinas Soto and Alexander Hales To receive Sacramentally without the increase of Grace how it happens Incapability of Grace hapneth two waies 1 When a sinner puts an Impediment against it 2 When one is fall of Grace before hand So Christ Dominicus Soto Confessour to Charles the first Christ might take the blessed Eucharist for example sake Gregorius de Valentia treadeth in Soto his steps Durandus faith the Apostles did Con coenare but not Con-celebrare cum Christo whom Cajetan approves Lucas Burgensis is expresse that Christ did receive first So are many of the Fathers Divers collections for the Affirmative Bishop Lake puts it out of question Fol. 589 Par. 3 The first Section of the seaventh Generall Wherein is declared what posture Christ used when he consecrated the Eucharist All Gestures in Religious worship reduced to two heads Some belong to Hope as the lifting up of the Eyes and Hands Humiliation as the uncovering of the Head beating of the Breast bowing of the Knee Some gesture or other is necessary at the receiving of the holy Sacrament What gesture Christ used cannot be demonstrated Certainly the Devoutest In old time they used to pray sometimes kneeling sometimes falling downe on their faces sometimes standing and sometimes bowing downe their heads Fol. 590 Par. 4 According to the degrees of Hope Feare there are degrees of Worship The Publicans gesture Luk. 18. descanted on God gave to Man a lofty countenance Whence called in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foure-footed beasts have seven Muscles in their eyes Man but sixe Why the eyes are called by the Hebrewes Oogon Naturally what one Eye doth but doe Eye-lids and the differences of them in Men Beasts and Birds One Eye in the singular number often used in Scripture for both Fol. 591 Par. 5 Falling on the Face and Kneeling in Divine worship Examples thereof And diversitie of Opinions concerning the same Men have kneeled unto men Examples thereof In thankesgiving and Blessings they ordinarily stood up with Hands and Eyes lifted up to Heaven Variety of gesture according to the variety of affaires commendable and necessary A fixed gesture is not essentiall to a Supper Feasting not gesture
in the porch of the Temple but onely the Kings of Davids loynes The humble gesture of the Iewes when they came in went out of the Temples The Primitive Church kneeled to the Altars Altars the seats of the body and blood of Christ The Crosse in Chrysostomes dayes did alwayes use to remaine upon the Altar An Angel an assistant when Christ is offered up Ambrose To this day we worship the flesh of Christ in the Sacrament Idem No man eateth the blessed Sacrament before be have worshipped Christ in the Sacrament Augustine Constantine the Emperour in his Soliloquies with God pitched on his knees with eyes cast downe to the ground K. Charles partaketh of the body and blood of Christ with as much Humilitie as the meanest penitent amongst his subjects His holy and devout gestures at the participation of the Lords Supper turned the heart of a Romanist to embrace the truth on our side In Origens Arnobius and Tertullians dayes the Saints never met in holy places about holy things without decent reverence The Papists in kneeling adore the very materials of the Sacrament Yet the abuse of a thing taketh not away the right use Proved by divers curious instances Christians may lawfully use many artificiall things though invented by Heathenish Gods and Goddesses To argue from the Abuse of things to the whole removing of the use is rediculous Illustrated by some particulars Veneration of the Sacrament is accorded on all sides In the very Act of receiving it it is lawfull to kneele downe and worship Christ in it Calvin himselfe holdeth that adoration to be lawfull The Lutherans are divided in this point Illyricus denieth Christ to be worshipped in the Eucharist Brentius and Bucer hold That then we must worship Christs body Luther himselfe stileth the Eucharist Sacramentum venerabile Adorabile Chemnitius saith None but Sacramentaries deny Christ to be adored in the Sacrament Chemnitius acknowledgeth these Theses 1. Christ God Man is to be adored Arrians deny this 2. Christs humane nature for the hypostaticall union with the Divinitie is to be adored None but Nestorians will deny this The Apostles worshipped the Humane Nature of Christ Adoration precedeth Communication by the judgement of S. Chrysostome and S. Augustine Christs flesh as made of earth may be said to be Gods footestoole So is the Arke All the Angels of God doe Worship Christ Christ is to be adored alwayes and every where Augustine Ambrose Nazianzene and Eusebius Emissenus are Chemnitius Co-opinionists Not the materiall Elements but Christ onely in them is to be adored If wee must adore Christ when we celebrate the divine Sacrament much more did the Apostles Habituall not alwayes Actuall Adoration of Christ 〈…〉 â—â—â—â—ired of the Apostles The Apostles worshipped Christ 1 When he had newly performed any Super-humane worke 2 When they begged great matters of him 3 When he did heale some who were vehemently afflicted 4 When he conferred any extraordinary blessing on their soules As hee did when he instituted the new Sacrament Master Hooker tearmeth Kneeling an Adorative gesture No kinde of Worship accepted that is not sometimes conjoyned with Kneeling Gregory Nazianzens Story of his sister Gorgonia Eusebius Emissenus and Origen say Christ is worshipped in the Sacrament Kneeling at the Communion commanded by the Booke of Advertisments set down set forth by Queene Elizabeth by the Lawes of the Realme and the Queenes Majestie Injunctions They defraud the Knees of their chiefest office and honour who refuse to bend them at the receiving of the blessed Sacrament Fol. 645 The Contents of the eight Chapter Par. 1 WHat gesture we are to use at the Administration of it to others Receiving of it our selves Both handled promiscuously The English Liturgie our best guide At the Repeating of the Law the people must kneele Receiving of the same the Israelites did no lesse Never Patriarch Prophet Evangelist Apostle nor holy Man nor Christ himselfe prayed sitting when there Was oportunity 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 Priests and People upon severall occasions The Priests never kneeles while the people stand but he may stand when they kneele Great reason why they should kneele at the receiving of the Body and Blood of Christ No superstition nor idolatry then to kneele but obstinate irreverence if not blaspemy not to kneele Prayer most an end used with bending of the knees The Pharisee stood Christ kneeled when he prayed The Rubricke of the Communion Booke is to be followed by all obediently Fol. 652 Par. 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 nicetie of former times questioned The sixth Synod Canon 3. against it The consecrated bread must be carefully delivered and received To let any crumme 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. Cyrill of Hierusalem gives a caveat 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 Craffe in their 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 Saint Cyril commanded the same kinde of usance Other manner of taking it not sinfull In things indifferent wee must not love singular irregularity All unseemly 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 Fol. 653 Par. 3 Tenth Generall What Names are given to the blessed Sacrament by the Scriptures and Fathers the Latine and Greeke 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 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 IreÌ„naeus A Medicine of immortality an antidote against death procuring life purging sinne driving away all evills idem 3 Christs Dole to his Church Tertullian The plenty abundance 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 kindes 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 Jesuites and calls it The Great Supper The most Divine Supper The Arch-Symbolicall Supper 2 The Table of the Lord 1 Cor. 10.21 With us it is commonly called Christ his last Supper And the reasons why it is called the last Supper In the Fathers it hath these titles 1 The Communion of Saints in the Apostles Creede 2 Peace of Christ Ignatius and Cyprian 3 A New Oblation Irenaeus 4 Mystery is a common appellation Augustinē 5 Life so called by the Africans Augustinē 6 The Oath and strictest band of Religion Augustinē 7 The Mysticall bread Augustinē 8 The holy Offering in regard of the offerings for the poore Augustinē 9 The Supper of God and the Lords Banques Tertullian 10 The Lords Testament or Legacie 11 A Communion prohibiting schisme and division and inclining to Peace and Vnion 12 A blessing 13 A giving of thankes 14 The Authentique performance of the Type Theodoret. 15 The Latines name is Missah the Masse which word some derive from the Hebrew or Chaldee and say it signifies A Tribute of a Free-will Offering of the hand Cevallerius dislikes that derivation The Heathen Greeke Priests dismissed their people with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romans with these words I licet Missa est Whence the Christian Roman Church borrowes their Masse 16 The Greeke Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ministration 17 Sacramentum Sacramentorum c. Nicolaus de Cusa 18 God Tertullian Fol. 656 Par. 4 Eleventh Generall Wherein is inquired what speeches were used by our Saviour in the Coenaculum After the third Supper was administred The gratious Sermon of Christ His Prayer to God An Hymne 658 Tricoenium Christie Or the threefold Supper of Christ in the Night that he was betrayed 1 The Passeover wherein I consider 1 The occasion of this Discourse 2 The Introductories 1 What the Jewes used to doe at their ordinary meales 2 What they used to doe at their feasts 3 The Paschall Supper it selfe 1 As it was observed by the Jewes of those daies Here consider 1 What things the Iewes were commanded Which were of 2 sorts some were 1 Temporary In this I consider 1 The 7. great Passeovers recorded in the Old Testam 2 The 4. Passeovers specialized in the New Testament at which Christ was present Besides one more from which he was absent 3 How many Ceremonies were transitory namely 6. 1 They might chuse a Lambe or a Goate 2 They prepared it 4. daies before-hand 3 They bloodied their doores 4 They ate the Passeover in great haste shod girt staved rather standing than sitting rather sitting than lying downe at the first Passeover 5 They went not out of doores 6 They chose their next neighbours 2 Perpetuall to continue during the Iewish politie these were either 1 Propitiatory 14. 1 They were to chuse a Lambe 2 An unspotted one 3 A Male Lambe 4Vnder a yeare old 5 A Proportionable number were to eat it 6 All these were to be of the Iewish Church 7 It was to be killed on the first moneth of the Jewish yeare The yeare of the World when this first began is here handled 8 On the 14. day of that Moneth 9 Betweene the two Evenings 10 At Jerusalem 11 In one house 12 The People and not the Levites onely might kill the Lambe 13 They must dresse it whole In this are 5. other precepts 1 Rosie it with fire 2 Eate it not raw 3 Not sodden with water 4 The head with the legs 5 And with the purtenance 14 Every one was to bring an Offering according to his ability 2 Sacramentall properly only 3. 1 To eate the Passeover 2 To eate it with unleavened bread 3 To eate it with sowre herbes 3 Subsequent ceremonies 6. 1 A bone was not to be broken 2 The flesh was not to be carried out of the house 3 The Table-talke appointed 4 They continued the feast of unleavened bread seven dayes after 5 They were to leave none of the flesh untill the morning 6 What was left was to be burnt with fire 2 What they performed voluntarily 1 They washed 1 All of them their hands 2 Many their feete 3 Some their whole bodies 2 They consecrated their 1 Wine 2 Bread 3 Flesh 3 They imitated 13. of the Roman fashions saith Pererius A full intire tractate against Pererius who groundlesly holdeth that the Iewes in Christs time did conforme themselves in their feastings to 13. fashions of the Romans 2 As Christ and his Apostles kept it So farre as the Old Testament inforced New Testament hath related Whether at the eating of the Pascall Lambe were any servants present and administrant The summe of all as it were in a picture 3 The third Supper or Supper of the Lord the most blessed Eucharist Vide lib. 3. TRICAENIVM CHRISTI IN NOCTE PRODITIONIS SVAE The threefold Supper of Christ in the night that he was betrayed LIB 1. CHAP. 1. The Contents of the first Chapter 1. The occasion of this Discourse 2. The praesumptuous ignorance of some Caco-zelotes 3. The state of the question 4. Foure points propounded Three preparatory One decisive and determining These Preparatory 1. What course the Iewes tooke at their ordinary meates 2. What they used to doe at their Festivalls 3. What they especially practised at their Passeover 4. The mayne point is what religious or civill rites our Saviour more particularly observed when he kept the Passeover in the night of his apprehension PARAGRAPH 1. WHen I administred the thrice-blessed Sacrament of the body and blood of our Saviour Iesus Christ to my Parishioners among many other things I bad them take heed of the leaven of those refractory Ignorants swarming otherwhere who at and in the receiving of the holy Communion where so devour prayers are made where so sacred things are conferred refuse to kneele and to their chiefe objection that they must imitate our Saviour and his Apostles who did not kneele but sit or leane or lye downe PARA 2. I Answered that these presumptuous silly ones know onely the outside and not the inside of these mysteries that it is not clearely revealed in any place what posture was used or what was the bodily situation at the giving or taking of the body of our Lord but to build their pretended conformity on uncertaine and unknowne things is not conformable to reason much lesse religion sithence they by so doing doe make their imagination their onely originall their crooked will their onely rule PAR 3. THen did I enlarge the poynt that Christ and his holy Apostles except Indas who went out before the
three dayes o Exod. 10.23 Exod. 10.23 neither doe I thinke that the Israelites had beene able to see to choose Lambes or Kids if they had gone into the Aegyptian Territories where one might feele darkenesse or darkenesse might be felt Exod. 10.21 Exod. 10.21 Therefore they must needes and did provide the Lambes and Kids foure dayes before hand Seventhly to put them in minde that as they provided themselves for a departure so it was to an holy departure Reason 7 and the beginnings of labouring for Canaan must be sacred and their first footing not to be moved till God had beene devoutly served which cannot be done suddenly nor hastily nor was here done without foure dayes preparation and diligent circumspection Reason 8 Lastly the Lambe was to bee chosen and as it were in their sight for foure dayes perhaps to signifie either that Christ was publikely to be seene knowne made manifest by his open workes of his ministery about foure yeares e're he was offered up a day being set for a yeare in Scripture phrase or else to fore-signifie that Christ should come foure dayes to Hierusalem before the passion and so he did when they cryed Hosanna as if they had found the perfect Sacrifice their redeemer being in sight and welcomed with the extraordinary applause of the multitude that went before and that followed after p Matth. 21.9 Matth. 21.9 from the mount of Olives to the Citie and through a good part of it from the Citie into the Temple even in which temple the children tontinued crying and said Hosanna to the Sonne of David vers 25. Now the most of those reasons saying in future times for they were gone out from among the Aegyptians and they needing no such testimonies of the faith they had no such stinging threate as the death of their first-borne nor wanted such a spurre to quicken their preparation for a speedy journey as they were not commanded so neither did they practise in future times to gather up the Lambes foure dayes before hand PAR. 9. AEGidius a Aegid Hunnius comment in Matth 26. Hunnius hath it thus Apostoliparant agnum masculum anniculum immaculatum per quatriduum â reliquo grege separatum mactantes juxta legem that is the Apostles prepare a Lambe a male of a yeare old without spot separated foure dayes from the rest of the flocke slaying it according to the Law in which opinion he is both singular and singularly false and did not distinguish the temporary rites from the perpetuall PAR. 10. THe third ceremony peculiar to the first passeover was the striking or the sprinkling of the blood on the two side-posts and upper doore-post of the house Exod. 12.7 Exod. 12.7 PAR. 11. THe sprinkling of blood was an ordinary ceremony in the Leviticall Law and sometimes it was done with the finger alone b Num. 19.4 Num. 19.4 Eleazar shall take of the blood with his singer and shall sprinkle the blood of the red Heifer directly before the Tabernacle of the Congregation seven times Sometimes sprinkling was used by other mediate things c Heb. 9.19 Heb. 9.19 Moses tooke the blood of Calves and goates with water and scarlet Wooll and Hysope saying this is the blood of the Testament which God hath enjoyned unto you and he sprinkled with blood both the Tabernacle and all the vessells of the Ministery In the old Testament it was enjoyned unto the people as a part of their Covenant to be sprinkled with blood to which words of Moses our Saviour alludeth in his consecration d 1 Cor. 11.25 1 Cor. 11.25 This cup is the New Testament in my blood which is shed for you or as it is varied e Matth. 26.28 Matth. 26.28 This is my blood of the New Testament which is shed for many for the remission of sinnes PAR. 12. ANd in this third ceremony these things are farther observable as most probable first that those houses in Goshen needed not to be sprinkled where no people were where no Lambe was killed where all the inhabitants entred into other houses to make up the full number in Communicants PAR. 13. SEcondly in the houses that were sprinkled with blood according to the Law whether the doores were open or shut it was all one the destroyer was not to doe harme but was to passe by it and to enter no other way or ope whatsoever though the entrances might be many and questionlesse were many by the chimneyes by the windowes and other in-lets of ayre PAR. 14. THirdly that the striking of the blood on the two side-posts and upper doore-post of the houses was used in no other Sacrifice PAR. 15. FOurthly this puncto is most certaine that this ceremony was onely peculiar to this Passeover and to no succeeding Passeovers for they had not the same cause The generall consent of the Jewish Rabbins is that it was never used after f Beza ad Matth. 26.20 Beza saith Summo consensu Doctores omnes Hebraurum testantur that is the Jewish professours with an universall agreement witnesse that the sprinkling of the doore-posts and lintell and superliminary belonged onely to that night when they were to goe out of Aegypt PAR. 16. THe reason following maketh it apparent this was commanded to prevent the destroying Angel and to keepe the first-borne of the Israelites from being slaine as the first-borne of the Aegyptians were slaine which is most firmely grounded on g Exod. 12.13 Exod. 12.13 The blood shall be to you for a token upon the houses where you are and when I see the blood I will passe over you and the Plague shall not be upon you to destroy you and it is also confirmed h Heb. 11.28 Heb. 11.28 Thorough faith Moses kept the Passeover and the sprinkling of blood lest he that destroyed the first-borne should touch them When this occasion was removed and no such cause of feare they omitted ever after that ceremony and Sublatâ causâ totali tollitur effectus nor was ever mention made afterward of this ceremony as practised from that time but the words to the Hebrewes seeme to restraine it to the first passeover by Moses rather then by others PAR. 17. I Dare not say that the sprinkling of the side-posts and upper doore-post had no reference unto Christ who saith of himselfe i Ioh 10.7 Ioh. 10.7 Verily verily I am the doore of the Sheepe and without that addition ver 9. I am the doore I am sure this doore was be sprinkled with blood on all sides before and behind his head and his armes as the superliminary both sides of him as the side-posts and his feete as the threshold Mundans aerem terramque suo sanguine cleansing both aire and earth with his blood and all mankinde in them of such as beleeve in him which was a more perfect smell or unction then the precious oyntment of Aaron was that runne downe upon his beard and went downe to the skirts
Pastorali lest he should give exemplary scandall by his sinfull omission God sent upon him in the Inne and by the way exemplary punishment and sayd in effect Zipporah thine husband shall die if thou circumcise not his sonne whereupon of two evills she chuse the lesse as shee apprehended fourthly Againe extraordinary actions are ill precedents for a common course yet give me God so directing I will allow a woman sacrificing give me a good Angell so advising and I will commend a lay-man as Manoah a Danite the father of Samson offering a burnt-offering to the Lord and acting the Priests part Jud. 13.6 fifthly and lastly there were many who were circumcised that are not the Posseover as the seed of Esau but none might eate the Passeover except the circumcised therefore I am perswaded he should not heretically erre that saith as in our Sacrament of Entrance into the Church upon great exigents the Laity may Baptize though Regularly it belong to the Priests office so the Iewish Sacrament of Circumcision in extremity might be performed by others though the administration thereof properly appertained to the first-borne head of the family or Priest If any thinke I presume too farre I answer first I speake but my owne perswasion and that humbly with subjection secondly not onely the lay-men but Christian women have often in extreme necessitie baptized with us and not beene hindred nor punished thirdly Vorstius on Bellarmine De ministro Baptismi confesseth Inter ipsos Evangelicos benè multosâ—esse adhuc quiâ—etiam laiciâ— ac feminis non tamen incâ—dulis in casu necessitatis officium baptizandi concedunt that is among the professours of the Gospell there are very many even to this day who in a case of necessitie doe grant the office of Baptizing even to lay-men and to women themselves so that they be not Infidels though indeede withall he saith the greater and better part dissent fourthly Tertullian De Baptismo Hierom contra Luciferianot allipassim lead the way to my perswasion insomuch that Vorstius saith to their authoritie Nimia patrum solicitudo pro Regulâ perperam hic affertur that is the Fathers too much care for Baptisme is not to be pressed upon us as a Rule to follow yet nor may the extraordinary Baptizer consecrate the Body and Blood of our Lord nor the extraordinary Circumciser without expresse Revelation Divine sacrifice the Beasts offered at the Altar a nullity followeth in both joyned with horrible presumption and intrusion upon the Sacerdotall dignity that most commonly an houshold or housholds mixed of men and women together did celebrate the Passeover together was the confessed practise Domatim and the next family domatim doe evince so much the thrice-blessed Virgin went up with Joseph to celebrate the Passeover did they doe it in severall houses or not together The Aethiopians to this day use to circumcise their very women I had rather you should read the words and manner in Dancianus â Goes de Aethiopum moribus pag. 69 than in me Johannes Leo verifieth as much of the African women that the Turkes Circumcise them It is in his eight booke of the African History but I never read that eyther God Commanded or the Iewes used female-Circumcision or Circumcision of females The men of the Hebrewes who had many other Priviledges above the women in this bore the brunt both for their Redemption and Circumcision and not their women and the men represented the women To conclude as any one truely and justly admitted a Proselyte into the Iewish Congregation might be partaker of the holy Passeover and might be part of that selected number of people who were prerequired to consummate or consume that solemne Passeover whether they were he or she-Proselyte so no man uncircumcised in the flesh no man or woman as I thinke who had plainly revolted from the Iewish Religion though their males were circumcised were to be numbred among the Society of Communicants at the Passeover This I am sure of Ezech. 44.9 No stranger uncircumcised in heart nor uncircumcised in the flesh shall enter into my Sanctuary saith God of any stranger that is among the children of Israel the bringing in of such was an abomination verse the 7. Most summarily thus Servants or strangers of any kinde if they were true members of the Iewish Synagogue might be partakers of their Sacraments or strangers of any kinde if they were uncircumcised in heart or flesh and separated from Israels God might not partake nor be part of this sacred number at the eating of the Passeover Now it is high time for me after so many poynts and so many digressions handled in this Chapter to beginne a new matter and Chapter but not till I have ended with a Prayer The Prayer HOly Holy Holy Lord God of Hosts blessed be thy glorious name for guiding me through bryars thornes and obscure thickets of the Wildernesse in a day by a pillar of Cloud and in the night by a pillar of fire it hath beene thy good Spirit O God which hath lead me and inspired into me thoughts above my selfe good Lord I humbly begge for a continuance of thy favour yea and increase of thy grace lead me O Lord from knowledge to knowledge from vertue to virtue illuminate my dull understanding sanctifie my perverse affections and give me a Progresse in all good courses from grace to grace and by thy effectuall multiplied graces guide me good Lord unto thy glory for the merits of Iesus Christ Amen Amen CHâ—P X. The Contents of the tenth Chapter 1. The yeare of the world in which the Passeover was first instituted 2. The moneth of that yeare The old Iewish account of the yeares and the new Annus sacer vulgaris The yeare preceding the seventh Sabbaticall yeare viz. the 48. yeare after the old Jubilee and the second yeare before the new Iubilee brought forth sufficient fruits for three yeares 3. The Magnalia performed in the moneth of Abib 4. The Passeover upon some other occasions extraordinary might be kept on another moneth 5. The proclaiming of Festivall dayes commanded both by Moses and some Heathen 6. The appointed day for the Passeover 7. It was the fourteenth day of the moneth not alterable or dispensable with 8. The full Moone 9. The Iewes hope that the Messiah shall deliver Israel the same day that Moses did and that the Passeover was kept 10. Tertullian explained 11. The Iewes unlawfully altered the day of the Passeover 12. Christ ate the Passeover on the fourteenth day of the moneth the Iewes on the day following 13. The strict observation of the Iewish Festivals a trappe laid for Christ and broken taxations are paiable to Princes against the opinion of Pharisaicall-zelot Galilaeans The misunderstood story of the Galilaeans slaine by Pilot explained 14. Before the Iewish Passeover our blessed Saviour was crucified 15. Christ kept the Law exactly 16. The houre of the day that the Iewish Passeover was kept in the severall beginnings of
so conveniently had as might have beene if Peter lay on the same bed with S. John and under him Barradius is expresse that Peter lay above Christ and Iohn below him Peter had the highest place in that place or bed saith Maldonat and Christ might lye on Peters lap as Iohn did on Christs who can reconcile these discordant Jesuites for the highest place of the lowest bed which was nearest to Christs left hand lay Judas for so could Christ easily give him the dipped sop saith Pererius Conjectures when will yee leave off your vastnesse of conjecturing I doubt not but they were so placed that Christ might have given to any one of his Apostles bread yea or meate if he would nor was the distance so farre but they might have reached one to another if they had resolved and stirred to doe so especially they who lay on the middle-table It is most true what the Divine Saint Austin saith Contra Maximinum Arianum 3.3 In the Scriptures ex eo quod Scriptum est debemus etiam colligere quod non est Scriptum from that which is written wee may collect that which is not written yet we must not looke for Figges on the Vine nor Grapes upon the Olive-tree the Genuine fruite the unforced collection the faire resultance is highly commendable Teâ—tullian de pudicitia satius est sapere in Scripturis sanctis quod minus quam contra Humanae sapientiae pars magna est velle quaedam nescire that is it is better in the Scriptures to be wise a little too little than too much It is a high point of wisedome in men to be willingly ignorant of some things or to that effect saith Iulius Scaliger Basilius in Regulis brevioribus regula 235. and 261. Nè nos ingeramus ad ea quae ad nos non spectant let us not meddle with those things with which we have nothing to doe PAR. 11. THe last branch of the eleventh Point is more crooked and out of the way than the rest Quoniam Apostoli saith Pererius diversis dissitis locis discumbebant proptereà non potuit Christus manu suâ omnibus singulis eucharistiam exhibere sed dixit accipite dividite inter vos that is because the Apostles lay in divers and severall places therefore Christ could not deliver the blessed Eucharist with his hand to all and every of the Apostles but said Take this and divide it among you I answer they were not so farre divided one from another but that by Pererius his owne Confession in the twelfth point the Apostles are out of the same platter with Christ as is not obscurely signified by those words Matth. 26.33 and his parallel with the Romane fashion implieth so much Secondly though the Romanes had great dishes very great yet had they at their Tables more than one dish and ate of such meate as they fancied and not alwayes all out of one dish and though the whole Paschall-lambe were placed in one dish and that had need be a great dish especially if it were a great Lambe and almost a yeare old for they might chuse such an one as I said before yet I doubt not but the sowre herbs were in another and that in the common and second Supper there were more than one dish PAR. 12. LAstly how supinely doth this great Scholler confound these Suppers Supposing the blessed Sacrament to be whilst they were eating either the paschall Lambe or of the second Supper whilest they were discumbing at the second boord together of which at large hereafter I thinke the Reverence yea the adoration due to Christ present and by his opinion due to the Sacrament at the elevation should have made him distinguish the severall Suppers or is it likely that Christ would change the old Sacrament of the Paschall-Lambe into the more blessed Sacrament of his body and blood disannulling the former and till the worlds end establishing the latter and cause his Apostles to shew no more devotion then they did at their usuall repast Or did Christ say Accipite dividite inter vos take this and divide it among you as it is Luke 22.17 because Christ would not give to all and every one of his Apostles the Eucharist with his owne hand as discumbing aloofe-off from him must this great Rabby Pererius be put to his A. B. C Must he be new catechized in the Principles of Religion What S. Luke saith Dividite inter vos was not any part of the Eucharist which Nota. in the same Saint Luke is afterwards consecrated both the Bread ver 19. and the Wine ver 20. but it was part of the Wine at the Paschall-Supper which they were bid to take and divide betweene themselves as appeareth from the 15. verse to the 19. Indeede both Saint Matthew and Saint Marke have it edentibus illis as they did eate but what saith that learned Franciscus Lucas Brugensts on the words Matth. 26.21 Edentibus illis Non tam de comestione ipsa hoc est actu comedendi quà m de convivio hiâ— sermo est The Evangelist here speaketh not so much of the eating it selfe that is to say of the very act of eating as of the Feast and on the same words ver 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they did eate Quod non de actu coenandi aut comedendi intelligendum est sed de coenâ sive convivio ipso quasi diceret Coena adhuc durante mensa nondum ablata non est verisimile quod novum sacrosanctum corporis sui cibum miscuerit Iesus cum cibo profano So he which words are not to be understood of the act of Supping or of eating but of the Supper or Feast it selfe as if he should say whilst Supper did yet last or before the Table was removed It is not likely that Christ mingled the new and thrice-holy meate of his most blessed body with profane meate but of this againe hereafter I rather interprer edentibus ipsis before they were parted from the feast or before they removed out of that roome Maldonate on the words they are not to be understood Quasi durante adhuc Coena id fecerit statim perana est antequaÌ„ surgerent antequâm mensurae ciborum reliquiae removerenter that is as if Christ spake those words whilst the Supper lasted but presently after Supper was ended before they rose from the Table before bread and salt and the fragments were removed Beza dislikes not this Interpretation quùm autem cibum sumpsissent when they had done eating for it is cleare that the blessed Sacrament was administred after Supper post agnum typicum expletis epulis corpus dominicum datum discipulis saith the Ecclesiasticall Hymne Ergo post Coenam epulas omnes therefore after Supper and all Feasting saith Barradius Tom. 4. pag. 64. Luke 22.20 Likewise also he tooke the Cup after Supper the word likewise implying that after Supper also he tooke the Bread Saint Paul 1 Cor.
lesse Quando suppetet Pascha beatius cibusque coelestis in Regno Dei since hee had a more blessed Passeover and a heavenly banquet in the Kingdome of God PAR. 2. IT is a true Rule that not onely the prepositions before after untill unto from and the like which denote or signifie the bounds limits either of time or place either initiall or finall and determinative but all other descriptions or circumscriptions of time space or place are ambiguous and sometimes include sometimes exclude those very bounds assigned out Before the day of the Passeover the word before saith Illyricus sometimes includeth sometimes excludeth the very day of the Passeover when it is to be understood inclusivè the sense is Ante diem Pasche terminatum vel finitum before the day of the Passeover was terminated or ended yet commonly it is used exclusivè so after three dayes Christ shall rise againe Marke 8.31 and after three dayes he said he would rise againe Matth. 27.63 by which expressions is not meant that he would rise againe the fourth fifth sixe or seventh day or any time after that but the third day is included not excluded for his Resurrection was fore-prophecied of by Christ himselfe that it should be accomplished on the third day Matth. 16.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised againe the third day and accordingly it was performed Christ rose againe the third day saith the Apostles Creed He rose againe the third day 1 Cor. 15.4 according to the Scriptures After sixe dayes Jesus taketh Peter and James and Iohn and bringeth them unto an exceeding high mountaine Matth. 17 1. Marke 9.2 yet is it varied Luke 9.38 about an eight dayes after The reconciliation is faire the word after in S. Matthew and Marke excludeth dies terminales It was not in any part or parcell of the sixe dayes they were fully ended and passed but the preposition after in S. Luke excludeth them So Christ became obedient unto death Phil. 2.8 and though the word unto be often exclusive yet because Christ came not onely to the gate doore or chamber of death but passed through them and really truely was dead therefore death is not here excluded but included in the word usque or unto 1 Sam. 15.35 Samuel came no more to see Saul untill the day of his death usque ad that is from the houre neither before nor then nor after I have the more insisted on this Rulebecause it removeth many seeming contradictions in Scripture which the ignorant are not able to reconcile but swallow downe with their difficulties and now I descend unto the word Donec or untill to the further clearing of these difficult words Donec or untill the first is affirmative Matth. 28.20 I will be with you unto or untill the end of the world which promise proveth not that he would not be with them after the end of the world but rather that he would be much more with them in another world though he would not desert them here Psa 110.1 Sit thou on my right hand till I make thine enemies thy footestoole grosse is the man who hence inferreth that Christ shall not sit at Gods right hand when Christ shall tread upon his enemies now he doth raigne over them even whilst there is opposition and shall much more hereafter when they shall be under his feete here Donec also affirmeth of the future times PAR. 3. THe second force of Donec is negative defuturo for the time to come Matt. 1.25 non cognoscebat eam donec peperit He knew her not untill shee had brought forth c. he meaneth not that after her sacred child-bearing Ioseph knew her for it is an Hebrew Idiotisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donec the word untill excludeth without exception expressely till such a time and leaveth it implicitely to be understood that much lesse was it done or to be done afterward Rem nunquam factam certo tempore exprimit non factam quô videri facta poterat scireque necessaria erat non factam Excellently saith Lucas Brugensis he expresseth a thing never done by the not doing of it at a certaine time viz. at such a time as in all likelihood all others would have knowne their wives upon a new marriage but Ioseph did not so much no not at that time much lesse did he so afterward Michal the daughter of Saul had no child untill the day of her death 2 Sam. 6.23 Stupid is he who concludeth that she had children or a child after her death The Resultance is rather and firmer thus If shee had no child till her death much lesse had shee one after Ioseph knew not the blessed ever-Virgin Mary till she was delivered much lesse did he after that In both these passages the force of donec is negative So here I will not any more eate thereof till it be fulfilled not here much lesse hereafter in heaven where we shall have a more blessed Pascha sine intybis vel amaritudine without any bitter Sallet the like may be said of the word untill in the 18 verse but what is the kingdome of God Or how is the Passeover fulfilled in the Kingdome of God I answer by the Kingdome of God in this place is not meant the Militant Church but the Triumphant Origen Euthymius and others here appropriate it to the future world and in the world to come the Passeover is thus then fulfilled and perfected because the Iewish Passeover was to be eaten with bitter herbs and that Passeover was accompanied with a second Supper nor were all and every one blessed that tooke the Passeover therefore was it in a manner imperfect but blessed are all and every one who are called to the Marriage-Supper of the Lambe Rev. 19 9. and in that Supper is nothing wanting all sorrow excluded all joy prefected the Type being drowned in the glory of the great antitype an happier Supper an happier Passeover shall be in heaven This manner of speech perhaps hence arose saith Illyricus because the Writer would determine onely for his owne time or the time he propounded to handle and cared not to speake of further or remoter times as it was principally intended and all things were accordingly prepared that Christ might eate the Passeover Marke 14.12 So it is most true Christ sate not as an idle spectator but he did indeede eate the Passeover and promised never to eate it more PAR. 4. WHat else Luke 22.17 He tooke the Cup and gave thankes and said Take this and divids it among your selves for I say unto you I will not drinke of the fruit of the Vine untill the Kingdome of God shall come that this was not the Eucharisticall Cup appeareth by the Sequell where he instituted the blessed Sacrament of his body and blood PAR. 5. BUt what mean these words I will not drinke of the fruite of the Vine untill the Kingdome of God shall come What is the fruite of the Vine which then shall be drunken the
exhilarated body with competent meate and drinke wee finde by experience to make us better affected both towards God and Man Hold man hold though thy Master hold that when a man hath eaten moderately he is fitter to receive the Communion then when he is fasting because after meate the head is more purged the mouth cleaner the breath sweeter yet I dare say the head is fuller of noysome fumes the mouth no cleaner when one hath eaten and if thy breath stink common food maketh it no sweeter then the Divine Eucharist I am sure the third Councill of Carthage Canone 29. hath decreed Vt Sacramenta Altaris non nisi a jejunis hominibus celebrentur That the Sacraments of the Altar should not be celebrated but onely by those that are fasting and the seventh Councill of Toledo Canone 2. excommunicateth such as eate any thing before the performance of divine offices It was likewise a Novell position That when a man commeth most unprepared to receive the holy Sacrament then hee commeth best prepared and when he is most sinfull then a sinner may most worthily receive His very words are these in his Sermon of the Eucharist made 1526. Ille ut aptissimus ad communicandum qui ante retro est peccatis contaminatissimus sine peccatis mortalibus nullum debere accedere Hee is fittest to communicate who before and behinde who on all sides is most defiled with sinne and without deadly sinne none ought to come to the Communion He meaneth not that a new life sufficeth without contrition confession satisfaction as some of his fellowes say his words runne to a worse sense For in another Sermon of the worthy receiving the Eucharist eight yeeres before Optima dispotio est saith he non nisi ea quâ pessime es disposit us è contrario tunc pessimè es dispositus quando optimè es dispositus Then art thou best disposed when art thou worst disposed and contrarily then art thou worst disposed when thou art best disposed Are not such words the meanes for men to commit sinnes and continue in them and with unrepentant hearts boldly fiercely impudently to swallow up the heavenly food of our soules the sacred Eucharist rather then exhortations to devout receiving Is this way the proving and judging of our selves doth it teach repentance for sinnes past sorrow shame feare selfe-accusing for the present doth it teach a stedfast resolution and a setled purpose never to doe so againe doth his way encrease faith strengthen hope nourish charity yet these things are expected from a worthy Communicant What preparation was used at the giving of the Law Exodus 19.20 c. What sanctifying of themselves both people vers 14. and Priests vers 22. All this preparation might have beene cut off and saved by Luthers doctrine They did not eate the Paschall Lambe without divers washings and many legall purifications insomuch that a second Passeover in another moneth was ordained for the uncleane by Gods extraordinary appointment Numbers 9.10 Which was practised in Hezekiah his dayes 2. Chron. 30.15 18 19. verses Abimelech gave the hallowed Bread to the sanctified onely 1. Sam 21.4 c. David professed I will wash my hands in innocencie So will I compasse thine Altar O Lord Psal 26.6 Saint Paul adviseth or commandeth 1. Corin. 11.28 Let a man examine himselfe and so let him eate of that bread and drink of that cup. Aug. alluded to the words of the Psalmist when he said Tractatu 26. in Iohannem Innocentiam ad altare pertate peccata si sint quotidiana vel non sint mortifera Carry innocencie instead of Frankincense unto the Altar though thou hast committed no mortall sinnes but sinnes of infirmity The same Divine Saint Augustine Hom. 50. Tom. 10. pag. 115. Constituto in corde judicio adsit accusatrix cogitatio testis conscientia carnifex timor Inde quidem sanguis animae confitentis per lachrimas profluat posiremo ab ipsa mente talis sententia proferatur ut se indignum homo judicet participatione sanguinis corporis Domini Vt qui separari â regno coelorum timet per ultimam sententiam summi judicis per Ecclesiasticam disciplinam a Sacramento coelestis panis interim separetur When a Tribunall is erected in thy heart let thy thought accuse thee thy conscience be witnesse against thee thy feare and dread be thy tormentor then let the bloud of a soule confessing it selfe flow out in teares Lastly let the minde pronounce this sentence That a man judge himselfe unworthy to receive the body and bloud of our Lord That he who feareth to be separated from heaven by the last sentence of the supreme judge may in the meane time bee separated according to Ecclesiasticall discipline from the Sacrament of the heavenly Bread By which words in the meane time might well be inferred that S. Augustine differed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven wide from a novel German who would have a man fall upon the Sacrament with mortall offences on his soule with unwashed hands having newly committed sins Vastantia Conscientiam devoratoria salutis which lay waste a mans conscience and woorie his salvation He avoucheth the best disposition to be the worst and the greatest preparation the unfittest But Augustine would have a man after mortall sinne to abstaine from the most holy Eucharist a competent time till hee had repented till hee had proved and judged himselfe till hee had confessed his sinnes and laboured to wipe away the blots by his teares Which truth is confirmed divinely by our sacred Liturgi If any of you be a blasphemer of God c. unto these words so shall yee be meete partakers of these holy mysteries when Christ said Come unto me all yee that are heavie laden he meant not with loads of unrepented sinnes for as such cannot move one foot toward Christ to such obstinate sinners Christ is a judge and condemner not a mercifull Saviour And the words cannot aime at that sense for then not onely the spirituall food in the Sacrament but even Christ should bee the great allurer unto sinne as being abettor thereof which God forbid for then not onely a window but a doore were set open to all iniquity and villany but the meaning of that most comfortable invitatory is and must be this All yee who have sinned and are heartily sorry for your offences wearied groaning and ready to faint under griefe for the same yea who finde no comfort in your selves but are ready to be swallowed up of despaire or too much not sinnes but sorrow for sins O come yee unto me and this is evidenced by the gratious promise I will refresh you refreshing being opposed to trembling dejectednesse weakenesse swownings trepidations grievings faintings which are fruits of the heavie-hearted sinner and steps or breathings toward repentance refreshing is not opposed robustae iniquitati to strength of sinning or boystrous coutinuing in iniquity or triumphing rebellion and so the sorrowfull penitent
before The Prayer MOst infinite and incomprehensible Lord God the first Fathers and Patriarchs of the Church knew thee by thy many glorious names and Epithetes and by thy frequent apparitions and revelations unto them wee know them by thy holy Scriptures in them are both milke and strong meate there may the Leviathan sport himselfe and the Lambe may wade and drinke most things thy wisdome hath concealed all things needfull for mortall men hast thou written some in more darke termes and some in more cleere patefactions Thy glorious selfe being most free art not tyed to any other expressions than what please thee Good Lord let thy divine writ teach mee guide mee in all goodnesse till death deliver mee over to a more blessed estate Grant this O Father for Jesus Christ his sake Amen CHAP. VII The second Generall The Contents of the seaventh Chapter 1 That there was a second Supper at the Jewish Paschall Proofes from the Old Testament Vnto the Paschall was annexed the Chagigah 2 Difference betweene the first and second Supper Maimonides Scaliger Beza and Baronius erred in this point 3 The first Supper when it began 4 The different meates a◠the First Second Supper Jewes Gentiles at their great feasts did eate two suppers 5 Christs gesture at the Paschall Supper Coena Domini Tricoenium Christi-Christ in his last Passeover kept the Ceremonies of the Jewes Coena Dimissoria what it was PARAGRAPH I. IT now followeth that what I have averred and avouched I should confirme by proofes First then I must evince That there was a second Supper at the Iewish Paschall Secondly that Christ was as it Thirdly more particularly let us weigh 1 When this second supper began 2 What was said in it and what was done in it 3 When it ended 4 Whether Iudas partaked of it In the first point I will prove That there was a second Supper at the Iewish Paschall From the Old Testament From the New Testament From the Fathers From Protestants From Papists 1 Proofes from the Old Testament Towards the end of the Paschall Supper or at the end of it the Jewes usually had a larger Supper called a common supper as Maimonides and the Jewish Doctors confesse which supper though it was not injoyned at the Aegyptian Passeover when they were in so perplexed an estate and in such hurly-burly that it was hard to say whether the Iewes or the Aegyptians most bestirred themselves to hasten the Israelites abrupt departure yet you shall finde it expresly precepted Deuteronomy 16.2 Thou shalt sacrifize the Passeover unto the Lord thy God of the flocke and of the herd The Lambe of the flocke was the proper Passeover The beast of the herd were for the festivall refreshments of the second supper some of them even the same night as well as for the succeeding seven daies Yea it is most observable that both the flocke and the herd are commanded and the order expressed First they must sacrifice the Passeover of the flocke Secondly of the herd Thirdly is mentioned the bread verse 3. Thou shalt eate no leavened bread with it Vaine are they then that thinke that they might eate none of the herd that night With the Passeover indeed they might eate none but so soone as the Rites of the Passeover were performed they did eate of the herd of which hereafter Nor might they eate unleavened bread at either of those suppers or feasts For the Sacramentall supper was not ordeined meerly as naturall food at civill Feasts Every one present had some of it but they made not their full meales on it every one had a little and with feare and reverence did they approach to the beginning of it Sacred things were sparely and warily taken and used in respect of their eating of ordinary food As with us the taking of the blessed body and blood of our Lord precedeth our usuall refections at dinners and is first eaten propter honorem corporis Dominici for the honour of the Lords body as S. Augustine excellently phraseth it So the sacred partaking of the Paschall Lambe with unleavened bread and sowre hearbes was the antipast to their second succeeding supper Apparent then it is that unto the sacred offering of thanksgiving in the proper Paschall sacrifice which was their first and devouter part of the night there were to be added Peace-offrings or Feast offerings at the same time Unto the Pascha was annexed the Chagigab The herd did minister meat-offrings of more joy and comfort as it were at the second course as the flocke had done before of dovout thankesgiving mingled partly of joy partly of soure sorrow For it is expressely said Deuteron 16.4 Neither shall there any thing of the flesh which thou sacrificest the first day at even remaine all night untill the morning Where observe they also sacrificed the very first day at even both of the flocke and of the herd as appeareth by the second verse and they rosted the Passeover some of the herd they did also boyle the same night Deuteron 16.7 as it is in the Bishops Bibles Thou shalt seeth and eate it Coques as the Interlineary hath it and Hentenius and Santandreanus The Margent of the Interlineary hath Assabis and Vatablus Assabis Vebishaltah is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 70. rendred by Vatablus coques Tremellius hath it coques Our last translation and Vatablus did interpret the word according to the use of the proper Passeover which was to be rosted but both the originall it selfe and the 70 and Vulgat and other interpreters understood it truly of the other Sacrifices which might be sodden yea some of them were precepted hereby to be boyled PAR. 2. THe great Maimonides utterly maketh this to be a difference betweenē the first and second supper betweene the more sacred and common meate Thē flesh of the Chagigah might be served and kept a day or two after but the flesh of the Pascha must be eaten or burnt before morning Both Scaliger Beza Baronius and the adherents of them though they plainly and punctually confesse a second supper yet they ascribe too much to the Jewish rituall First was brought in In posteriori mensa at the second course saith Baronius from the rituall Embamma ex intybis a sallet of sowre hearbes That they had more sallets more sauce and no other fresh meat of the herd seems strange to mee No other Bellaria junkets were brought in saith hee and Beza If by bellariae they exclude all other flesh of the herd or what was offered in Peace-offerings they are confuted by the place in Deuteronomie Let reason trye it If the Jewes at their second suppers had no junkers nor flesh of any other beasts but onely acetarium ex intybis lactucis agrestibus bitter sharpe sallets it deserveth not the name of a supper But whosoever exactly looketh into it will find great part of that which followeth in Beza belonging not to the first supper as hee would
the consecration of the unleavened bread and confesseth saith Baronius um tantùm in paschate sed in aliis maximis Judaeorum solennibus diebus ut Pentecoste Scenopegia ejusmodi duplices coenas exhiberi consuevisse That not onely at Easter but also on other great feastivall dayes of the Iewes as at Whitsontide and at the feast of Tabernacles such double Suppers were wont to be exhibited Thus among the Iewes you shall finde Maymonides for the second Supper and the very Rituall it selfe you have also Scaliger Kemnitias and Beza for the same among the Protestants I have begun with Baronius among the Papists He againe saith expresly Christ gave Iudas the Sop in the second Supper I touched also at Franciscus Lucas Burgensis who againe on Matth. 26.21 Edentibus illis thus hath it Inter edendum edendum autem non pascha quod primum festinanter a stantibus comestum fuerat sed reliquos ejus coenae cibos as they did eate But the passeover was not to be eaten which was first eaten in haste by the Israelites standing but the other Viands of that Supper The same Lucas Burgensis on Iohnn 13.2 Coenâ factâ The Supper being ended thus Coena cujus primus cibus fuer at agnus Paschalis reliquus cibus vulgaris facta non ita ut mensa esset ablata gratiae actae post coenam ordinariam sed ante sacram Eucharisticam The supper whose first service was the paschall Lambe the rest of the dishes ordinary or common victuals being ended not so ended as that the table was removed and grace said after the ordinary or common supper but before the sacred and Eucharisticall supper The same on Luke 22.20 Addit hoc Lucas postquam coenasset or post coenasse or postquam coenassent as it is in the Syriack ut intelligamus sacramentum hoc non pertinuâ—sse ad vulgarem coenam quae pascendo corpori subservierat After hee had supped or after supper or After they had supped to give us to understand that this Sacrament did not belong to the Vulgar or Common Supper which served for the feeding of the body Sebastian Barradius Tom. 4. pag. 31. After Christ with his Apostles had eaten the Paschall Lambe In mensa recubuit cibosque alios sumpsit Againe ibid. It was not forbidden but usuall to eate other meates in the Paschall Supper The same Barradius pag. 64. speaking of the words Post quam coenavit After hee hâ—d supped They are to be understood de sola coena legali communi quae sequuta est legalem Onely of the legall and common Supper which followed after the Legall where hee plainly acknowledgeth two suppers the Legall one and the common one following it The same having a little before cited the Ecclesiasticall hymne Post Agnum typicum expletis epulis Corpus Dominicum datum discipulis After the Pascall Lambe and second Festivall Christ gave his Disciples his body mysticall Hee coucludeth from expletis epulis ergo post coenam epulas omnes The banquets being ended Therefore hee gave his body After supper and all other banquets which words prove more banquetting stuffe than a platter of sowre sauce onely as Scaliger would have it in the second supper Fost agnum alios sumebant cibos quos intingebant in condimentum hoc vel aliud praeparatum saith Barradius truly After the Lambe they did eate other meate which they dipped in this sauce or some other sauce newly prepared for that purpose Maldonate on Matt. 26.26 pag. 555. thus Cum tres eodem tempore actiones fuerint quae tres coenae vocari solent Whereas there were three actions which commonly they call three suppers the first in which the Paschall Lambe was eaten which is called the ceremoniall supper The second the common and usuall supper for saith hee the Lambe being religiously eaten because for the most part they who ate of it were not filled or satisfied they had another supper of which they did sup to saturity and pag. 557. at the beginning Solebat eso jam agno coena communis apponi There was wont when the Lambe was eaten to be served in a common supper The third supper was when Christ consecrated his Body and Blood So farre well PAR. 2. VVHether the first ceremoniall suppeÌ„r be called any where a supper I do not well remember saith hee and yet hee knew it was to be eaten betweene the two evenings then which there is no time more proper for a supper And himselfe at the last words of the next page The Lambe might be eaten at no other time than at supper Doth not Saint Iohn say After Supper John 13.2 which could not be after the third or second supper for they were after those words spoken but of nëcessity must be interpreted of the first supper of the Lambe which was thén ended Therefore the eating of the Passeover is justly and truly called a supper and the first supper I pitty the peremptory ignorance of Piscator in his Scholia on that placë who saith Omnino pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videtur legendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac proinde vertendum dum coena fieret hoc est inter coenandum non autem coenâ peractâ It seemeth altogether saith hee that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 2. Aorist mediae vocis which intimateth the time perfectly though but newly past wee ought to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a participle of the time present And so indeed in the Greeke New Testament printed by Iohn Crispin in the Margent wee find it and therefore that place of Saint Iohn ought to be translated Whilst they were at supper or at supper-time not when supper was ended for all his arguments prove the second Supper was not ended which no man denies though the Paschall supper were transacted before The second or ordinary supper Saint Luke Saint Iohn and Saint Paul call a supper saith hee A plaine confession of a second supper and yet not plainer than that the eating of the Paschall is called a supper PAR. 3. TOlet on Iohn 13.2 Annotatione 7. distinguisheth theÌ„ legall supper from the common supper Peractâ Paschali Agni coenâ communi incaeptâ saith hee againe The Supper of the Paschall Lambe being ended and the common supper being begunne hee washed their feete The most learned Suarez on Thomas pag. 487. saith Augustine and Iansenius do not distinguish Coenam usualem a coena legali The usuall supper from the legall supper But himselfe doth and againe is expressed pag. 483. Christus illâ nocte duplicem vel triplicem coenam egit cum suis Discipulis Christ in the same night did eate two or three suppers with his Disciples Bellarmine de Sacramento Eucharist 4.27 ad 2. object saith the Eucharist sub specie panis proprie respondet coenae Iudaicae Agno Paschali Under the Element of bread doth properly answer unto the Judaicall supper and to the paschall Lambe Where he acknowledgeth
contention after the third Supper according to the literall Method yet in the order of History it is to be taken in at the second Supper And behold the ground of my conjecture It is scarce credible that presently after the devour receiving of the most holy Eucharist there should be dissention for Primacy I dare say who had such pridy ambitious thoughts presently upon the new Sacrament they had beene unworthy receivers thereof which none of the Apostles were for Iudas received not of which hereafter Againe it is said Luke 22.21 But behold the hand of him that betrayeth me is with me on the table Now these words are spoken after the administration of the blessed Eucharist what followes thence Either we must make Iudas a participant of the body bloud of Christ which though some have held more have held otherwise that with greater reason we must make that after the third Supper they continued eating the Table being yet spread and meat thereon for else why was the hand of Iudas with Christ on the Table and so in effect we must make a fourth Supper of Christ the Passeover the common second Supper the most blessed Eucharist and lastly this Post-coenium or Reere-Supper which is most false and vast Or else we must grant that the holy Spirit did not stand so strictly upon the literall method in S. Luke which is most true as I touched at before and may appeare yet farther because almost the same words are described by S. Matthew and S. Marke Before Christ administred his most holy Supper which S. Luke placeth after the third and most sacred Supper Therefore I say Their contention was before their being satisfied in the point controverted and their satisfaction was before the receiving of the most blessed Eucharist and the meanes to satisfie them was Christs most extraordinary humiliation And now by these steppes of conjecture and probability I am come to the more certaine observations That the Apostles often fell out among themselves striving for superioritie cannot be denied S. Peter himselfe was in a manner over-curiously jealous of the company of S. Iohn What shall this man doe Ioh. 21.21 And Christ beat off S. Peter thus If I will that be tarry till I come what is that to thee The tenne Apostles were moved with indignation against the two brethren of Zebedees children Matth. 20.24 because one would have a promise to be on the right hand of Christ and the other on the left And Christ tooke the Apostles off from their passion saying Whosoever will be great among you let him be your Minister and whosoever will he chiefe among you let him be your servant as the Sonne of man came not to be ministred unto but to minister Matth. 20.26 27 28. verses By the way they disputed among themselves who should be greatest Marke 9.34 but he told the twelve If any man desire to be first the same shall be last of all and servant of all verse 35. A primacy he denieth not among them it was and is necessarie but the affectation and ambition of it he disliketh and sets them point blanke on the contrary Luke 9.46 There arose a reasoning among them viz. the twelve Apostles which of them should be the greatest And Jesus perceiving the thoughts of their heart tooke a child and set him by him verse 47. set him in the midst of them and tooke him in his armes Marke 9.36 and said to his Apostles Except ye be converted and become as little children yee shall not enter into the kingdome of heaven and whosoever shall humble himselfe as this little child the same is greatest in the kingdome of heaven Matth. 18.3 and 4. verses It was one thought of many men one heart of twelve Apostles the thought of theïr heart all thought so every one desired it and every one was answered When all these most divine actions words and counsells were either forgotten or neglected and after the Passeover and at the second Supper There was a strife among them which of them should be accounted the greatest Luk 22.24 Christ answereth in words from vers 25. to vers 30. inclusivè And when those words had not wrought fully enough on them nor humbled them sufficiently Then and upon this occasion as I judge Christ answered them indeede and went a quicker and more piercing way to teach them humilitie knowing their contention came not from God knowing he came from God and went to God Christ riseth from Supper and laid aside his garments and tooke a towell and girded himselfe powreth water into a Bason Joh. 13.4 c. The strife mentioned by S. Luke was before Christ washed their feete saith Salmeron though Barradius saith perhaps the strife arose because S. Peters feete were first washed which speech interferreth with that of Barronius next to be cited That the Apostles never grudged at S. Peters Primacy PAR. 7. THis did Christ beginne about halfe an houre after sixe in the Evening towards the end of the first quarter of an houre in their second Supper to wash their feete and Baronius much erred to say that Christ washed the Apostles feete ante secundam mensam when S. Iohn is expresse that Coenâ factâ the Paschall being ended Christ rose from Supper and washed them therefore it was not before the second Supper but in it one Supper was ended and Christ arose from another Supper Non debemus coenam adhuc factam veluti jam consummatam transsactam intelligere Adhuc enim coenabatur cum Dominus surrexit lavit saith Augustine Tractat. 55. in Johannem We must not conceit of the Supper being yet a eating as if it were consummated and dispatch't for as yet they were at Supper when the Lord arose and washed them he addeth most remarkeably Panis adhuc erat in mensa cùm buccellam dedit suo traditori The bread was yet on the Table when the Lord gave the Sop to him that should betray him But Osiander was mad to say Christ washed their feete before the eating of the Paschall we have proved Christ washed them in the second Supper There is not so much as a shadow of likelihood that Christ washed the Apostles feete before the Paschall and in the second Supper also S. Cyrill in his Booke De Ablutione pedum is in another extreme That our Saviour washed his Disciples after the receiving of the Eucharist But this cannot be for he put on his garments againe and did Discumbere or lye downe againe and entred into discourse and gave his Sop to Iudas all which did precede the Eucharist and not follow after it The truth is the Iewes of those times began their second washing at the beginning of their second Supper but Christ did so in the middle of the second Supper or rather toward the beginning of the Eucharist preparing his Apostles to a worthy receiving both by washing them and giving them good advice and I hold his Conclusion to be good
the other Apostles were prepared and had learned the new doctrine of climbing up to heaven by humblenesse all the rest received the precious Body and Blood of Christ Chrysostome and Euthymius Origen and Leontius saith Maldonate doe thinkē that Christ did first wash Iudas because Iudas had most neede for the sicke have neede of the Physitian more than the sound and whole In which regard Christ appeared first to Mary Magdalen before he appeared to any of his Apostles or to his owne most blessed Mother for certainely Mary Magdalen had beene the greatest sinner and perhaps stood at that instant in most neede of comfort I answer her speeches bewray her to have beene amazed rapted almost besides her selfe Theophilact on Iohn 13. Non primum lavit Petrum quamvis primatum discipulorum gerebat sed forte proditor cum esset impudens inverecundus ante Petrum lotus est Though Peter was Primate of the Apostles he was not first washed but perhaps the shamelesse Traytor put forth himselfe which the other Apostles would not doe and so he was first washed PAR. 5. MY conclusions are concerning this poynt 1. There is no certainty whom Christ washed first 2. It did not make a prerogative to be first washed nor marre it to be washed last 3. All the Apostles were washed even Iudas among them 4. S. Augustines determination that Peter was first washed was most acute and witty yet I thinke the words of the Apostles runne more plainely and unforcedly That Christ had washed some others of the twelve ere he came to Saint Peter for it is not onely said that he began to wash his Disciples feete but also to wipe them with the Towēll wherewith he was girded he did not begin to wipe till he had washed some and so Christ came to S. Peter Lastly S. Peter hath this priviledge that there is not any one particularly expressed or named to be washed but S. Peter onely PAR 6. THe Dialogue betweene S. Peter and our blessed Saviour before Peter yeelded to be washed is this Lord dost thou wash my feete Christ answered What I doe thou knowest not but thou shalt know hereafter thou knowest the matter thou knowest I wash thee but thou knowest not mine intentions And this affordeth one Doctrine necessary for these times Obedience must be performed if required though we know no reason why it is appointed much more when we see reason Cornelius Tacitus Historiae 1. Vbi jubeantur quaerere singulis liceat pereunte obsequio imperium etiam intercidet If it were lawfull for every one to aske a reason of their Superiours commands obedience would perish and Authority would fall to the ground It was spoken by a rude blunt souldier in Lucan at the Garboyles of the civill warre Rheni mihi Caesar in undis Dux erit Hîc socius facinus quos inquinat aquat Caesar my Captaine is at Rhene But in the civill broyles He is my fellow They are like Whom the same sinne befoyles Julius Caesar regarded not the tongues or taunts of his Souldiers so long as he had their armes and swords for him He let fall the strictnesse of discipline and was as a Generall over-familiar with his Souldiers calling them Commilitones fellow-souldiers Augustus disliked him for it yet if it be well weighed Iulius Caesar forbore his souldiers at the time of triumphs and rest more than in the time of warre where he observed most strict discipline A late Writer calleth S. John Baptist a foole for denying to Baptize Christ I say a foole must not judge a wise man and a religious man would finde in the Baptist heavenly humilitie rather than stile it folly But Wisedome is justified of her children Likewise I doubt not of S. Peters holy humble intention either when he refused to be washed or when he accepted of it for till Peter was refractary the second time Christ did not chide him but perhaps because of his double refusall to be washed and because of his selfe-trust he was deserted to deny Christ at his passion thrice PAR. 7. THe other discourse of the Dialogue or the second part is this S. Peter said Thou shalt never wash my feete ver 8. which indeede were words too peremptory from such a servant to such a Master but when Christ replied If I wash thee not thou hast no part with me Peter was converted and was not onely like the Sonne in the Gospell who said He would not goe into the Vineyard to worke but after repented and went Matth. 21.29 but out of surplusage of obedience more than was commanded he cried out Lord wash not my feete onely but my hands and my bead Ioh. 13.9 The close before the washing of S. Peter or at the beginning to wash him is in these two poynts He that is washed needeth not save to wash his feete but is cleane every whit ver 10. whence some doe truly collect the Apostles were once washed before viz. before the Paschall Supper began I doubt not but Sensu mystico he aymeth at the Spirituall washing of the soule without which all bodily purification and washing is to little purpose And this sense is made good by the words following Yee are cleane but not all because Christ knew Iudas his soule was defiled with resolutions for the Treason it is said ver 10. Ye are not all cleane here is spirituall uncleanenesse for all the corporall washing and wiping PAR. 8. YEa if we may follow Iustinian in his Booke De Christi agone cap. 3. He opineth That Christ did not onely wash the Apostles feete but kissed them also If so it were what an un-heard of humility did Christ shew to kisse the feete of Iudas which were swift to shed blood even innocent blood even the blood of the Son of God To kisse the rod even the rod which was to be cast into the fire after correction performed To kisse Iudas his feete in a more submissive way though hee knew that Iudas would kisse Christs face and betray him by that kisse Both which compared together doe justly aggravate the sinne of Iudas and subject him to greater damnation to offer the kisse of Treachery unto Christ who offered unto him the kisse of love and humility PARA 9. ANd now by this time or there abouts is exhausted the third part of the sixth houre or more and the middle quarter of the houre spaced for their second Supper I will not grant saith Barradius that Christ had a supping garment for he laid downe his owne garments not the supping garment saith he as if Christ borrowed a supping garment and had none of his owne And there was little honesty or modesty to have a supping garment on his naked body saith he as if hee might not have both his owne clothes and a supping garment also and yet keepe others on for no good Christian will thinke he stripped himselfe to nakednesse when he laid aside his garments Barradius without ground saith Christ had
eate bread with Christ as both the Psalmist foretold and indeede was accomplished verse 18. Therefore many conclude it was bread which Christ gave but the argument holdeth not For he did eate bread with Christ at both Suppers and yet what Christ gave him now at last might very well be a morsell of meat dipped in the Embamma or sauce some say in the Wine Nonnus is thus rendred by the most learned Heinsius Cuimanum intingens nigro liquore made factum panem praebuero ipse me prodit Et in poculum plenum vino intingens extremum panis impudenti dedit Iudae To whom soever I shall give a morsell of bread soaked in the blacke pottage when I have dipped it therein with mine hand he shall betray me And when he had dipped the tip of the bread in the Cup full of wine he gave it to the impudent Judas He holdeth three things 1. That the thing delivered was bread 2. That the Bread was dipt in wine 3. That this Bread was sacred and divine for it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post panem Deo similem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinum panem After the Bread like unto God or the Divine Bread the divell entred into him The Aegyptians as saith the most accurate Heinsius pag. 464. of which Nation Nonnus was Intinctam vino offam exhibent Give the bread dipped in wine which might be done in time of necessitie as Eusebius proved from Serapion but the Aegyptians did so ordinarily till Julius the Pope for-bad it in his Epistle to the Aegyptian Priests Micrologus cap. 19. disliketh and disproveth that custome thus Julius wholy forbiddeth such intinction and teacheth that the Bread is to be taken by it selfe and the Cup by it selfe according to Christs institution Again in Canonibus titulo de consecratione distinctione 2. C. cum omne Iulius both refuteth and abrogateth that custome of giving to the people the Eucharist dipped because Christ gave to none of his Apostles such an endippid bit but to Iudas onely which soked morsell should be as an infallible token to signe out the betrayer of his Master not a signe of the institution of the Sacrament So farre the excellent Heinsius who also citeth S. Augustine Tractat. 52. in Iohannem Iudas tooke not Christs body when he tooke the Sop as some thinke who reade the words negligently In this point he is right But S. Augustine is much mistaken in thinking that before this Sop given Iudas and all the Apostles had received from Christ the Sacrament of his body and blood And though otherwhere he embraceth not the method of S. Luke yet here he stands too strict upon it and makes a kind of Supper after the blessed Sacrament which hath its inconveniences great and unsufferable of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God willing hereafter PAR. 8. I Winde up all Suppose we that this Morsell was Bread that this bread was dipped in wine yet was it not the consecrated either bread or wine but part of the second Supper S. Bernard in Sermone 3. de Coena Domini Columella 1355. is expresse That the Sacrament was not given Tune by the soppe Christus buccellam solummodò intinctam non consecratam Judae porrexit saith Ludolphus Carthusianus parte 2 cap. 55. Christ gave Iudas onely a dipped not a consecrated soppe The reason of Soto is good When Christ gave to the rest of his Disciples severally his body and his blood after sub forma Potûs under the forme of wine wee may not thinke he gave it to Iudas dipped or soked for this is not to eate and drinke Therefore the same Soto in the same place viz. 4. Sentent Distinct 12. Quaest 2. Artic. 2. thus Hillarius universi Hillary and all the rest of the Fathers with S. Augustine agree that in or with that soppe Iudas tooke not the body and blood of Christ And no man can dissent from this saith he Yet I dissent from Soto when he is peremptory that the buccella or morsell was intincta in vino dipped in wine for Salsamentum was not necessary saith he to the eating of the Lambe First he is much mistaken in the word Salsamentum which I opine he taketh for sauce when it signifieth any salted thing fish flesh or other salt Edulia or victualls or must it needes be dipped in wine because there was no Salsamentum or sauce I am sure there is no salt in that inference Secondly they had soure herbs and their juyce saith the Rituall at the eating of the Paschall Thirdly this Institution was after the Paschall Supper But saith he Christ cared not for delicates True but first who saith Christ tooke any of that soppe Secondly who granteth the Embamma or sauce to be delicate Wine was more delicate then it It is not likely that it was dipped in water saith he True How followeth it that it was dipped in wine They had saith he both consecrated and unconsecrated wine I doubt not but in this Second Supper they had Esculenta poculenta condimenta Meates drinkes and sauces of great variety At the Pascall they had wine as I proved fully before At the second Supper saith the Kituall they had wine At the sacred Eucharist they had wine Yet that the soppe given to Iudas was dipped in wine cannot be proved or probabilized In Evangelio nihil habetur the Gospell doth not at all specialize saith Soto himselfe into what it was dipped Conjecture therefore had beene fitter than the positive answer That it was dipped in wine PAR. 9. The third Particular of the third Generall ANd now we are fallen upon the second Quaere whither Judas received the blessed Sacrament of the Eucharist with Christ and his other Apostles yea or no Authorities to prove that Iudas did S. Augustine in the place last cited is confident that Iudas did receive the sacred Eucharist And in Evangelium Iohannis Tractatu 6. post medium Et sancta possunt obesse In bonis enim sancta ad salutem insunt in malis ad Iudicium Qui manducat bibit indignè Iudicium sibi manducat bibit Non ait quia illares mala est sed quia malus malè accipiendo ad Iudicium accipit bonum quod accipit Non enim mala erat Buccella quae tradita est Iudae a Domino Absit Medieus non daret Venenum salutem Medicus dedit sed indignè accipiendo ad pernitiem accêpit quia non paratus accepit Even holy things may hurt a man For holy things in good men tend to their salvation but in wicked men to their condemnation Hee that eateth and drinketh unworthily eateth and drinketh unto himselfe damnation Hee saith not that that thing was evill but that that evill one receiving it evilly received to his condemnation that good thing which he received For the Sop was not evill which was delivered to Iudas by the Lord. God forbid The Physitian would not deliver poyson he gave health But he that received it
proceedeth Quibus non tacuit esse inter illos tanti seeleris hominem tamen primum Sacramentum corporis sanguinis sui Nondum ipso excluso Communiter Omnibus dedit From whom he did not conceale that there was among them so wicked a Villaine as he was and yet notwithstanding he gave the first Sacrament of his body and blood generally to all He to wit Judas being not as yet excluded out of their company Theophylact hath a wild crotchet on Mat. 26. That Iudas dranke Christs blood but reserved and hid the bodie of the Lord of shew it to the Iewes This is rather Divinatio quam opinio saith Barradius rather a conjecture than an opinion Somnium potius quam Divinatio say I rather a dreame than a conjecture The Prayer MOst mercifull Saviour thou wert very mercifull unto Iudas himselfe and didst use many wayes to worke his conversion but he did harden his heart the more in evill obstinacie and played the part of a stout hypocrite and hee would not be reclaimed but upon his detection he grew more desperate O father of all consolation give me a tender heart and keepe it so still that I may bee terrified with thy threatnings and comforted by thy promises and may effectually be mooved with those meanes which thou hast ordained to bring me to Salvation Amen Amen CHAP. XIV The Contents of the foureteenth Chapter 1. Authorites that Judas did not receive the blessed Eucharist Hilarius Rupertus Innocentius 3. Theophylact Tatianus Alexandrinus Gregorius Pachymeres Turrian Maximus Ludolphus Barradius Beza The ground of S. Augustines and many other famous mens errours concerning this point Reasons to proove that Judas did receive the blessed Eucharist 2. The 1. Reason 3. The 2. Reason 4. The 3. Reason 5. The 4. Reason 6. The 5. Reason Christ never shewed any extraordinary favour to Judas S. Augustine reports strange courtesies of Christ to Judas Judas borne at Marmotis as saith S. Bernard Much holinesse required to the participation of the body and blood of Christ Notorious wicked men not to be admitted to the Communion 7. The 6. Reason when the Devill first entred into Judas The prime intentions of the Compilers of our Liturgie concerning those words Lest the Devill enter into you as he did into Iudas c. Satanentred into Judas at severall times PAR. 1. AUthorities that Iudas did not receive the Sacred Eucharist are many Clemens Apostolicarum Constitutionum 5.13 Mysteria pretiosi corporis ac sanguinis sui nobis tradidit absente Iuda He gave unto us the Mysteries of his precious body and blood in the absence of Judas Hilarius Canone 3. in Matth. Sine Iudā Pascha spirituali accepto Calice fracto pane conficitur dignus enim aeternorum Sacramentorum Communione non erat The spirituall Passeover was instituted by the taking of the Cup and the breaking of the bread without Iudas for he was unworthy to be partaker of the everlasting Sacraments Rupertus in Iohan. Cap. 6 Diligentius Evangelistarum narratione doctorumque confideratâ diversitate citius deprehendi potest Iudam huic Sacramento Corporis Sanguinis Christi nequaquam interfuisse If we will diligently consider the History of the Evangelists and diversitie of the opinions of divers Doctors we may easily perceive that Iudas was not at all at this Sacrament of the body and blood of Christ Innocentius tertius patet quod prius exiit Iudas quam Christus traderet Eucharistiam It is plaine to be seene that Iudas went forth before Christ delivered the blessed Eucharist Theophylact. on Mat. 26. citeth others for this opinion with a good reason annexed Quidam dicunt quod egresso Iuda tradidit Dominus Sacramentum aliis Discipulis Proinde nos sic facere debemus males arcere à Sacramentis Some say that when Iudas was gone forth the Lord delivered the blessed Sacrament to his other Disciples And therefore we also ought to doe the like and to put backe the wicked from the Sacraments Tatianus Alexandrinus placeth Iudas his Egresse before the Sacred Mystery was consecrated Gregorius Pachymeres the Scholiast of Dyonisous Areopagita Excludit Dominus segregat justissimè Iudam qui non sanctè Convivio interfuit The Lord doth exclude and separate Iudas and that most justly because he was not present at the banquet so holily and religiously as he ought to have beene Indeede hee imagineth that Christ gave panem Vinum mysticum Iudae post discessum ejus Eucharistiam praebuisse Apostolis Mysticall Bread and Wine to Iudas and that after his going forth he gave the blessed Eucharist to his Apostles If he meane the dipped sop which had in it a Mysterie all this may be granted and yet our Conclusion is constant from him that Iudas partaked not of the Eucharist Turrian proveth from Dyonisius Areopagita that Iudas are not the blessed Sacrament Maximus an old Greeke interpreter of Dionysius Areopagita expoundeth him as denying that Iudas tooke the Eucharist But suppose I grant that Dionysius his owne words be dubious yet Pachymeres Turrian and Maximus say Judas was excluded Ludolphus the Carihusion Cap. 55. placeth the separation of Iudas before the administring of the Sacrament and Cap. 57. Post egressum Iudae after Iudas was gone forth when the cleane remained with their cleanser Christ comforted his Disciples and made a Sermon unto them full of sweetnesse and love honied with heavenly honey enlightned with light from God Corruptus ille uter foras missus fuerat Iudas that corrupt vessell was sent forth whom Christ knew to be unworthy c. Barradius is expresse that Iudas was excluded from the Sacred Body and Blood of Christ The worthy Hierome Zanchius whose Authority may passe for many Tom. 2. in quartum praeceptum Lib. 1. pag 762. truely opineth that Iudas his receiving of the holy Eucharist apertè pugnat cum historia Johannis Evangelii is cleane contrary to S. Iohns Gospell and saith expressely Lucam fecisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his narration that Iudas his hand was with him on the board Beza on Iohn 13.30 from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently went forth gathereth a good argument that Iudas was not at the sacred Supper Quum igitur non nisi Mensis secundis sublatis Dominus Sacrosancta sua Mysteria instituerit Luke 22.20 Since Christ began not his Sacred Supper till the two former suppers were ended and since Iohn saith after the sop Iudas went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuò statim immediately they have the more certaine opinion who thinke Iudas not present at the Eucharist why S. Luke saith as if after Eucharist Christ sayd Luke 22.21 Behold the hand of him who betrayeth me is on the board with me wee must explaine by the other Evangelists from whom it is apparent that this speech was made before the Eucharist which was the last close of this feast The same Beza on Luke 22.21 on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or
Paschall also required not so sanctified thoughts so devout a Soule so pure a spirit as the receiving of the blessed Eucharist doth therefore was he admitted to them but not to this by reason of his uncleannesse Both the Godly and the wicked were to eate the Passeover and after it the second Common Supper and many thousand wicked men did eate the Passeover that yeare even they who crucified Christ and the worser sort of the Iewes therefore Iudas might well bee partaker of such a feast where sinners were frequently participants The old Passeover was kept saith Theophylact on Luke 22. for their deliverie from AEgypt and the blood of the Lamb for the preserving of their first borne The new Passeover for the Remission of sinnes and Sanctified thoughts But because the betrayer of Christ was not cleane Iohn 13.11 as being the true hypocrite washed onely outwardly not inwardly onely bodily not spiritually and because much holinesse is required to the receiving of the Body and blood of Christ therefore was he justly excluded from pertaking of the substance though he fed on the type as other wicked men did also Any one might come into the Temple but into the Sanctum Sanctorum or holiest of all none but the High Priest nor he without blood which he offered for himselfe and for the errours of the people Heb. 9.7 The gifts and Sacrifices whereof the Paschall was one and that a prime Sacrifice could not make him that did the Sacrifice perfect as pertaining to the Conscience which carnall Ceremonies were imposed on the Iewes untill the time of reformation Heb. 9.10.11 verses But Jesus was made a surety of a better Testament Heb. 7.22 And our high-priest is holy harmelesse undefiled separate from sinners vers 26. Therefore did Christ most justly when before the most holy Communion he separated Judas the defiled from himselfe and from his other Sanctified Apostles Augustine saith excellently de Civitate 18.49 Christus habuit Judam inter Apostolos quo malo utens bene Ecclesiae tolerandorum malorum praebebat exemplum Christ had Iudas amongst his Apostles whom being ill he using well hath left an example to his Church to suffer evill men among them Let me subsume but before he came to administer the blessed Sacrament he removed that sinner of sinners to give us also an example not to admit wicked men notoriously so knowne unto the same PAR. 7. SIxthly in our English Liturgie there is a specious Objection for Iudas his receiving the blessed Eucharist in these words If any of you be a blasphemer of God an hinderer or slanderer of his word an adulterer or be in malice or envie or any other grievous crime bewayle your sinnes and come not to this holy Table lest after the taking of that holy Sacrament the Devill enter into you as he entered into Iudas and fill you full of all iniquity and bring you to destruction both of body and soule Whence the inference seemes faire Therefore the Devill entred into Iudas after the partaking of the holy Sacrament Therefore he tooke it Dr. Mocket translating the words addeth one word too much viz. simul Together Ne post acceptum illud salutare Sacramentum simul intret in eum Satanas sicut in Iudam Lest after the receiving of that saving Sacrament the Devill Together enter into him as he did into Iudas But how can it be Together and yet after the Sacrament neither is the word Together in the Liturgie and therefore he did ill to put in the word simul by which his opinion is discerned that he thought Iudas received the blessed Eucharist and with it the Devill I answere the words As he entredinto Iudas make not and evince not a perfect similitude in every particular extending to the very circumstances of time or designing our at what Supper this was sayd or done or when the Devill first entred into Iudas For the holy compilers of our Liturgie could not be ignorant both that Iudas entertained and hugg'd the pretended treason before he came to Supper Mark 14.10 11. vers And S. Iohn speaketh as of a thing passed even before or at the beginning of the second Supper Iob. 13.2 The Devill having now put into the heart of Iudas Iscariot to betray Christ which word now is not to be taken exclusively as if it were not in his heart before or else after for even before the Passeover Satan entred into Iudas compare Luke 22.3 and 7. And before men receive the consecrated bread and wine the Devill entreth into sinfull men who have no touch of Repentance Let others say or thinke what they will I will not lay an aspersion of nesciencie in so high a degree as to say or thinke that those holy fathers and framers of our Liturgie did imagine that the Sop was the Sacrament or that Satan entred not into Iudas till he had taken the Sop and did enter after hee had received the blessed Sacrament which points may seeme to result from the Lyturgie if the words bee throughly stretched and tentred Againe I suppose that the Liturgicall exhortation is to be taken in sensu diviso non in sensu composito attingens rem ipsam non expresse signans aut comparans moment◠temporum In a divided not in a compounded sense touching onely the matter it selfe not expressely signing out or comparing the minutes of times I explaine my selfe thus The prime intentions of those blessed moderate Saints the makers of our Lyturgie were these First that unrepentant men should not dare to aproach to the Sacred Eucharist Secondly that any man continuing in any mortall sinne eateth and drinketh his owne damnation Thirdly that a preparatory clensing is necessary ere a man receive For the soule of the comparison consisteth in this that wicked men in flagrantiâ delictorum presuming to receive whilst they lye or sit on the dregges of their sinnes shall be plagued and punished as Iudas was both in body and soule by the entrance of the Devill into them Fourthly and lastly that this is to be feared and may come to passe in the time after the blessed Sacrament taken by unfaithfull and uncharitable Christians This is sufficient to be beleeved this is sufficient to prepare warne admonish and terrifie the wicked this is sufficient to be practised For God punisheth not before the sinne committed yea seldome doth God punish but he giveth a space to repent betweene the sinne and the punishment But in my opinion the Lyturgie never intended to define the time when the Devill entred into Judas which was more than once as I proved before and neither expressed nor meant that the time of the Devills entring into Iudas and the time of his threatned entring into hardned Christians were just and exactly the same time namely after the receiving of the blessed Sacrament For the Sop was not the Sacrament and immediately after it the devill went in and Iudas went out Heinsius pag 465. Veteres notant Dominum hac
offâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est ab scidisse separasse divisisse a Sacro choro traduxisse quoque Iudam in potestatem Diaboli the Ancients doe note that the Lord by that sop did cut off separate and divide Iudas from the holy Quire of the Apostles and did deliver him over into the power of the devill This proveth that Iudas went out before the holy Sacrament was administred And how could he then partake of the Eucharist Moreover the words As he entred into Iudas may be as a parenthesis having an entire sense of it selfe though the word of similitude reacheth not to identifie the times but onely compareth the entrances themselves and the words are full of Divine sense though they were reade Come not to this holy Table lest after the taking of that holy Sacrament the Devill enter into you and fill you full of all iniquities Moreover the Lyturgie may truely be sayd to compare the sinnes and following punishments though it compared not the times who offend like Iudas shall be punished like Iudas though the Devill entred into Iudas even before the Paschall Supper and doth enter into Christians after they have received the punishment shall be all one though inflicted at severall times Before the Passeover Iudas sought how he might conveniently betray him Mark 14.11 And before the Passeover Iudas sought opportunity to betray him Mat. 26.16 Yea before he trafficked for blood and before he communed with the chiefe Priests and Captaines Satan entred into Iudas Luk. 22.3 For he had resolved for the sinne before and then Satan entred He entred also into him after hee had received the sop and this was at the second Supper Which of those two extreames did the Lyturgie intimate Againe when Satan entred into Iudas is no matter of faith or of any great consequence nor is so propounded to us in the Lyturgie Last of all the Lyturgie doth not say that Iudas received the Divine food of the most Sacred Eucharist nor can the sense of those words be deduced thence But it saith at the utmost extension that the devill entred into Iudas after he had received the holy Sacrament Which holy Sacrament may very well be understood of the Passeover which was an holy Sacrament of the Iewes and which Iudas questionlesse did take and after which he tooke the Sop at the second Supper and then the devill entred into him And yet for all this Iudas did not partake of the body and blood of our Lord which he was justly separated from because he had sinned and betrayed the innocent blood as himselfe confessed of himselfe Mat. 27.4 And this I hold to be the most satisfactory answere to that specious objection from the Lyturgie the word Sacrament being applyable both to the Jewish and Christian Sacrament Judas taking the former the other Disciples taking both The Prayer OEternall God in Wisedome great in greatnesse powerfull in power infinite in judgement most just and yet such a gracious God whose mercy is over all thy workes and therefore much more over all our workes have mercy upon us deliver us from being the sonnes of perdition keepe Satan from entring into our hearts but rather tread him under our feete and lift us up to thee and fixe our scules on thee for Christ his sake Amen CHAP. XV. The Contents of the fifteenth Chapter 1. Reasons proving that Judas was not present at the Eucharist The 1. Reason drawne from Christs owne Example Examples pierce deeper than words Legall Conjunction 2. A 2. Reason drawne from the Leviticall Leper Leviticus 14.46 3. A 3. Reason drawne from the Leviticall Priests Ezek. 44.23 4. The 4. Reason drawne from Christs purging the Temple from prophane things Marke 11.11 5. The 5. Reason drawne from Davids example Psal 26. 6. The 6. Reason Iudas a Devill Iohn 6.70 7. The 7. Reason drawne from 1 Corinth 10.20.21 The Cup of the Lord and the cup of Devills opposite 8. The 8. Reason drawne from Christs washing the Apostles feete Iohn 13.2 The Schoole-mens opinion 9. The 9. Reason drawne from Heb. 10.26 10. The 10. Reason from Iudas his being excluded from Grace at the end of the second Supper The fourth Generall point 11. The Subsequent or Concomitant occurrences after the Traytors detection The 1. Occurrence Satans entring into Judas When Satan entred into Iudas How Satan entred into Iudas S. Augustine saith Affectu tantum Voluntate Ludolphus Essentially Not into his Soule But into his Body Tolet not Corporally but taking a quiet possession of him Theophylact Occupavit Cor ejus Cyrill praecipitem egit Origen Egit ut Ascensor equum Item Iudas totum Satanam suscepit in se After the Sop. 12. How Iudas was tempted Temptations are either 1. Ascendentes Inward 2. Obrepentes Outward 3. Immissae Darted in by Satan himselfe 13. Three Conclusions 1. Conclusion the Temptations of the world are severall from the Devills Three kindes of Tempters 1. The World 2. The Flesh 3. The Devill 2. Conclusion The temptations hath 3. degrees 1. Beginning 2. Proceeding 3. Consummation Or thus Consider 1. The Primitive Motion 2. The Assisting Commotion 3. The Plenary Agreeing Or thus 1. Suggestion 2. Delight 3. Pleasure 3. Conclusion The Devill is the Authour and Cause of all and every temptation The Devill a tempter The World and Flesh the Devills Instruments 14. How the temptations of the Devill be knowne from the temptations of the World Flesh 15. Satans temptations are Many Manifold Which temptations are grievous and fiery Which temptation is the worst and most dangerous How the World Flesh Satan tempteth The same sinne may be of the World Flesh Devill 16. The Creatures of God tempt us not primarily but by casualty the starres and heavenly influences tempt no man to sinne No more does any earthly thing in its owne Nature What temptations be from Satan the variety of Satans Temptations 17. All men have beene Tempted even the Spirituall Not Christ himselfe nor his Apostles free from Temptations The manner of Satans Temptations 18. Satan may enter into a man often times Iudas his state after Satans second entrance into him PARAGRAPH 1. THe Reasons also hold fairely that Iudas was not present at the Eucharist First whatsoever the Lord commanded himselfe fulfilled for Act. 1.1 Christ began both to doe and teach His first teaching was his doing no teaching is compared to the first practising Examples pierce deeper than words he was first baptized by Iohn before either he baptized and or gave authority to his Disciples or Apostles that they should baptize any But the Lord commanded the giving of holy things to holy people onely when he did say Give not that which is holy unto the dogges neither cast your pearles before swine Mat. 7.6 Therefore he himselfe gave not the holy Sacrament unto Judas PAR. 2. SEcondly Levit. 13.46 The Leper is uncleane he shall dwell alone without the Campe shall his habitation be Numb 5.2 Put out of the Campe every
Leper and every one that hath an issue and whosoever is defiled by the dead accordingly Azariah though he were a King yet because he was a Leper he dwelt in a severall house 2 King 15.5 And his Kingdome was ruled by his sonne Iotham as followeth If so strict a Command was to separate such as had onely bodily infirmities and such sickenesses as are Naturall even though they were no notorious sinners we may not imagine that Iudas whose sinne was above all bodily and ghostly spots was admitted to the most Holy of Holies PAR. 3. THirdly Ezech. 44.23 The Priests the Levites the Sonnes of Zadock that kept the charge of my Sanctuary shall come neere to my Table to minister unto me they shall teach my people the difference betweene the holy and profane and cause men to discerne betweene the uncleane and the cleane Therefore much more did Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Minister of holy things and the true tabernacle which the Lord pitched and not Man Heb. 8.2 By the separation of Iudas teach the Apostles and all the world the differences betweene the holy and prophane betweene the holy Apostles and prophane Iudas and caused men to discerne betweene the uncleane and the cleane when he sayd Ye are cleane but not all not Iudas the traytor Iohn 13.10 and 11. verses and therefore he sent him forth suddenly That thou doest doe quickely and Iudas went out immediately Iudas being as it were excommunicated and gone there followed the Most Sacred Supper PAR. 4. FOurthly did Christ when he came into the Temple looke round about all things Mark 11.11 Did Christ cast out all them who bought and sold in the Temple and overthrow the Tables of the money-changers and the seates of them that sold Doves Mat. 21.12 Did Christ more than ever he did before make a scourge of small cords and drive the prophaners of the Temple all of them out of the Temple and the sheepe and the Oxen Ioh. 2.15 Was Christ so zealous for the purification of the materiall Temple and shall wee not thinke hee did looke round about before he admitted any to his most sacred Table In this circumspection he saw Iudas and cast him out They who bought and sold in the Temple are held by divers to have meant well and to prepare the businesses the better for the sooner and better accommoding of the sacrifices for the service of the Temple yet did Christ cast out all these Now let any man say if he can that Christ admitted Iudas to better things than the Temple even to his owne sacred body and blood that Iudas who had no intentions even Iudas whom the devill before had entred into even Judas who had sold innocent humane blood or rather the blood of the Son of God Would Christ suffer the first institution of his last Divine Supper to be polluted by the presence of a Traytor Or did Iudas eate of that body which he murthered Or drinke of that blood which he caused to be shed Procul ô proculite profani Away away farre hence depart Each one that harbors a profane heart Profane Iudas was executed PAR. 5. FIfthly I have not sate with vaine persons neither will I goe in with dissemblers I have hated the Congregation of evill doers Gather not my soule with sinners nor my life with bloody men in whose hands is mischiefe and their right hand is full of bribes Psal 26.4.5.9.10 verses I will wash my hands in innocency and so will I compasse thy Altar O Lord ver 6. Shall Iudas who washed his hands and bathed his soule in blood partake of Christ who is our Altar Or would Christ administer the blessed Sacrament to Iudas who was a vaine person a dissembler an hated evill-doer a sinner a bloody sinner in whose hands were mischiefe and bribes farre was it from him PARA 6. SIxthly Have I not chosen you twelve and one of you is a Devill And he spake of Iudas Iscariot Ioh. 6.70 But Christ would never suffer a divell to be partaker of the blessed Sacrament of his body and blood Therefore before he administred that hee separated Iudas Iscariot Suppose the word Divell be taken for the instrument and agent of Satan and not the proper name of him whom we call the devill Antonimastieè figuratively grant it also that Iudas is called a devill because he imitated the workes of the devill Ioh. 7.44 Ye are of your father the devill the lusts of your father you will doe he was a murtherer from the beginning and abode not in the truth yet wee shall derogate from the puritie of the first institution to imagine that Christ would or did admit Iudas to taste of the Super-coelestiall Manna even while Iudas had the thoughts of murther in his soule PAR. 7. SEventhly 1 Cor. 10.20 21. verses I would not that yee should have fellowship with devills yee cannot drinke the Cup of the Lord and the Cup of devills yee cannot bee partakers of the Lords Table and the Table of devills God and Satan have severall distinct both Cups and Tables opposite one to the other Every man receiveth either the one or the other none partaketh both He who doth partake one doth not may not cannot saith the Apostle partake of the other There is a wall of partition of separation betweene those two Tables Iudas was discarded ere they began to take the Lords Supper at the Lords most sacred Table See the Schoolemens opinion concerning Judas his eating or not eating PAR. 8. EIghtly Maldonate on Iohn 13.2 saith Propteria pedes discipulorum lavit ut externe illo doceret Symbolo non debere homines impuros illotos ad sumendam sacrosanctam ac divinam Eucharistiam accedere Christ did therefore wash his Disciples feete that by that externall signe he might teach us that impure and unwashed men ought not to be admitted to the participation of the sacred and Divine Encharist And when all Christs washing and wiping made not Iudas cleane is there any likelihood Christ would admit the defiled Traytor to the most pure Supper of his Body and Blood PAR. 9. NInthly Heb. 10.26 If we sinne wilfully after we have received the knowledge of the truth as never man after so much knowledge sinned so wilfully as Iudas did there remaineth no more sacrifice for sinne but a certaine fearefull looking for of judgement and fiery indignation which shall devoure the adversaries ver 27. Therefore the holy Sacrament being a meanes of remission of sinnes remained not for Iudas to take PAR. 10. TEnthly and lastly Since Christ said What thou dost doe quickly by which words he did as it were bid him be gone before Grace was ended for the common Supper and that the gracelesse Traytor went out immediatly unlesse hee came backe againe presently which could not be because he went to the High Priests and gathered a band of men he could not possibly be at the participation of the holy Eucharist PAR. 11. The fourth
taken in the morning Secondly The Agapae were in the evening Thirdly Yet at the first they were both about the same time Let me say a little of each point 1. For the receiving of the Sacrament in the morning Tertullian ad uxorem thus Non sciot maritus quid secreto ante omnem cibum gustes Shall not thy husband know what thou dost eat in secret before thou dost caste a bit of any other meat And after him Saint Augustine would have the Eucharist eaten fasting propter honorem Corporis Dominici out of a religious reverence to the Lords Body More plainly the same Tertullian in lib. de corona militis Eucharistiae Sacramentum etiam antelucanis coetibus nec de aliorum manu quà m de prasidentium sumimus we receive the Sacrament of the blessed Eucharist even at our morning meetings and that at the hand of no other but of our owne Ministers And Pliny who was Rationalis Trajani Trajans Receiver and Accountant did certifie the Emperour that the Christians were wont to meet before day light ut sua sacra facerent to performe their divine service 2. Concerning the second point namely the Agapae that they were kept in the evening is as apparent Coena nostra de nomine rationem sui reddit Vocatur enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod Dilectio penes Gracos est The name of our Supper sheweth its nature that it is a Love-feast yet a Supper it was and so he called it Otherwhere he saith Coenulas nostras sugillatis you scoffe at our Suppers where the Agapae are not wholly excluded Otherwhere Coena nostra vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Supper is called a Love-feast Quantiscunque sumptibus constat lucrum est pietatis nomine facere sumptum siquidem inopes quoque isto refrigerio juvamus How costly soever our Love-feasts be expence for pietie sake is gaine for the poore are refreshed with it Augustinus contra Faustum 20.20 Agapae nostrae pauperes pascunt sive frugibus sive carmbus Our Love-feasts doe feed the poore either with bread or meat one way or other 3. The third point is as evident from 1 Cor. 11. that the Primitive Christians kept no great distance of time betweene the sacred Eucharist and the Agapae For the Apostle proceedeth from the abuses of one to prevent the abuses which might fall in the other and speaketh as of things almost conjoyned And from hence the Gentiles objected that Christians at their Love-feasts did eat an Infant because the blessed Eucharist was in the same Agapae or neere the time administred and it being called spiritually the Flesh and the Blood of Christ the Christians were accused that they did eat mans flesh and drinke mans blood Alba-spinaeus doth answer very shallowly That this crime was forged even from the daies of Tiberius as Tertullian saith in his Apologetick I reply All this is true that it was a most horrid falshood an affected Lie coined in Tiborius his time But the question is not Whether the same were true or false to which only Alba-spinaeus supinely but idlely answereth but from what ground or probability the rumour did arise or how we may trace the report home to its owne forme to the bed from whence it first started I say againe It was because the Eucharist and the Agapae were conjoyned and were then kept at Night-season thereupon they found fault with the Suppers of Christians as sated with blood and humane flesh And perhaps in after times this was one true reason why they are the blessed Sacrament in the morning and the Agapae at night to remove that objection That in the night they feasted not themselves with the blood of an Infant Which practice though it staggered the report and someway diverted it and the Christians absoluti sunt were acquitted yet litura manebat the spot was not cleane taken away as Claudius was wont to say in another case aliquid haerebat but something still remained behind because the accusation was boldly vouched Inveterate rumours are not easily wiped out If Alba-spinaeus had observed that at their single separated Agapae there was no possibility of suspition of Infanticide or feeding on mans flesh or drinking of mans blood but that the words of the body and blood of Christ eaten and drunken might in the carnal mis-interpretation be Caput famae a ground though slippery for report and for such a report through their malice and infidelity he would then have said without a perhaps that for a good while after Christs time both the Eucharist and the Love-feasts did touch or kisse each the other and that thence arose the horrid imputation that their Suppers were accused as sceleris infames infamous for villanies to use Tertullians phrase Weigh this farther circumstance The Agapae were kept on the Lords day Diebus Dominicis celebrabant Agapas they celebrated their Love-feasts on the Lords day saith Alba-spinaeus himselfe observat 18. and then was the most blessed Eucharist administred that day above all other dayes that time of the day even about Supper time in imitation of our Lord. Tertullian ad uxorem 2.4 speaketh of Pagan husbands suspition of their Christian wives Quis ad Convivium Dominicum illud quod infamant sine sua suspitione dimittet Who can endure to let his wife goe to that infamous banquet of the Lord without jealousie What this Convivium Dominicum this Banquet of the Lord is falleth under enquiry Pamelius interpreteth it de Missa Christianorum of the Christians Masse Rhenanus Junius Mornaeus Casaubonus Exercitat 6. pag. 512. interpreteth it of the Eucharist Alba-spinaeus in his notes on this place of Tertullian thus farre concludeth wittily and truly That Tertullian speaketh of that Banquet or Feast that was infamous among the Gentiles Convivium illud quod infamant are the very words of Tertullian But they were not suspected of any incest at the Eucharist saith Alba-spinaeus or of any unlawfull lust then as from Pliny junior and others may appeare Therefore those scandals were only taken against the Agapae or Love-feasts What things are objected against the Christians in Justin adversus-Judaeos Apolog. 2. In Tertullian Apologet. and ad Scapulam De cultu foeminarum in Minutius Foelix in Eusebius 4.1 4. capitibus concerning their Suppers and Infanticide they are to be referred to the Agapae in which the Eucharist was neither consecrated nor received Thus farre White-thorne or Alba-spinaeus But if he had observed either that at their Agapae only there was no possibility of suspition concerning Infanticide and that at the Eucharist a carnall man might so interpret it or that the Eucharist was held by the Gentiles worse than the Agapae so much worse as Infanticide and devouring humane flesh and blood are worse than the sins of the eighth Commandement or that the holy Eucharist and the Agapae were kept both at one time about Supper time in the dayes Apostolicall and the Eucharist being first dispatched the suspition for lust
16. cap. 31. thus Peccatum Corinthiorum quod reprehenditur ab Apostolo etsi propriè ad Naturam substantiam hujus Sacramenti admittebatur erat conjunctum cum venerandi mysterii contemptu contumelia in iis nempe conviviis quae Sacramento adjicere moris erat exercendae charitatis ergô propterea Paulus totam illam Corinthiorum actionem quae sacro communi convivio constabat à potiore parte vocat Coenam Dominicam The sin of the Corinthians which the Apostle finds fault withall though it belonged not properly to the nature and substance of this Sacrament yet because they committed it by occasion of the Sacrament and was accompanied with the contempt and shame of the venerable Eucharist namely in those Feasts which custome added to the Sacrament to excercise their charity therefore Paul called all that action of the Corinthians which consisted of a sacred and common Banquet from the better and nobler part thereof the Supper of the Lord. But that great scholer is miserably deceived in this following thing Manè sine dubio saith he Corinthii Eucharistiam celebrabant quam sequebantur posteà epulae Communes Out of doubt the Corinthians received the Eucharist in the morning and the Common Feast followed after Yet the Apostle fully intimateth that the Corinthians kept their refections in the Church Before they received the blessed Eucharist and some of them were kept with great excesse as I proved before Casaubone his Sine dubio out of doubt is but a fancy of which himselfe made no doubt others do Another error is in the same chapter That what S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Supper should rather be tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prandium a dinner if we respect the time or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breakfast And he alleadgeth this reason out of Chrysostome according to the Churches usage which the Apostles out of doubt instituted of receiving of the Sacrament Early and Fasting that Heavenly banquet may be tearmed a breakfast or a dinner Suppose this were so that the holy Communion of the Corinthians may be ought rather to be called in respect of the time of taking it a breakfast which they took only Salivâ virgineâ with Virgin spittle or fasting as it is apparently false yet ought it to be tearmed the Supper of the Lord. For the Lord took it not at breakfeast or at dinner but at night only at the Third Supper And this is enough to justifie the title of Tricoenium Justinian the Jesuit neare the place above-cited saiâ—h the words Postquam coenavit after he had supped may be expounded not only of the Paschall Lamb but also of the Common Supper Nam sub finem coenae communis instituta est Eucharistia for about the end of the Common Supper which was the Second Supper Christ did institute and celebrate the Eucharist which is the Third and Last Supper of our Lord called by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by Dionysius Areopagita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most Heavenly and Archi-mysterious Supper as Casaubone well observed called by other Fathers and by Baronius and Justinian Coena Domini The Supper of the Lord as you may see the proofes at large in Casaubone Dei Coena Gods Supper saith Tertullian ad uxorem 2.6 Augustines appellation is Communio Coenae the Communion of the Supper de Anima cap. 6. 11. In the eleaventh place I think the words of Casaubone require more proofe or are to be distinguished upon when he saith Out of doubt the Apostles did appoint the Church to receive the Sacrament Early and Fasting That the Churches did so and did well to do so in later times is confessed That some Churches did take the holy Communion Early and Fasting in the fourth Age is also confessed It was a fault objected against Chrysostome that he gave the Communion Post sumptum cibum after the Christians had broken their fast The Romans used this peculiar king of action when they swore they took up a stone and did fling it from them and prayed May Jupiter throw me away as I fling away this stone if I speak not truth The good old father S. Chrysostome was much moved with that false suggestion and thereupon with enough if not too much earnestnesse He perhaps alluded to the oathes of the Gentiles but certainly swore in Christian tearmes If I have done so let Christ cast me out of his Kingdome In his seven and twentieth Homily in 1 Epistolam ad Corinthios he saith you before you receive the holy Eucharist do Fast that you may some way or other seem worthy to Communicate and if that be a sound Rule in the Decretals that None should beare witnesse but Fasting whereby they may the better consider what they sweare I judge that propter dignitatem corporis Dominici for the honor of the Lords body no sustenance should be taken before the blessed food which strengtheneth our soules be taken by us And yet if Chrysostome had administred the Sacrament after meat he instanceth in the example of our blessed Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who administred the Communion after Supper S Augustine himselfe tooke it Fasting propter honorem corporis Dominici for the honour of the Lords body yet he ad Januarium confesseth some Churches of Africa received the Sacrament in the end of the day others received it both in the Morning and in the Evening Augustines ad Januarium Epist. 118. cap. 4. is sufficient authority that on Good-friday anniversarily the Church received the blessed Sacrament twice once in the Morning once in the Evening Et cap. 7. Plures propè omnes in plerisque locis eo die Coenare consueverunt Most and almost all used to take it at Supper And the priviledge of this day viz. to receive the blessed Eucharist at night continued till the dayes of Pope Honorius who brake it off And though Augustine himselfe with his were wont to fast Then tocelebrate the Communion Then to sup cap. 5. yet the same Augustine ibid. cap. 6. Liquidò apparet quando primùm acceperunt discipuli corpus sanguinem Domini non eos accepisse jejunos It is a plaine case that when the Disciples did first receive the body and blood of the Lord they did not receive it fasting The Apostles at first are not the Eucharist Fasting But wee must not therefore calumniate the Universall Church because they always take it Fasting For it pleaseth the holy Ghost that for the honour of so great a Sacrament the Lords body should be eaten before other meats and therefore per universum orbem mos iste servatur this custome is kept over the whole world And the contrary custome of receiving the Eucharist after supper was forbidden by the third Councel of Carthage Canone 29. except only on the Anniversary day of the Supper of the Lord. Yea that very permission and indulgence of receiving the Sacrament at night only on Good-friday at night was disannulled
and antiquated by the Councell of Tarracon in Spaine So much for the Western Church But the Easterne Church forbade Night-offerings in the Laodicaean Councell Canon 5. and in the sixt Generall Councell cap. 79. So Pamelius on Cyprian Euthychianus the Pope you shall find it in Ivo parte 2. cap. 45. was so strict for the receiving of the Sacrament Fasting that he Decreed whosoever took the Sacrament after meat yea though it were but a petit refection if they were youths they should repent three dayes if they were of perfect age they should do seven dayes penance if they were Priests or Clergymen they should be punished for it twenty dayes together Goulartius on the same Epistle affordeth a liberty to the Pastors of the Churches That for the circumstance of times and places both of old and in our Age they did and may appoint the Communion to be kept either at early Morning or in the Day or at Night Adding they were forced in time of persecution to celebrate the Communion not once only but many times in one day And some Egyptians saith Socrates lib. 5. supped liberally before they received the Sacrament and yet did eate the holy Communion about Eventide Some of these have I cited out of Casaubone against himselfe For in the Morning saith he it should seeme by the authority of the Universall Church Jam inde à principio it was a custome almost every where to take the Eucharist Fasting That it was so about Augustines and Chrysostomes dayes I confesse with some limitation But that it was so jam inde à principio is hardly or not at all to be proved Let me ascend higher to Tertullians time and even here in the second Age of the Church he is pregnant enough that the blessed Sacrament was taken by the Christians Fasting Non sciet maritus quid secretò ante omnem cibum gustes shall not your husband know what you take secretly before any meate is tasted by you Tertulliam ad Vxerem 2.5 The same Tertullian Apolegetic cap. 2. witnesseth that Plinius Secundus wrote to Trajan that the Christians had coetus Antelucanos ad canendum Christo Deo Early meetings before day to sing to Christ and to God But sing they did at their Communions And they did saith Pliny seipsos Sacramento obstringere Binde themselves by the Sacrament which was the Christians receiving of the Sacrament as Baronius opineth ad annum Christi 104. for they bound not themselves to any evill but from doing evill saith Pliny And this was ante Lucem before day saith the said Pliny And yet the same Tertullian de Coronâ militis 3. cap. saith Eucharisiiae Sacramentum in tempore victus omnibus mandatum à domino etiam antelucanis coetibus sumimus Some received it at Night some at Meale-time some ere Break of day Rhenanus on the place of Tertullian Non solum victus tempore erant soliti accipere Eucharistiam sed etiam in congregationibus quae nonnunquam ante exortum diem fiebant An ingenuous confession That the primitive Church in the second Age was wont at Meale-time that is not excluding Supper to receive the Sacrament and yet that some times they received the same before the Day-spring Radevicus relateth of Constantine that either alone or with very small company or retinew he beheld the meetings of the Priests in the Churches before day-light Cyprianus Epistola 63. ad Coecilium Paragraph 12. acknowledgeth the use of receiving in sacrificiis matutinus in their morning sacrifices yet faulting such as received the Sacrament with water only as fearing least through the sent and tast of wine they might smell of the blood of Christ and confuting those who receiving the Communion with water only in the Morning yet when they came to supper they offered mixtum Calicem the sacred Cup with wine and water Cyprian addeth ibid. Christ ought to make his offering about Eventide that the houre of offring might shew the Eventide of the World I answer The houre of the Paschall offring was exactly praescribed But the houre or time of administring the holy Sacrament of the Eucharist was free and arbitrary yet the Prophet might fitly allude to Christ Psal 141.2 when he said Let the lifting up of my hands be as the Evening sacrifice But we saith Cyprian do celebrate the Lords Resurrection in the Morning The sense is we offer the holy Communion in the Morning in remembrance of the Lords Resurrection For certainly say I he Arose in the Morning Mat. 28.1 as it began to dawn that is very early in the Morning Mark 16.1 Early when it was yet dark John 20.1 and yet even Then was the stone taken from the Sepulcher the undoubted signe of Christs Resurrection and by his Arising buried the Jewish Sabbath which by his death was dead before The custome of receiving the holy Sacrament at Night continued in some places even unto the dayes of Augustine saith Pamelius on the fore-cited place of Cyyprian So was it observed by the Aegyptians neare Alexandria and by them of Thebâis saith Socrates and Thebâis was a whole region bounding on Aethiopia Plinius 5.9 Gregorius Nazians Oratione in sanctum Baptisma saith Christ observed the Mystery of the Paschall After Supper and in the House Wee in the Churches and Before Supper And the Mystery of the Paschall I take to be nothing else but the holy Eucharist For what have we to do else with the Paschall Mstyeries The Paschall was a type The Eucharist the mystery typified the Paschall the Ceremony and shadow the Eucharist was the substance and body Leo Magnus in an high straine thus The old observance in the Judaicall Passeover is taken away by the New Sacrament Sacrifice is translated and passed over into a Sacrifice Blood excludeth blood And the legall Festivity whilst or as it is changed is fulfilled PAR. 6. IT is cleare from Tertullian that the Primitive Church had their Triclinia as I proved before and did lye along or discumbere when they did eate their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is also as evident that because it was irreligious to use such gesturesin the hurches that the Laodicaean Councell forbade any to Feast or to eate their Love-Suppers in the Churches or in the Temples of God to make beds to lye on Justin Martyr also is punctuall both that the people sate in Sermon time and prayed standing in Apologia 2. These were changeable Rites and not observed a like in the Churches Before I leave this place it is considerable what Augustinus Januario Epistola 118. cap. 6. teacheth us That the Corinthians whom the Apostle reproved and amended did at their tables mingle the Sacrament with their own meat which was a grosse abuse And the same abuse is remembred by Gregory Nazianzene Oratione in Sanctum lavacrum By Epiphanius toward the end of his 3. Book of the Fashions of the Primitive Church By Chrysostome Homil. 27. on the 1 Epist to the
Bread but they did also Eat their Meate with gladnesse and as by the first words the Eucharist may be well understood For the bread which we breake is it not the communion of the Body of Christ 1 Cor. 10.16 That interrogation is in effect a doubled affirmation so by the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capiebant or sumebant cibum they did eate their meate their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love-feasts are apparently signed out I say with Montanus that in those times Eucharistiae Sacramentum repetebant assiduè They tooke the blessed Sacrament of the Eucharist daily and with Beza that by the word Bread the Hebrews understood all kinde of meats and will not deny but the Hebrews did make their bread broad and thinne that they were rather broken than cut But since there is mention both of Breaking of Bread and eating of Meate I shall appropriate the first to the holy Sacrament the second to their feasts of charity and be bold to averre that these words in the cited places designe both And I wish that Beza had noted that though the Corinthians did abuse both their blessed Sacrament and their Love-feasts also by mingling one with another and profaning the Churches in making them places of common repast yet this was somewhat After this story in the second of the Acts when the Agapae succeeded the blessed Sacrament as the second Supper of the Iewes succeeded their Paschall For their Breaking of Bread was before their Eating of Meate And I thinke the degrees were these They daily continued in the Temple There was the place of prayer Act. 3.1 They are their Bread their sacred Bread Domatim at Home or from house to house or at one time in severall houses For in the Temple they could not doe so persecution and the sword hung over them A private house could not affoord competent roome and decent spaces for above three thousand to receive day by day And therefore they imployed diverse houses to that purpose Though it be said they were All together verse 44. yet saith Chrysostome not in One place or roome but All together in Grace faith charity unity of the Spirit and singlenesse of heart vers 46. All of them having but One minde One heart After this in the third place were their Love-feasts carefully tended and ordered by the Apostles themselves at first and then was no abuse But when the number of the Disciples increased the Apostles applyed themselves to Better things and left the guidance of Love-feasts in part to others Then crept in partiality and discontent and there arose a murmuring of the Grecians against the Hebrews because their widowes were neglected in the daily administration Act. 6.1 Their Love-feasts were daily administred as well as the blessed Sacrament Whereupon the twelve Apostles called the multitude of Disciples unto them and said It is not reason we should leave the word of God and serve Tables vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministrare mensis i conviviis or in conviviis saith Beza to set forth the Love-feasts or attend on them And most divinely to cut off all cavills they appointed all the Disciples to choose out of themselves Seven men of honest report full of the holy Ghost and wisdome Act. 6.3 to present them to the Apostles both for that and other services The Disciples chose them the Apostles prayed and laid their hands upon them Yet neither the care of the Apostles nor the deputed authority of the Seaven Deacons whom the Apostles did appoint over this businesse Act. 6.3 could keepe the Christians in due course but Satan did sow his tares and bred divisions and introduced innovations so that they ate the body of our Lord and dranke his blood with Other meats and that in the very Temple most intemperately and partially Not discerning the Lords body to the great scandall of others so that the Apostles were faine to take notice of them to reprove and reforme them The Prayer GRacious God fountaine of light we miserable men are led in darknesse and wander up and downe in it we stumble and fall and run into an hundred by-paths rather than in the way of truth We see not so well as we ought Our intellect is mistaken our will is perverse O thou who inlightnest one way or other all men that come into the world shew me thy brightnesse Guide and governe me Into thy hands doe I commend my poore spirit with all the faculties both of my soule and body Let thy holy rayes incompasse me deliver me from both outward and inward darknesse and bring me to see thy face for Iesus Christ his sake Amen Chap. II. and fourth Generall Wherein are demonstrated certaine Reasons why the sacred Eucharist was substituted to the eternall disannulling of the Passeover 1. Diverse Ends why the Third holy Supper was instituted 1. Reason To substantiate the praeceding Type The difference between Fulfilling of a Law and realizing or consummating of a Type Tertullian censured Hierome applanded The Passeover was a figure of the Eucharist and of Christs Passion All figures are not Antitypes 2. 2 Reason To conferre more grace upon us by It than was given unto the Iewes The figure must come short in excellency to the thing figured The vertue and effect of the Lords Supper in us 3. 3 Reason â—o praefigure Christs death and going out of the world All Sacraments of the Old Law were figures of the Eucharist and did finally typifie Christs death 4. 4 Reason To be a Remembrance to us of Christs death till his comming againe The holy Eucharist not onely sealeth and signifieth Grace but also conferreth and exhibiteth it by it selfe in the true use thereof How farre forth this effect is to be understood Why Christ received the blessed Sacrament before he went into the Garden Christ had degrees of devotion Not to faint in Prayer The blessed Virgin Mary not so full of Grace but that shee was capable of more latitude 5. 5 Reason To unite us to Christ 6 Reason To breed brotherly Love and to unite us one to another Hence the Communion of Saints the Eucharist called the Communion 7 Reason To be an Antidote against daily sinnes The Eucharist called Panis supersubstantialis and by S. Ambrose Panis quotidianus 8 Reason To further our Spirituall Life 9 Reason Because it is the Sacrament of supernall charity and filiation PARAGRAPH 1. YEt because it is a vanity to institute any new matters unlesse men be moved to it by very good reasons and lawfull inducements Let us now examine Why this Third holy Supper was instituted and we shall finde that the Ends were diverse I will instance in some and 1. First in this It was Appointed to this purpose viz. to Substantiate the Preceding Type There is great difference between Fulfilling of a Law and Realizing or Consummating of a Type By Eating the Paschall Christ did as the Law commanded and in that point fulfilled the Law but if he had
not Superinduced a Third Supper nor given us the most blessed Eucharist to be our Evangelicall Pasch or Passeover he had not actuated the Type nor accomplished the Figure nor established the new light and present truth in stead of the precedent shadow For when Christ was circumcised though he was obedient to the Law and thereby fulfilled that Law yet till he instituted Baptisme to be in the roome of Circumcision he did not Realize or Substantiate the Figure But when he had appointed new Sacraments more full of Grace and every way more excellent more easie and parable and fewer in number which were presigned and fore-destinied and presignified by the Types Then indeed and not till Then were the Figures substantiated And to returne homeward by the Eating of the most blessed Eucharist in Christ his Third and Last Supper is Christ become Our true Paschall Lambe Pascha nostrum immolatus est Christus 1 Cor. 5.7 Christ our Passeover is slaine I grant that S. Paul speaketh of the Crucifixion and the Lambe was a Type of his death and the manner thereof in many things as I instanced in before Yet was the Paschall Lambe a figure also of the sacred Eucharist Magis immediatè principaliter ceremonia agni paschalis fuit figura Eucharistiae quam Passionis saith Bellarmine de missa 1.7 The Ceremony of the Paschall Lambe was more immediately and more principally the figure of the blessed Eucharist than of Christs Passion Hierome on Matth. 26. and upon those words vers 26. commenteth thus Postquam Typicum pascha fuit impletum Agni carnes cum Apostolis comederat ad verum Paschae transgreditur Sacramentum After that the Typicall Passeover was fulfilled and Christ had eaten the flesh of the Lambe with his Apostles he passeth over to the True Sacrament of the Passeover Tertullian almost at the end of the fourth Booke against Marcion hath an odd Crotchet That Christ desired not to eate the Jewish Passeover but the Evangelicall Chrstus non concupivit vervecinam Iudaeorum cùm ait se desiderare Pascha edere He desired not to eate of a Jewish Wether Lambe or Sheepe But that Father did little consider Luk 22.24 I have desired to eate This Passeover This and vers 13. They made ready the Passeover that Passeover to eate which he purposely went up to Jerusalem for which purpose he sent this word to his Host Matth. 26.18 I will keepe the Passeover at thy house which are spoken all of them of the Jewish Passeover For all these Passages were spoken before the Supper of the Lord yea before the Second Supper Besides when Christ had desired to eate the Jewish Passeover he did not long to eate it quâ caro as it was flesh but quâ Sacramentum erat vâ—teris legis as it was a Sacrament of the old Law which he was bound to doe whosoever would fulfill the Law as Christ did and so he did eate it not as common profane meat but as a sacred duty which could not be performed without eating of it Hierome writ more soundly on Matth. 26. toward the beginning Christus finem carnali festivitati volens imponere umbraque trarseunte Paschae reddere veritatem dixit Desiderio desideravi Where he excludeth not as Tertullian needlesly did the first Supper but distinctly expresseth it and doth more than include the Last Supper For he saith Christ being willing to abrogate disannull and set an end to the Carnavalls or carnall Festivall of the Jewish Passeover and to make the Type appeare in substance and verity he said Desiderio desideravi I have much desired to eate thereof The Passeover was a Type of the Eucharist and principally figured out It. Bellarmine de Sacramento Eucharistiae 4.9 A Type but not an Antitype saith he Agnus paschalis erat figura evidentissima Eucharistiae Ibidem lib. 4. cap. 18. For the flesh was eaten and the blood sprinkled upon the doore-posts signified the blood of the Eucharist as may be gathered from Gregory Homilia 22. It was also in another degree a Figure of Christs Passion saith he ibid For if the Paschall Lambe was a Figure of the Eucharist and the Eucharist doth lively represent the Passion it must needs from thence result that the Passeover was a Figure of Christs Passion The Eucharist is not onely the figure or type of the body and blood of Christ but the Antitype because all Figures are not Antitypes but onely those quae nihil ferè differunt à veritate which very much resemble the Substance Bellarmine de Sacramento Euchastiae 2.15 Thus have I presumed to mend Bellarmine in this place PAR. 2. A Second Reason of the Institution of the Eucharist was to conferre more Grace upon us by it than was given unto the Jewes Figuratum non debet esse figurâ vilius saith Bellarmine de Missa 1.7 yea not to cloake the truth the Figure must come short in excellency to the thing Figured as the shadow to the body the Type to the thing typified Galat. 4.3 When we were children we were in bondage under the rudiments of the world And vers 9. How turne you backe to the weake and beggarly elements whereunto yee desire againe to be in bondage And this the Apostle spake of the Jewish Ceremonies So Colos 2.17 the Ceremonies of the Law are said to be the shadow of things to come but the body is Christ And Heb. 10.1 The Law had a shadow of good things to come and not the very Image of the things But he tearmeth the Law of Grace the time of Reformation Heb. 9.10 And the Tabernacle thereof a greater and more perfect Tabernacle vers 11. And Christ a Minister of the Sanctuary and of the True Tabernacle which the Lord pitched and not Man Heb. 8.2 Christ not Moses Christ hath obtained a more excellent Ministery by how much also he is the Mediator of a better Covenant which was established upon better promises Heb. 8.6 Augustine in Psal 73. Our Sacraments are pauctora salubriora faciliora foeliciora fewer wholsomer easier happier Looke unto Bellarmine the Master of Controversies and to the Canvasers of him and they confesse unanimously what Saint Augustine taught the fuller and more gracious power of our Sacraments The quarrell-picking niceties on both sides I dislike Let one instance serve for all Whereas in the old Law The Sacrifices sprinkling the uncleane sanctified to the purifying of the flesh Heb. 9.13 Ours sâ—nctifie to the purifying both of bodies and soules Baptismus facit animam pulchram Deo dilectam haeredem Dei aperit regnum coelorum Baptisme makes a white soule beloved of God the heire of God and openeth the kingdome of heaven as the Fathers phrase it Christ sanctifieth and cleanseth the Church with the washing of water by the word That he might present it to himselfe a glorious Church not having spot or wrinkle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any such thing no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not inclining to a spot but
blood dwelleth in me and I in him 7. To be an antidote against dayly sins Panem nostrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give us this day our daily bread Here the Eucharist is called Panis supersubstantialis our supersubstantiall or Heavenly bread yea saith Ambrose it is called Panis quotidianus our daily bread because it is a medicine and a remedy against daily sins de Sacramentis 5.4 8. To further our spirituall Life And therefore it is not only set down negatively John 6.53 Except ye eat the flesh of the Son of Man and drink his blood ye have no life in you but it is further positively averred I am that bread of Life ver 48. and ver 50. This is that bread which commeth downe from Heaven that a man may eat thereof and not dye And ver 51. I am the living bread The bread that I will give is my flesh which I will give for the Life of the World And most apparently in the 54. ver who so eateth my flesh and drinketh my blood hath aeternall Life For my flesh is meat indeed and my blood is drink indeed ver 55. and ver 57. as the Living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Lastly Cardinall Cusanus Exercitationum 7. Eucharistia est supremae charitatis Sacramentum The blessed Eucharist is the Sacrament of the most heavenly gift of charity When Christ had loved his unto the end because all the rest did not suffice to perfect Charity unlesse he gave himselfe for all of which the Eucharist was the wonderfull mystery Recipit se in manus suas in Sacramento fregit distribuit He taketh himselfe into his own hands and in the Sacrament brake and distributed himselfe Like as if bread were alive and should break and distribute it selfe that they might live to whom it was distributed and it selfe should dye by being distributed So Christ gave himselfe to us as if he did so distribute himselfe to us by dying Nota. that he might give life unto us In the same place he calleth it the Sacrament of Filiation all doubt being taken away concerning the Filiation of God For if Bread can passe over into the Son of God therefore Man may who is the end of bread Vide Dionysi Carthus in Luc. 22. fol. 258. Much more may be said but other points draw me to them THE PRAYER I Am not worthy O Lord holy Father of the least of thy benefits yea I have deserved that the full vyals of thy heaviest wrath should be powred down upon mee for I have many wayes offended thee and after manifold both vows and endevours to repent after teares sighs groanes and my contrite heart hath been offered on thy Altar yet I arknowledge my relapses and recidivations Good God let thy goodnesses strive against my wickednesse and fully overcome it Cleanse mee though thou slay mee and though thou shouldest condemne mee who wholly trust in thee yet Sanctify me thy Servant for Iesus Christ his sake my blessed Redeemer Amen CHAP. III. and fist Generall Which is divided into 5. Sections or particulars The first whereof is contained in this Chapter And therein is shewed 1. After what words Christ began this Third or Last Supper 2. A Digression 1. Concerning the division of the Bible into Chapters and Verses 2. Against filthy prophaners of Churches and Church-yards 3. Against Conventicles 1. What course Christ tooke in the perfecting of this Third or Last Supper First he removed Judas The ceremonies of the Grecians at their Sacrifices S. Augustines error who thought Judas did eat the bread of the Lord Sacramentally A more probable opinion that Christ did not institute the blessed Eucharist till Judas was gone forth After what words Christ began his Third Supper The word When doth not always note the immediation of times or things consequent 2. A discourse by way of digression The first part thereof Concerning the division of the Bible into Chapters and Verses Neither the Evangelists nor the Apostles divided their writings into Chapters and Verses Neither Christ nor his Apostles in the New Testament cited Chapter or Verse of the Old Testament Probable that the Books of the Old Testament were from the beginning distinguished and named as now they are And began and ended as now they do The Iewes of old divided the Pentateuch into 54. Sections Readings or Lectures The Iewish Section is either Incompleate termed Parashuh or Distinction signed with three P. P. P. Compleate stiled Sedar an Order marked with three S. S. S. All the Jewish Lectures read over Once a yeare The first Lecture what time of the yeare it began At what place of Scripture every every one of the 54 Lectures begins and ends Six books of Psalmes according to the Iewish division Every Lecture of the Law consisted of 136 verses Antiochus rent the Law in pieces God more regardeth every Letter of the Law than the Starres of Heave 3. Puritans taxed who taxour Church for mangling the Word of God and patching up a Lesson The bookes of the Bible were not at the first divided by Chapters nor the Chapters by Verses as now they are The Iews had by heart all the Old Testament 4. Traskites censured The Iews shall be converted to Christians not Christians to Iewes Secondly the second part of the Digression Against â—lthy prophaners of Churches and Church-yards more especially against them of the City of Exeter Nero bepissed Venus tombe The Heathens very zealous against such prophanation Caecilius his opinion concerning it Vespasian forbade it The Authors Apology His petition both to the Clergie and Laity of Exeter Gods Law Deut. 23.12 against filthinesse The Cats and the Birds cleanlinesse God and his holy Angels walke in the midst of our Temples That Law of God not Ceremoniall or Judiciall but Morall The Esseni diligent observers of it Cleanlinesse a kind of Holinesse Vncleannesse in the Camp was an uncleannesse in the Jews themselves God commandeth Cleanlinesse and Sweetnesse for mans sake not for his own Vncleanlinesse makes God turne away from us God a lover of internall and externall Cleannesse The Abrahemium the first Church-yard in the world Jacobs reverence to the place where he slept Some places more holy than other The Authors exhortation in this respect to the Magistrates of Exeter 5 Campanella the Friar examined and censured He learned Art magicke of the Divell Every one hath his Tutelary Angell as Saint Hierome and Campanella are of opinion Campanella healed of the spleene as hee saith by Charmes The name of a Friar more scandilous than of a Priest Proverbs and Taunts against Friars and Monks A Friar A Lyar. Friars railed against both by Ancient and Moderne Writers Priests and Jesuits at debate who shall be the chiefest in authoritie Friars Deifie the Pope Friars lashed by Pope Pius the second â—ampanella a prisoner for twenty yeeres together The Jesuits nipped by the Sorbonists banished by the
as dividing one chapter into soure chapters another or the second chapter into three chapters Nonnus observeth not our chapters much lesse verses Suidas doth otherwise distinguish the chapters Cyrill maketh twelve bookes on Saint John as if all were concluded in twelve chapters Who desireth to see more let him have recourse to the cited place of that rare Scholer and he shall find admirable curiosities concerning chapters and verses of the New Testament and he shall not repent him of his labour And let him consult with Sixtus Senonsis Bibliothecae Sanctae 3. pag. 157. c. Let me adde somewhat more The Arabick Translator is much different from all others Francis Junius in his preface before the Arabick translation of the Acts Arabs noster capita nec sine judicio aliter planè distinguit atque in libris nostris distincta sunt consimiliter versus alios dividit in nostris confusos Alios conjungit disparatos suâ compositione id quod fuerat obscurius tanquam adunatis stellis illuminant Our Atabick Interpreter saith Iunâ—us distinguisheth not without cause or reason the chapters otherwise than they are distinguished in our bookes Likewise concerning the verses he divided some which are confounded together in our bookes and joyneth others together which were disparate and sundred And by this his Composition that which was more obscure he ilustrateth and illuminateth as by a conjunction of stars Heinsius in the fore-cited place concurreth with unius that some others divisions are better than those which we now have in use in some things His words are Intelligimus eos nonnunquam meliùs quae non haererent divisisse where some chapters or verses had little dependance one upon another they sometimes better distinguished them than we doe now I answer if in some few of their variations they come neerer to conveniency than ours doe which I will not wholly deny yet if I have any judgement they have strayed worse than the Greek divisions have done in other places whilest they strive to be menders that ought to be but Translators Indeed if Saint Mark had delivered the Gospell to the Syrians as themselves say he did and if their distinguishments be now such as Saint Mark left them it would make much for their authority Or if any of those Arabians Acts 2.11 who were at Jerusalem at Pentecost had in the dayes of the Apostles translated the Gospels and kept them since from alteration we might ascribe much to it But concerning the Syriack translation Non desunt etiam quaedam in ea editione quae viris doctis piis non admodum placent There are somethings in that edition which holy and learned men are not well pleased with saith Bellarmine And I cannot easily be brought to beleeve that S. Mark delivered to the Churches of Syria and Egypt the Syriac edition of the New Testament since neither Clemens Alexandrinus nor that living Library Origen who laboured more about the Editions than ever any other did Nor Eusebius nor Athanasius nor Dydimus nor Theophilus nor Epiphanius nor Hierom nor Cyril nor Theodoret nor other Fathers who were Bishops or Priests in Syria or Egypt since none of these Fathers who lived there mentioned any such Edition or Translation it shall passe with me as a work of later times The same Arabick translator maketh fifty chapters of the Acts of the Apostles whereas we have only 28. chapters The first Epistle of S. Paul to the Corinthians in the Arabick hath 21. chapters having only 16. chapters with us The second Epistle hath only 12. chapters in the Arabick and yet we have 13. chapters in the Greek Ammonius divided every one of the foure Evangelists into many chapters S. Matthew into 355 chapters S. Marke into 135 chapters S. Luke into 344 chapters S. John into 232 chapters So Sixtus Senensis Bibliothecae sanctae lib. 3. pag. 160. relateth If such difference be in chapters which is the mainer division there must needs be more variant diversity in the verses which are the subalternate differences depending on the chapters Much more might be said but I have wandred too long and returne to what I handled before namely That we have no reason of necessity to expect that Christs administring of his Third and Last Supper should be distinguished by the beginning of a new chapter For it is not so in any other of the Three Evangelists Nor are the chapters and verses of Divine institution but servient to the Churches ordination varying according to the opinions of diverse ages and in the opinion of Junius and Heinsius may be better than now they are And yet there might be a new chapter in ancient times when Judas went out the old one ending John 13.30 at these words And it was night For presently thereupon in all likelyhood was the blessed Eucharist administred and the Evangelist S. John wholly omitted what the other Three Evangelists had so fully described And a new chapter might begin John 13.31 Or if not a new matter namely our thrice blessed Saviour his holy heavenly last Sermon Sermo Domini in coenaculo which the other Three Evangelists very briefly touched at but S. John declareth at large from John 13.31 to John 18.1 Foure whole chapters and more in a continued and uninterrupted manifesto or declaration PAR. 8. LAstly since it is apparant even to sense and rectified reason that Christ mingled not his most sacred Third Supper and holy Eucharist with ordinary meats but took it by it selfe as a distinct Sacrament of the New Testament and as a glorious testimony of the Law of Grace there is no place in my opinion so likely to establish our Saviours administration of it as immediately upon Iudas his excommunication and secession And when the holy administration was ended to the joy of the Apostles and to the glory of God Our divinest Saviour brake forth into this Jubilee and exultation of joy Now is the Son of Man glorified and God is glorified in him viz. when his Flesh and Blood were made a glorious Sacrament of the New Law then Christ was glorified and God in Christ How was Christ at that instant glorified above other times if not by Iudas his departure and Christ giving the holy Eucharist to his holy Apostles Or where could it be given more commodiously As for the words Edentibus ipsis I have heretofore cleared them by good authority that they are not to be taken strictly as if whilest meat was in their jawes and whilest their mouths were full and their teeth champing Christ gave them the Supper of the Lord nor as if we were not to receive the hallowed food but as we are eating of some other things nor as if it were essentiall to have a co-eating No Christian heart can think so For it were an undervaluing of the Body and Blood of the Lord and little or no discerning of the Lords Body from other common meats yea indeed an horrid mingle-mangle But the words are to
it signified The Administring and Receiving of the Eucharist called the Supper of the Lord. Christs Table in his Kingdome The Iews Tables in Christs time were not on the Ground but standing Tables The use of Tables is to eat and drink on them To serve Tables what it is The most holy Eucharist in Ignatius his dayes was celebrated on Tables Christ given For us in the Sacrifice Per modum Victimae To us in the Sacrament Per modum Epuli Banquets most commonly set on Tables Altars are for Offerings and Tables for Eating Christ the Altar Offering and Priest Christ used a Table at the first Consecration The Christians in the Primitive Church in times of Persecution used Tables where ever they came They made use of unconsecrated Tables Cups and Vessels The name and use of Altar vindicated The Devill had Tables erected to him by the Gentiles God had Tables erected to him by the Christians 6. The fifth Section or Particular of the fifth Generall wherein is shewed That the holy Eucharist was administred by Christ on a distinct Table Truth commanded not forbidden to be searched out A sting at Campanella who ascribes sense to stocks and stones and Reason to bruit Beasts Of two opinions the most probable is to be preferred Most probable the Deifying Sacrament was celebrated at a distinct Table Proved by Arguments 1. With reference to the Parties Recipient De maximis maxima cura est habenda Domitians folly Nothing equall to Christs Body and Blood 2. Inregard of the party Administrant Christ rose up from the Paschâll Table to wash the Apostles feet Probable he did the like to wash their Soules Christs humility at his Prayers A Story of a devout Cardinall Christs holy Gesture when he blessed any thing At the first Institution of any great matter mor ereverence is used than afterwards Diver se instances to this purpose All Christs Actions as well as his person pleased God PARAGRAPH I. FIrst therefore I resume that which before I proved and no man can justly deny that the upper Chamber wherein they are the Paschall and the Common Supper was a well furnished Chamber For it was a Guest-Chamber Marke 14.14 which always useth to be best adorned It was a large upper room so large if Dionysius Carthusianus opine not amisse as that it received the 120 Disciples mentioned Acts 1. vers 15. vide Dionys Carth. in Luc. 22. fol. 257. Act. 1. fol. 76. Furnished and prepared not with meat but with all other necessary utensils For the Apostles themselves were commanded There to make ready vers 15. and they did make ready the Passeover vers 16. Therefore the Table was not furnished with meat to their hands but the room with decent houshold-stuffe It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was not only Mensa strata a spread Table The whole upper Chamber was Coenaculum grande stratum a large well accommoded room And in it might well be lesser Tables round Tables Livery Tables Tables to be used if need were with their faire furniture It had been a simple poore room if there had been nothing els but only what was for present use or what is particularly specialized were there no chayres no stooles no cushions no water no linnen to bee spred or spred at other boords PAR. 2. Secondly I hold it safest to say Christ did not institute his most holy Eucharist as they were eating other meats nor mixed Sacred things with Civil For in the Law of Moses he forbad such medleyes Deuter. 22.9 Thou shalt not sow thy Vineyard with diverse seeds Lest the fruit of thy Vineyard be defiled Thou shalt not plough with an Oxe and an Asse together vers 10. Thou shalt not weare a garment of diverse sorts as of wollen and linnen together vers 11. And can you think that the most Holy of Holies the immaculate Jesus Christ would make a mingle-mangle of Sacred and Common meat of Sacred and Common wine and whilst they were eating common food did consecrate the blessed Sacrament of his Body and Blood Obje Yea but it is so according to the letter As the◠were eating Sol. If you will go strictly according to the letter you must also say whilst meat was in their mouths whilst they were chewing it with their teeth Before their mouths were empty Christ gave them the Eucharist Now let any Christian heart judge whether it were not an indignity to the Sacrament to bee at such time administred whether the Letter be alwayes strictly to bee insisted upon Repl. If yet againe you urge the Letter Resp I answer that S. Luke and S. Paul say expresly Christ gave the Eucharist After Supper Luke 22.20 Likewise 1 Cor. 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which may be more largely interpreted than thus When Hee had Supped as our last translation hath it even thus After they all had Supped Therefore it was not done in Supper time or whilst they were eating And upon comparison of those foure places tell me now which standeth with most reason That hee gave the blessed Eucharist as they were chewing their meat or that it was done after Supper especially S. Paul writing last of them and being taught of the Lord Jesus himselfe the manner how it was administred I received of the Lord 1 Cor. 11.23 Again did Christ say Matth. 9.16 No man putteth a piece of new cloth unto an old garment neither do men put new wine into old bottles but they put new wine into new bottles and both are preserved vers 17. And can wee think himselfe would put the New sanctifying food of Grace and of his Body and Blood into those mouths which were eating and feeding upon the Common food of the Old Law even as they were Eating Or is it likely Christ gave Thanks whilst they were Eating But Thanks he gave as many Greek copies have it Matth. 26 26. And this Thanks began the Eucharist Or consecrated he the New Sacrament whilst they were eating their Ordinary food Christ blessed the bread ere he brake it Matth. 26.26 Did they eat whilst he was blessing the bread Ezechiel 44.23 The Priests shall teach my people the difference between the Holy and profane and cause men to discerne between the uncleane and the cleane Wherefore let no man imagine that Christ would make a mingle-mangle of earthly and heavenly matters of bodily and spirituall food and give them his Sacred Body and Blood As they were eating a Common Supper Edentibus illis may signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly That the Apostles were eating whilst Christ was discoursing That Christ ate little and conferred much and rather tasted meat than continued Feeding as the Apostles did Consider these points First He took bread 1 Cor. 11.23 Secondly He gave Thanks vers 24. Thirdly He blessed the bread Matth. 26.26 Fourthly Hee brake the bread ibid. Fifthly Hee gave it to them Luke 22.19 Sixthly He said Take Eat Mark 14.22 Were the Apostles eating
all this while The Inadvertency or not distinguishing of this one point That the Supper of the Lord was instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After Supper as both S. Luke and S. Paul have it in the same tearmes and letters hath bred many great errors As That Christ Sate at the Eucharist which indeed if at all was at the Paschall That he tooke and gave the Eucharist Sitting or Leaning because at the Second Supper they did All Discumbere and Christ Rose up and Lay down Again That the most Holy and Common food were eaten together and promiscuously And that grosse opinion of Aquinas justly disliked by Estius on 1 Cor. 11.25 That Christ gave his Body in Supper-time and his Blood After Supper though Aquinas seek to give a mysticall reason of it But had Aquinas considered the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similiter Likewise he would have been of another mind The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Likewise twice used Luke 22.20 Likewise also he tooke the Cup After Supper and 1 Cor. 11.25 After the same manner also he tooke the Cup. In both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which doth demonstrate Not that Bread was given them Before Supper was ended and the Cup After which is Aquinas ill-hanged conclusion but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oâ— the word Likewise extendeth fully and fairely to this point That both the Bread and the Wine were Alike and in the Same sort given and administred After supper And this S. Paul did learne of the Lord himselfe and he received it of the Lord vers 23. And this also which others misunderstanding and misapplying some words of S. Luke have held That After the thrice blessed Sacrament of the Eucharist given and received they fell Again to their victuals But in Luturgico Canone saith Estius absolutè dicitur Postquà m coenatumest instead of the Vulgat postquà m coenavit post coenasse as others have it post cibos saith Augustine Not in meale time but After was the Holiest of Holies administred Consider I pray you these two propositions cannot consiste together but are Contradictory 1 Christ administred the Sacrament As they were Eating At Supper 2. Christ administred the Sacrament to them After Supper Which is most likely PAR. 3. THirdly it must be acknowledged that whatsoever Gesture or Posture our blessed Saviour had used if it were certaine that he used it it had been Approveable Holy and Divine His exemplary beginning might justly give a forme to After times And whatsoever he had done had been admirably good But oh the vaine thoughts of men loosing themselves in unlikely conjectures Ludolphus without any good ground saith That Christ went with his Apostles into a Lower Chamber to wash their feet which hath not so much as a foot-step or shadow of reason Nearer to the purpose The same Ludolphus the Carthusian cap. 55. is too peremptory Mensa erat in Terrâ more antiquo in Terrâ sedebant ad coenam in coenaculo strato quasi jacendo recumbentes The Table was on the earth and according to the Old fashionâ— they Sate at supper on the earth as it were Lying and Recumbing in the Furnished Room Perhaps Hugh Broughton from hence tooke his wild Irish opinion Concerning the discumbing of Christ with his Apostles and their Tables see what I have written lib. 1. Tricoenii cap. 21. Let me adde my opinion for all the world is full of opinions in so unexpressed a matter That they Sate not at the Sacred Supper on Couches or Carpets spread on the ground or such like things though a very learned man my honored old acquaintance quem honoris causâ nomino is a little too resolute in the point For it is not probable much lesse very probable that our Saviour did institute this Sacrament of the blessed Eucharist potius supra Pavimentum quà m supra Mensam rather upon the Pavement than upon a Table For if he had instituted it Supra Pavimentum upon the Pavement yet had he instituted it also Supra Mensam upon a Table For the earth adorned with Carpets or other furniture supplyed the room of Tables Coenaculum stratum A well prepared Chamber implyed more than Mensam stratam A spread Table Mensa strata a Table spread is involved in coenaculo strato in a well prepared chamber not è contra Certainly in so dubious a point I heartily could have wished a more timerous kind of assertion Christ saith he did administer the same not sitting at a Table but Lying on the floore on Couches I answer They never lay on the floore at repast but they had Tables also of one forme or other or spread Carpets instead of Tables for that couches were on the floore without any Tables seemes strange to me It is impossible to prove this Negative Christ administred the Eucharist not sitting at a Table or this Affirmative he administred it Lying on the floore on Couches Couches were above the floore if not always yet most an end And the Tables and Couches were answerable in conveniency one to another that there might be a delightfull and convenient repast with all possible ease But it is little ease if you make triall to lye on Couches above ground and to stoop for your meat and drink down to the earth or pavement and take them from thence Tables that are for ease delight and conveniency are and must be as high if not higher than the beds on which guests lye or feates on which they sit Experience daily teacheth so much The very formes of the old Triclinia kept as venerable Monuments to this day do prove Christ Sate not on the Ground nor Lay on a low couch neare the Ground Nor was it the fashion of that Nation in those times to eat their meat on the Pavement spread with Carpets Nor can it be proved that in any of all those great Feasts in the Jewish Law whether they were sacred or profane they did eat their meat on the Floore or Pavement That they did Discumbere veste stragulâ Sit on Carpets being uppermost in Stratis tapetibus with covered Tapestry I will not deny Juvenal Satyra 5 vers 17. goeth further Tertia ne vacuo cessaret culcitra lecto Vna simus ait On my third pallet take you a place Lest on one bed there be a voyd place Horace Sermonum 1. Satyra 4. Post medium more fully Saepe tribus lectis videas coenare quaternos Twelve sup together oft as you may see Foure on a bed and so the beds are three Nor had they Beds only and Arras but Cushions or Pillows Seneca in lib. de Irâ Quid interest quam lecti partem premas Honeâ—â—iorem te aut turpiorem potest facere pulvinare It mattereth not on what part of the Bed you lye can a Boulster or Pillow make you ever a whit the better or worse That these Beds were immediately upon the Floore or Pavement or neare it I deny They were raised above the ground and the
Table For if David did so in urgent and extreame necessitie and in the desolate inhospitable Wildernesse is it likely Christ would doe so where all necessary utensils were prepared for a Feast Nor are the words of David in Terminis as my learned friend supposeth though they approach to the sense He that sitteth at Table with me Psal 41.9 And if they had been so from the correspondence betweene the Type and Substance I should rather have concluded As Achitophel did eate at Davids Table so did Judas at Christs Table They both did eate at a Table and both were notorious traytors If Beza say Such a Table as our Saviour did institute this Supper on or That Table was no Table indeed but in name onely or not a Table framed of wood I must tell Beza that none is able to prove his Negatives and the contrary is evinced by their common usance And the word Table doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most properly signifie somewhat to eate upon raysed from the ground Nor can I finde in any place of S. Augustine any inclination of him to this That the earth ground plaine floore or pavement was the Table on which Christ instituted the holy Eucharist So much against the opinion that Christ celebrated his blessed Supper and Sacrament on the pavement with humble subjection of my Writings to the Church of England the uncorruptedst part of Christs Militant Church and with this solemne protestation that though I differ in judgement in this point from the learned Doctor yet I shall never differ from him in affection but be ready upon better proofes to change somewhat of my opinion and still to love him Lastly I shall fling water into the Sea and mispend time to prove that the Jewish people made great and much use of Tables long before Christs Incarnation and so downe to his death PAR. 5. COncerning the blessed Eucharist it cannot be certainly knowne on what speciall Table it was administred or what was the forme or fashion of That Table Two points are considerable The first seemes more than probable to me That it was administred or celebrated on a Table Secondly I hold it likely it was administred on a Table distinct from the Paschall and ordinary-Supper Table Concerning the first In the Temple at Hierusalem they had a Table of Shittim wood two cubits the length thereof and a cubite the breadth thereof and a cubite and an halfe the height thereof Exod. 25.23 And thoushalt set upon the Table Shewbread before me alwayes vers 30. There was no Long-square Table of Incense but the Altar to burne Incense upon was also of Shittim wood foure-square A cubit the length thereof and a cubit the breadth thereof Exod. 30.1 And it was two cubits high The former Table allegorically did signifie the Table of the body and blood of Christ as Cornelius à Lapide on Heb. 9.2 avoucheth from Cyrill Hierome Damascene Therefore the Substance of the Type was also a Table and Christ celebrated the I ords Supper on a Table Secondly 1 Corinth 11.20 it is called the Lords Supper The Administring and Receiving of the Eucharist is called the Supper of the Lord. Augustine ad Januarium Epistolâ 118. cap. 5. affirmeth that the Apostle calleth the very Receiving of the Eucharist the Dominicam coenam the Supper of the Lord So Ambrose Pelagius Glossator Lombardus Hervaetus Aquinas Rickelius saith Estius on the 1 Corinth 11. Theodoret and Oecumenius call Dominicam coenam The Lords Supper Domini Sacramentum The Sacrament of the Lord though Estius minceth the point But they were wont in those times to eate their Suppers on Tables Ioh. 12.2 Lazarus was one of them who sate at the Table with Christ when Christ said Luk. 22.30 Yee may eate and drinke at my Table in my kingdome he draweth the Metaphor from the Tables on which he and others were wont to feed on in those dayes Ioh. 12.2 c. Matth. 15.27 The dogs eate of the crummes which fall from their Masters Table Therefore there was a distance betweene the Tables and the Ground S. Mark 7.28 varieth it thus The dogs under the Tables eate of the childrens crummes Therefore the Tables were not On the ground when dogs could be under them The rich man had a Table from whence such crummes fell as would have fed Lazarus Luk. 16.21 Therefore the Table was not On the ground floore or pavement but Above it and from it the crummes fell lower So Tables being in viridi observantiâ in ordinary use among the Jewes in those dayes and Christ avoyding factious singularity and running fairely with the streame of those times in things indifferent we may conclude Christ fed not from the pavement at any time for ought that is recorded or involved But it is very likely our Saviour on a Table did celebrate the holy Eucharist Tables were principally ordained to be eaten and drin kt upon whether at sacred or common Feasts Take this and eate it as from a Table and Christ tooke the cup as from the Table and gave thankes as they used to doe at the Table and gave it to them as they were at Table Drinke yee all of this as was wont to be done at the Table Matth. 26.27 Act. 6.2 It is not reason we should leave the Word of God and serve Tables And these Tables were for the poore or for their holy feasts of charity if not for the receiving of the most holy Eucharist also For it may be well observed Men were chosen to serve Tables full of the holy Ghost of honest report and wisdome as Stephen was a man full of faith and of the holy Ghost verse 5. full of faith and tower verse 8. consecrated to that worke by prayer and imposition of hands with as much ceremony and solemne majesty as others were chosen to be Presbyters nay more viz. with the generall consent and joynt action of all the Apostles To serve at Common Tables alone such worthy Heroes were not fittest to be destinated or appointed that I may use the Scripture phrase meaner people might and would have served the turne But these sanctified Deacons did not onely take care of the poore but administred at the most holy Tables on which the Eucharist was celebrated Ignatius Epistol ad Trallenses almost in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee ought to please the Deacons the ministers of the mysteries of Christ in all things for they are not the servitors of meats and drinkes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministers of the Church of God doe you reverence them as Jesus Christ whose Vicars they are My collection is Sacred things yea the most holy Eucharist was celebrated Then on Tables And in all likelihood from the example of Christ who consecrated the blessed Sacrament on a Table Nor doe the Apostles think it unreasonable to serve Tables either common or sacred simply and absolutely for the works were devout but comparatively and referentially They
all things hold fast that which is good Search the Scriptures John 5.39 Our love must abound more and more in knowledge and in all judgement that we may try or approve things that are excellent Philip. 1.9 Grow in grace and in the knowledge of our Lord Jesus Christ 2 Pet. 3.18 I can say it by experience He who diligently searcheth for the revelation and inlightning of the Truth though he find not sometime that particular for which he inquired hee shall find many excellent things for which he did not seck and perhaps of more force and worth than the thing searched for And so O Truth Tu non inventa reperta es Remember withall that no beast under Heaven though never so great and vast hath so great and large braines as man hath nor broader allies lanes or cels for the animall spirits of man to walk or rest in which may serve for the disquisition of deep or higher knowledge Yet I would have no man so given to novelty as Campanella who ascribeth Sense to the earth and dry sticks 3.14 Reason to beasts with an hundred other vain imaginations The craft of the Spider saith he de sensu rerum 2.23 is wonderfull or stupendious by reason she makes her net frameth the attractory threads of her web egreditur ad captionem musce cum multis syllogismis Comes forth to catch the fly with many syllogismes And Canes exmotu sylvae latitantem syllogisant bestiam saepe arguto syllogismo Leporem insectantes And the Dogs by the motion of the wood do reason concerning the hidden beast often chasing the silly Hare with witty and subtill syllogismes And the Ants of necessity speak or use their voyces and many the like uncouth positions which he is glad at the end of that Chapter to temper and modifie with a Quasi Discursiva dicenda sunt rationalia The creatures which can discourse are said to be Reasonable yet so that Man is said to be Reasonable and not Brutes not because Brutes do not at all use Reason but for that they use Reason but a little As Plants are not called Animals because they have but a little sense And thus will we speak saith he But we understand a Man Rationall in his mind and do give Brutes only Reasonable sense which Aquinas calleth Estimative Is this all this discourse come now to this I will take a liberty to speak as I please and so I will set up new positions and contradict all in my way that ever was said before and then I will so qualifie it that I will have only new tearmes new expressions and yet but old matter that all the Reason of Beasts be but the Estimative faculty as Aquinas calleth it Affected novelty be thou humble And though we must be humble and Scepticall where we have no firme footing yet if we put into the weights two opinions with their best circumstances we are not forbid upon a diligent triall and search of them not in the Bakers ballance but in the exacter scales of the Gold-smith to say such an opinion is so many Graines Scruples Dramms Ounces or Pounds better and heavier than the other Proceed wee then to examination whether it were a distinct Table or no That it was celebrated After Supper no man can contradict If it had been at the Paschall or at the Common Supper or during their turnes or times no man could deny but it had been administred at the same Table And too many Christians not observing that point have run into many errors and let slide from their pens apparent mistakings But at that Table it could not be administred conveniently And herein again I appeale to any learned man or good Christian soule Which is fitter of the two That the most wonderfull Sacrament should be celebrated as the Recipients Lay along or Sate at a Table incompassed with Three beds Or at another Table better accommoded for their devout participation and graced with Diviner food With reference to the parties Recipient these may bee the Arguments In Naturals Morals Politicks these Axioms hold De minimis minima cura est habenda de maximis maxima cura est habenda Of least things the least care is to be taken and of greatest things the greatest care Upon this ground we preferre the Body before Raiment the Soule before the Body the joyes of Heaven above the pleasures of Earth the love of God above the love of Men. Charitas est ordinata Charity proceeds by Order and chieflyest looketh to things most necessary When Martha was carefull and troubled about many things Christ said to her One thing is needfull and Mary hath chosen that good part which shall not bee taken away from her Luke 10.42 Seeke yee First the Kingdome of God Matth. 6.33 Take no thought for the morrow I have seene a naturall foole hold up his arme to receive a blow which was aymed at his head And he is little lesse than an Idiot who bestoweth more care on small or poore things than he doth on great and better things Domitian was a foole to bestow his time in killing of Flyes when the care of the whole Roman Empire lay on his shoulders The Roman Empire was not disturbed by a Fly The particular nature will destroy it selfe to preserve the Generall Fire will descend rather than there should be a Vacuum Things will rather suffer any evill than vacuity All and every particular nature by it selfe and with others doth so abhorre vacuum vaine emptinesse that they all concurre to remedy it against their owne private inclinations and dispositions to keepe as it were their Common-wealth whole and sound For they Themselves are preserved when the Generality is preserved Ayre hath beene seene impetuously and forcibly to leap downe into the bottome of the gaping Seas and into cavernes of the earth against nature descending to inhibit Inanity To this effect excellently Campanella de Sensu Rerum 1.9 though I like not his Collections or Diductions therefrom Concerning Christs Body in the first place And shall we think that any thing in the earth is equall to the pretious Body and Blood of Christ We are not redeemed with corruptible things as silver and gold but with the pretious Blood of Christ 1 Pet. 1.19 Heb. 9.14 The Blood of Christ purgeth our consciences from dead works to serve the living God 1 Joh. 1.7 The Blood of Christ cleanseth us from All sinne He washed us from our sinnes in his owne Blood Revel 1.5 and hath made us Kings and Priests unto God as followeth His Blood was and is of infinite merit And if there should be created as many worlds of people as there are now people in this world and if God had made the like covenant with them as he hath done with us though every one of those were great sinners yet if they did repent and beleeve in Christ every one should be forgiven and saved and for all this God should remaine a debtor to
the Crosse For betweene Finite and Infinite is no preportion Will not the thought hereof stirre us up to more solemne devotion when we receive It than when we take our common repast I shall never be perswaded the Apostles were so regardlesse so uncivill as to take so heavenly a benefit without humble thanks prayers and sublimated devotions And what is held sordid and slovenly among us to lie along or sit when people receive it from us ordinary Ministers must it not needs be much worse when the Lord of heaven adminiâ—red his owne Blood in his owne Person if the Apostles did so Therefore I shall hardly beleeve the Apostles partaked of that heavenly food either sitting or reposing themselves on their discubitory beds Concerning his Body How admirable things are spoken of it Joh. 6.50 This is the Bread and it is very likely he pointed at his owne Selfe when he said Those words And the Antithesis following evinceth he spake not of Temporall food But above all the declarative positive Asseveration in verse 51. seemeth to prove so much c. to the fifty-ninth verse This is my Body which is Given for you Luk. 22.19 This is my Body which is Broken for you 1 Cor. 11.24 He eateth and drinketh Damnation who discerneth not the Lords Body verse 29. A poore discerning there is of the Lords Body if they shall eare It with no more preparation no more devotion than they doe Other meate in the same order and manner and at the same Table sitting or discumbing Let me empty my soule into thankfull humble prayers and my body be powred out as water on the earth by lowest prostration yet I shall think I am not enough dejected or mortified Luk. 5.8 Peter fell downe at Jesus knees saying Depart from mee for an a sinfull man O Lord. Did he so when he faw but a great draught of fishes and was astonished at it verse 9. Therefore let no man imagine he would sit or lie along in a carelesse indevout posture when he Beheld and Received the food of his soule by which his sinnes were remitted and the sinfull old man pardoned and sanctified S. Paul when he administred the holy Communion preached unto the Disciples and continued his speech untill midnight Act. 20.7 And when they had received the Sacrament S. Paul talked a long whole even till breake of day verse 11. That the Breaking of Bread was the Giving and Receiving of the holy Communion is proved First because it was on the First day of the weeke that is the Lords day Secondly And the Disciples were gathered together to Breake Bread which in the Scripture phrase is the Eucharist Thirdly S. Paul preached before and preached after which was not usuall at common meales if the Eucharist had not preceded Fourthly he preached till Midnight But then they were wont to fall to their common meat Fifthly it was a sacred Farewell of S. Paul with the Disciples and so in likelyhood he both tooke the heavenly Viaticum himselfe and imparted it to Others Beza on the place acknowledgeth That after the mysterious celebration they used to eate common food So the Eucharist in his opinion was first But Augustine Epistola 86. saith The bread videtur esse Eucharisticus seemes to be Eucharisticall or the bread of the Lords Supper And this exposition is confirmed by Act. 2.42 They continued in Breaking of Bread and Payers For though they were not sparing of their materiall bread and meat one to another yet this place seemeth spoken of Spirituall food onely So the Syriac translation using in this Chapter the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom agreeth the Arabick Interpreter saith Beza in sense though not in the same words Which Syriac Interpreter Beza assenteth not unto for restraining it to the Eucharist But Beza might have considered that the communication of things Temporall or of both Spirituall and Temporall mixed together followeth at large verse 44. c. Lorinus Luther Calvin Gagneius Salmeron Gaspar Sanctius Montanu therefore better interpret it of the Eucharist Lorinus proveth it by Luk. 24.35 He was knowne of them in Breaking of Bread Which Cajetan wittily but groundlesly saith was a wonderfull Breaking of Bread without hands or knife For it should seeme he forgot it is said verse 30. As he sate at meate with them He tooke Bread and blessed it and Brake it and gave to them Againe it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which may be translated In the breaking of That bread even the Bread Eucharisticall For of it doe Augustine de Consensu Evangelistarum 3.25 Chrysostome Homilia 9. ex variis Matthaei locis and many others both Fathers and new Writers expound it In all the Communions recorded in Scripture either more apparently pointed at or more reservedly described not One was celebrated on the Ground not One upon an Altar What then remaineth but they were celebrated on Tables And to returne to the old place When S. Paul preached in an high chamber even three stories high could you there looke for an Altar or could they there and then so many as they were sit or lie on Couches on the Floore and take that saving food from the plaine floore or pavement No man will imagine it Did S. Paul fall on Eutychus to recover him Act. 20.10 and did he use no humble Gesture when he gave and received the blessed Eucharist In regard of the party Administrant thus we may proceed to argue Did Christ rise up to wash their feete and did he not rise up when he washed their Soules and gave them heavenly food food better than Manna Oh how reverend lowly and humble was Christ when he was at his prayers When he prayed he kneeled downe Luk. 22.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitched or setled on both his knees He fell on the Ground and prayed Mark 14.35 He fell on his Face and prayed Matth. 26.39 His Face adored of men and Angels He fell so for us and that we may learne so to doe since the Disciple is not above the Master And can we imagine that He or his Apostles sate or lay reached out at length when he gave them the saving food of his Body and Blood Credat Judaeus Apella non ego Beleev 't Apella of Jewish seed It never shall come into my Creed I have read of a late devout Cardinall who being on his death-bed and almost dead yet did strive to goe out of his bed and to kneele on his knees because he judged it sinfull to receive the food of his soule lying all along and so by others he was helped up and staying till he had communicated kneeling on both knees This is an example worthy to be imitated though he were a Cardinall When Christ blessed any his Gesture was most holy with eyes and hands elevated Did he blesse and consecrate the holy Bread no otherwise than if it had been to have been still but ordinary bread When he consecrated the heavenliest Food can
we think he sate still At the first institution of any great matter is more reverence exhibited than afterwards Abraham made a Great Feast that day that Isaac was weaned Genesis 21.8 When Christ received his Baptism how humbled he himselfe to John the Baptist the Creator to the creature the Master to the servant And he tooke a long journey even from Galilee to Jordan to be Baptized of him Matth. 3.13 and questionlesse put off some of his cloths if not all and descended into Jordan and by his own flesh sanctified the River Jordan and all other waters to the mysticall washing away of sin as before our Communion book was made Ambrose and Beda on Luke 3. and Chrysostom and Hierom have it on the 3 of Matth. Christs Actions or Passion at Baptism were ratified for good from Heaven The Heavens were opened the Spirit of God descended like a Dove and lighted upon him on him alone and not on any others to shew there was no mistake And a voyce from heaven was heard saying This is my beloved Son in whom I am well pleased Matth. 3.16 and 17. vers Both his Person and all his Actions well pleased God Let us therefore parallel the Sacraments and consider but the first Institution of the sacred Body and Blood of Christ and let any Christian-devout-soule judge whether Common and ordinary posture befitted it and not rather a more Solemne Divine Devout and Heavenly gesture And that in likelyhood to be rather on another Table than as they Sate or Lay on their discubitory beds So much be said to probabilize that the holy Eucharist was celebrated not on the same Table where the other Two Suppers were eaten upon but on another Table Thus Christ being in all likelyhood come to another Table prepared and well-furnished with Bread and Wine am I brought home to the next point of my propounded method The Prayer MOst blessed Saviour who damnest no man causelesly who Redeemest and Savest great sinners most mercifully who makest them gracious and good in this life whom thou intendest to make glorious in the life to come Oh prepare my heart to serve thee here to feare and love thee that through all worldy affaires I may looke up still to thee with whom only true joyes are to be found for thy glorious names sake O heavenly Lord Iesus Amen CHAP. V. Which containeth the sixth Generall wherein is examined Whether Christ himselfe received the blessed Eucharist And first Section of the seventh Generall wherein is shewed what Posture Christ used when he consecrated the Eucharist 1. In the first point Bellarmin is silent Aquinas affirmeth it Soto seemeth to incline to the contrary opinion Luther resolveth he tooke it not Many Canons of the Church command the Priests to receive first So doth the Councell of Toledo So did the Law of Moses Soto his proofe is ridiculous S. Hierom is expresse for the Affirmative that Christ did Receive first So is the Glosse on Ruth 3. So is Soto in his answer to the Objection to the contrary So is Barradius So is S. Chrysostome So is Titus the Abbreviator of him So is Isychius and the old Rimer 2. A double eating of the Sacrament Spirituall and Sacramentall Christ received Himselfe both ways So thinks Aquinas Soto and Alexander Hales To receive Sacramentally without increase of Grace how it happens Incapability of Grace hapneth two ways 1. When a Sinner puts an Impediment against it 2. When one is full of Grace before hand So Christ. Dominicus Soto Confessor to Charles the fifth Christ might take the blessed Eucharist for example sake Gregorius de Valentia treadeth in Soto his steps Durandus saith the Apostles did Con-coenare but not Con-celebrate cum Christo whom Cajetan approves Lucas Burgensis is expresse that Christ did receive first So are many of the Fathers Diverse collections for the Affirmamative Bishop Lake puts it out of question 3. The first Section of the seventh Generall Wherein is declared what Posture Christ used when he consecrated the Eucharist All Gestures in Religious worship reduced to two heads Some belong to Hope As the lifting up of the Eyes and Hands Humiliation As the uncovering of the Head beating of the Breast bowing of the Knee Some Gesture or other is necessary at the receiving of the holy Sacrament What Gesture Christ used cannot be demonstrated Certainly the devoutest In old time they used to pray sometimes Kneeling sometimes falling down on their Faces sometimes Standing and sometimes Bowing down their Heads 4. According to the degrees of Hope or Feare there are degrees of Worship The Publicanes Gesture Luke 18. descanted on God gave to Man a lofty countenance Whence called in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foure-footed beasts have seven Muscles in their eyes Man but six Why the Eyes are called by the Hebrews Oogon Naturally what one Eye doth both doe Eye-lids and the differences of them in Men Beasts and Birds One Eye in the singular number often used in Scripture for both 5. Falling on the Face and Kneeling in Divine worship Examples thereof And diversity of Opinions concerning the same Men have Kneeled unto Men. Examples thereof In Thangesgiving and Blessings they ordinarily stood up with Hands and Eyes lifted up to Heaven Variety of Gestures according to the variety of affaires commendable and necessary A fixed Gesture is not essentiall to a Supper Feasting not Gesture makes a Supper 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 again Standing in Adoration what they signifie Jacobus de Valentia his Degrees of Adoration rejected Others preferred 1. Reverence and us Act. 2. Veneration and us Act. 3. Worship 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 Feate and Hope The Fruits and the Gestures thereof Both joyned together in Prayer 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 he was a Man the Father and Son of a Man The Heathen Gods were borne and died The Heathen to preserve the memory of their Heroës made Statues and Images of them Minutius Foelix reproveth their manner of Deifying Men. The ancient Romans made an absurd Decree that the Emperor might not consecrate a God without the consent of the Senate The very people did one day Deify a God and the next day Vndeified him Tiberius the Emperor approved Christ to be a God The Senate reject him 8. The Pagans had
the Eucharist which likewise he did not need nor want To this last point he either answereth nothing which he seldome doth or else it was suppressed by higher authority or his answer is involved in these words Quicquid de hoc sit and in this sense whether Christ received the blessed Sacrament or received it not I will not now speak I will passe it over or the like Aquinas Parte 3. Quaest 81. Articulo 1. handleth this point scholastically Whether Christ took his own Body and Blood And with his authorities and reasons is for the Affirmative though he saith Others think the contrary Soto likewise 4. Sententiarum Distinctione 12. Quaest. 2. Articulo 1. propoundeth the same quick question Whether Christ did Receive his own Body and Blood And he answereth stealing almost all from Aquinas There have not been wanting who have said Christ gave his Body to his Disciples but himselfe took it not Luther de Abrogandâ Missâ privatâ resolveth Christ took not that blessed Sacrament and thence collecteth if Soto belye him not that other Priests ought not to take it but to give Both kinds to the Laity If Luther so said Soto well reproveth him and confuteth him because by Luthers argument the Priests are of worse condition and in a worse state than the people Which none but a popular Claw-back or Calfe of the people will say Aquinas his Inference is much sounder Because the Ministers with us receive it first therefore we conclude Christ first took it For say I Christ commanded us to do as He did And the Church evermore since Christs time doing so that is the Priests not giving the blessed Sacrament till themselves had first received it followeth unforcedly that Christ took it first There be many Canons of the Church which command the Priests first of all to receive So is it in the Councell of Toledo If they that Sacrifice eate not they are guilty of the Lords Sacrament 1 Corinth 10.18 Are not they which eate of the Sacrifices partakers of the Altar For if to participate be to eate and the Sacrificers be the chiefe partakers it resulteth They must first eate The like was practised in the old Law The Priest was served even of the peoples offrings before the people themselves 1 Sam. 2.13 c. If you say that was but an usurpation and prophanation of Ely his sonnes then see the Law it selfe Leviticus 6.25 Where the burnt offring is killed shall the sin-offring be killed before the Lord it is most holy and verse 26. The Priest that offereth it for Sinne shall eate it Leviticus 7.29 c. You may see the Priests portion of the Peace-offrings by a statute for ever Numbers 15.20 Yee shall offer up a cake of the first of your dough Of the first of your dough yee shall give unto the Lord Vers 21. But especially see Deut. 18.3 4. verses and Numb 18.9 c. What God reserved for Aaron his sonnes daughters and house-hold that were cleane All the best of the oyle All the best of the wine and of the wheate the First fruits of them that offer and whatsoever is First ripe in the Land The people of the old Law shall rise up in Judgement against Our people who think the least and worst things are too good for the Clergy though God hath committed to us the word of Reconciliation and given us a power above Angels and Archangels in those most powerfull un-metaphoricall proper words John 20.23 Whosesoever sins yee Remit they are remitted unto them and whosesoever sins yee Retaine they are retained The people of the Law enjoyed not Their part till the Priests had first Their parts not ought Our people to participate of our sacred offerings Till the Priests have taken Their parts Soto his proofe for the Affirmative is a ridiculous one David fuit figura hujus David was a figure hereof who 1 Samuel 21.13 c. before Achish Suis se manibus referebat sic Christus suum corpus suis tenebat manibus suo sumebat ore So Christ held his owne body in his hands and received it with his mouth I answer there are no such words nor words tending to that purpose in the Vulgar either of Hentenius or Saint-andreanus or in Vatablus or the Interlineary nor in the Greeke or Hebrew Nor can I judge from what words in that Chapter Soto did gather his wild protasis or first part of the typicall comparison A weake proofe doth harme to a good cause and so hath Soto done in this point The authority of Hierom in his Epistle to Hedibia de Decem quaestionibus quaestione 2. Tomo 3. fol. 49. reacheth home Dominus Iesus Ipse conviva et convivium ipse comedens qui comeditur The Lord Jesus was himselfe both guest and feast He was both eater and thing eaten Act. 1.1 Iesus began to doe and teach his actions led the way his voyce followed He first Received then Administred He first celebrated the Eucharist then made his Sermon in coenaculo or Sermon in the Supping Chamber Before be Instituted his Baptisme he was Baptized When he said to his Apostles Doe this in remembrance of me if followeth he did take it First Himselfe The Glosse on Ruth 3. saith Christ did eate and drinke That Supper when he delivered the Sacrament of his Body and Blood to his Disciples Soto bringeth this objection When Christ said Take and Eate the question is Whether He did eate or no If you say He had eaten this is against that opinion because he had not Then consecrated the bread For by the subsequent words he did consecrate and say This is my body If He had not eaten then it is apparent He did not before his Disciples For reaching it to them he said This is my Body I answer saith Soto He first broke the bread into Thirteene pieces which when he had in a dish together in his hands He said Take eate this is my body receiving his own part First For he kept Feast with them and the nature of a Feast requireth that the Inviter feed with the Invited He fed with them in the First Supper He dranke with them in the Second Supper In the Best Supper and the Supper which was most properly his Owne did he nor Eate nor Drinke Barradius thus Accepit ex mensâ panem azymum benedixit in partes Duodecem fregit eas consecravit unam sumpsit reliquas distribuit He tooke from the Table unleavened bread He blessed it He brake it into twelve parts He consecrated it One He tooke the Other he distributed Therefore even our adversary being our judge He was at a Table Iudas was not present for then there should have been Thirteene pieces or morsels Christ himselfe received himselfe So they cannot tax me for these opinions or these opinions for novelty but they must needs condemne Barradius and diverse others of their own side Chrysostome homilia 83. on Matthew 26. Christ dranke himselfe
when he said Drink yee all of this lest the hearers should say Why drinke I blood and eate flesh To keepe them from being troubled at it as they were troubled when many fell off from him he dranke his own blood first himselfe So Titus hath it the Abbreviator of him Isychius on Leviticus 8. as I guesse verse 23. Moses tooke of the blood of the Ramme and put it upon the tip of Aarons right eare and on the thumbe of his right hand and upon the toe of his right foot And verse 24. He did the like afterwards to Aarons Sonnes Not onely on their thumbes but verse 27 He put oyle upon Aarons hands and upon his Sonnes hands Not onely on his hands But verse 30. Moses tooke of the annointing Oyle and of the blood which was on the Altar and sprinckled it upon Aaron first and his garments and upon his Sonnes and his Sonnes Garments and sanctified both Aaron and his Sonnes and their Garments Isychlus addeth Christ in that Supper first dranke his blood Then gave it to his Disciples Yea but it is not read that he ate his Body and dranke his blood Soto answereth It is read that He Tooke the bread He Tooke the Cup and though it must be expounded He Tooke them into his hand or hands yet it is not said He tooke them into his hands onely but He tooke them himselfe as he commanded his Disciples to take them Therefore when he said to them Take eate drinke so when He tooke them it is deducible He did after the same manner eate and drinke The old Rimer before cited is authentique enough in this last point Se tenet in manibus se cibat Ipse cibus Christ in his hands Himselfe did bring The Food and Feeder being one thing Soto bringeth another objection Betweene the Receiver and the thing Received there is a Division But Christ is not divided from himselfe Therefore he could not take himselfe It is answered saith he Christ is not compared to the place by his proper Dimensions but by the Dimensions of the severall Species so that wheresoever They are there is his body and blood Therefore because he had the bread and wine in his mouth and stomach when he ate Them he did eate himselfe And to this there needs no division between the receiver and the received PAR. 2. A Third Objection by him urged is this There is a double eating of the Sacrament Spirituall Sacramentall Christ needed not the spirituall receiving for he received no Grace from the Sacrament The Sacramentall reception is improper proper to sinners onely and so unfit for Christ He answereth with Aquinas Christ received himselfe both Spiritually and Sacramentally And so before Aquinas Alexander Hales settled at last in that opinion For though Christ received no increase of Grace or Charity by the Sacrament because he needed none yet he received a spirituall Taste and sweet enjoying of Delight which are effects of this Sacrament So he tooke it also Sacramentally To take it Sacramentally without increase of Grace hapneth from hence that the Receiver Then is not capable of Grace And this may come to passe two wayes Either because he puts an impediment or block against it as he is a sinner or because a man is so full of Grace that he cannot receive an Increase of Grace as Christ was Much of this discourse proceeded from the learned Dominicus Soto Confessor to Charles the Fist which because he most inlargeth Aquinas I have translated and cleared and inlarged him To conclude let me adde that Christ might well take the blessed Eucharist himselfe for example sake to Teach us what we should doe who may recieve much good by taking it and should imitate him by taking it first our selves before we administer it unto Others For thus did he doe diverse Actions in his life to Teach us to doe the like Gregorius de Valentia Tom. 4. in Tertiam partem Thomae Disputat 6. Quastione 9. Puncto 1. pag. 1095. agreeth with Soto and useth most of his arguments producing nothing of his owne Cajetan in his Commentaries in Tertiam partem Thomae Quaest 82. seemeth to approve Durand for saying That the Apostles though they did concaenare cum Christo yet they did not concelebrare Christ did it by himselfe the Apostles did not assist him in Consecration but he leaveth Aquinas without exposition in the maine point Whether Christ are his owne Body and dranke his own Blood Franciscus Lucas Brugensis on Matth. 26. saith in these words Christus ipse comêdit priusquam discipuli ejus qui tamen non comêdit priusquam pronuntiasset haec verba Hoc est corpus meum Christ did Eate before his Apostles did yet did he not Eate before he had said This is my Body Lastly all the Fathers who say Christ communicated with Iudas are clearely for the Affirmative If by these words My Fathers Kingdome Matth. 26.29 and these The Kingdome of God Mark 14.25 the blessed Eucharist be pointed at and meant as is likely then apparent it is Himselfe dranke of his owne blood in the sacred Eucharist for he professed He would drinke no more of the fruit of the Vine but onely in the holy Eucharist Bishop Lake in his Sermon upon Matth. 26.26 c. saith It may well be presumed that Christ did receive it Himselfe For in his owne person he did sanctifie and honour both Circumcision and the Passcover Also he was baptized and sanctified the water of Jordan Why should we question his Taking of the Eucharist That he did so needed not to be expressed because of the correspondency of This Sacrament to That of the Passeover Indeed Christ needed not partake But by his owne participation he gave vertue to all the Sacraments So he needed not to die for Himselfe but he dyed for us To this effect that holy and learned Prelate now a great Saint in heaven PAR. 3. I Now come to the next points unexpressed 1. What Posture Christ used when he consecrated the Eucharist 2. What Gesture They used when they Tooke it Of which in the seventh Chapter Some there are who say That all the Gestures which we use in religious worship may be brought to Two heads Some belong to Hope as first the Lifting up of the eyes which doe crave or expect some good thing Secondly the Lifting up of the hands to reach at mercy offered or set forth The other Gestures belong to Humiliation as the Uncovering of the head is as the laying downe of the crowne glory and majesty that Man hath and a baring of Mans merit or emptying himselfe of worth to give it to the party worshipped Secondly the beating of the Breast shewing that in it is sin which ought to be expectorated Thirdly Bowing of the Knee which is a great token of the hearts contrition But somewhat is defective in this Dichotomy of which more fully hereafter I returne to the Queres Concerning the first Remember what I writ in the
with their severall senses formes and fashions may be included He falleth down to the graven Image and worshippeth it and prayeth unto it Esay 44.15 17. The meane man Boweth down and the great Man Humbleth himselfe Esay 2.9 He humbleth himselfe even unto the Ground such was the worship of their Idols They dawbed them over with silver and gold Opinio mens Imperitorum artis concinnitate decipitur auri fulgore perstringitur argenti nitore candore eboris hebetatur The opinion and judgement of unlearned men is deceived by the exquisitenesse of Art by the shine of Gold and is dulled by the brightnesse of Silver and whitenesse of Ivory They clothed them with costly Garments Dionysius his sacrilegious violence taking away Jupiters golden coate upon pretence it was cold in the Winter and too heavy in the Summer and putting on a woollen coate as warmer in the Winter and lighter in the Summer is knowne to children The knave that stole away two eyes of pure gold massie gold out of Jupiters Image knew Jupiter could see as well without eyes as with eyes or rather that he did not see either with them nor without them But of the Adorning of their Images I have spoken before and yet the very Robbing of them proveth the precedent Adorning of them These things they did when they came neare to Worship them and Adore them PAR. 9. BUt there was another kinde of Adoration of them when they passed by the Images and stood at distance from them Minutius Foelix in Octavio toward the beginning setteth it downe by the actions of Cecilius who seeing the Image of Serapis Vt vulgus superstitiosum solet manum ori admovens osculum labiis impressit As the superstitious people is wont putting his hand to his mouth he Kist it This was a kinde of Honorary salutation of Devotion a Running Adoration a Worship at Distance But that his hand did kisse his Lips or fasten a kisse on them as the phrase may seeme to import and not rather his Lips did kisse his Hand is observable as an Heterogeneall kinde of expression For it is proper for the Mouth and Lips to kisse when the other parts of the body do touch or rub but not kisse Yet if the words be read in the Ablative case he printed a kisse on his Hand by or with his lips we may give it the priviledge of an African phrase And yet in the Hebrew the phrase is reciprocall My Mouth hath kissed my Hand or my Hand hath kissed my Mouth See our last Translation Iob 31.27 and the marginall note In Adorando dextram ad osculum referimus When we worship we kisse our Right hand Apuletus lib. 4. Millesiarum as Elmenhorst quoteth him Let me also defend the African Optatus against Rigaltius who in his Observations on Tertullian towards the end of them pag. 119. among the Inserenda citeth a place of Tertullian in Apologetico cap. 4. The purport is this The lawes were of old that the Creditors should cut in piecest he condemned Debtors who were not able to pay and every Creditor might have a portion of his flesh See Aulus Gellius 20.1 who hath that Law of the Twelve Tables at large In which place Caecilius saith Nothing is more cruell and vastly extreme unlesse as it seemeth this Law was made so cruell to this end that no man should ever venture to endure it For saith he many debtors are adjudged to their Creditors and bound or imprisoned But that ever any was cut into pieces and each Creditor had severall gobbets or portions I never heard or read though the rigor of the Law ran so If there were more Creditors to whom the indebted man was adjudged the Law permitted them to cut in pieces and divide the body of the Debtor among them Iunius Rabirius in his Tractat called Hastarum Auctionum Origo ratio sollemnia hath the words of that Law pag. 7. in Terminis and more succinctly than Gellius Which cruelty by a generall consent was taken away Death was turned into Shame the Proscription of their goods did rather make them blush than bleed For must they not needs blush who when they parted from all their goods by Proscription were to sit on a Stone bare-breeched with naked and seene and shewed buttocks also with their uncovered podds to strike or run at a Marble Lion set before the gate of the Capitoll for that purpose See Cerda on the place of Tertullian Pamelius cleared the way to Cerda though he complaine of Zephyrus his obscurity in this point And yet I wonder why nor Gellius nor the accurate Rabirius doe mention the manner of the Commutation in their punishment unlesse modesty deterred them Rigaltius saith nothing to the maine matter but picks a quarrell and findeth fault with Optatus for the like phrase Suffundere maluit hominis sanguinem quà m effundere said Tertullian Optatus lib. 2. Fundentes sanguinem non corporis sed pudoris At quis alius pudoris sanguis quà m corporis saith Rigaltius As if there were some other blood of shame which was not of the body Wittily enough if it be wit to find Nodum in scirpo a knot in a bulrush For Optatus in the cited book hath it otherwise Episcopos gladio linguae jugulastis fundentes sanguinem non corporis sed honoris You have slaine the Bishops with your tongues as with swords shedding the blood of their honor and credit though sparing the blood of their Bodies And this reading and exposition is confirmed by the words one leafe before Linguas vestras acuistis in gladios quas movistis in mortes non corporum sed honorum Jugulastis non Membra sed Nomina Quid prodest quia vivunt homines occisi sunt honores à vobis Valent quidem membris sed ereptae portant funera dignitatis You have sharpned your tongues as swords which you have moved and thrust into the death and destruction not of Bodies but of Goods you have killed not their bodily Members but their Names and Credit what boots it that they live when their honors are destroyed by you They are healthy but they carry about the carcasse of funerall exequies of their Dignities and Honors He speaks of a Civill death Metaphorically when a mans good Fame is blemished wounded or destroyed Honores occisi sunt Their Honors were slaine as it is in the Margin He doth not oppose Sanguinem corporis sanguini pudoris the blood of the body to the blood of shame sed sanguini Bonorum or Honoris to the blood of Goods or Honor. In the opposition of the bodily blood to the blood of shame is no good sense the resultance of it beeing that the blood of Blushing is not of the Bodily blood but it stands with faire reason to say ye shed the blood not of their Bodies but of their Goods or Honors Howsoever Rigaltius was supine For if his coppy had the words as he cites them which is
house with great plagues because of Sarai Abrahams wife Gen. 12 1â— though Pharaoh had committed no evill with her The other King was Abimelech to whom God came by dreame in a night and said Thou art a dead man for Sarah whom thou hast taken Gen. 20.3 Yet Abimelech had not come neere her ver 4. Abraham is a Prophet and he shall pray for thee ver 7. And Abraham prayed unto God and God healed Abimelech and his wife and maid-servants and they bare children For the Lord had fast-closed up all the wombs of the house of Abimelech ver 17 18. The like may be said of Isaac whom Abimelech so revered that he charged all his people sayin He that toucheth this man or his wife shall surely be put to death Gen. 26.11 And both he and his people confessed that Isaac was now the blessed of the Lord ver 29. God hath the like care of Ioseph and he was a prosperous man And Potiphar saw that the Lord was with him and That the Lord made all that he did to prosper in his hand Gen. 39 3 5. And the Keeper of the prison looked not to any thing that was under his hand because the Lord was with Ioseph and that which he did the Lord made to prosper ver 23. Pharaoh made much of Ioseph and God prospered both Pharaoh and his kingdome through Iosephs meanes And Ioseph may well be accounted a Prophet for Ioseph had a Cup by which indeed he divineth saith the Steward of Iosephs house Gen. 44.5 And if indeed he did Divine he was a Prophet yea one of those Prophets pointed at by the Psalmograph as followeth in Psal 10. â— in the next verses where Ioseph is particularly named He was blessed in himselfe and a reall blessing to others When Christ blessed the five loaves and two fishes Luke 9.16 Benedictione augebat eos multiplicabat by the blessing he increased and they began to multiply immediately upon Christs benediction of them increased more at his fraction multiplied yet more as he gave them to the Disciples ascended to a greater augmentation as the Disciples gave them to the people growing still in quantity as the people held or beheld them Lastly it is like also they did increase even in their mouthes and as they did eat them Nor were the five loave made more loaves or the two fishes increased in number for then it had been improperly said that they all did eat and were filled with five loaves and two fishes if the loaves and fishes were more in number as if from every stalke seven eares came up full and good so from every loafe more loaves did arise and from every fish more fishes But each piece or mouthfull of every one of these did grow greater And as some wells do fill the rather and swell the more by haâ—ing water often drawne from them or as fountaine water continually floweth and what you take up from it filleth again with a kind of usurious increase so every parcell of bread or fish did grow as Butchers say of young fat meat did plim or grow till it came to their eating As God Blesseth so Christ Blesseth For his Blessing never consisted in meer words but was effectuall in operation conveying reall good unto the blessed For though the Blessing of the bread was not properly the Consecration of his body yet it was an antecedent Preparative a dispositive Adaptation not void or vaine or inefficacious perhaps accompanied with prayers perhaps with thanksgiving perhaps with both The Benediction of Parents though it be but a prayer most times yet it returneth not empty but many times imparteth blessednesse yea Alwayes if the Recipient be well prepared The Sacerdotall Benediction is not Onely a plaine good prayer but wholly and altogether hath a certaine power and efficacy of the Key Loosing and Absolving saith Illirycus Who would have invocated the doctrine of the Keyes if he could have found but a little hole Open or a little crack or flaw But Christs Benediction as it was mighty in operation so it consisted in part as well of Thankesgiving as of Prayers For though S. Matthew and S. Mark have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and apply it to the Bread onely Matth. 26.26 Mark 14.22 And though S. Paul 1 Corinth 10.16 calleth the Sacred Cup the Cup of Blessing which we Blesse yet S. Paul 1 Corinth 11.24 useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so doth the Evangelist Luk. 22.19 He tooke bread and gave thankes and brake it Giving of Thankes and Blessing are sometimes of one and the same signification as is evidenced 1 Corinth 14.16 When thou shalt Blesse with the Spirit how shall he who occupieth the roome of the unlearned say Amen at thy Giving of thankes where Blessing and Giving of Thankes are confounded Piscators observation on the 1 Corinth cap. 10. vers 16. is good Poculum illud Benedictionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That cup of Blessing The words in the Syriac are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cosó haú dothaudithó id est Poculum illud Gratiarum actionis That Cup of Giving of Thankes And so it is read in Tremelius Syriac translation of the New Testament Vbi observa Syrum nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponere per nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et sanè in Institutione sacrae Coenae duo ista verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uno eodemque sensu accipiuntur Where observe saith Piscator on that place that the Syriac expoundeth the word which signifieth Blessing by a word which signifieth Giving of Thankes And verily in the Institution of the holy Supper those two words of Blessing and Giving of Thankes are to be taken in One and the selfesame signification God doth not blesse with Giving of Thankes or Prayers to man Christ blessed creatures reasonable and unreasonable sometimes with Giving of Thankes sometimes with Prayer Thankes to God Prayers for the things to be blessed Man may be said in a nice way to blesse God yet not Give him Thankes Then but God may be blessed by prayer alone At another time he may be blessed by Thankesgiving alone without Prayer Commonly it is done by the coadunation of both duties For no otherwise can we blesse God or conferre good on him But we can Thanke him and Pray to him and keepe his Commandements The Jewes did use the word Benedicere to governe both a Dative and an Accusative case As Benedicere Deo and Benedicere Deum The Romans doe restraine the use more to the Dative The Graecians construe it with the Accusative As the blessed Sacrament of the body and blood of our Lord is called the Eucharist from Christs giving of Thankes when he did institute it and Justin Martyr in his second Apology tearmeth the Sacrament Eucharistizatum panem the bread which is sanctified by Giving of Thankes or rather cibum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
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
pleaseth To conclude he saith not nor can say that Christ himselfe pronounced this Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicens or this Proposition Et Dixit And Said It is true such a Consecration compounded of his Reception of it into his hands of Benediction of Fraction of Distribution and lastly of the Consecratory and Operatory words themselves cannot handsomely be registred in particular without the Addition Saying or And he said yet this evinceth not That Christ pronounced those words or in the consecration needed to pronounce them but they are only the convenient if not necessary expressions of the Relators Diverse think that Christ used more words in the Consecration and among these the learned Franciscus Lucas Burgensis on Matth. 26.26 Non est verisimile tam paucis verbis Dominum usum esse quà m scribunt Evangelistae It is not likely that Christ used so few words as the Evangelists write Thus far I agree with him that whether the Benediction were of God Christ blessing God or a benediction upon the Elementary materials or of both as I judge likeliest some other words were used by Christ not made knowne to us fit for Christ on such an occasion to speake not necessary for us to know or speak Brugensis scarce probably insisteth upon One. Of which hereafter Between Christs Offering and giving the blessed bread to his Disciples on the one side and the consummate Consecration on the other side Christ held out his hand and reached the bread and said not the words And Said Take ye or Take Take Some would Give but others will not Receive Thus God would Give much unto Millions of people if they were willing or prepared to Receive it And gifts there are which come off kindly from the hands of the Donor yet fall short of the hands of such to whom they were Destined because they clutch their Fists ponunt Obicem lay a Blocke in the way Christ gave the hallowed bread not in Promise but in Exhibition He commanded them to Receive it When he wished Thomas to thrust his hand into Christs side John 20.27 it is irreligious to think that Thomas disobeyed or refused to do so though it be not expressed That late Writer was a Foole who said the Holy Baptist was a foole for not doing at first as Christ willed him God graunt me to be as humble and as well accepted by Christ as Saint John was even when Christ the second time spake to the Baptist and over-ruled him to baptize our Saviour And let the haughty German keep his wisdom to himselfe The Baptist was wise to Godward though esteemed a foole by him Epictetus said of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every matter hath two Handles Whereas it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take because an Handle and every thing else by which we Receive and Handle and Hold a thing is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because Taking into ones hand is more proper than to take it into ones mouth I resolve Christ put not the blessed Sacrament into their mouths but into their hands and they did as they were commanded that is Take it For in the Primitive Church the good Christians received it into their hands Tertullian de Coronâ Militis Eucharistiae sacramentum non de aliorum Manu quà m praesidentium sumimus We give it not one to another but each of us taketh it from the hand of him who is set over us And into their hands did they take it at first as Maldonate confesseth And the story in Cyprians booke de Lapsis pag. 284. proveth For one who tooke the blessed Sacrament unworthily Cinerem ferre se apertis manibus invênit found embers in stead of it in his hands and was not able to handle it or eate it When Christ said Take Eate the taking was with the hand as the eating was by the mouth and if the Apostles had Taken it from Christs hands immediately into their mouths this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eate would have served for all and Christ had had no need to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take For from bidding them Eate floweth this sequell necessarily that they were to receive it into their mouths since otherwise they could not eate Therefore the two words Accipite Manducate are two diverse commandements to be performed by two distinct instruments of Hand and Mouth Nor otherwise to be lawfully administred as I judge unlesse to such as are too weake and sicke to receive it with their hands or have lost the use of their hands or have no hands at all Which cases sometimes have and sometimes againe may fall out and then the hallowed food may be put into the mouths of the Recipients Otherwise not For Christ did both practise it and command his Church to doe the like Doe This This as well as the other things And therefore the delivery of the heavenly Manna into the hands of the Communicants is necessary except in the before excepted cases Indeed we are not bound to doe whatsoever Christ did at the First celebration For he did it at night and but to a few and with unleavened bread which are left at liberty to us But we are bound to follow whatsoever he both did and commanded as he did in this point For he both Tooke the bread into his hands and bidding them Take it he put the consecrated bread into their hands and charged them to doe after the same manner And if we goe to Reason The washed hands and lips are as cleane as the inside of the mouth and therefore it may be put into their hands as well as into their mouths Let humane discourse give way to Authority Tertulliane de Idololatria cap. 7. saith they did Manus admovere corpori Domini put forth their hands to receive the body of our Lord. The Tripartite History 9.30 How wilt thou hold out thy hands from which unjust blood yet droppeth How wilt thou take with such hands the holy body of our Lord Chrysostome in his third Homily to the Ephesians How wilt thou appeare before the Tribunall seat of Christ who with uncleane hands and lips darest touch Christs body Cyprian de Lapsis pag. 281. speaketh of some who offered violence to the body and blood of Christ and then sinned more with hands and mouths against the Lord than when they denied the Lord. And pag. 283. he instanceth in a sacrilegious wretch who was angry with the Priest because the Priest would not suffer him presently with defiled hands to Take the body of Christ or with polluted mouth to drinke his blood Tertullian in lib. de Idololatria Faulting such as promoted the makers of Idols to the Orders of Priests or Deacons cryeth out Proh scelus O abhomination The Jewes Once laid hands on Christ these Daily offer violence to his body by unworthy Giving and Taking of it O manus praecidendae O hands worthy to be cut off Yea the very Schismaticks in old time divided
not themselves from the usance of the Church in this specialtie For Augustine Tom. 7. contra literas Petiliani 2.23 pag. 22. saith to Petilian and his adherents I doe instance and make rehearfall unto you of a man who lived with you into whose hands yee placed or put the Eucharist Ruffinus Ecclesiastica Historiae 6.33 saith of Novatus or Novatianus That when he divided the Sacrament to the people he held the Hands of the Receivers till he made them sweare by what they held in their Hands and then they did Sumere They did accipere manu Sumemere ore Tooke it with their Hand and received it with their Mouth And I doubt not but these holy ancient Fathers followed Christs celebration in such things as he commanded When they did Reserve the Sacrament and carry it to their houses I hope they tooke it not into their Mouths they carried it not in their Mouths but tooke it in their Hands Accepto corpore Domini reservato saith Tertullian in the end of his booke de Oratione It was first received and this was not within their Mouths but with their Hands If it had beene in their Mouths it was not so fit to be Reserved And how vaine had it beene to take it out of their Mouths and to reserve it to that end that they might put it another time into their owne Mouthes or into other folkes Mouthes either If you plead it was reserved for the sicke Gregorius Nazianzenus Oratione 11. in laudem Gorgoniae saith If Gorgonia's Hand treasured up any part of the Antitypes of Christs honoured body and blood shee bedewed it or mingled it with her teares The word If not betokening any doubt but implying a certainty that sometimes shee did weepe over the consecrated mysteries which her Hand had Reserved The word If being taken for When. So it is used 1 King 8.46 If they sinne against thee for there is no man that sinneth not I conclude with the binding Rubrick of out Lyturgy that the Priests or Priest must deliver the Communion to the people in their Hands Kneeling Maldonate on Matth. 26. confesseth it further proofe needed not Yet was Maldonate too blame to say The same Church with better Counsell begins to give the Sacrament not into their hands but into their mouthes because there was both more reverence and lesse danger To call that better Counsell which varied from Christs Institution I like not Nor doth Maldonats similitude hold For if the Churches are the Eucharist fasting varying from Christ yet they had Apostolicall Authority to guide them which the Handlesse and Mouthlesse Receivers wanted Some Reject things really Given and Tendred Matth. 7.9 Yee Reject the Commandements of God Jeremy 8.9 Some rejected the Word of the Lord. Luke 7.30 The Pharisees and Lawyers rejected the Counsell of God against themselves 1 Samuel 10.19 The Israelites rejected their God Is not in those words included a plaine offer and withall a Not-accepting of the Tendry Remarkably is it said Joh. 12.48 He that rejecteth me and receiveth-not my words the same Word shall judge him at the last day Rejecting is expounded by Not-receiving if it signifie not worse also So some Refused to heare Gods Word Jeremy 13.10 Ammon refused to eate 2 Sam. 13.9 though the cakes were powred out before him Elishah though he was urged to take a gift yet refused 2 Kings 5.16 Yet for all this I cannot think but when Christ said to his Disciples Take they did Take it and when he said Eate they did Eate For it argueth Obedience to their Master and their conformity to partake of the mysteries of Christ PAR. 6. THe next part of our Saviours words is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eate That Christ gave Judas a Sop is cleare a dipped Sop Joh. 14.26 that Iudas received it I hold as cleare Iohn 14.30 He then having received the Sop went immediately out That Iudas did eate it is not expressed nor so cleare He might possibly Take it and not Eate it but let it lie on his trencher Besides the Sop beeing given for a Manifesto that Iudas was the onely Traytor perhaps he was not willing to swallow the Disgust as he accompted it and the Sop also But it may be well answered Iudas was so surprized with the unexpected Offer his reason wit and senses so clouded his soule amazed with such arisings and fumes of his treasonable plot in one word so given over to Satan that what another man yea what he himselfe would have done at another Time either not Receive or not Eate he certainly received and in likelihood swallowed If the words of Scripture be closer followed and more forcibly urged That Iudas having received the Sop went out immediately and therefore he did receive it onely but not Eate it I answer The end of his Receiving was onely to Eate it and there was no great distance of time betweene the Receiving and Eating of the Sop but he might put his hand to his mouth even almost in an instant or in tempore penè imperceptibili in the twinckling of an eye and swallow without chewing a moystned soft little glibbery Sop that his going out immediately excludeth not his Eating Besides the word Receive may extend not onely to his Taking of it with his hand but to the Eating of it also For there is a receiving into Ones mouth and it is not possible to be proved that Iudas did not So receive it nor Eate it And it may be well beleeved because so many holy Fathers have declared themselves to think He did Eate the Sop. I know but few that deny it but many affirme it Some indeed say He carried away the Sop and shewed it to the High Priests and thence framed a forged accusation against Christ or an excuse for his own treachery as if without cause he would not have betrayed him A man having his hidden sinnes revealed groweth worse and more madd in sinning Per scelera semper sceleribus tutum est iter said One The safest way to commit sinne Is by new sinnes still to beginne Lucas Brugensis on Matth. 26. saith That after the word Eate the reason was given And the word Enim is to be understood Indeed it may well be understood because at the delivery of the Cup it is expressed Matth. 26.28 For this is my blood of the new Testament And yet the sense seemeth to me as full Take Eate This is my Body as if it had beene written Take Eate For this is my Body I would not willingly adde any new sense to Scripture no more than I would diminish a letter from it especially if as it is the sense may be well accepted Carolostadius and never any before him that I have read of fancieth That when Christ said these words This is my Body he put his finger to his breast shewed himselfe and meaned thus Here sitteth my Body which shall be given for you This Sleidan reporteth in the Fift booke of his Commentaries
other do both find by meanes of so great contradiction between their opinions and true principles of reason grounded upon experience nature and sense Which albeit with boysterous courage and breath they seeme oftentimes to blow away yet who so observeth how again they labour and sweat by subtilty of wit to make some show of agreement between their peculiar conceits and the generall Edicts of Nature must needs perceive they struggle with that which they cannot fully master Besides sith of that which is proper to themselves their discourses are hungry and unpleasant full of tedious and irksome labour heartlesse and hitherto without fruit on the other side reade we them or heare we others be they of our own or of ancienter times to what part soever they be thought to incline touching that whereof there is controversie yet in this where they all speak but one thing their discourses are heavenly their words sweet as the Hony-comb their tongues melodiously tuned instruments their sentences meere consolation and joy are we not hereby almost even with voyce from Heaven admonished which wee may safeliest cleave unto He which hath said of the one Sacrament Wash and be cleane hath said concerning the other likewise Eat and live If therefore without any such particular and solemne warrant as this is that poore distressed woman comming unto Christ for health could so constantly resolve her selfe May I but touch the skirt of his garment I shall be whole what moveth us to argue of the manner how life should come by bread our duty being here but to take what is offered and most assuredly to rest perswaded of this that can we but Eat we are safe When I behold with mine eyes some small and scarce discernable graine or seed whereof Nature maketh promise that a tree shall come and when afterwards of that tree any skilfull artificer undertaketh to frame some exquisite and curious work I look for the event I move no question about performance either of the one or of the other Shall I simply credit Nature in things Naturall Shall I in things artificiall relye my selfe on Art never offering to make doubt and in that which is alone both Art and Nature refuse to beleeve the Author of both except he acquaint me with his ways and lay the secret of his skill before me where God himselfe doth speak those things which either for height and sublimity of matter or else for secrecy of performance we are not able to reach unto as we may be ignorant without danger so it can be no disgrace to confesse we are ignorant Such as love piety will as much as in them lyeth know all things that God commandeth but especially the duties of service which they owe to God As for his dark and hidden works they prefer as becommeth them in such cases simplicity of Faith before that knowledge which curiously sifting what it should adore and disputing too boldly of that which the wit of man cannot search chilleth for the most part all warmth of zeale and bringeth soundnesse of beleife many times into great hazard Let it therefore be sufficient for me presenting my selfe at the Lords Table to know what there I receive from him without searching or inquiring of the manner how Christ performeth his promise Let disputes and questions enemies to piety abatements of true devotion and hitherto in this cause but over patiently heard let them take their rest Let curious and sharp-witted men beat their heads about what questions themselves will the very letter of the Word of Christ giveth plaine security that these mysteries do as nayles fasten us to his very Crosse that by them we draw out as touching officacy force and vertue even the blood of his goared side in the wounds of our Redeemer we there dip our tongues we are died red both within and without our hunger is satisfied and our thirst for ever quenched they are things wonderfull which he feeleth great which he seeth and unheard-of which he uttereth whose soule is possest of this Pascall Lambe and made joyfull in the strength of this new Wine This Bread hath in it more than the substance which our eyes behold this Cup hallowed with solemne benediction availeth to the endlesse life and wel-fare both of soule and body in that it serveth as well for a medicine to heale our infirmities and purge our sins as for a sacrifice of thankesgiving with touching it sanctifieth it enlightneth with beliefe it truly conformeth us unto the Image of Jesus Christ What these Elements are in themselves it skilleth not it is enough that to me which take them they are the Body and Blood of Christ his promise in witnesse hereof sufficeth his word he knoweth which way to accomplish Why should any cogitation possesse the mind of a Faithfull Communicant but this O my God thou art true O my soule thou art happy So far M. Hooker The Prayer THou art mercifull oh Heavenly Saviour thou art mercifull to Mankind against the fiery and furious temptations and assaults of spirituall powers sometimes alluring sometimes haling sometimes leading men captive unto sin and under it Thou most graciously hast ordained an Host of Holy Angels to help us to suggest good thoughts unto us to free us to streng then us that we shall not so much as hurt our foot and there are more on our side than against us But in opposition of the allurements from the wicked world and the insurrections and ebullitions of the skittish civill warre betweene the flesh and our soule thou hast provided both preservatives that we fall not and redemptives if we fall even thy powerfull Sacraments replenished with Divine vertue For thine own sake most holy Mediator and Advocate let thy blessed Sacraments work effectually in us be conduit-pipes of grace and conveyers of goodnesse into our soules Let them nourish us up unto true Faith Hope and Charity and let thy sacred Eucharist be our spirituall Food both in Life and Death Amen Lord Jesus Amen CHAP. VII And the eight Generall Wherein is questioned what Gesture the Apostles used in Receiving the blessed Eucharist 1. The Word of God hath omitted to set it down in particular 'T is probable they did Kisse their Right hand and so receive it An evill custome of False complementing by Kissing the hand in Jobs daies In Adoration our hands must be lifted up Our voyce lowly and submisse In great Agonies it is lawfull to Cry alowd and Roare Probable it is the Apostles received the heavenly Sacrament humbly Kneeling on both their Knees Tertullian is punctuall against Sitting even after prayer The Heathen after their prayers and some even at their prayers did use to sit upon their Altars Their Servants had three Sanctuaries to fly unto from their angry Masters Numa's Law to sit at the time of Adoring their false Gods A reason why no passage either in the Evangelists nor Apostles commandeth Adoration at the Sacrament How the Antient Fathers are to
be understood when they say The holy Eucbarist is to be adored 2. Reasons proving that the Apostles received the blessed Eucharist Kneeling 1. Reason Most sacred Reverence is to be exhibited to most sacred things 2. Reason The Fathers of the Primitive Church received it Kneeling 3. Kneeling doth edifie the simple 4. It is an Ecclesiasticall custome The manner of Reverence used both by Priests and Lay people in S. Chrysostomes dayes God will be worshipped aswell in our body as in our Spirit The Penitents in Tertullians time did Kneele down at the receiving of Absolution And it was the common practise of all other Christians in his dayes to worship God Kneeling Except from Easter to Whitsontide and on the Lords day Diverse of holier times had Knees as hard as horne by their continuall Kneeling at Gods worship An adminition to stiffe-kneed Pure-trants 3. Reasons why the devouter sort did forbeare Kneeling betwixt Easter and Whitsontide 1. The Church did so appoint it 2. Hereby the people did shew themselves thankefull Whitsunday whence it hath its denomination Kneeling imports Repentance and Sorrow for Sins Standing implies Thankesgiving for the pardon of our sins The diverse usances of diverse Churches in the Primitive times concerning Fasting and Feasting on the Lords day Kneeling and Standing at the time of Prayer and the Reasons thereof In the Primitive Church they baptized not any except the Sick but at Easter and Whitsontide The newly baptized stood to expresse their Thankefulnesse to God for their baptisme The people in some Churches Stood praying at the Altar on every Sunday between Easter and Whitsontide in remembrance of Christs Resurrection The Christians in the Primitive Church prayed Recto vultu ad Dominum to confront the Heathen who fell down flat on their Faces when they adored their false Gods 4. The great variations of the Primitive Churches concerning the Eating or not Eating of flesh offered to Idols A just discourse to that purpose A good Rule for the peace of the Church Why our Church hath commanded Kneeling at the receiving of the blessed Sacrament when the Primitive Church hath commanded Standing Churches have great power committed unto them The Church upon just motives may change her Orders The meaner sort of all people Ecclesiasticall and Civill are bound to obedience are not to Order Peter Moulin found fault with the precise Ministers of our Church of England The day of Christs Resurrection the first day of his Joy after his Dolorous passions Why the Fathers made Sunday their Holy-day Why they forbade Kneeling and Fasting upon that day What Indifferency is according to S. Hierome A thing Indifferent in it selfe being commanded by the Supreame Magistrate or Church is no longer Indifferent to thee Variety of Ceremonies not hurtfull but beneficiall to the Church of Christ. The Bishop of Rome taxed by Cardinall Palaeotus excused Rome Christian in too many things imitateth Rome Heathen In publique prayer commeth short of it Heathen Rome began all their businesse in the world with this Prayer Quod foelix faustumque sit c. The greater power the Pope and his Cardinalls have the more need they have to pray to God before their publique meetings in their Consistory Kneeling at receiving the holy Eucharist never disliked as a thing of its owne nature evill or unlawfull In the Primitive Church After Whitsontide they used to kneele Kneeling at the blessed Sacrament not prescribed by Scripture but authorized by Tradition confirmed by Custome observed by Faith In the Primitive Church when they received the Sacrament Standing Kneeling they Prayed Standing Kneeling Our Factionists would follow the Primitive Church in one thing but leave her in another 5. A third Reason At the first Institution of things Sacred Profane the solemnity is greater than in the sequell Every New thing hath a golden tayle Proverbe Popular Lecturers have sunke even below scorne All sinnes of former times have descended downe upon our dayes An Epiphonêma or Exclamation against the profane pretenders of Devotion now adayes The lowest humiliation is too little for the house of God They cryed Abrech or Bow the knee before Joseph He that boweth himselfe most before men is most right in the sight of God Diverse examples of Prostration and Geniculation both out of the Old and New Testament A Vice-Roy of Ireland devoutly fell on his knees and asked an Archiepiscopall Benediction The Heathen kneeled downe to worship their very Idols S. Hieromes saying By Kneeling we sooner obtaine what we aske at the hands of God Not lawfull for Any to sit in the porch of the Temple but onely the Kings of Davids loynes The humble Gesture of the Iewes when they came In went out of the Temple The Primitive Church Kneeled to the Altars Altars the seats of the body and blood of Christ. The Crosse in Chrysostomes dayes did alwayes use to remaine upon the Altar An Angel an assistant when Christ is offered up Ambrose To this day we Worship the Flesh of Christ in the Sacrament Idem No man eateth the blessed Sacrament before he have Worshipped Christ in the Sacrament Augustine Constantine the Emperour in his Soliloquies with God pitched on his knees with eyes cast downe to the ground K. Charles partaketh of the body and blood of Christ with as much Humilitie as the meanest penitent amongst his Subjects His holy and devout Gestures at the participation of the Lords Supper turned the heart of a Romanist to embrace the truth on our side In Origens Arnobius and Tertullians dayes the Saints never met in holy places about holy things without decent reverence The Papists in Kneeling adore the very materialls of the Sacrament Yet the Abuse of a thing taketh not away the right use Proved by diverse curious instances Christians may lawfully use many artificiall things though invented by Heathenish Gods Goddesses To argue from the Abuse of things to the whole remooving of the use is ridiculous Illustrated by some particulars Veneration of the Sacrament is accorded on all sides In the very Act of Receiving it it is lawfull to Kneele downe and worship Christ In it Calvin himselfe holdeth That Adoration to be lawfull The Lutherans are divided in this point Illyricus denieth Christ to be Worshipped in the Eucharist Brentius and Bucer hold That then we must worship Christs body Luther himselfe styleth the Eucharist Sacramentum venerabile Adorabile Chemnitius saith None but Sacramentaries deny Christ to be Adored in the Sacrament Chemnitius acknowledgeth these Theses 1. Christ God and Man is to be Adored Onely Arrians deny this 2. Christs humane nature for the hypostaticall union with the Divinitie is to be Adored None but Nestorians will deny this The Apostles worshipped the Humane Nature of Christ Adoration procedeth Cemmunication by the judgement of S. Chrysostome and S. Augustine Christs Flesh as made of Earth may be said to be Gods footstoole So is the Arke All the Angels of God doe Worship Christ Christ is to be Adored alwaies and everywhere
Augustine Ambrose Nazianzene and Eusebius Emissenus are Chemnitius Co-opinionists Not the materiall Elements but Christ onely In them is to be Adored If Wee must adore Christ when we celebrate the divine Sacrament much more did the Apostles Habituall not alwaies Actuall Adoration of Christ was required of the Apostles The Apostles worshipped Christ 1. When he had newly performed any Super-humane worke 2. When they begged great matters of him 3. When he did heale some who were vehemently afflicted 4. When he conferred any extraordinary blessing on their soules As he did when he instituted the New Sacrament Master Hooker tearmeth Kneeling an Adorative gesture No kinde of Worship accepted that is not sometimes conjoyned with Kneeling Gregory Nazianzens Story of his Sister Gorgonia Eusebius Emissenus and Origen say Christ is worshipped in the Sacrament Kneeling at the Communion commanded by the booke of Advertisements set forth by Queene Elizabeth by the Lawes of the Realme and the Queenes Majesties Injunctions They defraud the Knees of their chiefest office and honour who refuse to Bend them at the receiving of the blessed Sacrament PARAGRAPH 1. THe next point of my propounded Method leadeth me to enquire With what kinde of Gesture the Apostles Received from our blessed Saviour his sacred body and blood in the holy Eucharist 1. I answer the Word hath omitted to set it downe in particular and there is no absolute unquestionable certainty hereof Therefore looke not for Mathematicall Demonstrations which are saith Orantius Finaeus purae fideles in primo certitudinis gradu constitutae most certaine and Infallible It is well if our Collections may in secundis tertijsve consistere finde place in a Second or Third Degree of Truth If out of that which is written we can extract that which is not written if we avoyd all absurdities on the one side and be guided by the best and most probabilities on the other side It is a custome among many of us when we receive a courtesie of an high nature from our Superiors whom we reverence we kisse our Right hand first and Then receive it That such was the old guise of the Romanes in their Adorations Pliny in his Naturall History 28.2 averreth In Adorando dexteram ad osculum referimus When we Worship we kisse our Right hands Perhaps the Apostles might doe so and devoutly kissing their Right hands convery Reverend Love from their Lips to it and bring back with their Right hands the Consecrated and Adored Body and Blood of our Saviour unto their Lips and Mouths In Jobs time there was such an evill custome of false Complementing which he found fault withall Iob. 31.27 If my mouth hath kissed my hand or it may be read If my hand hath kissed my mouth But if the Apostles did so they did it devoutly truely and most piously And so let this rest upon Conjecture onely Tertullian de Oratione cap. 13. thus describeth the Gesture of such as Worship God Cum modestiâ humilitate adorantes magis commendamus Deo preces nostras nec ipsis quidem manibus sublimiùs elatis sed temperatè ac probè elatis When we Adore God with modest humiliation our prayers are the rather accepted nor must we Lift up our hands Too high but indifferently decently moderately measurably Yet David Lifted up his Hands Psal 28.2 63.4 And Salomon 1 King 8.22 spread forth his hands toward heaven and Christ lifted them up Luk. 24.50 Ne vultu quidem in audaciam erecto as he proceedeth not with a bold face but shamefast countenance Sonos etiam vocis subjectos esse oportet The voyce also must be Lowly and Submisse The Devill that uttered the Pythian Oracles could say Et mutum intelligo non loquentem exandio I both understand the dumbe and heare him who saith nothing And shall Gods eares expect a noyse a voyce or a sound How then was Ionas his prayer heard from the belly of the Whale thorow the bowels of so great a beast from the depth of deepes thorow so vast a compasse of the sea and yet ascended up to heaven It was not by vertue of his lowd voyce If a clamorous voyce were best accepted happy were Stentor that thunder of humane Voyce that monster of Roaring And yet in great Agonies it is lawfull it is fit to Cry to Cry aloud I cryed with my whole heart saith David Psal 119.145 The Levites cryed with a loud voyce Nehemiah 9.4 Mordecay cryed with a loud and bitter cry Esther 4.1 Christ himselfe cryed with a loud voyce Joh. 11.43 Matth. 27.46 I have roared by reason of the disquietnesse of my heart Psal 38.8 He roared all the day long Psal 32.3 He deserveth not much pitty who by a small low heartlesse voyce as if things concerned him not coldly expresseth his soules sorrow My opinion therefore is that the Apostles received the heavenly Sacrament not supinely not slovenly not lying leaning or sitting but humbly and devoutly most thankfully and joyfully piously kneeling on both their knees if not with greater Adoration Tertullian de Oratione cap. 12. is punctuall against sitting even after prayer which though we use and lawfully use yet they in Tertullians time did so in imitation of the Heathen who closed their prayers and sealed them up with sitting as if without sitting they had not been made perfect And this made Tertullian find fault with them for it But if he reprove them for sitting after prayer would he not much more have censured them if during their prayers they had sate But the Heathen after their prayers did sit upon their Altars Plautus in Mustell Ego hanc aram occupabo I will sit on this Altar for so it is to be understood which though it be somewhat obscure yet it is cleered by Tibullus lib 4. toward the end Sed Veneris sanctae considam vinctus ad aras But I being bound will on the Altar sit Of holy Venus Ioseph Scaliger on the place observeth that servants with whom their masters were offended had three Refuges or Sanctuaries though he accounts them but as two The Altars of the Gods the Statutes of the Mediation of Friends Nec hic tibi Aram aliquam nec Deprecatorem paraveris Thou hast neither Altar nor friendly Mediator to fly unto Terence in Phormione calleth him Precatorem a Spokesman I returne Pindarus O de 6. Istm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he said these things or ended praying he presently sate downe Pausanias in Laconicis recordeth Orestes sitting about holy businesses even when he was out of his mad humour Let Numa Pompilius praescribe what law he will for worshipping his false gods Deos adoraturi sedeant let them who ador'd their gods Sit. It was casually wise For indeed they were not worth the rising up unto much lesse deserved they to be adored with bended knees or face prostrate Our God cannot have reverence enough If we could in humility cast our selves down to the bottome of Hell we doe but our
the people who keep off their hats whilst the Atheists are covered and kneele whilst they most profanely do sit The lowest humiliation is too little in that sacred place They cried before Joseph Abrech or bow the Knee Gen. 41.45 Esay 46.23 I have sworne by my selfe the word is gone out of my mouth in righteousnesse and shall not returne that unto mee every knee shall bow which is explained That they shall Kneele before prayer Every knee shall bow to me and Every tongue shall sweare or as S. Paul Roman 14.11 expoundeth it Every tongue shall confesse to God The Apostle S. Paul Phil. 2.9 enlargeth it thus God hath highly exalted Christ and given him a name which is above every name that at the Name of Jesus every Knee shall bow of things in Heaven of things in Earth and things under the Earth Humiliari est ad humum inclinare It is a signe of humblenesse to bow toward the Earth Neither he who stoopeth to take up one falne nor he who prostrateth himselfe and falleth down for dovotion sake amittit statum rectitudinis groweth ever a whit more crooked Yea when he is most down he then standeth up Rectus and rectissimè in curia Coelesti Who humbleth himselfe shall be lifted up of God Psal 119.25 My soule cleaveth to the dust How if not by bodily prostration Abraham bowed himselfe to the ground Gen. 18.2 The great observer of the Commandements Kneeled to Christ Mark 10.17 Act. 21.5 S. Paul and the company rather than they would not Kneele did kneele on the shoare And I have heard of a late Viceroy of Ireland who going to take ship and returne to England devoutly fell on his knees and asked and had an holy Archiepiscopall Benediction and it prospered divinely They worshipped their very Idols Shall not we worship God The meane man bowed down and the great man humbled himselfe which Worship being due to God only because they gave it to Idols it is said Esay 2.9 Therefore forgive them not Which was an usuall and terrible imprecation The father of the Lunatick Kneeled down to Christ Mat. 17.14 The Leper kneeled down to Christ Mark 1.40 2 Chro. 7.3 The people bowed themselves with their faces to the ground upon the pavement and worshipped when they saw the fire come down and when the Glory of the Lord was upon the house And shall not we do the like when we feele the grace of God sanctifying our soules descending upon our spirits and Christ the Glory of his Father inhabiting in our hearts and feeding us When Salomon and the people began their publick devotions Hee kneeled on his knees and spred his hands to Heaven 2 Chro. 6.13 And all the Congregation worshipped untill the burnt offering was finished 2 Chro. 29.28 And when they had made an end of offering Hezekiah and all they that were with him bowed themselves and worshipped vers 29. At all times In the beginning middle and end of Divine service God is to be humbly worshipped S. Hierom on Ephes 3. Fixo in terram poplite magis quod ab eo poscimus impetramus Wee doe the rather obtaine what wee desire when wee kneele Constantine l' Empereur saith It was not lawfull for any to sit in the porch of the Temple except the Kings of Davids loynes They fell on their faces when they came into the Temple And they went backward out of the Temple others say sideward with their faces still looking toward it So great reverence did the very Jews shew toward their Temple Neither is it shame for us to imitate them in our Ingresse and Regresse The Primitive Church did Kneele to the Altars Aris Dei Adgeniculari est Adorare sacro-sanctum Altare Adoremus primum saith an holy Father If at their first approach neere the Altar they Adored It doe you thinke they did not adore Christ when he was to be taken at the Altar whose blessed Sacrament was left upon the Altar Optatus Milevitavus in his sixt Booke against Parmenian In Altaribus votae populi membra Christi portata sunt In the Altars the prayers of the people and the members of Christ are carried God is called upon and the Spirit being requested descendeth on it to the Consecration as Bellarmine holdeth What is the Altar but the feat of the body and blood of Christ Whose body and blood dwelt there for certaine times or seasons Chrysostome in his Oration that Christ is God witnesseth That the Crosse did alwayes use to remaine on the Altar Ambrose lib. 1. in Lucam Doubt not but an Angel is assistant and Christ assistant when Christ is offered up And more fully De Spiritu Sancto 3.12 Carnem Christi hodie in mysteriis adoramus quaem Apostoli in Domino Iesu Adorarunt To this day we worship that Flesh of Christ in the Sacrament which the Apostles adored in Christ Iesus Augustine on Psal 98. Nemo illam carnem manducat nisi prius adoraverit No man eateth the blessed Sacrament before he hath worshipped not the Sacrament it selfe but God or Christ in the Sacrament Ensebius in vitâ Constantini 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He had Soliloquies with God and being pitched on his knees with eyes cast down to the ground he was earnest with God by humble prayers to obtaine those things which he needed When he received our blessed Lord himselfe did Constantine sit on his royall Throne and keepe state or rather descended to the gestures of a thankfull suppliant and humble receiver To the eternall glory of King CHARLES be it knowne unto the remote people who cannot come to see him when he partaketh of the body and blood of our Saviour He doth it not sitting not lying all along not standing but with as much humilitie as the meanest poenitent amongst his Subjects He kneeleth he worshippeth Christ he prayeth he giveth thankes and his gestures are so holy and devout in that sacred participation that as I have beene informed God by him hath turned the heart of a Romanist to embrace the truth on our side And if his enemies did truly take measure of him they would feare his prayers as well as his Armes and his devotion with his power Genua flectimus orantes In prayer-time we kneele saith Origen on the fourth Chapter of Numbers Homil. 5. Arnobius in his first Booke useth this phrase Genu nixo procumbere to pitch on the bended knee The Saints never meet in holy places about holy things without decent reverences expressed by their bodily gestures Detur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in contrarium The poenitents cast themselves downe ad fratrum genua to their Brethrens knets saith Tertullian which they could not doe without Kneeling themselves And did they not kneele when they received Christ But you will say the Papists in Kneeling doe adore the very Eucharist it selfe viz. the materialls I answer Abuses take not away the right use of things If Mercury first invented Letters saith Tertullian de Coronâ
Militis yet I will use them as necessary both for commerce and divinity If he used Musicke so did David Aesculapius first cured Diseases yet this did not hinder Esaias to apply a medicinall playster to Ezechias And S. Paul knew a little Wine was good for the weake stomacke of Timothy Though Minerva made the first ship yet the Apostles yea Christ himselfe refused not to sayle in shipps If you name some Heathen god as Author Founder and Inventor of all and every utensils and vessels I will also say Christ did recumbere in lectulo lay on a small discubitory bed and was girded with a Towell Propriâ Osyridis veste with a vestment appropriated to the service of Osyris both when he tooke the Bason and washed the Apostles feet and when he put water into it ex urceo out of the waterpot or pitcher Remove the Abuse keepe still the right Use To argue from the abuse to the wholly removing of things in their right use is as childish and ridiculous as if another should say The Vines and the Corne are to be spoyled and cut downe because some are drunke and doe surfet and all creatures and all the world to be destroyed because Man abuseth them yea mens soules and bodies to be annihilated because there are none but sometimes and some wayes doe abuse both their soules and bodies Concerning the veneration of the Sacrament it is accorded on all sides That in the Act of Receiving or whilst we are participating of it it is lawfull to Kneele yea to fall downe and worship Christ in it Calvin who is most vehement against Adoration when the Host is carried up and downe in state as oft it is under a great goodly costly Canopy is expresse Institutionum 4.17 Parag. 37. If Christ be adored in or at the receiving of the Supper I will say that that Adoration then is lawfull if it resideth not in the signe but mounteth up and is directed unto Christ sitting in Heaven The Lutherans run with divided streames Illyricus denieth Christ to be worshipped in the Eucharist saith Bellarmine de Sac. Eucharistiae 4.29 Others hold That when we are busied in the reall present partaking of Christs body we must then worship it See Brentius in his Apology for the confession at Wittenberg and Bucer in the Acts of the Conference at Ratisbon Their leader Luther cited by Chemnitius in his Examen of the Decrees of the Tridentine Councell the second part pag. 151. of Sarerius his Edition stileth the Eucharist Sacramentum venerabile Adorabile A Sacrament to be worshipped and adored And none saith Chemnitius denieth Christ to be adored in the Supper but Sacramentaries or such as deny Christ to be truely and really present in the Sacrament of the Eucharist Chemnitius himselfe acknowledgeth these Theses 1. Christ God and Man is to be adored Onely Arrians deny this 2. Christs humane nature for the hypostaticall union with the divinitie is to be adored None but Nestorians will deny this The Apostles worshipped the Humane nature Matth. 28.17 When they saw him they worshipped him Let me adde Adoration praecedeth Communication for Adora Communica saith Chrysostome Homil. 21. ad populum Antiochenum And Nemo illam carnem manducat nisi prius adoraverit No man communicateth of those heavenly morsels who hath not first adored 3. The adoration of God is not confined to time or place S. Augustine on those words Worship at his footstoole Psal 99.5 readeth it Adorate scabellum pedum ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suppedaneum Worship his footstoole S. Augustine his opinion is expresse That Christs Flesh as made of Earth may be said to be Gods Footstoole That That Footstoole is to be Worshipped and therefore Christs Flesh is to be Worshipped And when we eate his Flesh we doe not onely not sinne in Worshipping it but we sinne if we doe not Worship it yet if the Prophet and Psalmist aymeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principally at the Adoration of Christs Flesh in that place but commandeth their prostration before the Temple and before the Sanctuary which was holy and before the Arke in it as in my judgement he doth For the Temple was the place both of Gods throne in some regard and the place of the soles of his feet in another regard Ezechiel 43.7 And God saith He will beautifie the place of his Sanctuary and make the place of his feete glorious Esay 60.13 And in the verse following he expresseth how it shall be glorious They shall come bending unto thee and they shall bow themselves downe at the soles of thy feet a very low prostration The Arke also is called the Footstoole of God and there God was to be worshipped not the Arke it selfe but God 1 Sam. 1.19 They worship before the Lord. We will goe into his Tabernacles We will worship at his Footstoole Arise O Lord into thy rest Thou and the Arke of thy strength Psal 132.7 8. verses I resume and say if the Israelites were commanded to worship God before the Temple before the Sanctuary before the Arke O come let us worship and fall downe and Kneele before the Lord which I have forealleaged We cannot thinke that God would have Christians lesse devout toward his onely Sonne God and Man than the Israelites were to the Temple Sanctuary or Arke and therefore I hold it a probable inference The Apostles Adored Christ whilst he was facially present and presenting his most sacred Body and Blood to them which was a most gracious gift and blessing more of value than the Temple and all the holy things contained in it Did God when he brought in the First-begotten into the world say Heb. 1.6 Let all the Angels of God worship him And when the same Saviour of Ours was going out of the world and was present with his holy Apostles and gave them his owne Body and Blood with all needfull graces and among them even this grace to know Whom to adore and When which are parts of his Worship can we think he was not worshipped by them Alwayes then and everywhere is Christ to be adored Fieri nec potest nec debet quin fides Christum in actione coenae praesentem veneretur It cannot be nor ought to be but that our Faith must worship and adore Christ present in the Sacramentall distribution and reception And the same Chemnitius bringeth in Augustine Ambrose Nazianzen and Eusebius Emissenus for his Co-opinionists yet thus he expounds himselfe That not the materiall Elements are to be adored but Christ onely But my inference and collection from these passages is onely this If we must adore Christ when we celebrate and take the divine Sacrament then it behoved the Apostles much more to doe so when They beheld Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visibly personally and bodily present conferring those hallowed Blessings unto them I doe not say I doe not thinke that the Apostles did alwayes at all times and in all places adore
Christ by bodily prostration after they knew he was humanatus-Deus the Sonne of God yea God in our Flesh He expected it not The occasions did not so permit it He sent them He sate with them He did eate and drinke ordinary food with them He washed their feete At which times bodily adoration was not could not be well performed Christ held it worship enough at some times that they did confesse him to be God and Lord My Lord and my God saith Thomas Joh. 20.28 Thou art Christ the Sonne of the living God saith Peter Matth. 16.16 We beleeve and are sure Thou art That Christ Joh. 6.69 It was well accepted from them That they did worship him in Spirit and Truth Joh. 4.24 If their mindes and soules had gotten an habituall adoration of him the expression of it by continuall prostration was not necessary 1. But first when Christ had newly performed some superhumane workes they did as they were bound Worship him Matth. 17.6 At the Transfiguration when they heard a voyce from Heaven They fell on their faces At the great draught of fishes overlading their ship Peter fell downe at Iesus knees Luk. 5.8 And others might doe so at other times though it be left unmentioned 2. When they begged great matters They worshipped him The woman of Canaan seeking for helpe Worshipped him Matth. 15.25 The mother of Zebedees children craving a boone Worshipped him Matth. 20.20 3. When Christ did actually heale some who were vehemently afflicted They did adore him The healed Samaritan fell downe on his face at Christs feete Luk. 17.16 4. Lastly it was fit to adore him when he extraordinarily conferred on their soules greater blessings to the saving and inriching them with all necessary graces At such times and seasons did they ought they too Adore him And thus did he doe to them when he gave them the consecrated food of his Body and Blood when he instituted a new Sacrament for the good of their soules And therefore I doubt not but they did Then Adore him according as the excellency of the gift required Therefore Kneeling being a Gesture of Piety as M. Hooker fitly tearmeth it an Adorative Gesture and above all Gestures most frequent in use to worship God I conclude with some degree of certainty and with the cleerest probability That when Christ administred the consecrated Eucharist unto his Apostles they Kneeled at least if they did not fall down on their Faces and worship him And yet if they did fall down to the Ground they first fell on their Knees and Kneeling was the way and meanes of their prostration and they arose not up without Kneeling Let any one give me one instance where ever any Church at any time did like or prescribe that any one might receive the blessed Sacrament of the Eucharist Sitting or Lying all along except such as were unable to kneele till these later times of Singularity and Innovation and I shall give them thankes Tertullian de Oratione cap. 12. Irreverens est assidere sub conspectu contraque conspectum ejus quem cum maximè reverearis ac venereris quanto magis sub conspectu Dei vivi Angelo adhuc Orationis astante factum istud irreligiosissimum est nisi exprobramus Deo quod oratio nos fatigaverit It is irreverent among men to sit in his sight and against him face to face whom you do most revere and worship But this is more a most irreverent fact to Sit in the sight of the living God the Angell that heareth and offereth up our prayers Standing still there unlesse we object it against God that prayer hath tyred us And is it likely that the Apostles at the Receiving of the stupendious mysteries from the hands of their Saviour then present blessing the Elements giving Thankes to God working miraculously fore-signifying his Death and Crucifixion with the breaking of his Body and powring out of his Blood and giving himselfe unto them after a new way lastly lifting them up then from consideration of things earthly to the enjoying of things heavenly I say is there so much as a shadow of likelihood that they did not worship him Even Balaam advised Balack to stand at his Burunt-offering whilst Balaam met the Lord further off Num. 23.15 and Balak obeyed him for Behold he stood by his Burnt-offering vers 17. And yet it is likely that Balak did sometimes Sit for vers 18. It is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surge not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Septuagint Balaam as it were dislikeing Sitting in sacred offices Even the unweildly Eglon arose out of his seat when Ehud said to him I have a message from God unto thee Judges 3.20 And he was another King of Moab Gregory Nazianzen in his Oration of the death of Gorgonia his sister saith When she was afflicted with an incurable disease by night she hastened to the Church and lying Prostrate before the Altar so earnestly prayed before the venerable Sacrament that she was presently cured calling upon him who is Worshipped on the Altar And can we think she did not fall down on her knees at least when her selfe received the sacred Food of her soule Eusebius Emissenus Homilia 5. de Paschate saith The Sacrament was instituted ut coleretur Christus jugiter per mysterium That Christ might be continually worshipped by the mystery Origen Homilia 13. in Exodum Nostis qui divinis mysteris interesse consuevistis you who use to be present at the Divine Mysteries do know that when ye receive the Body of the Lord ye heed unto it with all fearefull cautiousnesse and worship least any thing of it fall Again Contra Celsum 8. about the middle of the book With prayers and thanksgiving for the benefits received do we eat the sacred Bread And did they not neele either when they prayed or when they received In the next place followeth the binding argument from the book of Advertisements set forth by Queen Elizabeths command 1584 and printed by Thomas Dawson in the Articles for administration of Prayers and Sacraments We appoint Now follow the words That all Communicants do receive Kneeling and as it is appointed by the Lawes of the Realme and the Queenes Majesties Injunctions Lastly let men consider themselves and their own natures and they shall find that the body of Man was not ordained of God to serve only nor principally for naturall necessities It is indeed as a stranger to percolate our Bread Meats and Drinks but it hath many faire offices and more spirituall The Face framed with erected eyes to look up to Heaven The Heart to meditate on it The Hands being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instruments of instruments to work righteousnesse and are not the Knees Omni cardine versatiliora more pliable flexible and turning than any hooks or hinges whereby we may easily fall down and worship God and easily arise to prayse him and do him service Let me speak in Tertullians phrases
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
hands that with a pure mind and neat conscience they may receive the Sacrament Likewise let the Women bring cleane Linnen that they may receive Christs body Baronius Tom. 1. Anno. 5. Numero 148. observeth men might take it into their bare hands Women might not take it but in Linnen which was called Dominicale Hence first the nicity of former times may be questioned Why the Women were to receive it in pure linnen and white but the Men into their bare hands Have not the Women as cleane and white hands as Men If the Womens hands were unworthy to receive it how are the Mens hands more worthy If linnen be to cover or adorne the Womens hands Why will not such an ornament befit Mens hands also In the sixt Synod Canone 3. celebrated Anno Domini 681. there seemes to be a Plea against that custome We do not admit those who make receptacles of gold or of other matter to receive in stead of their hands the Divine mysteries for they prefer the livelesse subject matter before the Image of God If any do so let both the Administrant and the Communicant be separated Again it is the fashion both for Men and Women to receive the sacred Bread from the hands of the Minister some with the thumb and one finger some with the thumb and two fingers and this is not sinfull nor to be condemned in it selfe as it may be carefully delivered and received But if any crumb or particle fall to the ground it is a greater sin than people imagine Tertullian took it very grievously when any such thing was Origen accounteth it a sin and a great sin told the people they did well to think so of such as let any part fall to the ground The words are Tom. 1. p. 102. in Eusebius Episcopius his edition Nostis qui divinis mysteriis interesse consuevistis quomodo cùm suscipitis Corpus Christi cum omni cautelâ veneratione servatis ne ex eo parum quid decidat ne consecrati muneris aliquid dilabatur Reos enim vos creditis rectè creditis si quid inde per negligentiam decidat Circa Corpus Christi conservandum magnâ utimini cautelâ recte utimini You who are usually present at Divine services do know with what warinesse and reverence you preserve the Body of Christ when you receive the same least by chance some small parcell or crumb of the Consecrated gift should slip out from between your fingers and fall to the ground For you do beleeve and rightly beleeve that you are guilty of the Body of Christ if any part or parcell thereof should through your negligence fall to the ground And therefore you do use and rightly use a great deale of cautelousnesse in the preservation of the Body of Christ Pope Pius the first who lived in the dayes of Justin Martyr between 100 and 200 yeares after Christ punished those by whose negligence any of the Lords Blood did fall upon the ground or Altar The like we imagine of the sacred Body Sanctificatis ergo oculis tam sancti corporis contactu communica Cave ne quid excidat tibi The very eyes being sanctified by the touching of so holy a Body receive the blessed Eucharist but take heed that no part of it fall from thee saith Cyril of Hierusalem Baronius Tom. 1. anno 75. Numero 146 saith that when they took the Eucharist in former times certaine little Tables were set before the Communicants as now saith he we hold Linnen cloths before the Receivers And all this was done and is done out of doubt least any particle should fall to the Ground Indeed there is more danger in the nice receiving with the thumb and a finger or two for the Bread is made of many cornes and every corne yeelds such mealy stuffe as may easily by breaking or in the acts of delivery and receiving moulder into crumbs and fall down There is much more care to be had of the keeping whole of such mouldring soft food than if silver gold or pretious stones from which nothing can drop away were to be consigned over or delivered to others Nor is there danger in the fall of them But danger there is in the fall of the Consecrated Bread Wherefore I doubt not but as the words of the Liturgy command not to put the holy bread into the peoples fingers or between their thumb and fingers but into their hands so the meaning is it ought to be delivered into the palmes of their hands as a safer receite and as a safer conveyer unto their mouths than the use of thumb and fingers Tertullian de Oratione cap. 11. Nos non Attollimus tantùm manus sed etiam expandimus Dominicâ passions modulantes â—rantes confitemur Christo When we pray we do not only lift up our hands but we spread them abroad like to the Crosse conforming our selves to the Passion of our Lord. For say I his hands were stretched out But this was done in private prayers In publick prayers they lifted them up but a little way as before I noted out of Tertullian Johan Damasc Orthodoxae Fidei 4.14 Accedamus ei desiderio ardenti Manus in crucis modum formantes crucisixi corpus suscipiamus apponentes oculos labra frontem divinum carbonem concipiamus Let us come to the Sacrament with an earnest desire And framing our hands like to a crosse let us receive the body of Christ crucified and laying our foreheads eyes and lips nigh to it conceive it as a divine coale to burne our sins To conclude in my opinion the left hand bearing up the right and especially in some Paraliticks one hand had need to stablish another and both crossing about the wrists and the palme of the right hand being upward and open at the receiving of the bread the blessed Sacrament of Christs body may be received But at the taking of the Cup there is no need or cause that the palme should be upright yea it cannot be so with conveniency and this doth no way enterfeere with Damascâ—n or our Lyturgy and let the Christian heart judge if this be not the safer way And thus for ought that I can object to the contrary the Apostles themselves might receive the Sacrament and perhaps did I was overjoyed when I found this proofe following agreeing both to my practise and opinion Cyrillus Hierosolymit in Mystag 5. Come not to the Communion with the palmes of thy hands spread all abroad nor thy fingers severed and open but putting the left hand under thy right to settle and establish it in the hollow of thy hand receive the Body of Christ I will not say that any other course of taking is sinfull but I have spoken my opinion for the Conveniency The liberty granted by Christ is not to be curbed or Ephorized by us But let us take heed least our liberty grow to licentiousnesse or that we love singular irregularity For if one
should receive the blessed Sacrament sitting or leaning on his elbow or halfe-sitting halfe-kneeling or looking on the one side or smiling or using unseemly motion though those Gestures be not in singled particularities forbid yet they are a profanation of the Lords Supper as being forbidden in the Generall Rules First That comeliest and devoutest Gesture be used in holiest matters Sancta sanctè Secondly Let all things be done to edifying 1 Cor. 14.26 Thirdly Let all things be done in order vers 4. The rest will I set in order when I come saith S. Paul 1 Cor. 11.34 Fourthly Rom. 14.17 The Kingdome of God is not in meats nor drinks but righteousnesse and peace and joy in the holy Ghost For he that in these things serveth Christ is acceptable to God and approved by men let us therefore follow after the things which make for peace as there followeth Fiftly Let all things be done decently 1 Cor. 14.40 A comelinesse is commended Ecclesiastes 5.18 1 Cor. 11.13 It is comely that a women pray unto God uncovered Comelinesse is taught by nature as it there followeth Sixtly The meetings in sacred convocations are for good nor for evill We are come together for the better not for the worse And the contrary is reproved by Saint Paul 1 Cor. 11.17 Lastly God ruleth things Inferior by Superior things farther off by things nearer to him The people must not prescribe to the Magistrates nor to themselves Laws in things indifferent but the Governors and Pastors to the People Whosoever therefore at the receiving of the blessed Eucharist doth any thing misbeseemingly sinneth against these or some of these Rules and so sinneth against Christ I proved before that at the holy Receiving a prayer is preparatory and made for every one of us And as the Minister devoutly prayeth doth not thy heart say Amen and is not Amen truly explaned and enlarged thus O Lord I confesse this is thy Body this is thy Blood yea it is thine own Selfe which thou vouchsafest unto me and I do now Receive Oh preserve my body and soule unto everlasting life I eat in remembrance that thy Body was broken and that thou dyedst for me I drink in remembrance that thy Blood was shed and powred out for me Lord I am thankfull and I feed on thee in my heart by Faith Lord I beleeve pardon my wandring thoughts unite me unto thee make me from henceforth holy and conformable to thy selfe and let this spirituall food strengthen me in the way to Heaven To conclude in the Divine M. Hookers words Oh my God thou art True Oh my Soule thou art blessed He who useth not these or some of these or the like faithfull thankfull precatory ejaculations both at the instant act of receiving of the sacred Communion and presently after yea and whilst the Minister is praying for him he hath an obdurate heart he discerneth not the Lords Body but eateth and drinketh his owne damnation Now Reader judge again if a man will not kneele when the Minister prayeth for him and that openly If he will not kneele when he powreth out his hearty prayers unto God whether he sinneth not haynously Certainly God condemneth his foolish obstinacy and so I passe to another point PAR. 3. THe next is What names are given unto the holy Sacrament And here I will first speak of the Bread and of the Wine severally and shew you what names have been given them both in the Scriptures and by the Fathers and then will I speak of them joyntly together The hallowed Bread in the sacred Word of God is called the Lords Body broken for us 1 Cor. 11.24 discernable to be the Lords body vers 20. stiled also the Communion of the Body of Christ 1 Cor. 10.16 which Communion is not in the use of Scripture a proper name of the Eucharist but a declaration of its power and efficacy by making us one with Christ and by partaking the Sacrament with our brethren being a speciall meanes to the Communion of Saints though the Fathers make it a proper appellation saith Casaubone Act. 2.46 it is said They continued Breaking of Bread Domatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at home or from house to house In which place it is varied Communicabant in fractione Eucharistiae They did Communicate in breaking of bread where the Translator makes use of a Greek word which he doth not often It is farther called Panis Sanctus Panis Benedictus Panis Eucharisticus Panis Coelestis Holy Bread Blessed Bread Eucharisticall Bread Heavenly Bread John 6.32 The Fathers appellations for it Oratio solvenda est Corpore Domini accepto Tertullian de Oratione cap. ultimo Upon taking the Lords Body we end our Prayers The same in lib. de Idololatria cap. 7. saith some did Manus admovere Corpori Domini move their hands to take the Lords Body Irenaeus lib. 4. cap. 34. E terrâ panis percipiens invocationem Dei non jam communis panis est fed Eucharistia ex rebus duabus constans terrenâ coelesti Earthly bread Sanctified by prayer is not now common bread but the Eucharist consisting of earthly and heavenly things It is a Medicine of immortality an Antidote against death procuring life purging sin driving away all evils Tertullian Adversus Judaeos in fine calleth the Eucharist Dominicae gratiae quasi viscerationem Christs Dole to his Church And least you may think it to be a poore Dole a Leane Thin Hungry gift the same Tertullian in lib. de Pudicitiâ expresseth it better thus Opimitate corporis Domini vescitur Hee eateth of the Plenty Abundance and Fatnesse of the Lords Body and our Soule is fully satisfied fatted crammed with God of which testimony hereafter The Cup is the new Testament in his blood 1 Cor. 10.25 This is my blood of the new Testament Matth. 26.28 and it is termed The Cup of the Lord vers 7 So it is also called 1 Cor. 10.21 Ye cannot drink the Cup of the Lord. The Cup of blessing which we blesse is the Communion of the Blood of Christ vers 16. The blessed Eucharist consisting of both kinds hath these glorious Tittles In the Scripture it is termed the Supper of the Lord 1 Cor. 11.20 And the Lords Supper in all these regards First because the Lord did Institute it Secondly did Take it Thirdly did Administer it to his Apostles Fourthly did appoint the Church to do the like in remembrance of the Lords death The Papiâ—â—s as before I observed dislike the frequent use of this phrase See Casaubone confuting Justinian the Jesuit in that point and against Maldonate whilst Casaubone from the Ancients calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Great Supper the Most Divine and Arch-symbolical supper By a Metonymie of the subject a Table that is the food set on that Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Table of the Lord 1 Cor. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Testament or Legacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion as prohibiting Schisme and Division
and inclining to Peace and Union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a giving of Thanks With us it is commonly called Christ his Last Supper which word Last not only signifieth that he ate no supper any day or night for ever After with a mortall passible body but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Last includeth and involveth the two precedent Suppers of that night as if it had been said This Supper is the Last of the Three and Last of All. It is also termed Communio Sanctorum in the Apostolicall Creed The Communion of Saints In the Fathers are found these Titles Pax Christi The Peace of Christ by Ignatius Epistola 14. And Dare Pacem Lapsis to give Peace to them that have fallen is all one with admitting people to the holy Communion in Cyprian Epistola 10. Irenâ—us saith It is Nova oblatio a New oblation 4.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mystery is a common appellation Augustine de peccatorum Meritis contra Pelag. 1 24. saith The Affâ—icans do most significantly call Baptisme nothing else but Salutem Health or Salvation and the Sacrament of the Body of our Lord nothing else but Life And himselfe contra Faustum 20.13 saith It is Sacramentum Religionis the oath and strictest bond of Religion and the Mysticall bread in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Offering in regard of the Offerings made for the poore And Sacrosancta oblatio by Augustine contra Faustum 20.18 The Consecrated oblation Dei Coena Dominicum Convivium Gods Supper and the Lords Banquet by Tertullian ad uxorem 2.4 Theodoret termeth it Verum typi archetypum the authentick performance of the Type The Latins call it Missah which some derive from the Hebrew or Chaldee For what is in the Vulgat Spontanea Oblatio a sufficiency or tribute of a Free-will offering of thy hand Deut 16.10 The Chaldee hath it Missath In the Interlineary it is translated Sufficientia Spontis manus tuae or Spontanea manus tuae Which for substance divinely agreeth with our Eucharist Juxta sufficientiam donarii spontanei manus tuae erit quod dabis as Vatablus well interpreteth it Thou shalt offer according to the worth of the voluntary gift of thy hand asmuch as thou well art able Some say that Missath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an offering made to God and due for a perfonall duty or service But saith Cevallerius in Pagnine his great Lexicon I do not think so because none of the Hebrew Doctors which I have read use it so And well might he dislike it For the Hebrew phrases or words did not per saltum skip over to the Romans but were derived to them by the Greek Church Therefore since none of the Greek Fathers did ever use the word Missa I cannot think the Latins borrowed it from the Hebrews The Heathen Greek Priests dismissed the people saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romanist gave the parting blow to the people by these words I licet Missa est And the Christian Romane Church which hath imitated too many of the old Romes customes hath not done amisse in this to use the like things and words The Greek Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had its ground from Acts 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophets and Teachers in the Church of Antioch did minister to the Lord. The holy Eucharist is called by Nicolaus de Cusa Sacramentum Sacramentorum Exercitationum 6. pag. 532. in ipso est consummatio Fidei saith he and a little before Hoc est Sacramentum consummatae Vnionis ad vitam aeternaliter vivificantem It is the Sacrament of Sacraments in it is the consummation of Faith It is the Sacrament of the most perfect Union to the life which quickneth us eternally Lastly Tertullian de Resurrectione carnis cap. 8. saith Our flesh is fed with the Body and Blood of Christ ut Anima Deo saginetur that our Soule may be filled Sated Fatted with God The Eucharist being called God which is an high Expression He who will see more attributes of Hallowed Supper let him have recourse to Cyprian de Coena Domini pag. 500. Casaubone Exercitatione 16. c. 30 c. PAR. 4. IT followeth in my Method to inquire what speeches were spoken by our Saviour after the Third Supper was administred S. Paul mentioneth none The gracious Sermo Domini in Coenaculo was after Supper after the Third and Last Supper beginning John 13.3 continuing to John 16.33 Then as he had made a long Sermon to his Apostles so he continueth with a Prayer to God in part of the seventeenth chapter of S. John Then did they sing an Hymne Matth. 26.30 what it was is unknowne In likelihood after the Hymne they departed the house and then fully ended the Third Supper Then they went over the brooke Cedron over the Mount of Olives David when he fled from his unnaturall and rebellious son Absolon went up by the ascent of Mount Olivet and wept as he went up 2 Sam. 15.30 No doubt also but our Saviours heart was full of sorrow For in the way as he went to the Mount He foretold that all the Apostles would be offended Matth. 26.31 c. and that Peter would deny him howsoever he promised the contrary Hence in some likelihood proceeded the strife when S. Peter was curbed by our Saviour which of them should be accounted the greatest Luke 22.24 Which was determined by Christ from the 25 verse unto the end of the 30. Though some think the strife was at the Second Supper Whereupon Christ to teach them humility washed their feet and became as their servant When hee came to the Mount he prayed When he came down from the Mount he still had more conference with his Disciples and comforted S. Peter in speciall and all the Apostles in general We cannot think but he passed all the time in holy devotions and heavenly discourses About halfe an houre before midnight he came to the village Gethsemane situated at the foot of the Mount of Olives and there the Apostles did sit and stay by his command except Peter and thetwo sons of Zebedee and they went with Christ and Christ prayed thrice Matth. 26.36 Then might he conclude and seale up all with a prayer for his Church John 17.9 For when he had spoken these things John 18.1 Then did he passe the brook Cedron where was a Garden into which he entred and his Disciples as he was wont Judas knew the place Joh. 18.1 c. and Judas came thither v. 3. and there was Christ betrayed and bound From thence was he carried and recarried unto manifold examinations and more revilings He was hurried to judgement to sentence all along the dolorous way to the shamefull death of the rosse THE PRAYER BY the vertue and merits of which crucified Jesus good Lord free me from all sin passed prevent me from sinning hereafter guid me by thy Grace confirme me by thy Goodnesse and leave me not O leave me not most gracious Lord till thou hast brought my soule to my desired haven thy blisse in heaven through Jesus Christ my only Saviour and Redeemer To whom with thee and the blessed Spirit three persons and one God bee all possible praise and thankesgiving ascribed for prolonging my life for strengthening my feeble body for giving me power to end this Work and for all other favours vouchsafed to me a poore sinner for Christ his sake Amen Amen Amen Gloria in excelsis Deo cum Gratiarum actionibus Trin-uni Vni-trino Deo Sacrum Malim Deo placere quà m aliis omnibus Malim mihi ipsi placere nonnullis aliis quà m solummodò nonnullis aliis non mihi Explicit in Vernali Aequinoctio 1637 hic liber tertius Siquid hic verum ac non incommodè dictum inveniatur illud non humano cujusvis ingenio sed Deo omnis veritatis auctori ut scripsit S. Augustinus omninò ut par est ascribendum est Simendum aliquod vel erratum inciderit id meae imbecillitati tribuendum est Cujus coelesâ—i misericordiâ veniam humiliter precor Gabriel Palaeotus in fine libri de Sacri Consistorii consultationibus Vt principio Finis cohaereat Omnia haec in his tribus libris de Tricoenio Christi in nocte proditoriâ Ecclesiae Anglicanae Judicio submissa sunto An Advertisement to the Reader REader I may not conceale that after I had fully ended though I confesse not throughly transcribed my Tricoenium there were brought unto my hands by the meanes of M. John Tournay the Works of two Jesuits who have written of this selfe same subject that I have He who wrote lately is one Theophilus Raynandus an eminent man full both of quick wit much reading and great schollership The title page of his book weareth this superscription Optimae vitae finis pessimus The summe is almost comprised in his 8. and 9. chap. The other did write de Triplici Coenâ Christi Agni Vulgari Eucharisticâ 22 yeares since His book printed at Antwerp by the heyres of Martin Nutius and John Meursius I never saw nor heard of any of them till my Work was accomplished Nor since took so much as one line or any one testimony from either of them In most things and in the maine they agree with me and I with them in something we dissent The Jesuit Johannes Walterius Viringus who writ so long since amasseth strange testimonies not commonly heard mentioned in our Schooles pulpits or Masters of controversies The Jesuits have run their way I mine They might have done me much service and pleasure if I had seen them soon enough I commend them in very many things and they shall wipe of the aspersion of Novelty from me in most matters if any Romanist shall charge me with it Compare the Work who will And so God blesse their labours and mine to the benefit of thy soule Good Reader So hoping for thy prayers I bid thee farewell in Christ Jesus our gracious Redeemer Thine in the Lord EDWARD KELLET FINIS