Evening that is to say to cause darkenesse which came to passe at Mid-day and before he saith In passione Christi at the Passion of Christ as Rigaltius and Pamelius read it better than it was in Rhenanus Primis men sis novorum is plaine enough and as needing none explication is omitted and unexplained by all those three learned men and it sheweth the new occurrences and strange effects begun neare about their going out of Aegypt But why Tertullian should say Initio primi mensis novorum which were not done till the tenth and fourteenth day I see not unlesse Tertullian thinkes it was foretold by God to Moses by Moses to Israel on the first day of the moneth what was to be done and was done afterwards in the tenth and fourteenth day The summe of Tertullians meaning is that Christ was slaine as the Passeover was in the first day of unleavened bread toward the Evening the day hasting to make the Evening by the mid-dayes turning darke to adapt the substance to the figure and fulfill the prophesie and therefore the sacrifice was called the Passeover of the Lord Exod. 12.11 that is the Passion of Christ which was accomplished above all other Evenings betweene the two Evenings the one miraculous Cùm media dies tenebresceret saith Tertullian when the mid-day waxed darke and lasted so a long time The other naturall toward the shutting of the day Exod. 12.14 This day viz. the fourteenth shall be unto you for a memoriall and ye shall keepe it a Feast to the Lord throughout your generations and doubling the precept ingeminateth you shall keepe it a feast by an ordinance for ever therefore were the Iewes to blame to shift off the day and to translate the Feast which was nayled to the Iewish policie for ever Though this fourteenth day of themoneth was never dispensed withall by God Almighty for ought that we can learne and therefore was one of the rites of perpetuall durabilitie yet the Iewes presumed to change it as is now to be explained PAR. 11. MOst holily did our Saviour say to them Matth. 15.3 Ye transgresse the Commandements of God by your traditions and verse 6. Ye make the Commandement of God of none effect by your tradition and ver 9. In vaine doe they worship mee teaching for doctrines the Commandements of men what the Iewes before and in our Saviours life did practise their Successours followed to an haire Sebastian Munster in his Tractat. called Translationes anni fixioner pag. 141. bringeth in a Iew giving a reason why they varied from Gods appointment thus Sapientes roboraverunt verba sua plus quà ea quae sunt legis our Rabbins and Wise men have more regarded their owne Interpretations than the letter of the Law So I expound In sensis favorabili they trod in the steps of their Fathers preferring their owne Traditions before the preceps of God More particulatly the said Munster in his Booke where he handleth the Hebrew Calendar thus Patet apud Judaeos duplicem haberi Paschae rationem unam â—egitimam quâ juxta legem Mosaicam c. It is apparent that the Iewes kept a double account of their Passeover one lawfull by which according to the Mosaicall Law it was appointed to be killed towards the end of the fourteenth day and to be eaten toward the Evening which began the fifteenth day The other account was full of Law invented by the Lawyers and for foolish causes erected against the Law of God by which they put over for one or two dayes their New-Moones or Calendar of their moneths other where in the same booke he promiseth to shew with what frivolous reasons they endeavoured to palliate or varnish over this changing of Feasts and to excuse the Transgression of the Divine Law PAR. 12. MOst specially to our purpose Munster ibid. thus It is plaine that Christ did eate the Passeover the lawfull Passeover with his Disciples on the fifth day of the weeke at even and he annexeth his Reason because Christ fulfilled the Law which established that time but the Iewes abstained from entring into the Judgement Hall on the sixt day of the weeke Joh. 18.28 that they might eate the Passeover that day at even according to the decrees of their fathers for the Iewes saith he tooth and nayle hold fast the traditions of the Elders eating the Passeover on the sixt day of the weeke or on the preparation of the Passeover Luke 23.54 but translating the Feast of the passeover from the sixt day to the Sabbath day which by reason of the concurrence of two feasts is called an High Sabbath day Joh. 19.31 I will a little enlarge the arguments of Munster The Iewes led Christ from Caiphas unto the Hall of Judgement and it was earely and they themselves went not into the Judgement Hall lest they should be defiled but that they might eate the passeover Joh. 18.28 therefore they had not then eaten it though Christ and his Disciples had eaten the passeover the night precedent for after the three-fold Supper of Christ Iudaicall Ordinary and Eucharisticall Christ passed the brooke Cedron entred into a Garden was apprehended late at night and the next morning lead early into the Iudgement-Hall or Pilates House Secondly Ioh. 19.14 It was the preparation of the Passeover and about the sixt houre when Pilat sate downe on the Iudgement-seate and when he delivered Christ unto them to be crucified ver 16. The preparation of the passeover differeth from the eating of the passeover and precedeth it wherefore the Iewes had not eaten the passeover before and none can thinke with reason that the Iewes after they had once apprehended him would or did dismisse him that he might eate the passeover but they kept him in safe-custody after Judas had once betrayed him and Judas betrayed him not till Christ and his Apostles and Judas among them had celebrated the passeover which the Iewes had not PAR. 13. A Third Argument may be this when they consulted to take Iesus and kill him they sayd Matth. 26.5 Not on the Feast-day lest there be an uproare among the people they were so superstitiously addicted to their seeming-strict observation of their Feasts that if they had taken or killed any man in such a solemnity it would have made an uproare or mutiny therefore it was told to Christ as an unusuall and offensive matter that Pilat had mingled the Galilaeans blood with their Sacrifices Luke 13.1 as I conceive these Relators intended to have made this bloody deed of Pilat an occasion of a new commotion consulted with Christ to that end Iudas Galilaeus Act. 5.37 rose up in the dayes of Taxing and the dayes of taxing were about the birth of our Saviour Luke 2.1 c. Then Judas Galilaeus stood up and hee would have the free-borne of the Iewes the sonnes of God forsooth to pay no tribute though he perished and all as many as obeyed him were dispersed as it there followeth yet those
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
and curious questions and receive back ridiculous answers gather up summes of money to uphold faction and to animate the obstinate Ones breed up youth to boldnesse fiercenesse selfe-conceipt and to swallow downe a presumption of their owne salvation Then they proceed to declare Who shall bee saved Who shall be damned which is more than Men or Angels good or bad doe know till toward death What scandalls have beene offered what sins under that Cloke committed every great Towne knoweth and every Christian heart lamenteth that knoweth this But I would fain learn of these false Breehren or their false guides Where ever since the beginning of the world or by Whom Such Conventicles were practised by any of Gods people unlesse it were in the dayes of persecution or where the Churches were shut up from the true service of God When Satan was let loose when the raging sword was drunk with blood we read Heb. 11.37 c. They wandred about in sheep-skins and goat-skins being destitute afflicted tormented Of whom the world was not worthy They wandred in deserts and in mountaines and in dens and caves of the earth This did they doe also after S. Pauls death during the Ten great Persecutions But never was there heard of one Conventicle of Orthodox Christians when religious Princes favoured the Church as Gods holy Name be blessed they doe and long time may they prosper and whilst the Gospel flourished as these thousand yeeres it never prospered more And will our people be wiser than all that ever went before them or dare their profane mouthes accuse our most sacred and holy King as an enemy to the true Professours and doctrine of Christ than whom God be blessed we never had a more religious favourable gratious temperate chaste and sanctified Prince since England embraced Christianity Rather than they should mis-spend their time in their own will-worship edifie unto evill give scandalls to the Church call themselves weak brethren whilst they think themselves the most learned Doctors and devoutest part of Gods militant Church I could wish them each in their private houses if our Liturgy and Church Service be not savory enough that is not long enough for them to do as the Iewes did As they on their Sabbaths had a long Lecture or Lectures every Sabbath day one of which you may see before so let these on the Lords day or each day of the Lord when our Church Service is ended reade the same Lecture or Lectures and another if they please out of the New Testament Let them reade with hearty precedent prayes unto God for a blessing Reade not to prate and to dispute but to practise holy duties Let them remember Psalme 25.9 The meek will God guide in judgment to the meek will he teach his way Let them be assured Saving knowledge goeth up and downe our streets and there is none of yeeres of discretion but knoweth enough to be saved even Jesus Christ and him crucified There remaineth nothing but that each man labour to be Christiformis and as farre as our weaknesse will permit to imitate Christ in holinesse of life and to be conformable to him here in lowlinesse of minde that he may perfect us hereafter Oh but the people judge and say It standeth with Reason to serve God more than the Magistrate appointeth and whatsoever is reasonable may passe for a Law For Tertul de corona militis cap. 3. saith if the Law consist of reason then every thing by whomsoever brought forth which partaketh of reason shall be a Law But say I Tertullian here fell short of the truth For the cause why Lawes are in force is not only because they accord with Reason though no Law ought to be unreasonable but because the Lawes are made by such as have authority to make Lawes and it openeth too great a window unto licentiousnesse that every thing shall be held a Law which every one thinks is consonant to Reason Rather observe this distinction If any man whosoever findeth any Rule running along with Reason and Religion if it be not crossed by his superiours let that be if he will a Law to him let him be guided by it till he finde a better Rule or be taught otherwise by Authority But a Generall Rule it must not be till he who hath a Law-making power doe stamp it with the approbation of publicke authority Order commandeth a subjection of the Inferior to the Superior Order is relucentia sapientiae a bright shining ray of wisedome and participateth of the light of wisedome saith Cusanus de venatione sapieutiae cap. 31. Let Gods people beware of will-worship though gilded with religious pretences Let them remember what Calvin in his Epistles saith When men desire to worship God as themselves please whatsoever they averre of their owne is a stincking prophanation And still I say Nesutor ultra crepidam A Cobler must not go beyond his Last The temptation of the Serpent Dit eritis yet shall be as Gods is to this day a temptation which Satan useth and by it seduceth many thousands who think they know Good and Evill and therefore will run on in their own by-pathes forsaking the Kings high-way the good and dangerlesse High-way and by their Singularity doe favour of arrogance and pride For it is agrecable to prudence and humility ad Majorum Peritiorum consilia recurrere to trust to learned Counsell as may be gathered from Aquinas 2 a 2 ae Quast 49. Artic. 3. as it is arrogance and pride to trust too much to a mans owne selfe God gave guides unto the Church he left not every one to guide himselfe wholly Whost faith fellow ye saith the Apostle PAR. 7. LAstly as I said before that I may returne to my old matter Though the heads of the Books might have been the same from their first being written yet the division by Chapters and by Verses is not so ancient Elias Lovita in the preface of his book called Massoreth Hammossoreth affirmeth with the Rabbins that the whole Law of old was but one Pasuk or one sentence in one all did stick fast one to another without any distinction of verses And that foure hundred and six yeers after the finall destruction of the City they were divided into Pesukim that is Verses and Sentences à Judaeis Tiberitis by the Iewes of Tiberias Here let me say somewhat concerning the New Testament and its division by the Ancients differing from what is now The learned Caesarius brother to Saint Nazianzen in his Questions saith we have foure Gospels which consist of eleven hundred sixty two Chapters Euthymius on John bringeth the sixty sift chapter of Matthew which is now but the six and twentieth with us The most learned Heinsius proceedeth Exercitationum Sacrarum cap. 13. p. 254. c. and by divers evident proofes evinceth that the more ancient division of our Gospels by chapters and verses much differeth from ours And that the Syrian Translator yet differed from all
vers 9. But whatsoever is sold in the shambles that eate asking no question for conscience sake 1 Cor. 10.25 Yet if any man say unto you This is offered in sacrifice unto Idols eate not for his sake that shewed it vers 28. 29. About this time because as it was an abhomination to the Egyptians to eate bread with the Israelites Gen. 43.32 So the Jewes abhorred not simply to eate but to eate such forbidden things with the Gentiles Whereupon as it is most likely S. Peter did forbeare to eate with the Gentiles and S. Paul blamed him for it Galat. 2.12 and he was justly to be blamed or else S. Paul would never afterward have recorded it Yet upon further disorder and abuse of the holy Apostle S. Paul his heavenly-inspired doctrine the wisdome of God to set a finall determination to this seeming difference to accord both Jewes and Gentiles and to build the Church upon one corner stone elect and pretious againe reneweth the Apostolicall sanctions and holy decrees of the Jerusalem Councell and notwithstanding S. Pauls indulgence and determination which in the right use was most holy I say the blessed Spirit of God most justly findeth fault both with the Angel of Thyatyra Revel 2.20 Because he permitted Jezabel to teach and to seduce Gods servants to eate things sacrificed unto Idols and also reproveth the Angel of Pergamus Revel 2.14 because there were among his Church They who held the Doctrine of Balaam who taught Balak to cast a stumbling-block before the children of Israel to eate things sacrificed unto Idols According to which Dictate of the Spirit being the last booke of Scripture and was written by S. John did the Church of God guide it selfe a longtime after nor did eate of things sacrificed to Idols And it was so strictly observed that the cursed Apostata Iulianus who for his abhominable Idolatry was termed Idolianus tooke it to heart and resolved to breake them off from that point of Religion whether they would or no and therefore to vexe the Christians caused all the meat in the Pagan Markets to be mingled with things offered unto Idols so that the Christians must either eate no flesh and be ready to starve or else eat of such things as were offered unto Idols But an holy Martyr admonished the Christians to live by boyled wheat and furmenty and so deluded his politick irreligion Julianus being thus rancountred and undermined he fell to a countermine and the rage of that Renegado Emperor so increased as Theodore Historiae 3.14 saith At Antioch the then most flourishing seat of Christians and in other places he mingled both the fountaines their then drinking places with some part of the Heathen sacrifices and their markets with meats offred unto Idols In this commiserable estate some were starved rather than they would eat or drink and questionlesse died most holy Martyrs Other dovout men did eat and drink of the creatures which were before them grounding their practises on the Apostles words 1 Cor. 10.25 Whatsoever is sold in the Shambles that eat making no question for conscience sake And Rom. 14.3 Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth Again v. 6. He that eateth eateth unto the Lord for he giveth God thanks and he that eateth not eateth not the Lord and giveth God thankes Some may think the Eaters and Drinkers of those mingled waters and meat did sin against S. Pauls directions because they knew that some things were purposly offered unto Idols and mingled with other meat and drink But I judge charitably that they might lawfully eat because they did not eat the meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As things offered unto Idols Neither did know which was offered to Idols which not and if they had known they would have refused the things sacrificed Yet for all this S. Augustin in his 154 Epistle is enough severe in this point saying If a travailer being extreamly hungry findeth no meat but such as hath been offered to an Idoll though no other man be present to see him eat yet let him not eat saith he Lastly after this the Church mitigated the severity in this point So still for the good of peace for the bettering of the Churches estate for avoyding to give offence to the weak brethren the same thing may done or not done concealed or revealed There is nothing that may be omitted without sin but must be omitted rather than the Sin against the weak brethren should be incurred And this I hold to be a safe Rule And now in further answer to my learned and laborious Friend who was a little stumbled because our Church hath commanded Kneeling when the Primitive Church appointed Standing I say Churches have great power committed to them of which I spake at large in my first book Yet now will adde that though the Church hath established such and such good Orders Yet upon abuses or other just motives she may mutare velificationem and change the Orders And why should any of the people or any inferior Minister take upon them to guide or governe the Churches or to pry into the Reasons and Consultations Ecclesiasticall why the Governers have appointed such observances or have Abrogated them The meanner sort are bound to Obedience The Foot must not usurpe the offices of the Head or Eyes Peter Moulin whom Balzack compareth to a brave Sea-man in a single small Brigandine daring to affront a great Fleet found fault with such Ministers of ours who for a Cap and a Surplise would leave their Ministry and disobey our Church professing that if his King would permit him to preach in Paris though he were enjoyned to do it in a blew Cap he would be content to do so In honour of Christs Resurrection and to testifie the joy of Christians for that great blessing the holy Church then forbade Kneeling at some times Now since that irreverence and contempt hath grown among the people our Church hath justly commanded kneeling in prayer-time The Fathers esteemed the day of the Lords Resurrection to be the first day of Christ his Joy after his Passions being dolorous His descent into Hell His victory over Satan His ascent and His Resurrection being active or laborious Heavinesse might endure for awhile but joy commeth in the morning So the Fathers joying not so much in their own joy as in Christs joy which on Sunday morning was least clouded and least annoyed they made that Day their Holy-day and Kneeling being held by them to be a symbole of Sorrow they forbade that signe of Sorrow and Fasting being a token of Humiliation they forbade That also though some Churches did Fast on That day as I proved before and the people of some Churches might and did Kneele Excellently writeth S. Hierom That is indifferent which is neither good nor evill which if you do you are not the more righteous or if you leave it undone you are not
TRICOENIVM CHRISTI IN NOCTE PRODITIONIS SVAE THE THREEFOLD SVPPER OF CHRIST IN THE NIGHT THAT HE VVAS BETRAYED Explained by EDVVARD KELLETT Doctor of Divinity Canon of Exeter Balducus in praefatione in Iobum Multa damus aliis neque visa neque audita quae meis sensibus attemperavit spiritus ille qui ubi vult spirat Veruntamen quia spiritus prophetici subjecti sunt prophetis ideo me omnia mea tam scripta quam scribenda subjicio censurae Ecclesiae Anglicanae libentissimè LONDON Printed by Thomas Cotes for Andrew Crooke at the green Dragon in Saint Pauls Church yard 1641. THE THREE FOLD SUPPER OF CHRIST 3 2 1 By Dr. Kellet London Printed for Andrew Crooke 1641. W. M. sculpsit TO THE RIGHT HONORABLE SIR IOHN FINCH BARON OF FORDITCH LORD KEEPER OF HIS MAIESTIES GREAT SEALE AND ONE OF HIS SACRED COVNSELL MY Miscellanies I offered unto Aaron your elder Brother who is set over us by our most gracious King as a ruler of the House of God I now thinke it convenient to offer unto you as to Moses a second part of my Studies such as they are God blesse them to be as a spurre to your devotion and as a partiary meanes of your salvation and then I have my desire in this world Let others joy in other matters Your worth is knowne you are inwardly indowed with an excellent spirit able to discerne evill from good shadowes from substance To you therefore doe I flye stand but you in the gap and defend what I have written I aske no more and desire no lesse as you knew the particulars study of my youth and of late to my wonder recalled and recounted the very Bookes in which they were written so now I beseech your Honour to accept with portion of the Studies of my old age Lastly you vouchsafed to me many speciall particulars whereof our Westerne parts take notice which binds me for-ever to acknowledge and be thankefull unto you and to consecrate the best part of my indeavours to the honour of your name which I pray to God may be as glorious in heaven as it is on earth and that in the meane time you may daily grow up more and more into favour with God and his sacred Majestie and as you doe with all good men Your Honors at Command to serve you EDVVARD KELLETT TO THE READER READER Be thou gentle or ungentle I will tell thee my faults and accuse my selfe which sometimes findeth more love than selfe-love doth In erring there are divers degrees and there is a difference betweene a deviation a digression and a divagation a deviation may be but a little way off like the exorbitancie of a wheele out of the wonted tract or roade though still running on in the high way every Writer thus erreth oftentimes And there may be a digression which is a fetching of a remoter compasse either for necessitie or delight as to see some fenced Castle or royall Court or some excellent Monument which being viewed men returne to their old way this is not much discommendable sithence few men write without using this libertie But a Divagation is of larger extent and in effect may be compared to the trayling of an Hare and after he is started to the pursuing of him in all his wily turne-abouts and doubles over hills over dales thorow bushes buyers and thornes till he be quite tired I could not avoyd but use frequently many Deviations and divers times some digressions The third sort namely Divagations I use onely on great occasions if that be a fault I yeeld and confesse it yet let one say truly I doe no where expatiate but if thou follow me thou wilt finde some pleasure and I doubt not of good mens approbation when in quest and search after truth J follow a Papist as Pererius was or a stiffe Opinionist and over-rigid Lutheran as Illyricus was and follow close to the heeles the enemies of Truth which way soever they take sithence the investigation of Truth is a more refined Recreation and of a more spirituall refreshment than the deceiving sensuall and temporary sports or pleasures can be For all this if thy nature cannot brooke with such extravagancies skip cleane over them And yet good Reader I have a greater fault Thou wilt meete with some passages nervous and ponderous others not polished but savouring of my Common-places and not halfe digested then followeth one point ad amussim accurately handled ad subtile examinatum as Censorinus phraseth it unto Caerillius anacomized to the utmost by and by another poynt remisse languide and with a distinct loose-flowing vestment yet J will not despaire of thy favour when thou considerest that J have continued constant writing in moyst and rotten weather when a mist or cloud hangs over my understanding in weakenesse and in sicknesse the first never departing from me the second seldome in griefe of minde and paynes of body by the Gout and Stone and divers other infirmities in the distraction of thoughts betweene Study on the one side and avocations irresistable on the other side Lastly J assure thee J had rather make another new Booke then revise this againe My faults make me crave thy pardon and good Reader pray for me whose age and imperfections are hastning to the grave Thine in Christ EDVVARD KELLETT LIB 1. The Contents of the first Chapter Par. 1THe occasion of this Discourse Fol. 1 Par. 2 The presumptuous ignorance of some Caco-zelots Fol. 2 Par. 3 The state of the Question ibid Par. 4 Foure points propounded Three preparatory One decisive and determining Par. These Preparitory 1 What course the Jewes tooke at their ordinary meates 2 What they used to doe at their Festivalls 3 What they especially practised at their Passover Par. 4 The mayne poynt is what Religious or civill rites our Saviour more particularly observed when he kept the Passeover in the night of his apprehension ibid. The Contents of the second Chapter Par. THe Iewish strictnesse in often giving of thankes Fol. 3 Par. 2 The duty of thankefulnesse exhorted unto ibid Par. 3 Ingratitude condemned Fol. 4 Par. 4 The Jewes at their Feasts began their banquet with blessing of a cup of Wine what the particular words were Poculum bibatorium every one dranke in order our most blessed Saviour scorned not to follow that custome The custome of the Table of the King of Sweden ibid. Par. 5 The Master of the Feast among the Iewes consecrated the Bread the very words of Consecration translated are set downe Fol. 5 Par. 6 Some recreations were at their Feastivalls and wise holy discourses sometimes riddles were propounded our Saviours divine Table-talke ibid Par. 7 The duty of thankesgiving appointed by the Apostle for all our doings ibid Par. 8 The temperance of the Primitive Church at their repast and at Feasts also proved by Tertullian and Minutius Foelix also their Prayers and singing and sober retyring Fol. 6 Par. 9 Our age in a double
the shining heating or kindling from the Sunne 2 King 1.10 and 12. verses the old sacred fire of the Altar it was not And herein Ribera was foulely deceived that I may not now question the authoritie of the second Book of Macchabecs How apt Naptha is to conceive fire every Scholler knoweth even as apt as Pitch Brimstone or Powder it being a kinde of liquid bitumen but Nehemiah himselfe called this thing Napthan 2 Macc. 1.36 which little differeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke or Naptha in Latine and out of doubt poynted plainely that Art and Nature concurred without miracle to kindle that fire though the King of Persia understood not so much 2. The Vrim and Thummim was not in the second Temple say the whole streames with Genebrand Ribera opposeth it grounding onely on Iosephus But the great vaunter of his owne Nation is not a fit man to crosse the current and yet Iosephus himselfe Antiq. 3.9 confesseth that 200 yeares before he writ so the vertue of them failed God being angry for the prevarication of his Lawes as if they angred not God above 200. yeares And yet if it were so there is no mention of them neere the dayes of our Saviour nor were they in the Temple with him and after bis death at the destruction of the Temple other Monuments and sacred reposites being found the Ark was not found Some as polluted were put from the Priesthood and the Governour told them they should not eate of the most holy till there stood up a Priest with Vrim and with Thummim Ezra 2.69 which is repeated Nehe. 7.65 Now though the Governour did hope that the Lord would give the same priviledges to the intended second Temple as he had to the first yet fince we know no such thing we need not beleeve it but may firmely conclude that at the building of the second Temple they then had them not though they stood in expectancy thereof and if they had them in likelihood we should have heard of it Some write saith Vatablus on this last place that this must needs be understood of Christ for the Vrim and the Thummim which Moses put in the breast-plate were not in the second Temple Montanus thinkes Tempore Iremiae desiisse that they ended in the dayes of Ieremy the Prophet and the reason of not finding them againe he ascribeth to this Id agente Deo ut hominum genus sanctiorum etiam rerum quae novi Testamenti tempore oblata sunt desiderio expectatione afficerentur It was Gods good will and pleasure so to have it that men might be affected with the desire and expectation of more holy things which were offered in the time of the new Testament you shall finde the decay of the Vrim and Thummim confirmed by the Tractat Jomah Rabbi Salomoh Joseph Ben-Gorion Abrabureb in his Commentary on Pirke Aboth and Rab. Aben-Ezra Against single Iosephus the Iewes themselves administer an unanswerable argument viz. that in the roome of Vrim Thummim succeeded another kind of Oracle which the Commentator of the Talmud Text from the Sanhedrim thus describeth The voyce from heaven was not heard but the Echo thereof and therefore they called it Bath-col the daughter of the voyce This voyce shewed what was to be done or omitted foretold future things and revealed what was to be thought of things passed Happy most happy was that time when that voyce was heard saith Rabbi Salomon Most of this I had from Balthazar Bambach in the third of his foure most profitable Tractates I hope I shall be charitable enough though I suspect this reflecting voyce the jugling of the Priests in the old Law I am sure Ben Syra when hee tells of the voyce that came from heaven to David let Rhehoboam and Ieroboam divide the Kingdome when David seeing the truth of Mephibosheths cause did right him but by halves and said Thou and Ziba divide the land 2 Sam. 19.29 I am sure I say he doth not establish Bath-col but speakes of an unreflected voyce upon that peremptory injustice of David who did rather in part uphold his owne errors than right Mephibosheth Thou and Zibà divide the land let Rehoboam and Ieroboam divide the Kingdome To which let me adde that the Prophets also did in a sort supply the decay of the Breast-plate 3. The Arke was not in the second Temple So Genebrard Lyra Carthusian Dorothous Martyr cited by Ribera By the Arke is meant both the body of the Arke it selfe and the Pedestall or Subpedaneall being a chariot on which the Cherubims stood 1 Chron. 28.13 beside and the Propitiatory which was over the Arke and the Cherubims and the voyce of God which came from over the Propitiatorie The Arke was not all of pure gold the cover or Propitiatory was all of pure gold called by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placamen operculum by the Vulgat oraculum Ribera thinkes it not improbable for one to say that it was a while kept in the second Temple His onely ground is the second Booke of Macchabees But himselfe saith perhaps the controversie is sooner ended if we remember the same Ieremy foretold that in the time of the New Testament the Iewes should not remember the Arke Ier. 3.16 In those dayes they shall say no more the Arke of the Convenant of the Lord neither shall it come to mind neither shall they remember it c. But by his leave this ends the controversie little the sooner for it might be in the second Temple yet not in the time of the New Testament Just as Josephus said before of the Vrim and Thummim if he said true In secundo Templo saith Gaspar Sanctius on the place of Jeremy Arca Domini non fuit in the second Temple there was not the Arke of the Lord. Porchetus part 1. victoriae contra Hebraeos cap. 4. fol. 19. thus In libro Talmud qui dicitur Ioma dicitur in Sanctuario secundo non fuit Arca in the Booke of the Talmud which is called Ioma it is written In the second Temple there was no Arke And Tradition saith that with it was taken away the pot of Manna the Chrismatory or vessell of oyle the rod of Aaron with the Almonds and Buds the golden Emrods which the Philistims offered 1 Sam. 6.17 With the golden Mice ver 18. and Coffer holding them Comestor said that the Arke was carried in triumph of Titus and is now kept at Rome in the Church of S. John of Lateran Ribera himselfe on the fabricke of the Temple 2.2 saith this is false and disproves it by Iosephus Christopher Castrus on Ieremy 3. proveth Satis superque very abundantly that the Arke was not in the second Temple Chrysost oratione 3.3 adversus Iudaeos denieth the heavenly fire the Vrim and Thummim and the Oracle from the Propitiatory to be in the second Temple Now the Propitiatory was a part of the Arke and the Divine presence gave answers from the Oracle and
tantùm apicibus differentes the Samaritans write the Pentateuch of Moses with twentie two letters as the Hebrewes doe differing onely in figures notes and accents and afterward unto Esdras his time the Hebrew and Samaritan Characters were the same so he also Tom. 3. pag. 6. in the beginning of his Preface to the Booke of the Kings but the Patriarkes names were written long before Esdras therefore they had the same letters with the Hebrew and were writ with them many Kings and Princes through the mediation of great friends or for the gainefull considerations or for the particular worth of some eminent deserving Iew have given them sometimes power and authority to rule over their fellow Jewes in such and such places as one of our Kings gave unto a Jew power in our owne land to governe and reigle all the Iewes here for to that effect I read the Kings Patent as it was drawne out of darkenesse and published by M. Selden who like the Sunne hath enlightened many obscure places both in divine and humane literature and is indeede Mundus eruditionis so Amurath gave Tiberias a city in Palaestine to Alvarez Mendez a Iew as our Brerewood in his Enquiries cap. 13. proveth from Boterus but such authoritle is farre from an absolute Monarchy not having Crowne Scepter Sword Chaire of Estate or any great solemne ceremony annexed unto it My Pen having travelled with Benjamin over most parts of the world is not yet so weary but it meanes to describe unto you very briefely the present estate of the Iewes who are multiplied to such numbers that our great Geographer M. Brerewood as a reverend Divine Master Rogers hath vouched pag. 31. of the Protestant Church saith there are now so many of them that they are able to people all Europe but there is no such thing in M. Brerewood nor any such thing deducible from him and if so it were written it had beene awry for the peopling of Europe as it ought conveniently to be peopled is more of moment than is imagined and requireth greater numbers than are in the world of Iewes and yet it must be acknowledged they abound in numbers and like bad weedes sprout up apace and if they should come safely from the foure parts of the world from the foure corners of the earth to its Centre the middest of the world about Hierusalem I say their promised Canaan might very well bereplenished by their recollected multitudes I should not doe my duty to the omniscient true and onely God if I laid not open the ignorance and folly of their false god Iupiter Among Divines it is knowne by some and taken as granted by others that about Hierusalem is the middest of the earth Iupiter was so stupid and ignorant that he knew not so much but as Strabo saith Iupiter willing to finde the perfect middle of the earth let fly two Eagles one from the East another from the West and these Eagles meeting at Pythya a towne in Greece taught thereby their Jupiter that Pythya was the middle of the world But might not one Eagle fly swifter than another Might not one finde more and better prey and be longer a feeding on it than another For they were not able to fly over halfe the world without bayting and one Eagle might wander from the right way or line and fetch compasses more than another and could not he who is said to let goe the Eagles one from the East another from the West have easier measured it himselfe than trust two unreasonable creatures with that discovery You say the Scythians to Alexander in Curtius lib. 7 pap 212. would if you could hold the East in one hand and the West in another did you so Iupiter by the two Eagles And did you let them fly both at the same time Did they fly both night and day and make their way through darkenesse If the Easterne Eagle were cast off at their Sun-rising our Westerne Eagle was then cast off about our midnight oh wise Eagles and foolish Iupiter oh mad people to beleeve in such lyes in such gods And if this former opinion should be true I dare say there are more Iewes now living than ever were at any one time of the Nation since it was a Nation the whole land of Canaan the promised Land the holy Land being leffe than England and being but two hundred miles long or as M. George Sandys saith lib. 3. fol. 141. not more than an 140. and where broadest not fiftie as he saith Indeede if the Tartarians be the seed of Israel as Postellus Genebard and others hold they and the other Iewes might throughly inhabite and people all Europe for the Tartarians by themselves have a long time and doe yet hold at this day a great part of Asia in subjection saith M. Brerewood pag. 94. and 95. they overspread halfe the vast continent of Asia or there about all the great Nations from the rivers Wolgba and Oby Eastward and from the Caspian sea the river Oxus the countreyes of India and China Northwards are contained under the appellation of Tartars though Lipsius calleth them Scythians and yet without those bounds many Tartars there are both toward the West and South see the Epitome of Ortelius fol. 99. and Doctor Heylin pag. 649. Campanella de sensu rerum 4.19 saith perchance Nature may temper and make fit such powers in some places as may or shall frame a perfect animal and God can presently infuse a soule into that faire Fabricke as he doth into the wombe this he writeth as if America perhaps were so peopled but he correcteth himself saying we have no certaine History but of Adam and the Art to make perfect animals is not yet found out saith he Avicenna judged that America was peopled from our Hemisphaere but I thinke it impossible saith Campanella yet he recounteth from Plato that the Atlanticke Island in the Ocean did joyne together both Hemisphaeres yet had the inhabitants of that Iland if any such were two Hemisphaeres they did sayle over the seas in the dayes of Noah to America and the memoriall of it is lost saith Campanella how then good Fryer came you to know it Or how date you so peremptorily assert it when it is unknowne From Island to Estotilant is a short but by-Sea and shorter form Estolilant to the maine Continent of America and so from China to Iapan and there is a nearer passage to sayle from Iapan to Quevera intimating that from these parts they embarked and peopled America but New-found Land which is Estotiland is not so neare a cut as Campanella phancieth from Island but our deeper and better Geographer M. Brerewood saith it is very likely that America received her first inhabitants from the East-border of Asia concerning Island he mentioneth not a word and it is confessed Quevira is not much distant from Tartaria and though both Ererewood and Campanella confesse that some of the new world are circumcised yet Circumcision came
about his skilfull hand and crooked little finger after a set and constant forme of cutting divides into severall pieces the breast and buttocks that is their thighes and rumps unhappy man who liveth onely to carve up foules hansomely and decently but he is more miserable who teacheth it for voluptuousnesse than he who learneth it for necessitie sake I will onely glance at that beastly monster of men that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that uncleane spirit Tiberius Caesar who created a Magistrate called forsooth â voluptatibus an Inventer Procurer and guide of new pleasures fresh delights as it is in Suetonius and though these abuses were justly taxed by Seneca yet it grieveth me to say but that I both finde it so and thinke that Seneca the Philosopher was a very compound of Sin as bad as any whom he disapproved Cornelius Tacitus qui Antiquitatum canos collegerat as Tertullian ad Nation 2.12 phrazeth it who gathered up the very hoary haires which fell from Antiquitie and was the best humane Historiographer except when he speaketh of the Iewes or Christians that ever wrote relateth many observable passages concerning him Suilius accused him for defiling of a Princes bed An. 13.10 and he was justly banished by Claudius saith Suilius ibid. and when Claudius was dead he made a most spitish and revengefull invective against him in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was rayled at by Agrippina her selfe who pocured Seneca his returne from exile for quarrelling and debating the rule of the whole world Annal. 13.3 Suilius further accused him that he had cozened men of their Legacies and such also as died without children he was further complained on by Suilius that he had got within foure yeares two thousand thousand three hundred fortie three thousand seven hundred and fiftie pounds even three thousand times three hundred thousand Sesterces which a◠ounteth of our Coine to 2343750. pounds and though the informer Silius was condemned into exile yet saith Tacitus himselfe it was not without spot or touch on Seneca his credit Annal. 13.10 in initio Seneca further consented to the Paricide of Agrippina Annal. 4.2 not considering that if he killed his mother he would not sticke at the murther of his Schoolemaster yea he was accused by others that the thought to winne the peoples hearts and the report was saith he Annal. 15.14 in fine that Subilus Flavius with the Centurions in secret councill not without Seneca's privity had determined that after Nero had beene slaine by the helpe of Piso Piso also should have beene slaine and the Empire delivered to Seneca as to one just and upright to this end he made pleasant gardens Magnos Senecae praedivitis hortos saith Iuvenal Satyr 10. and in gardens and stately buildings he did almost exceede the Prince Annal. 14.14 but what saith Seneca himselfe in his owne defence he confesseth in his Oration to Nero Annal. 14.14 that Nero had enriched him with infinite wealth and by confessing that he was once content with a little he secretly acknowledgeth that of late he was more covetous and could not deny but he abounded in scope of grounds and usury in many places Italy and the Provinces were drawne dry by his excessive usury Annal. 13.10 and his usury extended even into our Britany as Lipsius recordeth it that he was dimmed and dazeled with wealth that he spent his time in gardens and houses of pleasure that he could not sustaine the burthen of his riches and longer yet when he was put for being found manifestly privy to the conspiracy Annal. 15.14 perhaps for the cunning affecting of the Empire to death almost at the last breath he complained against Nero neither did there remaine any thing saith he to be done Annal. 15.14 after hee had murthered his Mother and Brother but that he should adde the death of his Master and Tutor but what saith Tertullian Apologet cap. 12. Seneca convitiatus est Deos he railed at the gods see a fragment of it in Augustine De Civ 6.10 from whom Lipsius hath taken it Elector 2.18 if hee jeered at the Romane gods or Idols rather I commend him Cyprian thus Pudeat te eos colere quos ipse defendis pudeat de iis tutelam sperare quos ipse tueris one may be ashamed to worship those Gods whom himselfe defends or locke for helpe from them whom your selfe doe helpe and maintaine his master Tertullian ad Natisnes 1.9 pudeat deos ab homine defendi it is ashame that gods should neede mans Patrimonie and be upheld by them yet while men continue the profession of the same Religion it is unfit to mock at their own Religion but so did Seneca who sheweth no token any where in his undoubted works of approving the Christians and rayleth down-right at the Iews as being Natio Scelestissima likwise Cornelius Tacitus doth lay cruell aspersions both on Iewes Christians and calleth the Christian Religion Maleficium though he confesse they were falsly accused by Nero for firing Rome An. 15.10 And yet they were most direfully punished both day and night but you will say his books are Divine It is true that never any profane Heathen man wrote better though Gellius 12.2 senselesly and horribly profaneth his workes but take my opinion withall till hee saw himselfe decayed in Court-credit or till he repented of his ill courses he wrote none of his diviner workes but toward his end because his wealth could not uphold him for the present he layd a foundation for future estimation by writing most excellent bookes and Epistles but in his flourishing times he was very wicked for Dion in Nero's life recordeth Seneca was most Covetous and that which was an effect of his Covetousnesse he did unjustly accuse too many unto Nero and so begged their goods and Dion accuseth him in particular that Seneca played the Adulterer with Iulia the Daughter of the ever-honoured Germanicus and was not his excesse abominable when he had as Dion saith five hundred Caedar-Tables standing on Ivorie feete to feast upon PAR. 14. THe Apostles also at the last Supper ate out of the same dish with Christ saith he for Matth. 26.23 where Iudas is sayd to dip his hand with Christ in the dish I answere because he did doth it therefore follow they had but one dish and because he did so did all so and every one The sawce of the Paschall-Lambe was to be of divers sorts of herbes who ever sayd they were served in with the Lambe in the same dish Besides they must needes have more Platters to hold their second or ordinary Supper and the sawces thereunto belonging such as was the dish in which Christ dipped the sop before he gave it to Iudas and the ordinary Supper was made up both of the flesh of the Hearde as well as of the fold and could not conveniently be comprized in one dish The Aegyptians used such great Platters as may be gathered from Cleopatra her banquers and the Iewes had as great
to be thought a fancie because the word Second is not expressed The Scripture is not tyed to termes of method or number I have many things to say saith Christ Iohn 8.26 I have yet many things to say unto you Iohn 16.12 but yee cannot beare them now So Christ spake not all things but concealed some Likewise also Christ Jesus did many other signes and them truly in the presence of his Disciples which are not written in this booke Iohn 20.30 And after this Iohn 21 25. There are also many other things which Iesus did which if they should be written every one in particular I suppose the world it selfe could not containe the bookes which should be writeen But lest these words may leave a scruple in mens consciences they are to know that the world doth not comprehend here the whole earth much lesse heaven and earth but is used for a great compasse onely as some do opine And they have a parallell For it was promised to Abraham that hee should be heire of the world Rom. 4.13 yet God gave him no inheritance no not so much as to set his foot on Act 7.5 Neither had ever any or all his children the hundreth part of the world Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world is to be taken in a more contracted sence It is said Their sound is gone out into all lands and their words into the end of the world Rom 10.10 and yet to this day the greatest part of the world never heard of Christ you are not to set the word World upon the tenter-hooks but to interpret it more restrainedly and strictly in the above cited places Rather a second sense is better Iohn 14.30 The Prince of the World commeth i. of the wicked The world may be taken for the wicked sort of men Iohn 1.10 The World know him not Iohn 14.17 The world cannot receive the Spirit of truth So here it may be The world it selfe cannot containe the bookes Capere non possunt is expounded by intelligere non possunt And so Augustine Theophylact Rupertus and Beda For if the wicked did not comprehend as they did not all that himselfe spake or the Apostles and Evangelists writ they would not have understood them though they had spoken or writ much more Capere you must referre non ad spatium loci sed ad animum you must referre the word Containe not to the space of place but of the minde Mat 19.11 All men cannot receive this saying The same words both in Latin and Greeke being in both places and all runne to this That they could not understand The World by reason of infidelity cannot receive them saith Hierome Thirdly in the words of Iohn is a strong Hyperbole as Amos 7.10 The land is not able to beare all his words to which place Saint Iohn alludeth saith the most learned Heinsius Another vehement Hyperbole is Gen 41.44 Without thee saith Pharaoh to Ioseph shall no man lift up his hand or his foote in all the land of Aegypt The reasons why Saint Iohn used this high straine in this place may be these 1 Hee knew the larned would and easily might understand it to be an Hebrew Idiotisme and so would take no exception 2 Hee thought the unlearned would beleeve though they did not fully understand 3 It is apparent he did not goe about to deceive for deceit hath false lights false colours false shadowes Quorsum tegmen pellacidum Hee dealeth plainly hee would have made tryall in likelyer matters if all truth had beene to be expounded according to the letter But from the impossibility literally we are to fasten on a sense mystically More positively hee made use of this Hyperbole to remove the aspersion of Flattery Oscitancie and Negligencie of singularity and of untruths of each very briefly 1 Least people might thinke hee had written already more than was true because friends omit nothing in commendation of their friend Saint Iohn excuseth himselfe from flattery because hee omitted many things yea a world of things Hee wrote not partially as Philinus did for the Carthaginians and Fabius for the Romans for which both of them are justly taxed by Polybius The holy Apostles not spake all or wrote all that they could intra veritatem steterunt but fell purposely much short of all the truth 2 Lest people should accuse him of Oscitancie and Neglect in that hee wrote no more but lets them know hee wrote enough more was needlesse and secretly acquitteth them for not writing all which Christ said by affirming that his very workes exceeded all writing 3 For Singularity to prevent this objection Why do you passe by so many things which the other Evangelists wrote hee presupposeth that what any one wrote was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore hee wrote other things and nor hee nor they did write all nor a tenth part of what they could 4 Lastly to remove the suspition of Untruth and to prove that which hee wrote in the precedent verse John 21.24 Wee know that his testimony is true is as if hee had sayd Not onely my selfe and other Apostles heard or saw immediately such things as I write from Christ himselfe but know yee also that many other things partly by the sight of the other Apostles partly by my owne sight partly by the relation of other credible witnesses may be written because wee will not goe beyond the truth but speake and write within compasse rather than without And now let my Christian Reader judge whether it be necessary that every matter of moment should be specialized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad unum un a. un as it is in the French and what huge volumes had beene compiled beyond all that ever was written by one man or of one man particularly if every thing had beene particularly described Away then with that fond conceit that expresse mention is necessary and that substantial things described are colligible by a naturall flowing derivation yet need a punctuall and direct expression of words PAR. 4. A True distinct reall Supper there was in the second place though the words of the second supper be pretermitted And a good reason may be given for the omission in particular The first supper quickly passed away and there being no distance betweene the end of the first and the beginning of the second Supper besides the setting downe of the meate and furnishing of the table no marvell though the name of the second supper was omitted Besides the Paschall Lambe was eaten at the common supper also and so from the more sacred supper as the Pesach was in comparison of the usuall Supper things done in the second Supper are ascribed as done in the first Supper and they two distinct Suppers are imagined but as one or as two severall courses of one supper when by the Law the first supper had no flesh but the lambe and the ordinary supper had offerings both of the herd and of the flocke as I proved
who said Cum lotiâ— animi puritatis ad suscipiendum Saccramentum necessariae monumentum fuerit ante Sacramenti institutionem exhiberioportuit Since the washing of the minde was the monument of the purity which was necessary to the receiving of the Sacrament it ought to be used before the institution of the Sacrament Baronius hath a good argument against the innovating Osiander That the Paschall Lambe being to be eaten in haste if Christ had risen from it and washed their feete before the end of that Supper he had broken the Law but he brake not the Law Therefore it was at the second Supper even toward the latter end thereof that Christ by his owne washing of them prapared them by humility unto the receiving of his owne last best and blessed Eucharist being truely called the Supper of the Lord. If I have not guessed rightly at the true cause and just occasion why Christ washed his Apostles feete yet it is most certaine that he washed them which as I said tooke up about another quarter of an houre of their second Supper No man can reasonably thinke that Christ did wash their feete at the Passeover that was soone ended as the washing and wiping was ended Nor may it be thought that Christ would rise from the most sacred Supper of the Eucharist to wash them This derogateth too much from that divine Supper Therefore the second Supper was the fittest time and in it indeede did Christ wash them For how could he wash the feete of twelve of them severally twenty foure feete in all as they continued at Supper in lesse time then a quarter of an houre and wipe them all and well wiped them out of question with that towell wherewith he was girded Ioh. 13.5 weigh that time by the time we should spend our selves if wee were to dispatch such a businesse if we wash but our owne feete and wipe them above a twelfth part of a quarter of an houre quickly slideth away The Prayer O RedeeÌ„mer of mankinde thou wert pleased to wash the feete of thy Apostles even those feete of Iudas among the rest which had trotted before to the high Priests and Elders to betray thee and those which were apt and readie to shed blood even the innocent blood of thee the Lord of life Wash I beseech thee not onely my feete but my hands my head my whole body and especially my heart that I may be wholly purified and fitted to partake of thy blessed mysteries and by them be united to thee my gracious and mercifull Saviour Amen CHAP. XII The Contents of the twelfth Chapter 1. What was Done Sayd the 2. of the 3. 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 Praescribed 2. S. Peter the Primate and Prince of the Apostles Whither S. Peter lay on the Discubitory bed above Christ 3. Whither Christ washed S. Peters feete first of all Whither Judas was washed at all No washing of the feete no partaking of the Eucharist 4. S. Bernards Pedilavium no Sacrament Christs washing his Apostles feete an example of humility Whither Judas were first washed 5. All the Apostles were washed Vncertaine who first It matters not S. Peters Priviledge 6. S. Peters Christs Dialogue Obedience required Iohn the Baptist called a foole Peters double deniall reproved 7. Bodily washing Spirituall washing 8. Christ kist his Apostles feete Even Judas his feete 9. Whither Christ at the second Supper had on a supping garment Whither he had on a Cloake as Barradius 3. Vestments as Euthymius 5. As some others have thought Chrâ—st at his Passion had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. The last Quarter of the seventh houre or the third part of the second Supper What was Done Sayd in it The first passage is Christs Question His Diversion 11. The Titles of Lord Master forbidden to the Apostles The difference betweene Rab and Rabbi Ambition forbidden The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to Man God in the Old New Testament How God Man Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord. 12. Washing of feete imports humblenesse of minde Christs Precept Example to be imitated Lorinus his story Christ the most perfect example of all Seneca his advice The difference betweene Exemplar Exemplum Examples move more than Precepts The Worthinesse Vnworthinesse of the Administrant addeth nothing detracteth nothing from the Sacrament 13. Motives to Humility Servants equall to their Masters in participation of Troubles Blessings Servants inferiour to their Masters in Civill Morall Oeconomicall affaires 14. Nor Worders nor Knowers but Doers enjoy happinesse PARAGRAPH 1. NOw let me descend to the things done and sayd in this third quarter of an houre the middle part and second quarter of the three allotted as it were to this second Supper About halfe an houre after fixe our holy humble Saviour beginneth to wash the Disciples feete A little before Christs incarnation there was a booke written by the Scribes in which they commanded frequent washings even in the times of dinner or supper because there were many Legall uncleannesses which came by the very touch of divers things and by which they were uncleane till the Evening Therefore had they store of water alwayes in a readinesse At the Marriage in Cana Iohn 2.6 There were set sixe water-pots of stone after the manner of the purifying of the Iewes Sc. aut legalem aut traditionalem aut convivalem either Legall or traditionall or convivall Each water Pot containing two or three firkins a peece non ad potum sed ad lotionem paratae aequales illae hydriae aut vasa aquaria Those water-pots were not prepared for drinking but for washing And in likelihood they had spent some good quantity of that water For Christ commanded them to fill them and they filled them up to the brimme vers 7. And against the Passeover our Saviour did foretell them they should meete a man bearing a pitcher of water Mark 14.13 And when it is sayd He shall shew you a roome furnished among other things it may well be expounded A roome furnished with store of water for they had water alwayes in a readinesse for purifications prescribed by the Elders as well as for legall purifications Ciacconius is of opinion that water was given for their feete at the entrance into the houses yet it was to such as were soule and uncleane for if they were cleane they presently sate downe saith he But Baronius from the Rituall saith the Jewes washed their feete twice at the Paschall Lan be once at the eating of the flesh and once at the eating of unleavened bread Either the Rituall or Baronius confoundeth matters for they are not Paschall Lambe but with unleavened bread first taken Baronius should rather have distinguished two suppers Legalem communem the Paschall and Common Supper then make one Supper of the Lambe another
especially Maldonate if the words be not fathered on him Any name almost better pleaseth them than that the Supper of our Lord. In my Miscellanies and in the second book of this Tricaenium I have beene very bitter against the maledicency and scolding of the Jesuit Maldonate And in truth the words in his book deserve sharp reprehension and recrimination as being too full of spleene partiality calumny and base untruth That I wrote so eagerly against the person of the man I am sorry For I have been credibly informed lately by one who in all likelihood knew the inside of such businesse even my very learned good friend Mr John Salkeld that Maldonate in his life was esteemed a moderate Papist yea a favourer of our Religion and after his death that his Commentaries on the Gospels did suffer by divers other more factious Jesuits both dispunctions and additions with strange alterations Da magistrum give me my master quoth Cyprian of Tertullian The right reverend father in God Richard now Lord Bishop of Norwich was sometimes my President whilst I was chamber-fellow with him in the Kings Colledge in Cambridge His writings have I delighted in His most learned Apparatus was I on other occasions reading when unexpectedly as I was writing my excuse of Maldonate I found the same opinion confirmed by him another way I rather think saith he Apparatu 7. Paragrapho 16. that other Massipontane Jesuits did intersert into Maldonate his Commentaries when he was dead the railings against our men since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicus Thuanus that most true historian Thuanus relateth that Maldonate was a most modest man But in his Commentaries are most scurrilous revilings which could never proreed from Modesty I date say The same day also I overviewing upon other occasions the learned Casaubone found to my hand as casually as Abraham found the Ram and Isaac the venison as he said that Exercitatione 16. cap. 32. he saith of Maldonate that he was a learned man sine controversiâ acerrimi ingenii Now whether he meaned that out of doubt and confessedly he was of excellent parts and of a most keen sharp wit or that he was a sharp-witted man except when he medled with controversies I did somewhat doubt For Casaubone could not but have read and perhaps to it he alluded what Aulus Gellius lib. 10. c. 15. hath written viz. that when Antonius Julianus the Rhetorician had heard a rich ill-bred Gentleman too too talkative in a doubtfull if not unexplicable controversie he said privately most facetiously and with an exceeding bitter irrision Adolescens hic sine controversiâ disertus est If he meddle not in hard points he is an eloquent young man But passing by the man let us come to the matter the ground why I call it the Third Supper is because when the Paschal and the Common Supper were eaten before the blessed Eucharist was instituted in the last place and the same holy Eucharist is tearmed by the Apostle St. Paul 1 Corinth 11.20 The Supper of the Lord this is not to eate the Lords Supper Concerning the Third Supper it is nowhere in Scripture called a Supper saith Maldonate on Matth. 26.26 and in this point falleth a scoffing thus The Calvinists without authority of Scripture without example of old writers without reason without judgement call it a Supper when they ought rather to call it Merenda a bever if they take it after dinner a dinner if they take it at noon a breakfast if they take it in the morning Yet Maldonate himselfe calleth it so his fellow Jesuits call it so Cyprian and other Fathers call it Canam Domini the Supper of the Lord. Caena Dei the Supper of God in Tertullian The same Maldonate on John 13.2 Tres caenas Christus ut nonnulli authores observarunt illâ nocte fecit Christ as some authors have observed made Three Suppers in the same night in which he was betrayed The first was the Legal Surper of the Paschal Lambe The second was the Common Supper the paschal being ended which was not ordeined so much to satiate and nourish nature as to keep the Legal Ceremony that they who had eaten the Lambe if they wanted more meate to satisfie themselves might be filled with ordinary meates Consider Reader if these two testimonies from him do not hack one another If it be objected that Bellarmine saith Dominus post ceremoniam agni Paschalis continuò subjunxit celebrationem Eucharistiae nec distulit in aliud tempus aut locum ut apertè ostenderet se novâ istâ coremoniâ coremoniâ finem imponere veteri The Lord after the Ceremony of the Paschal Lambe did presently subjoyne the celebration of the blessed Eucharist neither did he put it over till another time or place that he might plainly shew that he did impose an end to the old Law by that new ceremony From which words it may seeme to result that there was no second Supper I answer Bellarmine speakes not of the Sacrificium agni the Sacrifice of the Lamb but of the Ceremonia agni Paschalis of the ceremony of the Paschal Lamb which may very truly be extended to the end of the second Supper The second Supper treading as itwere on the heels of the first and the Paschal Lambe or the flesh therof standing still on the table unremoved till the end of the second Supper And thus Bellarmine may seeme to be rather for us than against us PAR. 3. The Greek Fathers stile it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea most expresly it is called the Lords Supper 1 Corinth 11.20 and though Maldonate interpreteth the place of the Agapae which out of doubt were not rightly used in those dayes and were reprehended by St. Paul yet at those Agapae was the Lords Supper eaten or they a little before or after it And St. Paul divinely teacheth them first negatively that they eat not the Supper of the Lord when they eat their owne supper one before another vers 20.21 or when some were hungry some drunken and that in the Church of God whereupon he telleth them they had houses to eat and drink in and will by no meanes praise their doings ver 22. Secondly positively that they truly eat the Supper of the Lord who follow Christ for their patterne and imitate his example and so by consequence sheweth the right institution of the Lords Supper which was his maine intent fully to declare against all concomitant abuses to that end that they might follow it accordingly As the Eucharist came in the roome of the Paschal so the Agapae after Christs time succeeded in the place of the Second Supper of the Jewes Alba-spinaeus observationum 1. observatione 18. pag. 58. speakes timorously I will not deny in the Apostles time but that the Agapae were made perhaps at or with the celebration of the Eucharist He might have spoken boldly Three things are certaine First before Tertullians time the Eucharist was given and
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