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
mention no such matter nor the holy Third Supper of the Lord nor the Eucharist nor name the Sacrament of which himselfe was partaker Resp I answer the other Three Evangelists had fully enough described that Last Supper of the Lord for the Substantiall parts of it and S. Iohn would not actum agere doe that which was done to his hand before but wholly skipped it over describing that which the rest of the Evangelists and what S. Paul omitted namely that heavenly discourse which he uttered to his Disciples alone in the upper chamber Ob. If any man say It had been fit that so great matters should have beene distinguished by a new Chapter Sol. I answer O man what art thou who thinkest thy fantasticall wit is able to direct the wisedome of the eternall Spirit I would not have thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to think of thy selfe more highly than thou oughtest to think but to think soberly or to be wise unto sobrietie Rom. 12.3 PAR. 2. BEsides for ought that any man knoweth the 31. verse of the 13. of S. Iohn might be the beginning of a new Chapter Long since For neither Evangelists nor Apostles divided their Writings by Chapters and Verses nor did our Saviour nor any of his Apostles in any of their citations of points from the old Testament punctually insist on Chapter Verse or fixt number of the Psalmes Indeed it is probable that the Books of the old Testament were from the first divided and distinguished as now they are by their severall names as Genesis Exodus and the like and that they began and ended as now they doe Yet I want proofe to say They were at first so divided into Chapters Verses The Jewes of old time divided the Pentateuch or the Law of Moses or rather the first five Bookes of Moses into Fifty foure Sections you may better call them Readings or Lectures if you please Of these Lectures some were greater or longer others shorter and lesse Heinsius mentioneth that among the Hebrews there was Major Minor parascha the greater and the lesser distinction Another distinction is observed by skilfull Hebritians When the Section is not so full and absolute they phrase it a Parashah or Distinction and this in the Hebrew is signified by the prefixing of three P. P. P. But when the Reading is more compleate it is called or stiled Seder an Order and it is distinguished from the former by the trebled letter of S. S. S. And they were All read once a yeare in the Jewish Synagogues Yet because there were but Fifty two Sabbaths and Fifty foure Readings twice in a yeare they conjoyned two of the shortest Sections together and so all were exactly and intirely read over within the compasse of one yeare The Fifty second Section is a very short one and so are diverse of the later Sections The First Lecture was usually read on the first Sabbath after their great feast of Tabernacles and they called it Bereshith And it began from Genesis Chap. 1. Verse 1. and continued without interruption to the end of the Eighth Verse of the sixth Chapter of Genesis The Second Lecture began at Genesis 6.9 and ended Genesis 11. vers 32. inclusivè and this they called Noah The third Reading began Genesis 12.1 Now the Lord said unto Abraham Get thee out of thy Countrey and because they are the first words that ever God spake to Abraham so far as is recorded this third Lecture is called Lec Lera or Go thou And this ended with the last word of Genesis 17.27 The fourth Parasha of the Law began Genesis 18.1 called of the first word Vajera that is And the Lord appeared and ended Genesis 22. at the end of the 24. verse The fift Reading of the Law began Genesis 23. and ended Genesis 25. at the 18. verse inclusively The sixt Lecture began Genesis 25.19 and ended Genesis 28. at the last words of the 9. verse The seventh at Genesis 28.10 and had its period Genesis 32. at the end of the 2. verse The eight at Genesie 32.3 ending Genesis 36. with the 43. verse The ninth Lecture began with Genesis 37.1 closing with Genesis 40. at the last verse The tenth began Genesis 41.1 and ended Genesis 44.17 The eleventh Section began Genesis 44.18 and ended Genesis 47.27 The 12. hath but one S. to distinguish it when some others have three S.S.S. This Lecture some have thought to have been read and joyned with the precedent Lecture and so make but 53 Lectures in the Law Others invent other mysteries This 12 Reading beginneth Genesis 47.28 ending with the end of Genesis The 13. Paragraph began Exodus 1.1 and ended Exodus 6. with the second verse The 14. began Exodus 6.3 ending Exodus 9. at the 35. or last verse The 15. Section of the Law began Exodus 10.1 and was accomplished Exodus 13. at the end of the 16. verse The 16. Lecture began Exodus 13.17 running out Exodus 17.16 The 17. Section began Exodus 18.1 breaking out with Exodus 20. ultimo The 18. began Exodus 21.1 and expireth Exodus 24. at the end of the 18. verse The 19. Lecture began Exodus 25.1 expiring Exodus 27. with the last word of the 19. verse The 20. Section began Exodus 27.20 ending Exodus 30.11 The 21. Reading was initiated Exodus 30.12 ceasing Exodus 34.35 The 22. partida or division began Exodus 35.1 ending Exodus 38.20 The 23. Lecture began Exodus 38.21 ending with the end of Exodus The 24. Lecture began eviticus 1.1 and ended Leviticus 6. with the 8. verse The 25. Reading began Leviticus 6.9 ended Leviticus 8. with the last verse The 26. began Leviticus 9.1 ending Leviticus 11. with the last words of that Chapter The 17. began Leviticus 12.1 endeth Leviticus 13. at the last words of that Chapter The 28. began Leviticus 14.1 ending Leviticus 15. at the end of the Chapter The 29. Lecture began Leviticus 16.1 endeth Leviticus 18. with the Chapter The 30. Lecture began Leviticus 19.1 ending Leviticus 20. with the last verse The 31. Lecture began Leviticus 21.1 and continued three whole Chapters ending Leviticus 24. in the last verse The 32. Section began Leviticus 25.1 ended Leviticus 26. with the second verse The 33. Lecture began Leviticus 26.3 and ended Leviticus 27. with the last verse The 34. Section began Numbers 1.1 ended Numbers 4.21 The 35 began Numbers 4.22 ended Numbers 7. at the last verse The 36. began Numbers 8.1 ending Numbers 12. with the last verse The 37. began Numbers 13.1 and ended Numbers 15. in the last verse The 38. began Numbers 16.1 ended Numbers 18. in the close of that Chapter The 39. began Numbers 19.1 ended Numbers 22. at the first verse The 40. Lecture began Numbers 22.2 ended Numbers 25. at the 10. verse The 41. Section began Numbers 25.11 ended Numbers 29. at the last verse The 42. began Numbers 30.1 ended Numbers 32. at the last verse The 43. Section began Numbers 33.1 ended
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
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 beganne At what place of Scripture every one of the 54. Lectures begins and ends Sixe Bookes of Psalmes according to the Iewish division Every Lecture of the Law consisted of 136 verses Antioch rent the Law in pieces God more regardeth every Letter of the Law than the starres of Heaven Fol. 549 Par. 3 Puritans taxed who taxe our 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 Iewes had by heart all the old Testament Fol. 551 Par. 4 Traskites censured The Iewes shall be converted to Christians not Christians to Iewes Secondly the second part of the Digression Against filthy prophaners of Churches and Church-yards more especially against them of the City of Exeter Nero be-pissed Venus tombe The Heathens very zealous against such prophanation Caecilius his opinion concerning Vespasian forbade it The Authors Apology His petition both to the Clergie and Laity of Exeter Gods Law Deut. 23.12 against filthinesse The Cates and the Birds cleanlinesse God and his holy Angels walke in the midst of our Temples That Law of God not Ceremoniall or Iudiciall but Morall The Esseni diligent observers of it Cleanlinesse a kinde of holinesse Vncleanenesse in the Campe was an uncleannesse in the Jewes themselves God commandeth cleanlinesse and sweetnesse for mans sake not for his owne Vncleanlinesse makes God turne away from us God a lover of internall and externall cleannesse The Abrahemium the first Church-yard in the world Iacobs reverence to the place where he slept Some places more holy than other The Authors exhortation in this respect to the Magistrates of Exeter Par. 5 Campanella The Frier examined and censured He learned Art magicke of the Devill 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 Fryer more scandalous than of a Priest Proverbs and taunts against Fryers and Monkes A Fryer A lyer Fryers railed against both by Ancient and Moderne Writers Priests and Iesuites at debate who shall be the chiefest in authoritie Friers Deifie the Pope Friers lashed by Pope Pius the second Campanella a prisoner for twenty yeares together The Iesuists nipped by the Sarbonists banished by the Venetians scoured by Peter de la Marteliere in the Parliament of France Fol. 556 Par. 6 The third part of the Digression concerning Conventicles The usance of the Zelots at their Conventicles The effects of them None of Gods children in ancient time ever practised them unlesse in the daies of persecution Iewes to be imitated in Sabbath Lectures Every one must labour to be Christi formis Tertullian short of the truth concerning the force of Lawes Reason and Religion must be regulated by authority Generall rules must be stamped by the approbation of publique Authority Order must over-sway Subjects and their Religion Singularity condemned Guides of the Church a gift of God Fol. 557 Par. 7 The Law of Moses anciently divided into Bookes but not into Chapters and Verses Elias Levita saith it was first devided into Chapters and Verses by the Iewes of Tiberias The New Testament divided by the Ancients otherwise than now it is both in Chapters and Verses witnesse Caesarius Euthymius Heinsius Nonnus Suadas Cyrill Sextus Senensis the Arabick Translators and Junins Heinsius and Junius opinion concerning the ancient divisions The Syriacke Translation of the New Testament disliked by Bellarmine and others In all probability not delivered by Saint Marke to the Churches of Syria and Egypt How the Acts of the Apostles the first and second Epistles to the Corinthians are divided into Chapters by the Arabicke translation How the foure Evangelists are divided into Chapters by Ammonius The division of the foure Gospels not of Divine institution but of the Churches ordination Fol. 559 Par. 8 The blessed Eucharist instituted immediately upon Judas his Excommunication The Sacrament of the Lords Supper instituted not whilst the Apostles were eating the second or common Supper yet before they departed out of the Coenaculum Estius in this point taxed The practise of the Easterne Churches at the time of the Celebration of the Lords Supper and the reason thereof Salianus taxed prophane persons to be excluded from the very beholding of holy Mysteries Fol. 561 Par. 9 When Christ was about to celebrate the Sacrament of the New Law what Order he used How he began How he proceeded Certaine things may be determined certainly probable things can be resolved on but probably Aristotles sayings preferred before other Philosophers Small degrees of knowledge that are agreeable to reason are to be embraced from small beginnings many times follow strange Conclusions Plato's divine history of Socrates and Alcibiades Homers story of Minerva and Diomedes Salt Sea-water may be made fresh divers waies Divers curious instances to this purpose Art may imitate Nature Divers rare instances to this purpose The Iland Arethusa neere Hispaniola and divers Rocks neere the Iland Navazza on the borders of America being in the midst of the Salt-sea send forth fresh waters The reason why the Salt-sea sendeth forth fresh fish New inventions are to be admired Many things may be perfected which yet seeme incredible Gunpowder may be made of river-water The Turkes have found it Of Oyle distilling from Alume-hils the Spaniards have practized it Why not of our Bath-waters More benefit by this invention than by the discovery of the man in the Moone or the Lord Verulam's new Atlantis or Campanella's Northerne Iland The best load-stones in the East Indies in China and Bengala The art of flying thought possible by Campanella The man in the Moone added much to this Invention Two ships of equall burthen and shape yet of unequall sayling two clocks of the same making yet not of the same running Campanella's reason thereof Light will peepe in at a little hole The West Indies found out per minima indicia Matters of greatest moment have many times the smallest beginnings divers dainty instances to this purpose especially the discovery of the Gunpowder treason Where evident Scripture faileth strong presumptions or tradition or reason may carry it Truth saith Democritus is hid in a deepe well Matters of faith and not to be grounded upon the bare opinions of men The Church not bound to do many things which Christ did especially in circumstance of time They who deferre Baptisme till thirty yeares of their age as Christ did are taxed Christ had many reasons so to do Christs administration of the Eucharist a Patterne not for the circumstance but for the substantiall forme thereof Divers Circumstances wherein we differ from Christ in administring the blessed Eucharist Altars in Scripture sometimes called Tables Tables sometimes termed Altars
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
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
Numbers 36. at the last verse The 44. Section began Deuteronomy 1.1 ended Deuteronomy 3.22 The 45. Lecture began Deuteronomy 3.23 ended Deuteronomy 7.11 The 46. Lecture began Deuteronomy 7.12 ended Deuteronomy 11.25 The 47. Section began Deuteronomy 11.26 ended Deuteronomy 16.17 The 48. Lecture began Deuteronomy 16.18 ended Deuteronomy 21.9 The 49. Reading began Deuteronomy 21.10 ended Deuteronomy 25. at the last verse The 50. Lecture began Deuteronomy 26.1 ended Deuteronomy 29.9 The 51. Lecture began Deuteronomy 29.10 ended Deuteronomy 30. with the last verse The 52. Lecture began Deuteronomy 31.1 ended Deuterenomy 31. with the last verse The 53. Section of the Law began Deuteronomy 32.1 ended Deuteronomy 32 with the last verse The 54 and last Section of the Law began Deuteronomy 33.1 ended with the last words of Deuteronomy This is transcribed from the Jewish Doctors and Englished by Aynsworth and it is observable I might proceed to other their Readings out of the six Books of the Psalmes as the Jews divided them though the holy Spirit by S. Peter calleth it in the singular number The Book of the Psalmes Acts 1 20. having reference to the first composure and united body of them And out of the Prophets they had another distinct Reading Acts 13.15 After the reading of the Law and the Prophets Acts 13.27 The Rulers knew not Christ nor yet the voyces of the Prophets which are read every Sabbath day And yet by reason of one Spirits dictate and one unity and uniformity of them all in one truth of doctrine the holy Ghost saith Acts 3.18 God shewed by the Mouth of All his Prophets that Christ should suffer But now saith Cornelius Cornelii à Lapide on that place they are accustomed to sing that part which they call Haprathah Propheticam Missionem the propheticall Sending because that being ended the people are sent home See Elias Levita in his Thisbi The Jews deliver traditionally that every of the Lectures of the Law or Pentateuch consisted of one hundred thirty sixe verses And when Antiochus had rent the Books of the Law in pieces which they found and to make sure work as he imagined burnt them also with fire and this the instruments of Antiochus did monethly 1 Macchab. 1.56 58. verses To supply this the Jews saith Lapide took as many verses agreeing in sense with the former out of the Prophets and so read them united in the room of the other and wee may not think any one verse hath perished much lesse so great variety The Jews say confidently that the Lord God more regardeth and respecteth every syllable and letter of the Law than he doth the Stars of Heaven PAR. 3. THese their Deuteroseis or Traditions I will not strictly and rigidly examine though the number of verses in severall Lectures differ Only I will observe these things in or from their former good courses First against the malevolent maledicent recalcitrating ignorant Puritans who reprove our Church for mangling and cutting in pieces the Word of God because we read in our Service one piece of one Chapter and another piece of another and so patch up a Lesson as they terme it I answer In many of these Lectures of the Law Gods chosen people did do so as appeareth in their very first Lecture which ended at Genesis 6 8. and their second Lecture began not at a new whole Chapter but at Genesis 6.9 verse And the like is in diverse other Readings as by the divisions plainely appeareth Therefore if our Church led by such a President and by that which is to be preferred before any humane president Wel-grounded Reasons doth sometimes begin toward the middle of one chapter and end toward the midle of another chapter it is not to bee disallowed Wee aremore to be guided by matter than by Numbers And if any new matter of moment do occurre as often it doth about the midst of a chapter this new notable emergent point wheresoever arising may wel begin a Lesson appropriat for that time and occasion as the Sun-shine always appeareth most welcome from what part of Heaven soever it breaketh from under a cloud Secondly as I hold it most certaine that the names of the Books Divine were called even from their very beginnings as now they are Genesis Exodus and the like So I have not seene it proved that at the first the books were divided by Chapters or the Chapters by Verses Sure I am wheresoever the holy Spirit of God in the New Testament pointeth at or citeth any passage from the Old Testament though the Prophet be named or the Law that is one Book of the Pentaeteuch be mentioned or the Book of Psalmes be particularly expressed yet never in any one of all these places is the chapter much lesse the verse specialized Neither was there any need in those dayes For the Jews got by heart as we say all the Old Testament and upon the least intimation or inckling of any matter they as readily could recite it as many of us can the Lords Prayer or the Ten Commandements PAR. 4. THirdly whereas diverse people of our Westerne parts have horribly Judaized of late and have run on madly in the by-paths of Trask though it bee generally both knowne and confessed that the Iews shall be converted to us and not we Christians to the Iewes Yet I would advise them and all other English Christians whatsoever to beware of these horrid abuses following It is alas it is too common a fault for Women to hold their children out to defile the Church-yards more usuall and common for men to bepisse the corners of our Churches and make them their voyding vessels whilest some wash the filth down into their parents mouths buried nigh that place More especially and as a wicked wonder let me with griefe and indignation of heart â—ecount that whereas the City of Exeter is by its naturall situation one of the sweetest Cities of England and by the ill use of many one of the nastiest and noysommest Cities of the Land whilest not only their by-lanes but the High-faire street yeelds many offensive both sights and savours to the eyes and noses of the Passers by whilest the polluted corners of the â—athedrall are almost dyed by their urine into another colour whilest the Church-yard hath been the draught unto many and the very Câ—oysters the receptacles of their ordures Sacrilegi in Sacrario faciunt oletum I write no more than what I have seen and God thou knowest I know there in that kind worse than what I have now written which for my love to that City I do forbeare For in truth it is an honorable City and the Corporation a choyce Fraternity of worthy good wealthy men Yet let me take leave humbly to advertise them that their holy Predecessors went not to Heaven by opposing that ancient well-founded Cathedrall but by Reverencing of It and of their Canonicall Clergy the guides of their soules and their Ghostly Fathers Let them know
be expounded at large For Convivantibus ipsis Before they had ended their Feasting Before that nightly Festivity was broken up Before they went out of the Coenaculum that Supping room Christ administred the holy Eucharist Estius on 1 Corinth 11.20 saith they are not to be heard who thought the Corinthians did in the middest of their banqueting take the holy Communion For this were a confounding of things sacred with profane saith he And that is altogether unrighteous say I I retort the same on Iacobus Salianus the great Annalist of the Old Testament who in his last Tome pag. 454. conjoyneth in a sort the washing of the Apostles feet and the Institution of the Eucharist after both which saith he Secuta est Coenacommunis Followed the Second Supper He forgot that after the pedi-lavium or washing of the Apostles feet Christ sate down again and gave Iudas a Sop which was in the Second Supper and discoursed and marked out Iudas for the Traytor whereupon he departed and then Christ took and gave the blessed Sacrament and did not take another Supper after it In the Easterne Churches there was a Traverse drawn between the people who were imployed in praying and hearing and those Priests or Deacons which were preparing And whilst they were preparing the bread and wine for consecration when all was in a readinesse they drew the vayle folded up the curtaines the Priest did consecrate the heavenly Eucharist did receive it himselfe did give it to the people One cryed Sursum corda Lift up your hearts And the sodaine rushing open of the Traverse at the beginning of the sacred celebration was to strike Reverence into them For Segnius irritant animum dimissa per Aures Quà m quae sunt Oculis subjecta fidelibus Things by the eares do lesse the soule affect Than by the eyes what on it doth reflect Strange sights prepare the soule for Devotion Sodaine extraordinary sights do pierce the soule to the quick And this was also to admonish them that Then Heaven was open and the Angels descending to be present at the holy mysteries with all possible Veneration that I may not say co-adoration of Christ This may be gathered from S. Chrysostome in his third â—omily upon the Epistle to the Ephesians and divers other places of others If the Church of Christ in succeeding ages did divide the holy things from the most holy and gave most reverence to the divine Eucharist we cannot well say that Christ did mingle sacred things with profane as Salanius fableth And that Iudas was admitted to partake of those Heavenly mysteries which the Christian Church would not suffer profane persons so much as to behold them but kept them hid within the vayle till the Faithfull were to participate of them as the notorious wicked ones were to bee excluded PAR. 9. VVHen Judas was gone out the Second Supper ended and thankes given And when Christ went about to celebrate the blessed Sacrament of the New Law what order did he take How began he How proceeded he Here I had need to have especiall care to lay a good foundation Nam ex principiis veris non possunt sequi falsa cùm ex veris nil nisi verum sequatur saith Petrus Pomponatius de Incantationibus pag. 318. From True principles flow no false conclusions Truth produceth Truth therefore let us determine certain things certainly probable probably I answer we have no exact proofes or demonstrations to insist upon Sense Reason and Probability must be our best guides What is most remote from all Absurdity is principally to be insisted upon Petrus Pomponatius de Incantationibus cap. 10. pag. 131. Supponitur quod in rebus difficilibus occultis responsiones magis ab inconvenientibus remotae ac magis Sensatis Rationibus consonae sunt magis recipiendae quam oppositae rationes Suppositio patet ex tertio Topicorum Minus malum praeeligitur majorïmalo cum quoquo modo minus malum sit magis bonum This is always to be supposed That in difficult and abstruse matters those answers which are most congruous most sensible and most consonant to reason are rather to be approved than allegations to the contrary The supposition is plaine in the 3. Book of Aristotles Topicks The lesser evill is to be chosen before the Greater evill since the lesser evill is by all meanes the greater good Again ibid. Averroes 2. de Coelo saith from Alexander That Aristotles sayings are preferred before other Philosophers because His are more remote from contradiction Aristotle hath a divine saying de Coelo secundo cap. 12. textu 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us try to speake what seemeth best to us He is rather held to be venerable than rash who in thirst after Philosophy can finde but small proofes sometimes in difficult matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It being a good thing both to seeke further knowledge and to embrace small hints or degrees of knowledge that are comfortable to Reason as Aristotle hath it in the next Text. Oh how divine Conclusions did some Heathen draw from that small knowledge which they had Plato in his Booke called Alcibiades Secundus Or de Voto set forth by Jodocus Badius Ascentius with Marsilius Ficinus his Arguments before many bookes Folio 19. brings in Socrates teaching his Alcibiades for indeed leanthes did commonly and usually say That Socrates onely held Alcibiades by the Eares and that Alcibiades stood in awe of Socrates above all others as Plutarch hath it in Alcibiade How to pray or rather How not to pray vainely since folly was discernable in the prime prayers and devotions of those times And thence Socrates collecteth and concludeth thus It is necessary to wait or expect till it may be learned How we may behave our selves as we ought both to God and Man Alcibiades roundly replieth When will that be ô Socrates and who is that Teacher or Instructor For I would most willingly know and acknowledge that Man whosoever he shall be Socrates most divinely answereth if his words be weighed in the ballance of the Sanctuary He is he who hath a care of thee And afterwards He wonderfully provideth for thee Whether Plato learned these truths of the Aegyptian Priests Or Jewish Doctors Or whether he had them inspired from God Or whether from naturall Reason he collected That good God would not leave his creatures in perpetuall darknesse but would send One to teach them to guide them to reforme their ignorances and instruct them in their duties to God and Man since He is He who hath a care of us and in a wonderfull manner watcheth over us for our Good I say whence he had those beames of the divine light is hard to determine I am sure the Scripture faith Esay 54.13 unto the Church of the Gentiles All thy Children shall be taught of the Lord. And Act. 3.22 A Prophet shall the Lord your God raise up unto you of your brethren like unto Moses Him shall yee