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
In likelihood some of the Seventy the 70. defended Or Some of that household where our Saviour Supped BEnedictus sit Deus qui dat lasso virtutem cui non sunt vires robur multiplicat As it is in the end of the Logique of wise Rabbi Simeon latinized by Sebastian Munster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TRICOENIVM CHRISTI VVHEREIN IS HANDLED THE SECOND SVPPER OF OVR LORD LIBER SECUNDUS Explained by EDVVARD KELLETT Doctor of Divinity Canon of Exeter NOSCE TE IPSVM NE QVID NIMIS LOVE AND LYVE D LONDON Printed by Thomas Cotes for Andrew Crooke at the green Dragon in Saint Pauls Church yard 1641. THE ANALYSIS OF THE SECOND BOOKE The second or common Supper was the second general part of my method Herein consider 1. The Praelibanda or conveniēt points preceding they are these 1. The temperance of our Saviour and of his Apostles though they were at three Suppers 2. what each of the foure severall Evangelists wrote of the severall three Suppers 3. Why there is no expresse and literall mention of a second Supper 2. The proofes that there was appointed a second Supper at the Iewish Passeover from the 1. Old Testament and the Rabbins 2. New Testament 3. Fathers 4. Protestants 5. Papists 3. That Christ was at it Where observe 1. When this second Supper begun 2. What was said and done in it 3. When it ended 4. Whether Iudas partaked of the sacred Eucharist when he took the Sop. 4. The Concomitants or Subsequent Occurrences are these 1. Satans entrance into Iudas 2. Christs sentence of separation of Iudas That thou doest do Quickly 3. The Apostles Nesciencie 4. Their misunderstanding of Christ his words 5. Iudas his egresse and the time 6. Giving of thanks at the end of the second Supper 7. A Grace-Cup 8. A Psalmodie THE SECOND BOOK OF THE TRICAENIVM CHRISTI VVHEREIN IS HANDLED THE SECOND SVPPER The first Branch of the first Particular of the first Generall LIB II. CHAP. 1. The Contents of the first Chapter 1. Three premisses 2. Christs and his Apostles Temperancie 3. The Paschall Supper a Sacrament Type of the New Old Testament Christ ate of the three Suppers sparingly 4. Christ did seldome eate flesh Christ ate Butter and Honey Christs knowledge to refuse the Evill and chuse the Good The words Ad scire ipsum interpreted 5. The Jewes blasphemie against Christ The words Emmanuel Samuel whence derived That Christ was God proved from Scriptures Rabbins and The word Emmanuel Difference betweene Emmanuel and Samuel 6. The Iewes blasphemie against Christs Mother 7. Christ borne according to the Scriptures Borne of a Woman not of a Girle The Nobility of Christs Birth wherein it consisted 8. Christ a Stone 9. Gnalam or Glialam and Gnelem what it signifies 10. Emmanuel Iesus is a name of Nature Imposition 11. Mary a Virgin Arons Rod Christ borne of a Virgin by Miracle A threefold Vnion in Christ 12. Christ made but one meale in one day The aspersion of Gluttony in him rejected Christ fasted even to a miracle oft times Christ as God knew all things 13. Why Christ sought fruit on the Figtree How Christ seemed ignorant of many things Admiration is of doubtfull and great things In Christ a threefold knowledge Divine Infused Experimentall How Christ is said to wonder No mans knowledge ever equall to Christs 14. Why Christ cursed the Figtree 15. Christs hunger rather Volentary then necessary Christ under-prised Temporall food in respect of Spirituall Christs abstinence from flesh 16. Difference betweene Christs Eating before his Death A double Digestion after his Resurrection A Prayer MOst holy Lord God my gracious Father the life of my body the light of my soule I do most humbly beg at thy Mercie seat that thou wilt vouchsafe to guide a poore penitent ignorant wretch in the way of truth O keepe me from error and sharpen my desires to love thee to feare thee and through all obstacles to search and finde thy divine verities Amen PARAGRAPH 1. ANd yet once more before I particularly handle the Second Supper with its Concomitants I must premise some necessary matters to prevent the Cavillous objections of Adversaries 1. The first concerneth the temperancie and abstemiousnesse of Christ himself and his Apostles which seemeth to be disproved from the threefold Supper at which all they were and all partakers of in good likelyhood 2. The second is a Disquisition what severall Evangelists wrote of the sevērall Suppers and this chalketh out a way to avoid confusion 3. The third point of inquirie is Why there is no expresse mention of a Second Supper PAR. 2. TO the first point Because enemies to Christ and his Religion and Epicurean Libertines who make their belly their god and live to eate and eate to drinke and indeed whose Bibere is more then in pronunciation Vivere I say because they are likely to say concerning our blessed Saviour Is this that immaculate Lambe of God void both of Originall and Actuall sinne Is this Hee whom yee beleeve to have fasted fortie dayes and fortie nights and yet cannot one Supper content him No nor the second Supper but was at three Suppers in one night Fabius Gurges grew not to that height of ingurgitation No Grecian no Roman no Effeminate Asiatique in one night ate of three Suppers Nor the Rich man though he fared deliciously every day It is not for nothing that they of his owne time said Matt. 11.19 Behold a man gluttonous and a wine bibber And himselfe confessed He came eating and drinking PAR. 3. I Answer The first Supper was onely a Sacrament of the Old Testament and Type of the New Testament whereof they ate but sparingly For sacred morsels were never intended to be fill-bellies At the second Supper he might eate a little We read not expressely that hee ate much discourse and the workes of mercie humblenesse good advice and the cleere manifestation of the Traitor was the meate he then principally ate for ought that can be discerned or is revealed in terminis But collectively and inferentially thus 1. Cor. 11 25. He tooke the Cup. Beza indeed hath it postquam coenati sunt after they had supped and the Arabick postquam sumpsissent coenam suam after they had received their Supper Christ and his Apostles together but Tremellius rendreth it from the Syriac viz. postquam coenasset in the singular When Hee had supped Therefore he did eat and sup and was not onely a beholder Hee that eateth bread with me hath lift up his heele against me Iohn 13.18 which words were spoken of Christ and Iudas and are applyed to them Therefore in probabilite then he did eate and ate with Iudas himselfe But this was at the second Supper For one Supper was ended Iohn 13.2 and that was the Paschall before Saint Iohn began his large discourse in the same Chapter The third Supper being the most blessed Sacrament of the New Testament had onely a little bread and a little
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
Doctrine The ancient fathers both Latine and Greeke call the third Supper the Supper of our Lord. Fol. 523 Par. 3 A discourse concerning the Agapae or Feasts of Charitie They succeeded in the place of the Chagigah or second Supper When Eaten The Eucharists before Tertullians dayes eaten in the Morning The Agapae in the Evening The Eucharist and Agapae in the Primitive Church were kept neare about the same time Christians falsly accused for eating Infants at their Agapae The Agapae kept on the Lords day What scandals were taken by the Gentiles against the Christians Agapae Fol. 526 Par. 4 The second Eucharist and not the Agapae as the Papists thinke is meant by the Supper of the Lord 1 Cor. 11.20 The Agapae never practised before Christs Ascension The Agapae at first were used holily and religiously sometimes Severally from Jointly with the Lords Supper The Corinthians did eate them before the Lords Supper They were celebrated by the Corinthians in the Church Each Schisme of the Corinthians supped a part by themselves The poore neglected by the Corinthians in their Agapae The primary end of the Agapae the releefe of the poore Fol. 229 Par. 5 Charity modestly covereth a multitude of sinnes The ill fashions of the Corinthians in receiving the Lords Supper reproved Casaubone censured in two points First that the Corinthians received the Eucharist in the Morning Secondly that the Eucharist ought to be called a Dinner or a break-fast rather than a supper The Churches both Westerne and Easterne did receive the supper of the Lord fasting in the fourth Age. On good-Friday the Church used to receive it thrice That use broken by Pope Honorius and the Counsell of Tarracon Pope Eutichianus his Decretall against such as received the Sacrament not-fasting Some Churches of Africa and some Aegyptians received it about Eventide not-fasting In the second age of the Church in Tertullians time they received it some at Night some as Mealetime and some ere Breake of day We receive the holy Communion in the Morning in remembrance of Christs Resurrection Fol. 530 Par. 6 In the Primitive Church they did lye on beds when they did eate their Love-Feasts Love-Feasts forbidden to be kept in the Church by the Laodicean Councell ancient Fathers and later Divines Kneeling in the time of solemne Prayers and administration of the Supper commended by Calvin Fol. 533 Par. 7 In S. Cyprians and S. Augustines dayes some received the Eucharist every day others at certaine times onely S. Augustines Rule Let every one follow the custome of the Church wherein he liveth Eudemon Johannis by Casaubone reproved A Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy complying to avoid Schisme and for concords sake was practised by the ancient Fathers by other Christians and by Calvin himselfe and commended by Causabone Rigaltius and others Calvins good advise to Farellus His divine temper against Luther Fol. 534 Par. 8 The holy Kisse usually at the blessed Sacrament Forborne on Good-Friday The Kisse of Charitie why so called 'T is called holy to discriminate it from false amorous and civill kisses Why the holy Kisse was omitted on Good-Fry-day Divers kindes of kissing Some of salvation some of Adoration Divers manners of Kissing Some kisse the lippes or mouth former parts and hinder parts of the shoulder cheeks bands backe of the hands the feete and the toe The reason of Kissing the Popes toe The Penitents in Tertullians dayes did kisse the very foot-steps of other Christians Kissing of a Tablet or holy Board The reason thereof Holden by the eares in kissing used among Heathen and among Christians The reason thereof Joah held Amasa by the beard and kissed him The custome of kissing one another at the receiving of the Sacrament continued till S. Augustines dayes The manner of kissing in Prester Johns Countrey and among the Persians Fol. 536 Par. 9 When the Agapae began and ended uncertaine Not to be eaten in the Church and in the Chancell The use and abuse of them even in the Apostles times The abusers of them termed spots and blemishes in the abstract The words breaking of bread and breaking of bread from house to house Act. 2. verse 44 45 46. interpreted The degrees by which abuses crept into the Agapae Fol. 538 The Contents of the second Chapter 1 DIvers ends why the third holy Supper was instituted 1 Reason To substantiate the preceding type The diference betweene fulfilling of a Law and realizing or consummating of a type Tertullian censured Hierome applaeuded The Passeover was a figure of the Eucharist and of Christs Passion All figures are not Antytipes 541 2 2. Reason To conferre more grace upon it than was given unto the Jewes The figure must come short in exellencie to the thing figured The veritie and effect of the Lords Supper in us 542 3 3. Reason To prefigure Christs death and going out of the world All Sacraments of the old Law were figures of the Eucharist and did typifie Christs death 543 4 4. Reason To be a Remembrance to us of Christs death till his comming againe Tholy Eucharist not onely sealeth and fignifieth Grace but also conferreth and exhibiteth it by it selfe in the true use thereof How farre forth this effect is to be understood Why Christ received the blessed Sacrament before he went into the Garden Christ had degrees of devotion Not to faint in Prayer The blessed Virgin Mary not so full of Grace but that she was capable of more latitude 544 5 5. Reasons To unite us to Christ ib. 6. Reason To breede brotherly love and to unite us one to another Hence the Communion of Saints the Eucharist called Communion 7. Reason To be an Antidote against daily sinnes The Eucharist called Panis supersubstantialis and by S. Ambrose Panis quotidianus 8. Reason To further our spirituall Life 9. Reason Because it is the Sacrament of spirituall charity and filiation The Contents of the third Chapter Par. 1 VVHat course Christ tooke in the perfiting 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 eate 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 alwayes note the immediation of times or things consequent Fol. 547 Par. 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 Bookes of the old Testament were from the beginning distinguished and named as now they are And began and ended as now they doe The Jewes of old devided the Pentateuch into 54. Sections Readings or Lectures The Iewish Section is either Incompleate termed Parashuh or
Venettans scowred by Peter de la Marteliere in the Parliament of France 6. The third part of the Digression concerning Conventicles The usance of the Zelotes at their Conventicles The effects of them None of Gods children in ancient time ever practised them unlesse in the daies of persecution Jewes to be imitated in Sabbath Lectures Every one must labour to be Christiformis 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 publicke Authority Order must over-sway Subjects and their Religion Singularity condemned Guides of the Church a gift of God 7 The law of Moses anciently divided into Bookes but not into Chapters and Verses Elias Levita saith it was first divided into Chapters and Verses by the Jewes of Tiberias The New Testament divided by the Ancients otherwise than now it is both in Chapters and Verses witnesse Caesarius â—uthymius Heinsius Nonnus Suidas Cyrill Sixtus Senensis the Arabick Translators and Junius Heinsius and Junins opinion concerning the ancient divisions The Syriack translation of the New Testament disliked by Bellarmin and others In all probability not delivered by S. Mark to the Churches of Syria and Egypt How the Acts of the Apostles the first and second Epistle to the Corinthians are divided into Chapters by the Arabick translation How the foure Evangelisis are divided into Chapters by Ammonius The division of the foure Gospels not of divine institution but of the Churches or dination 8 The blessed Excharist instituted immediately upon Iudas his Excommunication The Sacrament of the Lords Supper instituted not whilest 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 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 Historie of Socrates and Alcibiades Homers Storie of Minerva and Diomedes Salt Sea-water may be made fresh diverse wayes Divers curious instances to this purpose Art may imitate Nature Divers rare instances to this purpose The Island Arethusa neere Hispaniola and divers Rocks neere the Island 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-hills the Spaniards have practised 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 Northern Island The best Loadstones 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 sailing 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 said Democritus is hid in a deep well Matters of Faith are not to be grounded upon the bare opinions of men The Church not bound to doe many things which Christ did especially in circumstance of time They who deferre Baptisme till thirty yeeres of their age as Christ did are taxed Christ had many reasons so to doe 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 PARAGRAPH 1. LEt us now consider what course Christ tooke in the perfecting of this his Last Supper First say I he removed Judas and gave not the holiest Mysteries to that dog nor cast that pearle before swine The Graecians when they began their Sacrifices cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is fit to be present here To whom answer was returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honest good and harmlesse men And to the same sence they againe cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things are for holy people Did Nature teach them good things and shall the God of nature practise the contrary S. Augustine indeed Tractat. 26. in Johannem saith Caeteri Apostoli manducaverunt panem Dominum Judas autem panem Domini The other Apostles did eate Christ their Lords body Judas did eate the Bread of the Lord Sacramentally onely not Spiritually I hope I shall not offend if I dissent from S. Augustine and others in this point because I have contrary both Authorities and Reasons Well then this being presupposed that Iudas was first removed Let us now in the first place according to my propounded Method examine After what words Christ began his Third and Last Supper Tatianus Alexandrinus in his Harmony thinkes Christ began to institute the Eucharist when Iudas was gone out After those words Iohn 13.32 God shall also glorifie him in himselfe and shall straightway glorifie him This seemes the more probable because when Iudas was gone out Jesus said Now is the Sonne of man glorified c. The Jesuit Barradius is of the same opinion Yet I hold it more probable that Christ did institute his blessed Eucharist so soone as Iudas went out And it may be for that cause chiefly if not onely Christ said to Iudas That thou doest doe quickly vers 27. because he would not have Iudas who was a devill to partake of that heavenly banquet And then the intire discourse continuing from Iohn 13.31 and so forward immediately followed After the receiving of the divine Eucharist with the blessed Apostles when the Traytor was gone For though it be said when Iudas was gone out Jesus said this and this yet it is not said Jesus immediately said this When Iudas was gone out And it doth not exclude but some thing might intercede and that must then be the Eucharist For the word When doth not alwaies note the Immediation of times or things consequent but fairely admitteth that such and such words may be said such and such works may be done in a competent distance Dub. Yea but why did S. Iohn
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
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
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
would bury in the Dunghill chines of porke or puddings or any swines flesh which their neighboures courteously bestowed upon them they further bragged they would know the saved from the damned by their lookes the Lords day they regarded not and were as obstinate as the Iewes laughing at imprisonment and punishment as a good poore man complained of his wife to me and was it not time that the supreme Magistrate should looke to them If we consider the Scripture of the new Testament which must first be heard we shall finde that Christ doth not diminish but rather augment the weight force and power of divers other commandements concerning Murther see the strictnesse Matth. 5.21 c. and concerning Adultery Matth. 5.28 c. and Matth. 5.24 are choyce Rules for swearing and for other matters in that Chapter but he no where commanded a more rigorous keeping of the Sabbath Indeed he sayd Matth. 24.20 Pray that your flight be not on the Sabbath this evinceth not that he intended a stricter observation of the Sabbath than the Iewes admitted but sensu primo his well-wishings were that they might meete in their flight which was to be both sudden and remote even out of Judea with no impediment either from their opinion of the Sabbath who then thought they might not travell on that day above two miles which they accounted a Sabbaths dayes journey Act. 1.12 or from any other Crosses whatsoever and that Christ meaned not in that place to improve the strict Religion of the Sabbath fairely resulteth from the other words in the first place Pray that your flight be not in the Winter that is cold wet stormy weather or short dayes nor on the Sabbath when ye are unprovided to fly by reason of your full bellies and store of cloathes or your over-strict opinion for in these Cases many more will dye than if the flight were at other times Marke 13.18 He wholly leaveth out the mentioning of the Sabbath and onely sayth Pray ye that your flight be not in the Winter when he mentioneth an impediment from the Sabbath himselfe meaneth not that it is unlawfull to fly farther than two miles to save ones life but argueth from their opinion at that time but in all other places of Scripture where he speaketh of the Sabbath though the Mosaicall Law was then of force and the Sabbath strictly to be observed he inveieth against the Iewish rigour and reduceth it to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Church of England runneth the same way and is not Iewishly zealous In a booke of Canons Printed 1571 by Iohn Day pag. 15. It is said Every Sunday and holiday the Parsons Vicars and Curates shall come to Church so timely and conveniently in due season that the Parishioners having done their businesses may come together c. Lo a permittance of doing worldly businesse before they come to Church and obiter pag. 13. on other times the Parsons are to use their Bowes and shafts onely more to the former point in the advertisement made upon Queene Elizabeths command 1584. among the Articles for administration of Sacraments it is sayd in all Faires and common Markets falling upon Sundayes there shall be no shewing of wares before the service be done Loe here also is no disallowing of shewing wares after service is done but rather an involved indulgence and permittance Besides Christ defended his Disciples for plucking and eating some eares of corne which the Pharisees condemned Matth. 12.1 but Christ proved the lawfulnesse thereof by Davids eating the shew-bread in an exigent which otherwise was unlawfull ver 3.4 Secondly by the Priests who prophane the Sabbath and yet are blamelesse ver 5. by reason that Christ was greater than the Temple and Lord even of the Sabhath day which Lord accepteth more of mercy than of Sacrifices ver 6.7.8 and not fearing their accusation hee both miraculously healed the mans withered hand on the Sabbath day and since every one of them who should have a sheepe fallen into a pit on the Sabbath day would lay hold of it and lift it out how much better is a man than a sheepe wherefore saith Christ it is lawfull to doe well on the Sabbath day ver 11.12 S. Marke 2.27 addeth remarkeably The Sabbath was made for man and not man for the Sabbath and S. Luke speaking of the same Story sayth Christ propounded to them this quicke question Is it lawfull on the Sabbath day to doe good or to doe evill Luke 6.9 apparently implying that not to doe a good worke on the Sabbath day was to doe evill Againe when the Ruler of the Synagogue answered with indignation because Christ healed one on the Sabbath day Christ called him hypocrite Luke 13.25 confuting him by his owne and their generall practise Doth not each one of you on the Sabbath loose his Oxe or his Asse from the Stall and lead him away to watering Observe first nor Oxe nor Asse can take much hurt if they be not wrought though they drinke not from Sun-rising to Sun-set yet for covetousnesse or for pitty they did loose them Secondly they might have loosed them though themselves had not led them away to the watering places for Nature teacheth beasts to know their drinking places but they would lead them away thither which they needed not and being done for lucre was certainely a breach of the Sabbath And Iohn 7.22 The Iewes did on the Sabbath day circumcise a man about which they used many Ceremonies of preparation of abscission of washing of stopping the blood and applying of salves to heale the would though it were but one little part to be wounded and made whole and are ye angry with me saith Christ because I have made a man every whit whole on the Sabbath day Every member of his body and I doubt not also but he healed the ulcers of every ones soule whose bodily parts he healed In 1 Cor. 16.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well translated On the first day of the weeke on the Sabbath day Christ did not take up already made but newly made clay and healed the blinde Joh. 9.14 so that not onely the mayne worke of healing or doing good but all necessary or convenient helpes conducing thereto may be used on the Sabbath day without prophanation thereof for Christ anointed his eyes and sent him to the Poole Siloam and there he washed Againe it is said Matth. 28.1 In the end of the Sabbath as it began to dawne toward the first day of the weeke and Marke 16.1 When the Sabbath was passed the words are most observeable and may involve within themselves not onely that the Sabbath of that weeke was at an end and passed which was true and no man questioneth but even this deeper sense when Christ's rest in the grave had supplied and substantiated the Typicall Sabbath adumbrating his rest for the Sabbaths were shadowes of things to come but the body was Christ Col. 2.17 and his Resurrection from the dead
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
his sake who is the propitiation for the sinnes of the whole world even Iesus Christ the righteous to whom with the holy Father and blessed Spirit be ascribed all power all thankes all wisedome and all other good things for ever and ever so be it Amen The Synopsis or summe of All. And now having ended the second Supper give me leave as it were in a Picture to present it unto your eyes as I did the first Supper 1. THe same faire Upper-chamber was well furnished still 2. The same Table was in it almost foure-square decent adorned where they tooke their common repast 3. Three bed-steds still with good furniture incompassing three sides of the bed on which they might either sit or lye downe for their greatest and best ease 4. Great store of water standing by 5. Unleavened bread sufficient 6. The Remainders of the Paschall-Lambe not removed 7. Store of wine salt and other sauce in all conveniencie still on the same Table and Table-cloth Then 8. Rost meates sod meates baked meates stewed meates as I sayd before Esculenta Poculenta Condimenta of great variety brought in by the same Administrants for the second Supper The 2. Supper began 9. Christ and his twelve Apostles eating frugally and discoursing heavenly about one quarter of an houre 10. Contentions arising among the Apostles for superiority 11. Christ then arose from the second Supper put off his cloathes girded himselfe washed and wiped his Apostles feete All of them 12. Put on his cloathes againe lay downe and preached humility to them both by word and deede 13. This Pedilavium or washing with the discourse concerning it tooke up another quarter of an houre and upward 14. The third quarter of an houre or more before the end of the second Supper was spent in the further detection of Iudas and sealed up with an exact demonstrative discovery of the Traytor by Christs delivering of a sop to him and his taking of it 15. This Sop was not the blessed Eucharist 16. Here the second and usuall supper ended 17. Satan entred into Iudas 18. Christ separated Iudas 19. The Apostles were ignorant what Christ meant by those words to Iudas What thou doest doe quickely 20. They mis-interpreted them 21. Judas his Egresse when it was Night 22. They gave thankes at the end of the second Supper 23. They had a Grace-Cup 24. And if they sung an Hymne it was a short one 25. Thus about sixe of the clocke they began to eate the Paschall Supper which lasted not much above one quarter of that houre 26. The second Supper lasted above three quarters of an houre and about one quarter of an houre after seven in the Night both the Paschall and usuall Supper were fully and perfectly dispached and transacted When I have handled the third Supper I hope in God to remove the curtaine of obscuritie and folded preplexities and to shew you a true picture drawne almost to life of the things done and appeartaining to that Most Sacred Supper of the Lord. Deus in adjutorium meum intende Lord be thou my helper Amen FINIS TRICOENIUM CHRISTI WHEREIN THE THIRD AND LAST SUPPER OF OUR LORD IS HANDLED LIBER TERTIUS Manu ducat me Iêsus Christe juva Ignoto feror aequore plenaque ventis Vela dedi totus langueo Christe juva Aut doce Aut disce Aut cupientem prodesse patere Monuit Robertus Cenalis Episcopus Abrincensis LONDON Printed for Andrew Crooke at the green Dragon in Saint Pauls Church yard 1641. This third Book is the third Generall part of my propounded method Wherin is contained 1. A Preface 2. A Tractate wherin is shewed 1. Reasons of the word Tricoenium and why I call this work Tricoenium Christi 2. Divers differences between the Agapae and the Third Supper or Supper of the Lord. 3. The use of the Holy Kisse at the Lords Supper Chap. 1. 4. Certaine Reasons why the Sacred Eucharist was substituted to the aetetnall disannulling of the Passeover Chap. 2. 5. What course our Saviour took in the perfecting of his Third or Last Supper And therein is shewed 1. After what words Christ began this Third or Last Supper A digression 1. Concerning the division of the Bible into Chapters Verses 2. Against filthy prophaners of Churches Church-yards 3. Against Conventicles Chap. 3. 2. It was instituted in the same large upper roome wherein they ate the Paschall and Common Supper 3. It was not whilst the Apostles were eating the Second or Common Supper but After That Supper 4. It was instituted on a Table 5. On a distinct Table Chap. 4. 6. Whether Christ himselfe received the blessed Eucharist 7. What posture Christ used when he consecrated the Eucharist Chap. 5. And therein I consider his 1. Actions 1. He took bread 2. He blessed it 3. He brake it 4. He gave it to his Disciples 2. Words implyed in these words And said 1. Take 2. Eate 3. This is my Body c. Chap. 6 8. What Gesture the Apostles used in Receiving the holy Eucharist Chap. 7. 9. What Gesture we are to use at the receiving of it 10. What Names have beene given to the blessed Eucharist 11. What Speeches were spoken by our Saviour after the Third Supper before he departed out of the Coenaculum Chap. 8. A PRAYER ETernall and only wise God because on the one side Satan standeth with danger in his hands and laboureth to inveigle us to search into curious and needlesse matters and on the other side standeth our naturall lazinesse with distrust making men beleeve they can never finde out such truthes as indeed may be found I humbly beseech thee O gracious God and giver of all good gifts to preserve me from both of these extremes and grant unto me good Lord that I may abhorre to looke after things unsearchable super subtile and above my reach which lie hid within the closet of thy breast and yet may with all holy and reverent industry proceed to the finding out of Thee Thyself in and by thy Truth even Iesus Christ my alone Saviour and Redeemer Amen TRICAENIUM CHRISTI LIB III. CAP. I. Which containes the first second and third Generals Wherein is shewed 1. Reasons of the word Tricaenium 2. Differences between the Agapae and Third Supper 3. Use of the holy Kisse 1. A Praeface by way of Admonition to the Vnlearned Invocation of the Learned 2. Reasons of the word Tricaenium and why I call this Work Tricaenium Christi A threefold Supper farther proved The Papists offended for calling the third Supper the Supper of the Lord. A deviation concerning Maldonat the Jesuite his Life and Doctrine The ancient Fathers both Latine and Greeke call the third Supper the Supper of the Lord. 3. A discourse concerning the Agapae or Feasts of Charity They succeeded in the place of the Chagigah or second Supper When Eaten The Eucharist before Tertullians dayes eaten in the Morning the Agapae in the Evening The Eucharist and Agapae in the Primitive
as dividing one chapter into soure chapters another or the second chapter into three chapters Nonnus observeth not our chapters much lesse verses Suidas doth otherwise distinguish the chapters Cyrill maketh twelve bookes on Saint John as if all were concluded in twelve chapters Who desireth to see more let him have recourse to the cited place of that rare Scholer and he shall find admirable curiosities concerning chapters and verses of the New Testament and he shall not repent him of his labour And let him consult with Sixtus Senonsis Bibliothecae Sanctae 3. pag. 157. c. Let me adde somewhat more The Arabick Translator is much different from all others Francis Junius in his preface before the Arabick translation of the Acts Arabs noster capita nec sine judicio aliter planè distinguit atque in libris nostris distincta sunt consimiliter versus alios dividit in nostris confusos Alios conjungit disparatos suâ compositione id quod fuerat obscurius tanquam adunatis stellis illuminant Our Atabick Interpreter saith Iunâ—us distinguisheth not without cause or reason the chapters otherwise than they are distinguished in our bookes Likewise concerning the verses he divided some which are confounded together in our bookes and joyneth others together which were disparate and sundred And by this his Composition that which was more obscure he ilustrateth and illuminateth as by a conjunction of stars Heinsius in the fore-cited place concurreth with unius that some others divisions are better than those which we now have in use in some things His words are Intelligimus eos nonnunquam meliùs quae non haererent divisisse where some chapters or verses had little dependance one upon another they sometimes better distinguished them than we doe now I answer if in some few of their variations they come neerer to conveniency than ours doe which I will not wholly deny yet if I have any judgement they have strayed worse than the Greek divisions have done in other places whilest they strive to be menders that ought to be but Translators Indeed if Saint Mark had delivered the Gospell to the Syrians as themselves say he did and if their distinguishments be now such as Saint Mark left them it would make much for their authority Or if any of those Arabians Acts 2.11 who were at Jerusalem at Pentecost had in the dayes of the Apostles translated the Gospels and kept them since from alteration we might ascribe much to it But concerning the Syriack translation Non desunt etiam quaedam in ea editione quae viris doctis piis non admodum placent There are somethings in that edition which holy and learned men are not well pleased with saith Bellarmine And I cannot easily be brought to beleeve that S. Mark delivered to the Churches of Syria and Egypt the Syriac edition of the New Testament since neither Clemens Alexandrinus nor that living Library Origen who laboured more about the Editions than ever any other did Nor Eusebius nor Athanasius nor Dydimus nor Theophilus nor Epiphanius nor Hierom nor Cyril nor Theodoret nor other Fathers who were Bishops or Priests in Syria or Egypt since none of these Fathers who lived there mentioned any such Edition or Translation it shall passe with me as a work of later times The same Arabick translator maketh fifty chapters of the Acts of the Apostles whereas we have only 28. chapters The first Epistle of S. Paul to the Corinthians in the Arabick hath 21. chapters having only 16. chapters with us The second Epistle hath only 12. chapters in the Arabick and yet we have 13. chapters in the Greek Ammonius divided every one of the foure Evangelists into many chapters S. Matthew into 355 chapters S. Marke into 135 chapters S. Luke into 344 chapters S. John into 232 chapters So Sixtus Senensis Bibliothecae sanctae lib. 3. pag. 160. relateth If such difference be in chapters which is the mainer division there must needs be more variant diversity in the verses which are the subalternate differences depending on the chapters Much more might be said but I have wandred too long and returne to what I handled before namely That we have no reason of necessity to expect that Christs administring of his Third and Last Supper should be distinguished by the beginning of a new chapter For it is not so in any other of the Three Evangelists Nor are the chapters and verses of Divine institution but servient to the Churches ordination varying according to the opinions of diverse ages and in the opinion of Junius and Heinsius may be better than now they are And yet there might be a new chapter in ancient times when Judas went out the old one ending John 13.30 at these words And it was night For presently thereupon in all likelyhood was the blessed Eucharist administred and the Evangelist S. John wholly omitted what the other Three Evangelists had so fully described And a new chapter might begin John 13.31 Or if not a new matter namely our thrice blessed Saviour his holy heavenly last Sermon Sermo Domini in coenaculo which the other Three Evangelists very briefly touched at but S. John declareth at large from John 13.31 to John 18.1 Foure whole chapters and more in a continued and uninterrupted manifesto or declaration PAR. 8. LAstly since it is apparant even to sense and rectified reason that Christ mingled not his most sacred Third Supper and holy Eucharist with ordinary meats but took it by it selfe as a distinct Sacrament of the New Testament and as a glorious testimony of the Law of Grace there is no place in my opinion so likely to establish our Saviours administration of it as immediately upon Iudas his excommunication and secession And when the holy administration was ended to the joy of the Apostles and to the glory of God Our divinest Saviour brake forth into this Jubilee and exultation of joy Now is the Son of Man glorified and God is glorified in him viz. when his Flesh and Blood were made a glorious Sacrament of the New Law then Christ was glorified and God in Christ How was Christ at that instant glorified above other times if not by Iudas his departure and Christ giving the holy Eucharist to his holy Apostles Or where could it be given more commodiously As for the words Edentibus ipsis I have heretofore cleared them by good authority that they are not to be taken strictly as if whilest meat was in their jawes and whilest their mouths were full and their teeth champing Christ gave them the Supper of the Lord nor as if we were not to receive the hallowed food but as we are eating of some other things nor as if it were essentiall to have a co-eating No Christian heart can think so For it were an undervaluing of the Body and Blood of the Lord and little or no discerning of the Lords Body from other common meats yea indeed an horrid mingle-mangle But the words are to
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