especially Maldonate if the words be not fathered on him Any name almost better pleaseth them than that the Supper of our Lord. In my Miscellanies and in the second book of this Tricaenium I have beene very bitter against the maledicency and scolding of the Jesuit Maldonate And in truth the words in his book deserve sharp reprehension and recrimination as being too full of spleene partiality calumny and base untruth That I wrote so eagerly against the person of the man I am sorry For I have been credibly informed lately by one who in all likelihood knew the inside of such businesse even my very learned good friend Mr John Salkeld that Maldonate in his life was esteemed a moderate Papist yea a favourer of our Religion and after his death that his Commentaries on the Gospels did suffer by divers other more factious Jesuits both dispunctions and additions with strange alterations Da magistrum give me my master quoth Cyprian of Tertullian The right reverend father in God Richard now Lord Bishop of Norwich was sometimes my President whilst I was chamber-fellow with him in the Kings Colledge in Cambridge His writings have I delighted in His most learned Apparatus was I on other occasions reading when unexpectedly as I was writing my excuse of Maldonate I found the same opinion confirmed by him another way I rather think saith he Apparatu 7. Paragrapho 16. that other Massipontane Jesuits did intersert into Maldonate his Commentaries when he was dead the railings against our men since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicus Thuanus that most true historian Thuanus relateth that Maldonate was a most modest man But in his Commentaries are most scurrilous revilings which could never proreed from Modesty I date say The same day also I overviewing upon other occasions the learned Casaubone found to my hand as casually as Abraham found the Ram and Isaac the venison as he said that Exercitatione 16. cap. 32. he saith of Maldonate that he was a learned man sine controversiâ acerrimi ingenii Now whether he meaned that out of doubt and confessedly he was of excellent parts and of a most keen sharp wit or that he was a sharp-witted man except when he medled with controversies I did somewhat doubt For Casaubone could not but have read and perhaps to it he alluded what Aulus Gellius lib. 10. c. 15. hath written viz. that when Antonius Julianus the Rhetorician had heard a rich ill-bred Gentleman too too talkative in a doubtfull if not unexplicable controversie he said privately most facetiously and with an exceeding bitter irrision Adolescens hic sine controversiâ disertus est If he meddle not in hard points he is an eloquent young man But passing by the man let us come to the matter the ground why I call it the Third Supper is because when the Paschal and the Common Supper were eaten before the blessed Eucharist was instituted in the last place and the same holy Eucharist is tearmed by the Apostle St. Paul 1 Corinth 11.20 The Supper of the Lord this is not to eate the Lords Supper Concerning the Third Supper it is nowhere in Scripture called a Supper saith Maldonate on Matth. 26.26 and in this point falleth a scoffing thus The Calvinists without authority of Scripture without example of old writers without reason without judgement call it a Supper when they ought rather to call it Merenda a bever if they take it after dinner a dinner if they take it at noon a breakfast if they take it in the morning Yet Maldonate himselfe calleth it so his fellow Jesuits call it so Cyprian and other Fathers call it Canam Domini the Supper of the Lord. Caena Dei the Supper of God in Tertullian The same Maldonate on John 13.2 Tres caenas Christus ut nonnulli authores observarunt illâ nocte fecit Christ as some authors have observed made Three Suppers in the same night in which he was betrayed The first was the Legal Surper of the Paschal Lambe The second was the Common Supper the paschal being ended which was not ordeined so much to satiate and nourish nature as to keep the Legal Ceremony that they who had eaten the Lambe if they wanted more meate to satisfie themselves might be filled with ordinary meates Consider Reader if these two testimonies from him do not hack one another If it be objected that Bellarmine saith Dominus post ceremoniam agni Paschalis continuò subjunxit celebrationem Eucharistiae nec distulit in aliud tempus aut locum ut apertè ostenderet se novâ istâ coremoniâ coremoniâ finem imponere veteri The Lord after the Ceremony of the Paschal Lambe did presently subjoyne the celebration of the blessed Eucharist neither did he put it over till another time or place that he might plainly shew that he did impose an end to the old Law by that new ceremony From which words it may seeme to result that there was no second Supper I answer Bellarmine speakes not of the Sacrificium agni the Sacrifice of the Lamb but of the Ceremonia agni Paschalis of the ceremony of the Paschal Lamb which may very truly be extended to the end of the second Supper The second Supper treading as itwere on the heels of the first and the Paschal Lambe or the flesh therof standing still on the table unremoved till the end of the second Supper And thus Bellarmine may seeme to be rather for us than against us PAR. 3. The Greek Fathers stile it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea most expresly it is called the Lords Supper 1 Corinth 11.20 and though Maldonate interpreteth the place of the Agapae which out of doubt were not rightly used in those dayes and were reprehended by St. Paul yet at those Agapae was the Lords Supper eaten or they a little before or after it And St. Paul divinely teacheth them first negatively that they eat not the Supper of the Lord when they eat their owne supper one before another vers 20.21 or when some were hungry some drunken and that in the Church of God whereupon he telleth them they had houses to eat and drink in and will by no meanes praise their doings ver 22. Secondly positively that they truly eat the Supper of the Lord who follow Christ for their patterne and imitate his example and so by consequence sheweth the right institution of the Lords Supper which was his maine intent fully to declare against all concomitant abuses to that end that they might follow it accordingly As the Eucharist came in the roome of the Paschal so the Agapae after Christs time succeeded in the place of the Second Supper of the Jewes Alba-spinaeus observationum 1. observatione 18. pag. 58. speakes timorously I will not deny in the Apostles time but that the Agapae were made perhaps at or with the celebration of the Eucharist He might have spoken boldly Three things are certaine First before Tertullians time the Eucharist was given and
two first weekes till the full of the Moone the third week the Ocean keepes his course according to the first weeke and the fourth weeke doth as the second did and so the weekes and moneths runne round with the Ocean Seventhly Seneca Epist 95. somewhat past the middle confesseth they did accendere lucernam Sabbatis light their Tapers on the Sabbath dayes and faulting them for so doing because nor God wants light nor men take pleasure in the steame or stench of Lampes or Candles confesseth withall their Religious observation of the Sabbaths by the Romans for the point was quo modo d◠sint colendi How God ought to be worshipped Tibullus lib. 1. Eleg. 3. pag. 84. is firme proofe that he obserued Saturnes day as the holy day whether we read it as it is in the body of his workes Saturni aut sacram me tenuisse diem that is Or that unto Saturnus old I us'd his holy-day to hold Or whether it be as Joseph Scaliger the Prince of Critickes in his Castigations on the place saith it is better Omnia dira Saturni Sacrame tenuisse die that is Or that to Saturne on his day I us'd to feast to pray to play Thus much with Gothofredus and the most learned Cerda against Rigaltius his needlesse alteration of Tertullian by which the day of the Sunne or Sunday is unjustly made to be the Gentles day of rest or Sabbath which indeed was on their Saturday and yet if Rigaltius his reading be supposed to be the best it affordeth Testimony that the Gentiles had some knowledge of the weekely honour due to God one day or other in that they observed a Sabbath * The returne to this Point after the ensuing digressions you shall finde below Paragraph the 9. Chap. 9 which reacheth proofe enough to my maine intention I cannot yet end the businesse of the Lords Day but have divers of mine owne observations to set downe and come nearer to the purpose the controversie against the Sabbatarians concerning both the day and the Recreations then lawfull hath beene so unanswerably handled by Bishop White and other most learned Doctors that much cannot be added somewhat shall in a mixed way nor will I blot out mine owne observations though others also have lighted on some of them First then I say the Sabbatarians doe grossely infantiliter childishly expound S. Austin whilst they would violently hale him to their sides against all manner of Recreations and nothing is more common than S. Augustines authoritie produced against any Recreation on the Lords Day I professe his authoritie moved me much till I read him himselfe and saw him misunderstood even by great ones and chiefe among the Sabbatarians The first place is on the enarration of the 91. Psalme on the Preface of the Psalme Melius est arare in Sabbato quam saltare T is better to goe to Plow than dance on the Sabbath Day but S. Augustine speaketh of the Iewish Sabbath or Saturnes day of the first day after the creation when God is said to rest Let me adde unto him To Plow on that Sabbath the Iewish Sabbath was not amisse in a Christian but to Dance on the Iewish Sabbath was an approving of the old first Sabbath and as it were a renouncing of the Christian Sabbath See the place who will and he shall find that S. Augustine spake not of the Lords Day or Dies solis Sunday nor of the Christians day of rest properly but of the Metaphoricall spirituall Sabbath of the dayly Sabbath or rest of a good conscience view his words In corde est Sabbathum nostrum multi enim vacant membris tumultuantur conscientiâ Omnis homo malus Sabbatum habere non potest ipsa tranquillitas Sabbatum est cordis our Sabbath is kept in our heart for many have bodily rest who are troubled in conscience an evill man hath no Sabbath Inward tranquility is the Sabbath of our heart What is this to the question of the Lords day His words there are these Ecce hodiernus dies Sabbati est hune in praesenti tempore ot◠quodom corporaliter languido fluxo luxarioso celebrant Iudai Behold even this day is the Sabbath day The Iewes keepe this day at this present time idlely lazily and luxuriously so he But our question is concerning the Lords Day the memoriall not of the Creation but of Christs Resurrection which S. Augustin doth not name nor meane not so much as point at nor the least way censure for faire Recreations in this place The second place extorted from S. Augustin is in his Booke De decem chordis cap. 3. almost at the beginning It is in his tenth Tome and is thus cited by Zepper Legum Mosaicarum Forenstum 4.9 Satius est operari quà m spectaculis interesse mulieres nere quâm tota die impidicè saltare I answer First I finde not those words in that Booke Satius est operari quà m spectaculis interesse Secondly if Augustin hath said so the beholding of bloody spectacles which were in viridi observantiâ in greatest request and permitted most even by some Christian Emperours was sinfull in it selfe and condemned by many Fathers and reacheth not against faire recreations post sacra peracta after Service is ended Thirdly the words indeede are thus truely translated It is sayd to thee that thou spiritually observe the Sabbath not as the Iewes who observe the Sabbath by being carnally idle applying their mindes to trifling toyes and luxurie a Iew should doe better to goe about his profit in his ground then inthesauro in the Exchequer or perhaps in his Counting-house to be seditious and their women on the Sabbath day or the women on the Sabbath day the words will beare it were better card and spinne than impudently to dance the whole day in their new Moones but thou art spiritually to keepe the Sabbath in hope of future rest which God hath promised thee who doth what he can to obtaine that rest though it seeme laborious what he doth yet if he referre it to the faith of the promised rest he hath not truely the Sabbath in re but in spe not in possession but in hope but thou wilt rest that thou mayst labour when thou oughtest to labour that thou mayst rest So farre he The like he hath toward the later end of the first Chapter Observe First he speaketh of the Christians spirituall Sabbath with an eye looking forward to the eternall promised Sabbath of Sabbaths as he phrazeth it in his first Chapter Secondly he speaketh of the Iewish carnall Sabbath he speaketh not one word of the Lords Day or Sunday neither doth he fault any recreations of Christians on that day Thirdly he telleth not what a Christian but what a Iew should doe not simply but comparatively rather be busie and profitable in his ground than seditious and their women rather card and spinne than the whole day in their Festivals and Feastings to dance immodestly but what
the shining heating or kindling from the Sunne 2 King 1.10 and 12. verses the old sacred fire of the Altar it was not And herein Ribera was foulely deceived that I may not now question the authoritie of the second Book of Macchabecs How apt Naptha is to conceive fire every Scholler knoweth even as apt as Pitch Brimstone or Powder it being a kinde of liquid bitumen but Nehemiah himselfe called this thing Napthan 2 Macc. 1.36 which little differeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke or Naptha in Latine and out of doubt poynted plainely that Art and Nature concurred without miracle to kindle that fire though the King of Persia understood not so much 2. The Vrim and Thummim was not in the second Temple say the whole streames with Genebrand Ribera opposeth it grounding onely on Iosephus But the great vaunter of his owne Nation is not a fit man to crosse the current and yet Iosephus himselfe Antiq. 3.9 confesseth that 200 yeares before he writ so the vertue of them failed God being angry for the prevarication of his Lawes as if they angred not God above 200. yeares And yet if it were so there is no mention of them neere the dayes of our Saviour nor were they in the Temple with him and after bis death at the destruction of the Temple other Monuments and sacred reposites being found the Ark was not found Some as polluted were put from the Priesthood and the Governour told them they should not eate of the most holy till there stood up a Priest with Vrim and with Thummim Ezra 2.69 which is repeated Nehe. 7.65 Now though the Governour did hope that the Lord would give the same priviledges to the intended second Temple as he had to the first yet fince we know no such thing we need not beleeve it but may firmely conclude that at the building of the second Temple they then had them not though they stood in expectancy thereof and if they had them in likelihood we should have heard of it Some write saith Vatablus on this last place that this must needs be understood of Christ for the Vrim and the Thummim which Moses put in the breast-plate were not in the second Temple Montanus thinkes Tempore Iremiae desiisse that they ended in the dayes of Ieremy the Prophet and the reason of not finding them againe he ascribeth to this Id agente Deo ut hominum genus sanctiorum etiam rerum quae novi Testamenti tempore oblata sunt desiderio expectatione afficerentur It was Gods good will and pleasure so to have it that men might be affected with the desire and expectation of more holy things which were offered in the time of the new Testament you shall finde the decay of the Vrim and Thummim confirmed by the Tractat Jomah Rabbi Salomoh Joseph Ben-Gorion Abrabureb in his Commentary on Pirke Aboth and Rab. Aben-Ezra Against single Iosephus the Iewes themselves administer an unanswerable argument viz. that in the roome of Vrim Thummim succeeded another kind of Oracle which the Commentator of the Talmud Text from the Sanhedrim thus describeth The voyce from heaven was not heard but the Echo thereof and therefore they called it Bath-col the daughter of the voyce This voyce shewed what was to be done or omitted foretold future things and revealed what was to be thought of things passed Happy most happy was that time when that voyce was heard saith Rabbi Salomon Most of this I had from Balthazar Bambach in the third of his foure most profitable Tractates I hope I shall be charitable enough though I suspect this reflecting voyce the jugling of the Priests in the old Law I am sure Ben Syra when hee tells of the voyce that came from heaven to David let Rhehoboam and Ieroboam divide the Kingdome when David seeing the truth of Mephibosheths cause did right him but by halves and said Thou and Ziba divide the land 2 Sam. 19.29 I am sure I say he doth not establish Bath-col but speakes of an unreflected voyce upon that peremptory injustice of David who did rather in part uphold his owne errors than right Mephibosheth Thou and Zibà divide the land let Rehoboam and Ieroboam divide the Kingdome To which let me adde that the Prophets also did in a sort supply the decay of the Breast-plate 3. The Arke was not in the second Temple So Genebrard Lyra Carthusian Dorothous Martyr cited by Ribera By the Arke is meant both the body of the Arke it selfe and the Pedestall or Subpedaneall being a chariot on which the Cherubims stood 1 Chron. 28.13 beside and the Propitiatory which was over the Arke and the Cherubims and the voyce of God which came from over the Propitiatorie The Arke was not all of pure gold the cover or Propitiatory was all of pure gold called by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placamen operculum by the Vulgat oraculum Ribera thinkes it not improbable for one to say that it was a while kept in the second Temple His onely ground is the second Booke of Macchabees But himselfe saith perhaps the controversie is sooner ended if we remember the same Ieremy foretold that in the time of the New Testament the Iewes should not remember the Arke Ier. 3.16 In those dayes they shall say no more the Arke of the Convenant of the Lord neither shall it come to mind neither shall they remember it c. But by his leave this ends the controversie little the sooner for it might be in the second Temple yet not in the time of the New Testament Just as Josephus said before of the Vrim and Thummim if he said true In secundo Templo saith Gaspar Sanctius on the place of Jeremy Arca Domini non fuit in the second Temple there was not the Arke of the Lord. Porchetus part 1. victoriae contra Hebraeos cap. 4. fol. 19. thus In libro Talmud qui dicitur Ioma dicitur in Sanctuario secundo non fuit Arca in the Booke of the Talmud which is called Ioma it is written In the second Temple there was no Arke And Tradition saith that with it was taken away the pot of Manna the Chrismatory or vessell of oyle the rod of Aaron with the Almonds and Buds the golden Emrods which the Philistims offered 1 Sam. 6.17 With the golden Mice ver 18. and Coffer holding them Comestor said that the Arke was carried in triumph of Titus and is now kept at Rome in the Church of S. John of Lateran Ribera himselfe on the fabricke of the Temple 2.2 saith this is false and disproves it by Iosephus Christopher Castrus on Ieremy 3. proveth Satis superque very abundantly that the Arke was not in the second Temple Chrysost oratione 3.3 adversus Iudaeos denieth the heavenly fire the Vrim and Thummim and the Oracle from the Propitiatory to be in the second Temple Now the Propitiatory was a part of the Arke and the Divine presence gave answers from the Oracle and
tantùm apicibus differentes the Samaritans write the Pentateuch of Moses with twentie two letters as the Hebrewes doe differing onely in figures notes and accents and afterward unto Esdras his time the Hebrew and Samaritan Characters were the same so he also Tom. 3. pag. 6. in the beginning of his Preface to the Booke of the Kings but the Patriarkes names were written long before Esdras therefore they had the same letters with the Hebrew and were writ with them many Kings and Princes through the mediation of great friends or for the gainefull considerations or for the particular worth of some eminent deserving Iew have given them sometimes power and authority to rule over their fellow Jewes in such and such places as one of our Kings gave unto a Jew power in our owne land to governe and reigle all the Iewes here for to that effect I read the Kings Patent as it was drawne out of darkenesse and published by M. Selden who like the Sunne hath enlightened many obscure places both in divine and humane literature and is indeede Mundus eruditionis so Amurath gave Tiberias a city in Palaestine to Alvarez Mendez a Iew as our Brerewood in his Enquiries cap. 13. proveth from Boterus but such authoritle is farre from an absolute Monarchy not having Crowne Scepter Sword Chaire of Estate or any great solemne ceremony annexed unto it My Pen having travelled with Benjamin over most parts of the world is not yet so weary but it meanes to describe unto you very briefely the present estate of the Iewes who are multiplied to such numbers that our great Geographer M. Brerewood as a reverend Divine Master Rogers hath vouched pag. 31. of the Protestant Church saith there are now so many of them that they are able to people all Europe but there is no such thing in M. Brerewood nor any such thing deducible from him and if so it were written it had beene awry for the peopling of Europe as it ought conveniently to be peopled is more of moment than is imagined and requireth greater numbers than are in the world of Iewes and yet it must be acknowledged they abound in numbers and like bad weedes sprout up apace and if they should come safely from the foure parts of the world from the foure corners of the earth to its Centre the middest of the world about Hierusalem I say their promised Canaan might very well bereplenished by their recollected multitudes I should not doe my duty to the omniscient true and onely God if I laid not open the ignorance and folly of their false god Iupiter Among Divines it is knowne by some and taken as granted by others that about Hierusalem is the middest of the earth Iupiter was so stupid and ignorant that he knew not so much but as Strabo saith Iupiter willing to finde the perfect middle of the earth let fly two Eagles one from the East another from the West and these Eagles meeting at Pythya a towne in Greece taught thereby their Jupiter that Pythya was the middle of the world But might not one Eagle fly swifter than another Might not one finde more and better prey and be longer a feeding on it than another For they were not able to fly over halfe the world without bayting and one Eagle might wander from the right way or line and fetch compasses more than another and could not he who is said to let goe the Eagles one from the East another from the West have easier measured it himselfe than trust two unreasonable creatures with that discovery You say the Scythians to Alexander in Curtius lib. 7 pap 212. would if you could hold the East in one hand and the West in another did you so Iupiter by the two Eagles And did you let them fly both at the same time Did they fly both night and day and make their way through darkenesse If the Easterne Eagle were cast off at their Sun-rising our Westerne Eagle was then cast off about our midnight oh wise Eagles and foolish Iupiter oh mad people to beleeve in such lyes in such gods And if this former opinion should be true I dare say there are more Iewes now living than ever were at any one time of the Nation since it was a Nation the whole land of Canaan the promised Land the holy Land being leffe than England and being but two hundred miles long or as M. George Sandys saith lib. 3. fol. 141. not more than an 140. and where broadest not fiftie as he saith Indeede if the Tartarians be the seed of Israel as Postellus Genebard and others hold they and the other Iewes might throughly inhabite and people all Europe for the Tartarians by themselves have a long time and doe yet hold at this day a great part of Asia in subjection saith M. Brerewood pag. 94. and 95. they overspread halfe the vast continent of Asia or there about all the great Nations from the rivers Wolgba and Oby Eastward and from the Caspian sea the river Oxus the countreyes of India and China Northwards are contained under the appellation of Tartars though Lipsius calleth them Scythians and yet without those bounds many Tartars there are both toward the West and South see the Epitome of Ortelius fol. 99. and Doctor Heylin pag. 649. Campanella de sensu rerum 4.19 saith perchance Nature may temper and make fit such powers in some places as may or shall frame a perfect animal and God can presently infuse a soule into that faire Fabricke as he doth into the wombe this he writeth as if America perhaps were so peopled but he correcteth himself saying we have no certaine History but of Adam and the Art to make perfect animals is not yet found out saith he Avicenna judged that America was peopled from our Hemisphaere but I thinke it impossible saith Campanella yet he recounteth from Plato that the Atlanticke Island in the Ocean did joyne together both Hemisphaeres yet had the inhabitants of that Iland if any such were two Hemisphaeres they did sayle over the seas in the dayes of Noah to America and the memoriall of it is lost saith Campanella how then good Fryer came you to know it Or how date you so peremptorily assert it when it is unknowne From Island to Estotilant is a short but by-Sea and shorter form Estolilant to the maine Continent of America and so from China to Iapan and there is a nearer passage to sayle from Iapan to Quevera intimating that from these parts they embarked and peopled America but New-found Land which is Estotiland is not so neare a cut as Campanella phancieth from Island but our deeper and better Geographer M. Brerewood saith it is very likely that America received her first inhabitants from the East-border of Asia concerning Island he mentioneth not a word and it is confessed Quevira is not much distant from Tartaria and though both Ererewood and Campanella confesse that some of the new world are circumcised yet Circumcision came
TRICOENIVM CHRISTI IN NOCTE PRODITIONIS SVAE THE THREEFOLD SVPPER OF CHRIST IN THE NIGHT THAT HE VVAS BETRAYED Explained by EDVVARD KELLETT Doctor of Divinity Canon of Exeter Balducus in praefatione in Iobum Multa damus aliis neque visa neque audita quae meis sensibus attemperavit spiritus ille qui ubi vult spirat Veruntamen quia spiritus prophetici subjecti sunt prophetis ideo me omnia mea tam scripta quam scribenda subjicio censurae Ecclesiae Anglicanae libentissimè LONDON Printed by Thomas Cotes for Andrew Crooke at the green Dragon in Saint Pauls Church yard 1641. THE THREE FOLD SUPPER OF CHRIST 3 2 1 By Dr. Kellet London Printed for Andrew Crooke 1641. W. M. sculpsit TO THE RIGHT HONORABLE SIR IOHN FINCH BARON OF FORDITCH LORD KEEPER OF HIS MAIESTIES GREAT SEALE AND ONE OF HIS SACRED COVNSELL MY Miscellanies I offered unto Aaron your elder Brother who is set over us by our most gracious King as a ruler of the House of God I now thinke it convenient to offer unto you as to Moses a second part of my Studies such as they are God blesse them to be as a spurre to your devotion and as a partiary meanes of your salvation and then I have my desire in this world Let others joy in other matters Your worth is knowne you are inwardly indowed with an excellent spirit able to discerne evill from good shadowes from substance To you therefore doe I flye stand but you in the gap and defend what I have written I aske no more and desire no lesse as you knew the particulars study of my youth and of late to my wonder recalled and recounted the very Bookes in which they were written so now I beseech your Honour to accept with portion of the Studies of my old age Lastly you vouchsafed to me many speciall particulars whereof our Westerne parts take notice which binds me for-ever to acknowledge and be thankefull unto you and to consecrate the best part of my indeavours to the honour of your name which I pray to God may be as glorious in heaven as it is on earth and that in the meane time you may daily grow up more and more into favour with God and his sacred Majestie and as you doe with all good men Your Honors at Command to serve you EDVVARD KELLETT TO THE READER READER Be thou gentle or ungentle I will tell thee my faults and accuse my selfe which sometimes findeth more love than selfe-love doth In erring there are divers degrees and there is a difference betweene a deviation a digression and a divagation a deviation may be but a little way off like the exorbitancie of a wheele out of the wonted tract or roade though still running on in the high way every Writer thus erreth oftentimes And there may be a digression which is a fetching of a remoter compasse either for necessitie or delight as to see some fenced Castle or royall Court or some excellent Monument which being viewed men returne to their old way this is not much discommendable sithence few men write without using this libertie But a Divagation is of larger extent and in effect may be compared to the trayling of an Hare and after he is started to the pursuing of him in all his wily turne-abouts and doubles over hills over dales thorow bushes buyers and thornes till he be quite tired I could not avoyd but use frequently many Deviations and divers times some digressions The third sort namely Divagations I use onely on great occasions if that be a fault I yeeld and confesse it yet let one say truly I doe no where expatiate but if thou follow me thou wilt finde some pleasure and I doubt not of good mens approbation when in quest and search after truth J follow a Papist as Pererius was or a stiffe Opinionist and over-rigid Lutheran as Illyricus was and follow close to the heeles the enemies of Truth which way soever they take sithence the investigation of Truth is a more refined Recreation and of a more spirituall refreshment than the deceiving sensuall and temporary sports or pleasures can be For all this if thy nature cannot brooke with such extravagancies skip cleane over them And yet good Reader I have a greater fault Thou wilt meete with some passages nervous and ponderous others not polished but savouring of my Common-places and not halfe digested then followeth one point ad amussim accurately handled ad subtile examinatum as Censorinus phraseth it unto Caerillius anacomized to the utmost by and by another poynt remisse languide and with a distinct loose-flowing vestment yet J will not despaire of thy favour when thou considerest that J have continued constant writing in moyst and rotten weather when a mist or cloud hangs over my understanding in weakenesse and in sicknesse the first never departing from me the second seldome in griefe of minde and paynes of body by the Gout and Stone and divers other infirmities in the distraction of thoughts betweene Study on the one side and avocations irresistable on the other side Lastly J assure thee J had rather make another new Booke then revise this againe My faults make me crave thy pardon and good Reader pray for me whose age and imperfections are hastning to the grave Thine in Christ EDVVARD KELLETT LIB 1. The Contents of the first Chapter Par. 1THe occasion of this Discourse Fol. 1 Par. 2 The presumptuous ignorance of some Caco-zelots Fol. 2 Par. 3 The state of the Question ibid Par. 4 Foure points propounded Three preparatory One decisive and determining Par. These Preparitory 1 What course the Jewes tooke at their ordinary meates 2 What they used to doe at their Festivalls 3 What they especially practised at their Passover Par. 4 The mayne poynt is what Religious or civill rites our Saviour more particularly observed when he kept the Passeover in the night of his apprehension ibid. The Contents of the second Chapter Par. THe Iewish strictnesse in often giving of thankes Fol. 3 Par. 2 The duty of thankefulnesse exhorted unto ibid Par. 3 Ingratitude condemned Fol. 4 Par. 4 The Jewes at their Feasts began their banquet with blessing of a cup of Wine what the particular words were Poculum bibatorium every one dranke in order our most blessed Saviour scorned not to follow that custome The custome of the Table of the King of Sweden ibid. Par. 5 The Master of the Feast among the Iewes consecrated the Bread the very words of Consecration translated are set downe Fol. 5 Par. 6 Some recreations were at their Feastivalls and wise holy discourses sometimes riddles were propounded our Saviours divine Table-talke ibid Par. 7 The duty of thankesgiving appointed by the Apostle for all our doings ibid Par. 8 The temperance of the Primitive Church at their repast and at Feasts also proved by Tertullian and Minutius Foelix also their Prayers and singing and sober retyring Fol. 6 Par. 9 Our age in a double
about his skilfull hand and crooked little finger after a set and constant forme of cutting divides into severall pieces the breast and buttocks that is their thighes and rumps unhappy man who liveth onely to carve up foules hansomely and decently but he is more miserable who teacheth it for voluptuousnesse than he who learneth it for necessitie sake I will onely glance at that beastly monster of men that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that uncleane spirit Tiberius Caesar who created a Magistrate called forsooth â voluptatibus an Inventer Procurer and guide of new pleasures fresh delights as it is in Suetonius and though these abuses were justly taxed by Seneca yet it grieveth me to say but that I both finde it so and thinke that Seneca the Philosopher was a very compound of Sin as bad as any whom he disapproved Cornelius Tacitus qui Antiquitatum canos collegerat as Tertullian ad Nation 2.12 phrazeth it who gathered up the very hoary haires which fell from Antiquitie and was the best humane Historiographer except when he speaketh of the Iewes or Christians that ever wrote relateth many observable passages concerning him Suilius accused him for defiling of a Princes bed An. 13.10 and he was justly banished by Claudius saith Suilius ibid. and when Claudius was dead he made a most spitish and revengefull invective against him in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was rayled at by Agrippina her selfe who pocured Seneca his returne from exile for quarrelling and debating the rule of the whole world Annal. 13.3 Suilius further accused him that he had cozened men of their Legacies and such also as died without children he was further complained on by Suilius that he had got within foure yeares two thousand thousand three hundred fortie three thousand seven hundred and fiftie pounds even three thousand times three hundred thousand Sesterces which a◠ounteth of our Coine to 2343750. pounds and though the informer Silius was condemned into exile yet saith Tacitus himselfe it was not without spot or touch on Seneca his credit Annal. 13.10 in initio Seneca further consented to the Paricide of Agrippina Annal. 4.2 not considering that if he killed his mother he would not sticke at the murther of his Schoolemaster yea he was accused by others that the thought to winne the peoples hearts and the report was saith he Annal. 15.14 in fine that Subilus Flavius with the Centurions in secret councill not without Seneca's privity had determined that after Nero had beene slaine by the helpe of Piso Piso also should have beene slaine and the Empire delivered to Seneca as to one just and upright to this end he made pleasant gardens Magnos Senecae praedivitis hortos saith Iuvenal Satyr 10. and in gardens and stately buildings he did almost exceede the Prince Annal. 14.14 but what saith Seneca himselfe in his owne defence he confesseth in his Oration to Nero Annal. 14.14 that Nero had enriched him with infinite wealth and by confessing that he was once content with a little he secretly acknowledgeth that of late he was more covetous and could not deny but he abounded in scope of grounds and usury in many places Italy and the Provinces were drawne dry by his excessive usury Annal. 13.10 and his usury extended even into our Britany as Lipsius recordeth it that he was dimmed and dazeled with wealth that he spent his time in gardens and houses of pleasure that he could not sustaine the burthen of his riches and longer yet when he was put for being found manifestly privy to the conspiracy Annal. 15.14 perhaps for the cunning affecting of the Empire to death almost at the last breath he complained against Nero neither did there remaine any thing saith he to be done Annal. 15.14 after hee had murthered his Mother and Brother but that he should adde the death of his Master and Tutor but what saith Tertullian Apologet cap. 12. Seneca convitiatus est Deos he railed at the gods see a fragment of it in Augustine De Civ 6.10 from whom Lipsius hath taken it Elector 2.18 if hee jeered at the Romane gods or Idols rather I commend him Cyprian thus Pudeat te eos colere quos ipse defendis pudeat de iis tutelam sperare quos ipse tueris one may be ashamed to worship those Gods whom himselfe defends or locke for helpe from them whom your selfe doe helpe and maintaine his master Tertullian ad Natisnes 1.9 pudeat deos ab homine defendi it is ashame that gods should neede mans Patrimonie and be upheld by them yet while men continue the profession of the same Religion it is unfit to mock at their own Religion but so did Seneca who sheweth no token any where in his undoubted works of approving the Christians and rayleth down-right at the Iews as being Natio Scelestissima likwise Cornelius Tacitus doth lay cruell aspersions both on Iewes Christians and calleth the Christian Religion Maleficium though he confesse they were falsly accused by Nero for firing Rome An. 15.10 And yet they were most direfully punished both day and night but you will say his books are Divine It is true that never any profane Heathen man wrote better though Gellius 12.2 senselesly and horribly profaneth his workes but take my opinion withall till hee saw himselfe decayed in Court-credit or till he repented of his ill courses he wrote none of his diviner workes but toward his end because his wealth could not uphold him for the present he layd a foundation for future estimation by writing most excellent bookes and Epistles but in his flourishing times he was very wicked for Dion in Nero's life recordeth Seneca was most Covetous and that which was an effect of his Covetousnesse he did unjustly accuse too many unto Nero and so begged their goods and Dion accuseth him in particular that Seneca played the Adulterer with Iulia the Daughter of the ever-honoured Germanicus and was not his excesse abominable when he had as Dion saith five hundred Caedar-Tables standing on Ivorie feete to feast upon PAR. 14. THe Apostles also at the last Supper ate out of the same dish with Christ saith he for Matth. 26.23 where Iudas is sayd to dip his hand with Christ in the dish I answere because he did doth it therefore follow they had but one dish and because he did so did all so and every one The sawce of the Paschall-Lambe was to be of divers sorts of herbes who ever sayd they were served in with the Lambe in the same dish Besides they must needes have more Platters to hold their second or ordinary Supper and the sawces thereunto belonging such as was the dish in which Christ dipped the sop before he gave it to Iudas and the ordinary Supper was made up both of the flesh of the Hearde as well as of the fold and could not conveniently be comprized in one dish The Aegyptians used such great Platters as may be gathered from Cleopatra her banquers and the Iewes had as great
Angels were created after the world as the soule of man was after his body So Gennadius and Acatius Yet Beda Cassiodorus and others are peremptory that the Angels were created within the sixe dayes And they followed the Divine S. Aug. for after Aug. almost all the Latines saith Ludovicus Vives de Civitate 10.9 and since them all the Schooles say all the Angels were created within the sixe dayes I boldly say Col. 1.16 By Christ were all things created that are in heaven earth whether they be thrones or dominions or principalities or powers hee might have specialized Angels or Archangels Cherubims or Seraphims since hee added Al things were made by him and for him What some said of Origen I may say concerning those Greek Fathers that they rather Platonize than Christianize for Plato long before them in his booke de mundi opificio held the same opinion The reasoning of Augustine de Civitate Dei 11.9 is good That the creation of Angels is not left out only by Moses I thinke by this saith he it is said expresly God ended his worke on the seaventh day and hee rested the seaventh day from all his workes Gen. 2.2 And In the beginning God created the Heaven and the earth Gen. 1.1 Now if he made nothing before the sixe dayes and rested from all his worke the seaventh day then the Angels must needes be created within that time But yet there is a plaine place Exod. 20.11 though it be not sufficiently expressed without some deduction In sixe dayes the Lord made Heaven and Earth the Sea and all that in them is The Angels are in heaven and on earth This is the assumption Therefore in the sixe dayes they were created Psalm 146.6 It is varied somewhat God made Heaven and Earth the Sea and all that therein is From whence you may extract the same conclusion As man was created when all things were fitted for him and the soule is infused into the body when the body is prepared to receive it so as soone as the Heavens the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now framed the Lord filled it with Angels Furthermore it is said Psalm 148.2 Praise the Lord all yee Angels of his the reason is added in the fifth verse Let them praise the name of the Lord for hee spake the word and they were made hee commanded and they were created not onely Sun and Moone not onely Starres of light not onely heavens of heavens and the waters above the heavens but Angels also and first of all are Angels placed when hee had formerly said Praise the Lord from the heavens And so are they comprized as well as other creatures within the sixe dayes compasse of the creation Augustine in the forecited booke and chapter argueth from the song of the three children in the midst of the fire though it be Apocrypha tous for in the 34. verse it is said All yee workes of the Lord blesse yee the Lord and in the next verse O yee heavens blesse yee the Lord the subsequent verse hath it O yee Angels of the Lord blesse yee the Lord as if they were created and indeed so they were so soone as their habitation was made and God had fitted them a dwelling place But that was done towards the beginning of the creation and therefore the Angels were then created Againe though there be not expresse mention in iisdem terminis sic terminantibus In plaine words and disert termes of baptizing of infants yet the Church justly profitably and excellently observeth it And thus it may be evinced by Scripture In the Apostles time they did baptize whole housholds 1 Cor. 1.16 I baptized the house of Stephanas Lydia was baptized and her houshold Act. 16.15 So the Jaylor was baptized hee and all his streight way Act. 16. verse 33. that is his children as well as his houshold servants Act 2 38. Be baptized every one of you For the promise is made to you and to your children vers 39. This were a silly reason if children might not be baptized but indeed it is a strong motive that they should bring their children to Baptisme and an argument faire enough that children were baptized for those to whom the promise is made must be baptized but the promise is made as much to children as to any others therefore children ought to be baptized Certainly the Apostles would never have named their children if none of them had any children but the converts in that place being some thousands it could not be otherwise but many of them had children yea and that their children were baptized with themselves as in the same day was Abraham circumcised and Ishmael his sonne and all the men of his houshold Gen. 17.26 For otherwise hee had beene disobedient to the holy Apostle who said Be baptized every one of you But no good Christian will or can thinke that those then converted were disobedient and therefore their children were baptized It is a ridiculous thing to thinke the Apostles chose out such housholds only as had no little infants in them leaving great and numerous families unbaptized because some little children were in them And fairelier we may conclude In many families there were some infants But many whole families were baptized therefore some infants If some why not others If others why not all And so all infants are to be baptized Againe Baptisme is necessary for us as Circumcision was for the Jewes This is proved because of the correspondence betweene the Type and Antitype which correspondency is so square and perfect betweene the Old and New Sacrament that the Apostle 2.11.12 in effect designeth out Baptisme by the name of Circumcision But their infants were circumcised Gen. 17.27 and therefore our infants must be Baptized Act. 2.41 In one day were added to the Church about 3000 soules yea daily the Lord added such to the Church as should be saved vers 47. but children are some of those that must be saved for of such is the Kingdome of God saith Christ Matth. 19.13 It is added Mark 10.15 verse Verily I say unto you Whosoever shall not receive the Kingdome of God as a little child hee shall not enter therein Lastly lest any should cavill these children were not very little but such as came of themselves unto Christ it is said in the same verse of Saint Matthew They brought little children unto him and some of those children so brought were infants Luk. 18.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being significantly translated in our best and last translation They brought unto him also infants Therefore infants according to Christs yea the Apostles practise must be baptized For there is no likelihood but in such great multitudes as were together baptized and divers day by day but there were some infants Much more may be added to this point but Quantò diffusares est tantò substringenda nobis erit that I may use Tertullians phrase ad Nationes 2.12 The second Supper is not
to be thought a fancie because the word Second is not expressed The Scripture is not tyed to termes of method or number I have many things to say saith Christ Iohn 8.26 I have yet many things to say unto you Iohn 16.12 but yee cannot beare them now So Christ spake not all things but concealed some Likewise also Christ Jesus did many other signes and them truly in the presence of his Disciples which are not written in this booke Iohn 20.30 And after this Iohn 21 25. There are also many other things which Iesus did which if they should be written every one in particular I suppose the world it selfe could not containe the bookes which should be writeen But lest these words may leave a scruple in mens consciences they are to know that the world doth not comprehend here the whole earth much lesse heaven and earth but is used for a great compasse onely as some do opine And they have a parallell For it was promised to Abraham that hee should be heire of the world Rom. 4.13 yet God gave him no inheritance no not so much as to set his foot on Act 7.5 Neither had ever any or all his children the hundreth part of the world Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world is to be taken in a more contracted sence It is said Their sound is gone out into all lands and their words into the end of the world Rom 10.10 and yet to this day the greatest part of the world never heard of Christ you are not to set the word World upon the tenter-hooks but to interpret it more restrainedly and strictly in the above cited places Rather a second sense is better Iohn 14.30 The Prince of the World commeth i. of the wicked The world may be taken for the wicked sort of men Iohn 1.10 The World know him not Iohn 14.17 The world cannot receive the Spirit of truth So here it may be The world it selfe cannot containe the bookes Capere non possunt is expounded by intelligere non possunt And so Augustine Theophylact Rupertus and Beda For if the wicked did not comprehend as they did not all that himselfe spake or the Apostles and Evangelists writ they would not have understood them though they had spoken or writ much more Capere you must referre non ad spatium loci sed ad animum you must referre the word Containe not to the space of place but of the minde Mat 19.11 All men cannot receive this saying The same words both in Latin and Greeke being in both places and all runne to this That they could not understand The World by reason of infidelity cannot receive them saith Hierome Thirdly in the words of Iohn is a strong Hyperbole as Amos 7.10 The land is not able to beare all his words to which place Saint Iohn alludeth saith the most learned Heinsius Another vehement Hyperbole is Gen 41.44 Without thee saith Pharaoh to Ioseph shall no man lift up his hand or his foote in all the land of Aegypt The reasons why Saint Iohn used this high straine in this place may be these 1 Hee knew the larned would and easily might understand it to be an Hebrew Idiotisme and so would take no exception 2 Hee thought the unlearned would beleeve though they did not fully understand 3 It is apparent he did not goe about to deceive for deceit hath false lights false colours false shadowes Quorsum tegmen pellacidum Hee dealeth plainly hee would have made tryall in likelyer matters if all truth had beene to be expounded according to the letter But from the impossibility literally we are to fasten on a sense mystically More positively hee made use of this Hyperbole to remove the aspersion of Flattery Oscitancie and Negligencie of singularity and of untruths of each very briefly 1 Least people might thinke hee had written already more than was true because friends omit nothing in commendation of their friend Saint Iohn excuseth himselfe from flattery because hee omitted many things yea a world of things Hee wrote not partially as Philinus did for the Carthaginians and Fabius for the Romans for which both of them are justly taxed by Polybius The holy Apostles not spake all or wrote all that they could intra veritatem steterunt but fell purposely much short of all the truth 2 Lest people should accuse him of Oscitancie and Neglect in that hee wrote no more but lets them know hee wrote enough more was needlesse and secretly acquitteth them for not writing all which Christ said by affirming that his very workes exceeded all writing 3 For Singularity to prevent this objection Why do you passe by so many things which the other Evangelists wrote hee presupposeth that what any one wrote was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore hee wrote other things and nor hee nor they did write all nor a tenth part of what they could 4 Lastly to remove the suspition of Untruth and to prove that which hee wrote in the precedent verse John 21.24 Wee know that his testimony is true is as if hee had sayd Not onely my selfe and other Apostles heard or saw immediately such things as I write from Christ himselfe but know yee also that many other things partly by the sight of the other Apostles partly by my owne sight partly by the relation of other credible witnesses may be written because wee will not goe beyond the truth but speake and write within compasse rather than without And now let my Christian Reader judge whether it be necessary that every matter of moment should be specialized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad unum un a. un as it is in the French and what huge volumes had beene compiled beyond all that ever was written by one man or of one man particularly if every thing had beene particularly described Away then with that fond conceit that expresse mention is necessary and that substantial things described are colligible by a naturall flowing derivation yet need a punctuall and direct expression of words PAR. 4. A True distinct reall Supper there was in the second place though the words of the second supper be pretermitted And a good reason may be given for the omission in particular The first supper quickly passed away and there being no distance betweene the end of the first and the beginning of the second Supper besides the setting downe of the meate and furnishing of the table no marvell though the name of the second supper was omitted Besides the Paschall Lambe was eaten at the common supper also and so from the more sacred supper as the Pesach was in comparison of the usuall Supper things done in the second Supper are ascribed as done in the first Supper and they two distinct Suppers are imagined but as one or as two severall courses of one supper when by the Law the first supper had no flesh but the lambe and the ordinary supper had offerings both of the herd and of the flocke as I proved
coelestiall Table Grant this for thy metits sake O gratious Saviour Amen CHAP. XI The Contents of the eleventh Chapter 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 2 The forme of Grace at The eating of Manna Other feasts The Paschall Festivity 3 The Iewes began their second Supper with the cup of Charity Wonderfull great grapes 4 An hymne was sung after the Grace cup among the Iewes The hymne in the New Testament sung after the Eucharist 5 The discourse at the second Supper 6 The Apostles contention before they received the blessed Eucharist The Apostles contend for superiority 7 When Christ began to wash the Apostles feete 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 PARAGRAPH 1. The second particular of the third Generall BUt the next branch of my method inforceth mee to consider what was said and what was done from the second Supper to thy end of it inclusivè In generall I say much is plainly set downe from Ioh. 13.4 to the 30. verse inclusively And in Generall I say They fell to their second Supper and continued at it about a quarter of an houre in all likelihood Then Christ riseth from this second Supper though they continued still at Supper and was about one quarter of an houre more washing the feet of all the 12. Apostles and putting off and putting on his garments as may be well conjectured at by the proportion of time to the things done and sayd Thirdly when Christ was set downe againe hee began his discourses designes out the Traitour gives him a sop biddeth him doe quickly what hee did and upon the receiving of the sop Iudas immediately went out and these things tooke up the last part of the houre or somewhat more and in and about that time they may well seeme to be accomplished and transacted And so the first and second Supper tooke up one whole houre or about one quarter more rather More particularly concerning the first of the three quarters spent in the second Supper this seemeth to mee most probable Scaliger citeth the Jewish Rituall thus concerning the Paschall Quam diversahaec nox à caeter is noctibus In aliis noctibus semel tantum lavamus in hac nocte bis How divers was this night from other nights In other nights we wash but onely once in this night twice and this was at the beginning of their second supper yet they did not breake the Law for Gods Law established no such second double washing but it was a custome and tradition of the Elders to which Christ was not bound And wëe find no shadow of a second washing before the beginning of the second supper but rather about the midd'st of it or rather toward the end of it I therefore think the second supper began with thanksgiving giving to God and blessing of the meate of the Chagigah which was newly served in for this was farre a more necessary duty and was as frequently used by all good people as it was necessary Giving of thankes was a prime duty of a feast Tertullian in his Apologetick cap. 39. Nee priùs discumbitur quà m oratio ad Deum praegustetur Wee sit not downe to meate before wee have said Grace And this hee writeth with exact reference to the second Supper of the Jewes where the like was practised both before and in the time of Christs conversing among men And the grace at the beginning of the second Supper was this Benedictus sis Domine Deus noster qui educis panem de terra Blessed be thou O Lord our God who dost bring forth bread out of the earth Then dranke they the second round PAR. 2. BEfore the eating of Manna the grace is thought to bē this Benedictus es Dominus Deus noster Rex Angelorum Pater Coeli qui cibasti nos pane coelesti Angelorum Blessed be thou O Lord our God King of the Angels Father of Heaven who hast fed us with the heavenly food of Angels Before I shewed you in the first Booke and second Chapter the forme of thansgiving at other feasts and in likelihood at their common meales was Benedictus sis Deus qui educis panem de terra Blessed be thou O God who dost bring forth bread out of thē earth This was the ordinary blessing of bread which was commonly used after the Jewes came to Ierusalem and perhaps in Christs time But the thanksgiving for the unleavened bread in the Paschall festivity is said to be this Benedictus es Domine Deus noster rex universi in esu panis azymi Blessed be thou O Lord our God King of the whole world in the eating of unleavened bread and no doubt a blessing was powred forth with thanksgiving to God for all their meate PAR. 3. THe Jewish Rituall mentioneth that they had winē at the second Supper I say that in all faire likelyhood they had it at the beginning of this second Supper Presently after Grace as Bellarmine said the first supper was ended with the wine So say I the second was begunne with a cup of wine walking about Soto also 4. Sentent Distinct 12. Quaest 2. Art 2. on the words Hic est Calix ubi insinuatur saith hee Christum cocnam Agni consummasse in potu non consecrato This is the cup where is insinuated that Christ had consummated the Supper of the Lambe in unconsecrated wine Seneca in Thyeste Act. 5. Scena ultima Poculum infuso cape Gentile Baccho Take off this cup full of wine Which b'inheritance is thine It was at the beginning of the pretended feast in an hereditary cup if I may so expound Gentile poculum the Gentile Cup. Poculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of charity Paternis vina libenter Deis tunc hauriatur sayth Thyestes Let ēvery one within the house Drinke to his God a full carouse Scaliger de emendatione Temporum 6. pag. 571 The second supper of the Jewēs was like the Secundae mensae apud Gentiles the second course among the Gentiles Nam apud illos mensis secundis libabatur ac potio in Calice circumfere batur For among them they were wont to have a second course and to drinke a round one to the other Virgil saith of the rich Rhodian wine Non ego te Diis mensis accepta secundis Transierim Rhodia I cannot here passe o're thē Rhodian winē To th' Gods and second banquets held divine Scaliger might have added the rest tumidis humasta racemis And clustred grapes pluck't from the swelling vine It may well be thought they had also their second Supper when Grapes were in kind great bunches of ripe sweete grapes so long as they would well last Be not offended with this Digression If Virgil had tasted of the Grapes of Escholl
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
unworthily received it to his destruction because he received it without due preparation I answer S. Augustine other-where is expresse that the soppe was not the Sacrament though here he seemes to conclude so So Nonnus Dominicus Soto in 4. Sententiarum distinctione 12. Artic. 2. thus Because it were wonderfull that Christ by way of charitie should give his owne body to him who highly hated and betrayed him But let it be the Quaere whether he did so or no Aquinas thinketh Iudas did receive the Eucharist And he made this Hymne Cibum turbae duodenae Se dat suis manibus But saith Barradius Aquinas himselfe was of another opinion Where man where Barradius should have done well to have speciallized the place Aquinas proves Iudas received it from the authoritie of Chrysostome Homiliâ 83. on Matth where he saith the Traytor was Divinâ mensâ susceptus ineffabile mysterium communicavit Entertained at the Lords Table and partaked of the unspakeable mystery And homiliâ de proditione Iudae adsuit Iudas illius sacrificii communicationem Meruit Iudas was present and was accounted worthy to be a Communicant of that Sacrifice if so it be truely cited to my hands Merit is not alwayes used to signifie a worke of condignity deserving eternall reward it were better receperat received Diomysius Ecclesiasticae Hierarchiae cap. 3. Christus Iudam secum in Sacramentalem Coenam perceperat Christ admitted Iudas with himselfe unto the Sacramentall Supper So Hierom. on Marke 14.23 When he had given thankes he tooke the Cup to them and they all dranke of it Soto doubteth whither it was Hieromes Commentary I say There is no doubt but that all and every one who were present received the blessed Sacrament But it must first be cleered which never can be that Iudas was present For indeede he was gone out ere the holy Sacrament was instiruted Bernard saith In eadem mensâ At the same Table were Peter and Iudas but it must be understood de mensâ Dominicâ Sacramentali of the Table of the Lord or the Sacramentall Table else he reacheth not to our purpose Hee is of the same opinion in Sermone de Coena pag. 1709. Leo Sermone 7. de passione Domini saith Iudas tooke it Haymo and Remigius thinke Iudas partaked of it saith Soto and therefore this opinion Tanquam Sanctorum Communis imo tanquam Evangelii affinis amplectenda est And more peremptorily afterward This opinion is to be received not onely as the common opinion of the Doctors but as the opinion of the Gospell PAR. 10. SOto hath this further note where S. Matthew saith Coenantibus illis accepit Iesus panem as they were eating Iesus took Bread he did not use the word Supping as S. Iohn doth for the eating of the Lamb but for the whole entire Supper consisting ex primo accubitu secundo recubitu of the first accumbing second recumbing For though the washing came betweene it is called all One Supper Thus far Soto acutely reasoneth Primo sedens coenavit paschalem agnum at his first sitting downe he supped of the Paschall Lambe which S. Iohn calleth a Supper when he saith Caenâ factâ Ioh. 13.2 Secondly he also accounteth another Supper to consist of Christs first accubation and second recumbing though the washing came in the midst of it and he saith truely All this was called but one Supper But if hee includeth both the Paschall Supper and the second Supper all to be one Supper he confuteth himselfe for before he distinguished the Paschall Supper by sitting the other by discumbing If he meane that the second Supper which S. Iohn speaketh of though Christ lay downe and againe discoursed and did eate before and did eate afterwards and rose and washed and wiped their feete and againe lay downe and againe discoursed yet all this was but one Supper then Soto hath hit the naile on the head the bird in the eye Acu rem tetigit and then necessarily the former Paschall Supper and this other entire Supper though consisting of many parts make not one onely but two distinct Suppers to which if wee adde the sacred Supper of our Lord we have the Tricoenium compleate PAR. 11. BArradius saith Iudas did partake of the sacred Supper so Hierom in his second Booke against Iovinian so Eugenius so the Author of the Booke de Ablutione pedum in Cyprian so Euthymius in Mat. 26. So Aquinas part 3. Quest 81. Artic. 2. And Michael Aiguanus the Carmelite lib. 4. Sententiarum distinctione 12. Quaestione Vinea pag. 385. PAR 12. CYprian Sermone de Coenâ Domini prope initium Vbi sacrum cibum mens perfida tetigit scleratum os panis sanctificatus intravit parricidulus animus Judae vim tanti Sacramenti non sustinens quasi paleam de areâ exufflatus est praeceps cucurrit ad proditionem pretium ad desperationem laqueum Cyprian in his Sermon of the Supper of the Lord towards the beginning thus as soone as the traiterous mind touched the sacred meate and the sanctified bread entred the prophane mouth the trayterous minde of Iudas being not able to endure the vertue of so great a Sacrament was blowne away like chaffe from the floore and runne headlong to Treason and the reward of it to desperation and the halter Where Cyprian seemes to esteeme the Sop to be the holiest Sacrament contrary both to truth and more authority For he went out immediatly after the Sop Ioh. 13.30 Augustine in Enarratione in Psal 10. which with us is Psal 11. on the third vers What hath the righteous done Christus traditorem suum tanta patientia pertulit ut ei primum Eucharistiam confectam manibus suis Ore suo cammendatam sicut caeteris Apostolis traderet Christ suffered his betrayer with so great patience that he vouchsafed to give unto him as well as unto the rest of his Apostles the first Eucharist made by his owne hands and commended by his owne mouth The words Ore suo commendatum may signifie either that Christ praysed the holy Eucharist when hee gave it to his Apostles perhaps preferring it before the Paschall Supper or their Old Sacrament Or that Christ himselfe did first eate and not by speech onely but by deede and by his owne eating of it commended it to his Apostles and among them to Iudas Augustinus Epistolâ 163. De Concordiâ faciendâ Scelerati ab innocentibus fuere tolerati Traditorem enim suum qui jam pretium ejus acceperat usque ad ultimum pacis osculum intra innocentes secum esse perpessus est Christus The wicked were suffered by the innocent for Christ suffered his betrayer who had already received his reward to be present with him amongst his innocent Apostles even so farre forth as that he vouchsafed him the kisse of peace How did Iudas goe forth then How gathred he his troopes to take Christ How came he to Christ How did Christ goe to meete him He
treasures who pity the vanity of such as set their hearts on beasts to keep them company and think themselves great by daily conversing with their Inferiours You learned soules embelisht with grace and goodnesse feeding on content and a good conscience in this world Reversioners to Heaven Come ô come bring forth your treasures both new and old You are the Lights of the World Heires of Grace having Glory in reversion and shining as Lights in dark places Come I say and further this work Scientia fit per additamenta Science grows by steps â—nd degree Timotheus had never been so excellent a Musician unlesse Phrynis had been before him saith Aristotle in the 2 of his Metaphysicks And so God blesse our endeavours PAR. 2. I Hold it not amisse here in the forefront to shew some reasons why I tearme this work of mine Tricaenium True it is I have not read the word any where But as true it is I never met with Author but he frameth some words to his present occasions every wit inventing and adding somewhat Horace de Arte Poëtica almost in the beginning concerning the inventing of new tearmes intimateth there is given and expresseth there shall bee granted a power to invent new tearmes Dabiturque licentia sumpta pudenter Et nova fictaque nuper habebunt verba fidem si Graeco fonte cadant parc è detorta You leave may have new-coyned words to chuse If that you modest liberty will use If from the Grecian fountaines they do flow And keep the Latine cadence all a row Let me say of my selfe as Horace doth there of himselfe Ego cur acquirere pauca Si possum invideor cum lingua Catonis Ennî Sermonem patriam ditaverit nova rerum Nomina protulerit Licuit semperque licebit Signatum praesente notâ procudere nomen If I by chance a few new words can coyne Why should a man my liberty purloyne Since Cato rude and Ennius harsh of old T' inrich their mother tongue were very bold And stampt new-words Which for to do they saw Both ever was and ever would be law I will be briefe in some particulars Pererius in Theatro rerum creatarum cap. 19. p. 145. saith thus Lycophron Poëta vocavit Herculem Tri-esperum quasi Trinoctem propter triduum quo necando pisci intra ejus alvum immoratus est The poet Lycophron called Hercules Tri-esper as if he had called him Three-nighted Hercules by reason of the three dayes and three nights which he stayed in the fishes belly which he killed Divinely is the story of Jonas recorded in the old Testament In reference to which the Heathen fabulously ascribe some such thing to one of their Hercules for they had many so called And in the new Testament the history of Jonas is confirmed by the mouth of Truth it selfe For Christ said Mat. 12.40 Jonas was Three dayes and Three nights in the Whales belly Naevius termeth Nestor Tri-saeclum because he lived towards Three hundred yeares Usuall in antiquity are the words of Bi-clinium and Tri-clinium why not Bicaenium and Tricaenium Martial 12.78 mentioneth Trinoctiale Domicaenium Tricaenium is not farther fetched Ludovicus de la Cerda on Tertullians first Book de Pallio Numero 252. useth the word Antecaenium The word Pocaenium is commonly used where a Third Supper is shall we exclude Tricaenium The Latines did Graecize All nations under the Roman Empire did Latinize And composition of severall words was most frequent in both languages It were losse of time to enlarge such a confessed truth I deny not but in classicall authority the only word Coena is extended to comprize the Ante-past the Supper it selfe yea and perhaps the Post-past also Macrobius Saturnal 3.13 thus Coena haecfuit Ante coenam echinos ostreas crudas quantum vellent peloridas sphondylos turdum asparagos subtus gallinam altilem c. The manner of the Supper was this Before supper Urchins the now meat of vagabond Gypsees raw Oysters in abundance Palours the roots of Angelica Thrushes Sperage covering under them a crammed Hen with other strange delicates Macrobius addeth In coenâ at Supper Sumina sinciput aprugnum patinam piscium patinam suminis anates querquedulas elixas lepores altilia assa amylum panes Picentes The sowsed hinder teates of newly farrowing Sows the cheeks of a wild Bore or Brawn a great platter of fish a charger of fat Ducks Teals boyled Hares fatted foules rosted wafers loaves of bread fetched from the people dwelling about Rubicon and Ancona Yet of both these of all hee saith only Caena haec fuit this was their Supper And the divine Apostle though there was nothing else or eaten or drinken save only the consecrated bread and wine at our blessed Saviours receiving and administring the holy Eucharist calleth this heavenly refection the Supper of our Lord 1 Cor. 11.20 And behold whilst I was writing of this passage I received a gratulatory letter from that Mundus eruditionis that living Library the most eminent Regius professor of Divinity Doctor Collins Provost of our Kings Colledge in Cambridge in these very words So wishing you Tri-Nestora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to your Tricaniums happy accomplishment for he had heard of it fearing no Martha's obstreperousnesse while you play both Martha and Mary in one I crave your good prayers to God Accordingly I have prayed and do pray to God to blesse us with increase of Grace and guide us to his Glory Amen Therefore I have presumed upon the Triple Supper at which our Saviour was present in one night the last night that he lived in this world a naturall common life viz. The Paschal solemnity the ordinary Supper the thrice-sacred-Supper of our Lord and Saviour to terme all three joyned together or continued Tricaenium the threefold Supper of Christ To the proofes in the second book for a threcfold Supper let me now adde the words of Justinian the Jesuit on 1 Corinth 11.20 Solet triplex caena distingui Legalis seu typica quâ agnus Paschalis comedebatur Mystica seu nova quae spectat ad Sacramenti institutionem tertia communis quae ad azymorum usum inchoandum instituta erat The threefold Supper is usually distinguisht into the Legal or Typical wherein the Paschal Lamb was eaten the Mystical or new Supper which belongs to the institution of the Sacrament and the Third or common Supper which was ordained to begin the use of unleavened bread Though Justinian erre in the order placing the Supper of the Lord before the Common Supper and though he erre in the reason because the Jewes did eate their Paschal Supper with unleavened bread before the Second Supper was brought in and so the Second Supper did not begin the use of unleavened bread yet in the maine for Three Suppers he is in the right Nor can I well digest that the Papists are so vehemently offended with our men for calling the Third Supper the Supper of our Lord. Estius Franciscus Lucas Brugensis
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
resultance but though Rabbi Solomon and Vatablus after him may safely conclude it was moved or shaken round about yet which quarter of heaven they began at and which they ended at wanteth proofe and the Rabbins differ in judgement one from another I will not say but it is possible Christ at the Benediction might use Elevation in signification that he should be Lifted up to the Crosse yea waving of the bread in the sight of his Apostles and toward them or toward heaven and if he did he did it with a divine signification that God commanded this and that this ordinance was from heaven perhaps with more than one onely But it seemeth not probable to me that when and where he abrogated part of the Leviticall Law Then and There he used the Ceremony of the said Leviticall Law or that his Offering was not every way perfecter than the Oblations of the Old Law which savoured more of the Terrestriall than Celestiall Canaan Sed quisque abundet sensu suo Let every one opine as he pleases yet thus conclusively I shall never beleeve but the Benediction was with some sacred extraordinary Solemnitie Ceremony or Action more than if it had beene used or was used at an ordinary refection For by the breaking of ordinary bread Christ was not knowne nor was discerned nor could be discerned from any other man But when he so solemnly Tooke bread and Blessed it and Brake and Gave it them just as he did before in the Eucharist by his Actions and the devout manner of them in their Circumstances were their eyes opened to know him Luk. 24.30 c. PAR. 3. WHen Christ had Taken the bread he Blessed it He Gave thankes He Brake it His Breaking of it is now to be considered If the Priest alone had been to take it there needed little breaking or rather none unlesse the Priest are all the broken pieces The Breaking implieth it is so done for more than one and for this end was Fractio panis The Breaking of bread It is ridiculous what is in Maldonate Matth. 26.26 on the word Fregit It is called the Breaking of Bread not because it is truely Broken but because it is Given As if Bread could not be Broken and yet not Given As if they could not also Give whole loaves Did whole loaves and not rather Broken bread signifie Christs body which was Broken for us And did not Christ Give his Disciples the Sacred Bread after it was Broken How then is Breaking all one with Giving He saith our reasoning proceedeth from great Ignorance Judge Reader if this supervice exposition doe not arise from pride and presumptive confidence that he can cast dust and blinde the eyes of the world Even in this particular also it seemeth Christ followed the Hebrew custome For the Talmudists report that at their Home-feasts among the Jewes the Head or Father of the Family Tooke Bread Gave Thankes and Brake it And in truth Breaking had a proper signification to demonstrate That his Body should be Broken on the Crosse For though a Bone of him was not Broken John 19.36 yet were they Out of joynt Psal 22.14 yet his Flesh was Broken in many pieces His holy Temples and Head pierced with many thornes thornes beate in with a Reede or Cane Matth. 27.30 His tender backe so cruelly whipped that the Psalmist Psal 129.3 compareth the executioners to ploughmen the dints ruptures and slices made by the Roman rods to no lesse than furrowes than long furrows The ploughers plowed upon my backe and made long furrowes I know no interpretation of this Scripture so proper as this that I have delivered His innocent hands and feete they bored thorough with great vast nayles so great that a bridle was made of them as Eusebius records The Psalmist sayth Psal 22. vers 16. They Digged my hands and my feet as the Hebrew well beareth it intimating the wide orifices of the wounds Lastly so great an hole was made in his side that Thomas thrust his hand into it Joh. 20.27 in signe of these Breakin gs well might he Breake the Bread The word of Breaking sheweth the ancient custome of Imparting the Sacrament to the By-standers And it was Broken by the Hand of the Breaker or rather with a Knife saith Lorinus on Act. 2. because unleavened bread is glutinous or clammy and so is easier divided That a Knife shall be said so propely to Breake bread as an Hand I cannot beleeve And I discerne no such clamminesse or cleaving of the Unleavened Bread above the Leavened as should cause a Knife to be used rather than an Hand and the Hand may easily enough divide it And if the Knife did prepare it yet the often repeated word of Fraction induceth me to think the Fingers did Breake the divided Bread into lesse and fit pieces But Lorinus brings in that invention of the Knife and preferreth it before the Breaking with the Hand contrary to three Evangelists and S. Paul who name not Cutting but Breaking of bread Nor doe the ancient Fathers name the Cutting but urge the Breaking And when Christ said Doe this It is as cleare as the light of the Sunne he meaned Take the bread Give thankes Breake it c. And so the not Breaking of the Bread is a trangression of the first Institution How ill then doth the Church of Rome to leave off Breaking of the Bread as it hath done for a long time and to consecrate Singulos panes seu minores hostias ad vitandum periculum decidentium micarum the loaves by themselves or lesser hostes or sacrifices to avoyd the danger of the crumbes falling downe and that the Laicks and other sacred Administrants must be contented with a lesser host than the sacrificer hath saith Lorinus Yet Christ Brake the Bread without feare of crumbes falling say I and the Primitive Church appointed men to receive the sacred bread into their Right hands with their fingers close and not open and the women to receive it in cleane Linnen so to prevent the falling of the crumbes Likewise concerning the sacred Wine The Laicks were wont of old Cannâ haurire Dominicum sanguinem è calice with a Cane to drink out of a Chalice the Blood of our Lord and so was no danger of spilling one drop Pellican calleth it argenteum calicem Fisiulam quâ Laici Dominicum exorbeant sanguinem A silver Mazor or Cup or Chalice and a Pipe Reed or Cane by which the Laicks sucked and supped the Blood of our Lord. See Beatus Rhenanus in his preface before Tertullian de Corona Militis and Tertullians testimony in his book de Corona Militis is expresse that they had a great care of the sacred Mysteries Calicis aut Panis etiam nostri aliquid decutian terram Anxiè patimur We are soretroubled and passionately suffer if one drop of the sacred Wine or one crumb of sacred Bread fall to the ground Which in despight of some novellists I will apply to the
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
Christ by bodily prostration after they knew he was humanatus-Deus the Sonne of God yea God in our Flesh He expected it not The occasions did not so permit it He sent them He sate with them He did eate and drinke ordinary food with them He washed their feete At which times bodily adoration was not could not be well performed Christ held it worship enough at some times that they did confesse him to be God and Lord My Lord and my God saith Thomas Joh. 20.28 Thou art Christ the Sonne of the living God saith Peter Matth. 16.16 We beleeve and are sure Thou art That Christ Joh. 6.69 It was well accepted from them That they did worship him in Spirit and Truth Joh. 4.24 If their mindes and soules had gotten an habituall adoration of him the expression of it by continuall prostration was not necessary 1. But first when Christ had newly performed some superhumane workes they did as they were bound Worship him Matth. 17.6 At the Transfiguration when they heard a voyce from Heaven They fell on their faces At the great draught of fishes overlading their ship Peter fell downe at Iesus knees Luk. 5.8 And others might doe so at other times though it be left unmentioned 2. When they begged great matters They worshipped him The woman of Canaan seeking for helpe Worshipped him Matth. 15.25 The mother of Zebedees children craving a boone Worshipped him Matth. 20.20 3. When Christ did actually heale some who were vehemently afflicted They did adore him The healed Samaritan fell downe on his face at Christs feete Luk. 17.16 4. Lastly it was fit to adore him when he extraordinarily conferred on their soules greater blessings to the saving and inriching them with all necessary graces At such times and seasons did they ought they too Adore him And thus did he doe to them when he gave them the consecrated food of his Body and Blood when he instituted a new Sacrament for the good of their soules And therefore I doubt not but they did Then Adore him according as the excellency of the gift required Therefore Kneeling being a Gesture of Piety as M. Hooker fitly tearmeth it an Adorative Gesture and above all Gestures most frequent in use to worship God I conclude with some degree of certainty and with the cleerest probability That when Christ administred the consecrated Eucharist unto his Apostles they Kneeled at least if they did not fall down on their Faces and worship him And yet if they did fall down to the Ground they first fell on their Knees and Kneeling was the way and meanes of their prostration and they arose not up without Kneeling Let any one give me one instance where ever any Church at any time did like or prescribe that any one might receive the blessed Sacrament of the Eucharist Sitting or Lying all along except such as were unable to kneele till these later times of Singularity and Innovation and I shall give them thankes Tertullian de Oratione cap. 12. Irreverens est assidere sub conspectu contraque conspectum ejus quem cum maximè reverearis ac venereris quanto magis sub conspectu Dei vivi Angelo adhuc Orationis astante factum istud irreligiosissimum est nisi exprobramus Deo quod oratio nos fatigaverit It is irreverent among men to sit in his sight and against him face to face whom you do most revere and worship But this is more a most irreverent fact to Sit in the sight of the living God the Angell that heareth and offereth up our prayers Standing still there unlesse we object it against God that prayer hath tyred us And is it likely that the Apostles at the Receiving of the stupendious mysteries from the hands of their Saviour then present blessing the Elements giving Thankes to God working miraculously fore-signifying his Death and Crucifixion with the breaking of his Body and powring out of his Blood and giving himselfe unto them after a new way lastly lifting them up then from consideration of things earthly to the enjoying of things heavenly I say is there so much as a shadow of likelihood that they did not worship him Even Balaam advised Balack to stand at his Burunt-offering whilst Balaam met the Lord further off Num. 23.15 and Balak obeyed him for Behold he stood by his Burnt-offering vers 17. And yet it is likely that Balak did sometimes Sit for vers 18. It is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surge not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Septuagint Balaam as it were dislikeing Sitting in sacred offices Even the unweildly Eglon arose out of his seat when Ehud said to him I have a message from God unto thee Judges 3.20 And he was another King of Moab Gregory Nazianzen in his Oration of the death of Gorgonia his sister saith When she was afflicted with an incurable disease by night she hastened to the Church and lying Prostrate before the Altar so earnestly prayed before the venerable Sacrament that she was presently cured calling upon him who is Worshipped on the Altar And can we think she did not fall down on her knees at least when her selfe received the sacred Food of her soule Eusebius Emissenus Homilia 5. de Paschate saith The Sacrament was instituted ut coleretur Christus jugiter per mysterium That Christ might be continually worshipped by the mystery Origen Homilia 13. in Exodum Nostis qui divinis mysteris interesse consuevistis you who use to be present at the Divine Mysteries do know that when ye receive the Body of the Lord ye heed unto it with all fearefull cautiousnesse and worship least any thing of it fall Again Contra Celsum 8. about the middle of the book With prayers and thanksgiving for the benefits received do we eat the sacred Bread And did they not neele either when they prayed or when they received In the next place followeth the binding argument from the book of Advertisements set forth by Queen Elizabeths command 1584 and printed by Thomas Dawson in the Articles for administration of Prayers and Sacraments We appoint Now follow the words That all Communicants do receive Kneeling and as it is appointed by the Lawes of the Realme and the Queenes Majesties Injunctions Lastly let men consider themselves and their own natures and they shall find that the body of Man was not ordained of God to serve only nor principally for naturall necessities It is indeed as a stranger to percolate our Bread Meats and Drinks but it hath many faire offices and more spirituall The Face framed with erected eyes to look up to Heaven The Heart to meditate on it The Hands being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instruments of instruments to work righteousnesse and are not the Knees Omni cardine versatiliora more pliable flexible and turning than any hooks or hinges whereby we may easily fall down and worship God and easily arise to prayse him and do him service Let me speak in Tertullians phrases
and inclining to Peace and Union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a giving of Thanks With us it is commonly called Christ his Last Supper which word Last not only signifieth that he ate no supper any day or night for ever After with a mortall passible body but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Last includeth and involveth the two precedent Suppers of that night as if it had been said This Supper is the Last of the Three and Last of All. It is also termed Communio Sanctorum in the Apostolicall Creed The Communion of Saints In the Fathers are found these Titles Pax Christi The Peace of Christ by Ignatius Epistola 14. And Dare Pacem Lapsis to give Peace to them that have fallen is all one with admitting people to the holy Communion in Cyprian Epistola 10. Irenâ—us saith It is Nova oblatio a New oblation 4.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mystery is a common appellation Augustine de peccatorum Meritis contra Pelag. 1 24. saith The Affâ—icans do most significantly call Baptisme nothing else but Salutem Health or Salvation and the Sacrament of the Body of our Lord nothing else but Life And himselfe contra Faustum 20.13 saith It is Sacramentum Religionis the oath and strictest bond of Religion and the Mysticall bread in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Offering in regard of the Offerings made for the poore And Sacrosancta oblatio by Augustine contra Faustum 20.18 The Consecrated oblation Dei Coena Dominicum Convivium Gods Supper and the Lords Banquet by Tertullian ad uxorem 2.4 Theodoret termeth it Verum typi archetypum the authentick performance of the Type The Latins call it Missah which some derive from the Hebrew or Chaldee For what is in the Vulgat Spontanea Oblatio a sufficiency or tribute of a Free-will offering of thy hand Deut 16.10 The Chaldee hath it Missath In the Interlineary it is translated Sufficientia Spontis manus tuae or Spontanea manus tuae Which for substance divinely agreeth with our Eucharist Juxta sufficientiam donarii spontanei manus tuae erit quod dabis as Vatablus well interpreteth it Thou shalt offer according to the worth of the voluntary gift of thy hand asmuch as thou well art able Some say that Missath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an offering made to God and due for a perfonall duty or service But saith Cevallerius in Pagnine his great Lexicon I do not think so because none of the Hebrew Doctors which I have read use it so And well might he dislike it For the Hebrew phrases or words did not per saltum skip over to the Romans but were derived to them by the Greek Church Therefore since none of the Greek Fathers did ever use the word Missa I cannot think the Latins borrowed it from the Hebrews The Heathen Greek Priests dismissed the people saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romanist gave the parting blow to the people by these words I licet Missa est And the Christian Romane Church which hath imitated too many of the old Romes customes hath not done amisse in this to use the like things and words The Greek Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had its ground from Acts 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophets and Teachers in the Church of Antioch did minister to the Lord. The holy Eucharist is called by Nicolaus de Cusa Sacramentum Sacramentorum Exercitationum 6. pag. 532. in ipso est consummatio Fidei saith he and a little before Hoc est Sacramentum consummatae Vnionis ad vitam aeternaliter vivificantem It is the Sacrament of Sacraments in it is the consummation of Faith It is the Sacrament of the most perfect Union to the life which quickneth us eternally Lastly Tertullian de Resurrectione carnis cap. 8. saith Our flesh is fed with the Body and Blood of Christ ut Anima Deo saginetur that our Soule may be filled Sated Fatted with God The Eucharist being called God which is an high Expression He who will see more attributes of Hallowed Supper let him have recourse to Cyprian de Coena Domini pag. 500. Casaubone Exercitatione 16. c. 30 c. PAR. 4. IT followeth in my Method to inquire what speeches were spoken by our Saviour after the Third Supper was administred S. Paul mentioneth none The gracious Sermo Domini in Coenaculo was after Supper after the Third and Last Supper beginning John 13.3 continuing to John 16.33 Then as he had made a long Sermon to his Apostles so he continueth with a Prayer to God in part of the seventeenth chapter of S. John Then did they sing an Hymne Matth. 26.30 what it was is unknowne In likelihood after the Hymne they departed the house and then fully ended the Third Supper Then they went over the brooke Cedron over the Mount of Olives David when he fled from his unnaturall and rebellious son Absolon went up by the ascent of Mount Olivet and wept as he went up 2 Sam. 15.30 No doubt also but our Saviours heart was full of sorrow For in the way as he went to the Mount He foretold that all the Apostles would be offended Matth. 26.31 c. and that Peter would deny him howsoever he promised the contrary Hence in some likelihood proceeded the strife when S. Peter was curbed by our Saviour which of them should be accounted the greatest Luke 22.24 Which was determined by Christ from the 25 verse unto the end of the 30. Though some think the strife was at the Second Supper Whereupon Christ to teach them humility washed their feet and became as their servant When hee came to the Mount he prayed When he came down from the Mount he still had more conference with his Disciples and comforted S. Peter in speciall and all the Apostles in general We cannot think but he passed all the time in holy devotions and heavenly discourses About halfe an houre before midnight he came to the village Gethsemane situated at the foot of the Mount of Olives and there the Apostles did sit and stay by his command except Peter and thetwo sons of Zebedee and they went with Christ and Christ prayed thrice Matth. 26.36 Then might he conclude and seale up all with a prayer for his Church John 17.9 For when he had spoken these things John 18.1 Then did he passe the brook Cedron where was a Garden into which he entred and his Disciples as he was wont Judas knew the place Joh. 18.1 c. and Judas came thither v. 3. and there was Christ betrayed and bound From thence was he carried and recarried unto manifold examinations and more revilings He was hurried to judgement to sentence all along the dolorous way to the shamefull death of the rosse THE PRAYER BY the vertue and merits of which crucified Jesus good Lord free me from all sin passed prevent me from sinning hereafter guid me by thy Grace confirme me by thy Goodnesse and leave me not O leave me not most gracious Lord till thou hast brought my soule to my desired haven thy blisse in heaven through Jesus Christ my only Saviour and Redeemer To whom with thee and the blessed Spirit three persons and one God bee all possible praise and thankesgiving ascribed for prolonging my life for strengthening my feeble body for giving me power to end this Work and for all other favours vouchsafed to me a poore sinner for Christ his sake Amen Amen Amen Gloria in excelsis Deo cum Gratiarum actionibus Trin-uni Vni-trino Deo Sacrum Malim Deo placere quà m aliis omnibus Malim mihi ipsi placere nonnullis aliis quà m solummodò nonnullis aliis non mihi Explicit in Vernali Aequinoctio 1637 hic liber tertius Siquid hic verum ac non incommodè dictum inveniatur illud non humano cujusvis ingenio sed Deo omnis veritatis auctori ut scripsit S. Augustinus omninò ut par est ascribendum est Simendum aliquod vel erratum inciderit id meae imbecillitati tribuendum est Cujus coelesâ—i misericordiâ veniam humiliter precor Gabriel Palaeotus in fine libri de Sacri Consistorii consultationibus Vt principio Finis cohaereat Omnia haec in his tribus libris de Tricoenio Christi in nocte proditoriâ Ecclesiae Anglicanae Judicio submissa sunto An Advertisement to the Reader REader I may not conceale that after I had fully ended though I confesse not throughly transcribed my Tricoenium there were brought unto my hands by the meanes of M. John Tournay the Works of two Jesuits who have written of this selfe same subject that I have He who wrote lately is one Theophilus Raynandus an eminent man full both of quick wit much reading and great schollership The title page of his book weareth this superscription Optimae vitae finis pessimus The summe is almost comprised in his 8. and 9. chap. The other did write de Triplici Coenâ Christi Agni Vulgari Eucharisticâ 22 yeares since His book printed at Antwerp by the heyres of Martin Nutius and John Meursius I never saw nor heard of any of them till my Work was accomplished Nor since took so much as one line or any one testimony from either of them In most things and in the maine they agree with me and I with them in something we dissent The Jesuit Johannes Walterius Viringus who writ so long since amasseth strange testimonies not commonly heard mentioned in our Schooles pulpits or Masters of controversies The Jesuits have run their way I mine They might have done me much service and pleasure if I had seen them soon enough I commend them in very many things and they shall wipe of the aspersion of Novelty from me in most matters if any Romanist shall charge me with it Compare the Work who will And so God blesse their labours and mine to the benefit of thy soule Good Reader So hoping for thy prayers I bid thee farewell in Christ Jesus our gracious Redeemer Thine in the Lord EDWARD KELLET FINIS