old time divided not themselves from the Catholique Church in this respect as S. Augustine witnesseth Nor Novatus as Ruffinus recordeth The Christians in ancient time reserved the Sacrament Some reject things really tendred unto them Fol. 623 Par. 6 The second word Eate It is probable that Judas did receive the Sop into his Hand Mouth Many of the Fathers did thinke so Sinnes revealed grow more sinfull Carolostadius his fancy by most Divines disliked disploded The Future tense is never used for the Present tense but the Present tense is often used for the Future in Scripture Fol. 627 Par. 7 The third word This is my body which is given for you c. Transubstantiation roved at The farther Disquisition thereof wittingly and willingly forborne The Authors Apologie for the same His Valediction to the remainder of his Miscellanies Resolves to spend the remainder of his dayes in holy Devotion and continuall Praying The Moores of Morocco Pray sixe times every twenty foure houres The Lords Prayer highly commended and preferred before all other Prayers It ought to be used by every Christian at least seven times a day The Church of England commended Vnto which the Author submits himselfe and all his Writings Bishop Iewell Bishop Andrewes Bishop Morton Bishop White and incomparable Master Hooker have written Polemically the controversies of the Lords Supper unto whose unanswerable Writtings the Author referreth all scrupulous Christians for their better satisfaction The Contents of the seventh Chapter Par. 1 THe Word of God hath omitted to set it downe in particular 'T is probable they did kisse their right hand and so received it An evill custome of false complementing by kissing the hand in Iobs dayes In adoration our hands must be lifted up Our voyce lowly and submisse In great Agonies it is lawfull to cry aloud and roare Probable it is the Apostles received the heavenly Sacrament humbly kneeling on both their knees Tertullian is punctuall against Sitting even after prayer The Heathen after their prayers and some even at their prayers did use to sit upon their Altars Their servants had three Sanctuaries to flie unto from their angry Masters Numa's Law to sit at the time of adoring their false gods A reason why no passage eyther in the Evangelists nor Apostles commandelh Adoration at the Sacrament How the ancient Fathers are to be understood when they say The holy Eucharist is to be adored Fol. 635 Par. 2 Reasons proving that the Apostles received the blessed Eucharist kneeling Par. 1 Reason Most sacred reverence is to be exhibited to most sacred things Par. 2 Reason The Fathers of the Primitive Church received it kneeling Par. 3 Kneeling doth edifie the simple Par. 4 It is an Ecclesiasticall custome The manner of Reverence used both by Priests and Lay people in S. Chrysostomes dayes God will be worshipped as well in our body as in our Spirit The Penitents in Tertullians time did kneele downe at the receiving of Absolution And it was the common practise of all other Christians in his dayes to worship God kneeling Except from Easter to Whitsontide and on the Lords day Divers of holier times had knees as hard as horne by their continuall kneeling at Gods Worship An admonition to stiffe-kneed Pure-trants Fol. 637 Par. 3 Reasons why the devouter sort did forbeare kneeling betwixt Easter and Whitsontide 1 The Church did so appoint it 2 Hereby the people did shew themselves thankefull Whitsunday whence it hath its denomination Kneeling imports Repentance and sorow for sinne Standing implyes thanksgiving for the pardon of our sinnes The divers usances of divers Churches in the Primitive times concerning Fasting and Feasting on the Lords day Kneeling and Standing at the time of Prayer and the reasons thereof In the Primitive Church they baptized not any except the sicke but at Easter and Whitsontide The newly baptized stood to expresse their thankefulnesse to God for their baptisme The people in some Churches stood praying at the Altar on every Sunday betweene Easter and Whitsontide in remembrance of Christs Resurrection The Christians in the Primitive Church prayed Recto vultu ad Dominum to confront the Heathen who fell downe flat on their faces when they adored their false Gods Fol. 638 Par. 4 The great variations of the Primitive Churches concerning the eating or not eating of flesh offered to Idols A just discourse to that purpose A good Rule for the peace of the Church Why our Church hath commanded Kneeling at the receiving of the blessed Sacrament when the Primitive Church hath commanded Standing Churches have great power committed unto them The Church upon just motives may change her Orders The meaner sort of all people Ecclesiasticall and Civill are bound to obedience are not to Order Peter Moulin found fault with the precise Ministers of our Church of England The day of Christs Resurrection the first day of his Ioy after his Dolorus passions Why the Fathers made Sunday their Holy-day Why they forbade Kneeling and Fasting upon that day What indifferency is according to S. Hierome A thing indifferent in it selfe being commanded by the Supreame Magistrate or Church is no longer indifferent to thee Varietie of Ceremonies not hurtfull but beneficiall to the Church of Christ The Bishop of Rome taxed by Cardinall Palaeotus excused Rome Christian in too many things imitateth Rome Heathen in publique prayer commeth short of it Heathen Rome began all their businesse in the world with this Prayer Quod foelix faustumque sit c. The greater power the Pope and his Cardinals have the more neede they have to pray to God before their publique meetings in their Consistory Kneeling at receiving the holy Eucharist never disliked as a thing of its owne nature evill or unlawfull In the Primitive Church after Whitsontide they used to kneele Kneeling at the blessed Sacrament not prescribed by Scripture but authorized by tradition confirmed by custome observed by Faith In the Primitive Church when they received the Sacrament Standing Kneeling they prayed Standing Kneeling Our Factionists would follow the Primitive Church in one thing but leave her in another Fol. 639 Par. 5. A third Reason At the first Institution of things Sacred Profane the solemnitie is greater than in the sequell Every new thing hath a golden taile Proverbe Popular Lecturers have sunke even below scorne All sinnes of former times have descended downe upon our dayes An Epiphonema or Exclamation against the profane pretenders of Devotion now adayes The lowest humiliation is too little for the house of God They cryed Abrech or how the knee before Ioseph Hee that boweth himselfe most before man is most right in the sight of God Divers examples of Prostration and Geniculation both out of the old and new Testament A Vice-Roy of Ireland devoutly fell on his knees and asked an Archiepiscopall Benediction The Heathen kneeled downe to worship their very Idols S. Hieromes saying By Kneeling wee sooner obtaine what wee aske at the hands of God Not lawfull for any to sit
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
be understood when they say The holy Eucbarist is to be adored 2. Reasons proving that the Apostles received the blessed Eucharist Kneeling 1. Reason Most sacred Reverence is to be exhibited to most sacred things 2. Reason The Fathers of the Primitive Church received it Kneeling 3. Kneeling doth edifie the simple 4. It is an Ecclesiasticall custome The manner of Reverence used both by Priests and Lay people in S. Chrysostomes dayes God will be worshipped aswell in our body as in our Spirit The Penitents in Tertullians time did Kneele down at the receiving of Absolution And it was the common practise of all other Christians in his dayes to worship God Kneeling Except from Easter to Whitsontide and on the Lords day Diverse of holier times had Knees as hard as horne by their continuall Kneeling at Gods worship An adminition to stiffe-kneed Pure-trants 3. Reasons why the devouter sort did forbeare Kneeling betwixt Easter and Whitsontide 1. The Church did so appoint it 2. Hereby the people did shew themselves thankefull Whitsunday whence it hath its denomination Kneeling imports Repentance and Sorrow for Sins Standing implies Thankesgiving for the pardon of our sins The diverse usances of diverse Churches in the Primitive times concerning Fasting and Feasting on the Lords day Kneeling and Standing at the time of Prayer and the Reasons thereof In the Primitive Church they baptized not any except the Sick but at Easter and Whitsontide The newly baptized stood to expresse their Thankefulnesse to God for their baptisme The people in some Churches Stood praying at the Altar on every Sunday between Easter and Whitsontide in remembrance of Christs Resurrection The Christians in the Primitive Church prayed Recto vultu ad Dominum to confront the Heathen who fell down flat on their Faces when they adored their false Gods 4. The great variations of the Primitive Churches concerning the Eating or not Eating of flesh offered to Idols A just discourse to that purpose A good Rule for the peace of the Church Why our Church hath commanded Kneeling at the receiving of the blessed Sacrament when the Primitive Church hath commanded Standing Churches have great power committed unto them The Church upon just motives may change her Orders The meaner sort of all people Ecclesiasticall and Civill are bound to obedience are not to Order Peter Moulin found fault with the precise Ministers of our Church of England The day of Christs Resurrection the first day of his Joy after his Dolorous passions Why the Fathers made Sunday their Holy-day Why they forbade Kneeling and Fasting upon that day What Indifferency is according to S. Hierome A thing Indifferent in it selfe being commanded by the Supreame Magistrate or Church is no longer Indifferent to thee Variety of Ceremonies not hurtfull but beneficiall to the Church of Christ. The Bishop of Rome taxed by Cardinall Palaeotus excused Rome Christian in too many things imitateth Rome Heathen In publique prayer commeth short of it Heathen Rome began all their businesse in the world with this Prayer Quod foelix faustumque sit c. The greater power the Pope and his Cardinalls have the more need they have to pray to God before their publique meetings in their Consistory Kneeling at receiving the holy Eucharist never disliked as a thing of its owne nature evill or unlawfull In the Primitive Church After Whitsontide they used to kneele Kneeling at the blessed Sacrament not prescribed by Scripture but authorized by Tradition confirmed by Custome observed by Faith In the Primitive Church when they received the Sacrament Standing Kneeling they Prayed Standing Kneeling Our Factionists would follow the Primitive Church in one thing but leave her in another 5. A third Reason At the first Institution of things Sacred Profane the solemnity is greater than in the sequell Every New thing hath a golden tayle Proverbe Popular Lecturers have sunke even below scorne All sinnes of former times have descended downe upon our dayes An Epiphonêma or Exclamation against the profane pretenders of Devotion now adayes The lowest humiliation is too little for the house of God They cryed Abrech or Bow the knee before Joseph He that boweth himselfe most before men is most right in the sight of God Diverse examples of Prostration and Geniculation both out of the Old and New Testament A Vice-Roy of Ireland devoutly fell on his knees and asked an Archiepiscopall Benediction The Heathen kneeled downe to worship their very Idols S. Hieromes saying By Kneeling we sooner obtaine what we aske at the hands of God Not lawfull for Any to sit in the porch of the Temple but onely the Kings of Davids loynes The humble Gesture of the Iewes when they came In went out of the Temple The Primitive Church Kneeled to the Altars Altars the seats of the body and blood of Christ. The Crosse in Chrysostomes dayes did alwayes use to remaine upon the Altar An Angel an assistant when Christ is offered up Ambrose To this day we Worship the Flesh of Christ in the Sacrament Idem No man eateth the blessed Sacrament before he have Worshipped Christ in the Sacrament Augustine Constantine the Emperour in his Soliloquies with God pitched on his knees with eyes cast downe to the ground K. Charles partaketh of the body and blood of Christ with as much Humilitie as the meanest penitent amongst his Subjects His holy and devout Gestures at the participation of the Lords Supper turned the heart of a Romanist to embrace the truth on our side In Origens Arnobius and Tertullians dayes the Saints never met in holy places about holy things without decent reverence The Papists in Kneeling adore the very materialls of the Sacrament Yet the Abuse of a thing taketh not away the right use Proved by diverse curious instances Christians may lawfully use many artificiall things though invented by Heathenish Gods Goddesses To argue from the Abuse of things to the whole remooving of the use is ridiculous Illustrated by some particulars Veneration of the Sacrament is accorded on all sides In the very Act of Receiving it it is lawfull to Kneele downe and worship Christ In it Calvin himselfe holdeth That Adoration to be lawfull The Lutherans are divided in this point Illyricus denieth Christ to be Worshipped in the Eucharist Brentius and Bucer hold That then we must worship Christs body Luther himselfe styleth the Eucharist Sacramentum venerabile Adorabile Chemnitius saith None but Sacramentaries deny Christ to be Adored in the Sacrament Chemnitius acknowledgeth these Theses 1. Christ God and Man is to be Adored Onely Arrians deny this 2. Christs humane nature for the hypostaticall union with the Divinitie is to be Adored None but Nestorians will deny this The Apostles worshipped the Humane Nature of Christ Adoration procedeth Cemmunication by the judgement of S. Chrysostome and S. Augustine Christs Flesh as made of Earth may be said to be Gods footstoole So is the Arke All the Angels of God doe Worship Christ Christ is to be Adored alwaies and everywhere
Doctrine The ancient fathers both Latine and Greeke call the third Supper the Supper of our Lord. Fol. 523 Par. 3 A discourse concerning the Agapae or Feasts of Charitie They succeeded in the place of the Chagigah or second Supper When Eaten The Eucharists before Tertullians dayes eaten in the Morning The Agapae in the Evening The Eucharist and Agapae in the Primitive Church were kept neare about the same time Christians falsly accused for eating Infants at their Agapae The Agapae kept on the Lords day What scandals were taken by the Gentiles against the Christians Agapae Fol. 526 Par. 4 The second Eucharist and not the Agapae as the Papists thinke is meant by the Supper of the Lord 1 Cor. 11.20 The Agapae never practised before Christs Ascension The Agapae at first were used holily and religiously sometimes Severally from Jointly with the Lords Supper The Corinthians did eate them before the Lords Supper They were celebrated by the Corinthians in the Church Each Schisme of the Corinthians supped a part by themselves The poore neglected by the Corinthians in their Agapae The primary end of the Agapae the releefe of the poore Fol. 229 Par. 5 Charity modestly covereth a multitude of sinnes The ill fashions of the Corinthians in receiving the Lords Supper reproved Casaubone censured in two points First that the Corinthians received the Eucharist in the Morning Secondly that the Eucharist ought to be called a Dinner or a break-fast rather than a supper The Churches both Westerne and Easterne did receive the supper of the Lord fasting in the fourth Age. On good-Friday the Church used to receive it thrice That use broken by Pope Honorius and the Counsell of Tarracon Pope Eutichianus his Decretall against such as received the Sacrament not-fasting Some Churches of Africa and some Aegyptians received it about Eventide not-fasting In the second age of the Church in Tertullians time they received it some at Night some as Mealetime and some ere Breake of day We receive the holy Communion in the Morning in remembrance of Christs Resurrection Fol. 530 Par. 6 In the Primitive Church they did lye on beds when they did eate their Love-Feasts Love-Feasts forbidden to be kept in the Church by the Laodicean Councell ancient Fathers and later Divines Kneeling in the time of solemne Prayers and administration of the Supper commended by Calvin Fol. 533 Par. 7 In S. Cyprians and S. Augustines dayes some received the Eucharist every day others at certaine times onely S. Augustines Rule Let every one follow the custome of the Church wherein he liveth Eudemon Johannis by Casaubone reproved A Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy complying to avoid Schisme and for concords sake was practised by the ancient Fathers by other Christians and by Calvin himselfe and commended by Causabone Rigaltius and others Calvins good advise to Farellus His divine temper against Luther Fol. 534 Par. 8 The holy Kisse usually at the blessed Sacrament Forborne on Good-Friday The Kisse of Charitie why so called 'T is called holy to discriminate it from false amorous and civill kisses Why the holy Kisse was omitted on Good-Fry-day Divers kindes of kissing Some of salvation some of Adoration Divers manners of Kissing Some kisse the lippes or mouth former parts and hinder parts of the shoulder cheeks bands backe of the hands the feete and the toe The reason of Kissing the Popes toe The Penitents in Tertullians dayes did kisse the very foot-steps of other Christians Kissing of a Tablet or holy Board The reason thereof Holden by the eares in kissing used among Heathen and among Christians The reason thereof Joah held Amasa by the beard and kissed him The custome of kissing one another at the receiving of the Sacrament continued till S. Augustines dayes The manner of kissing in Prester Johns Countrey and among the Persians Fol. 536 Par. 9 When the Agapae began and ended uncertaine Not to be eaten in the Church and in the Chancell The use and abuse of them even in the Apostles times The abusers of them termed spots and blemishes in the abstract The words breaking of bread and breaking of bread from house to house Act. 2. verse 44 45 46. interpreted The degrees by which abuses crept into the Agapae Fol. 538 The Contents of the second Chapter 1 DIvers ends why the third holy Supper was instituted 1 Reason To substantiate the preceding type The diference betweene fulfilling of a Law and realizing or consummating of a type Tertullian censured Hierome applaeuded The Passeover was a figure of the Eucharist and of Christs Passion All figures are not Antytipes 541 2 2. Reason To conferre more grace upon it than was given unto the Jewes The figure must come short in exellencie to the thing figured The veritie and effect of the Lords Supper in us 542 3 3. Reason To prefigure Christs death and going out of the world All Sacraments of the old Law were figures of the Eucharist and did typifie Christs death 543 4 4. Reason To be a Remembrance to us of Christs death till his comming againe Tholy Eucharist not onely sealeth and fignifieth Grace but also conferreth and exhibiteth it by it selfe in the true use thereof How farre forth this effect is to be understood Why Christ received the blessed Sacrament before he went into the Garden Christ had degrees of devotion Not to faint in Prayer The blessed Virgin Mary not so full of Grace but that she was capable of more latitude 544 5 5. Reasons To unite us to Christ ib. 6. Reason To breede brotherly love and to unite us one to another Hence the Communion of Saints the Eucharist called Communion 7. Reason To be an Antidote against daily sinnes The Eucharist called Panis supersubstantialis and by S. Ambrose Panis quotidianus 8. Reason To further our spirituall Life 9. Reason Because it is the Sacrament of spirituall charity and filiation The Contents of the third Chapter Par. 1 VVHat course Christ tooke in the perfiting of this third or last Supper First he removed Judas The ceremonies of the Grecians at their Sacrifices S. Augustines error who thought Judas did eate the bread of the Lord Sacramentally A more probable opinion that Christ did not institute the blessed Eucharist till Judas was gone forth After what words Christ began his third Supper The word When doth not alwayes note the immediation of times or things consequent Fol. 547 Par. 2 A discourse by way of digression The first part thereof Concerning the division of the Bible into Chapters and Verses Neither the Evangelists nor the Apostles divided their writings into Chapters and Verses Neither Christ nor his Apostles in the new Testament cited Chapter or Verse of the old Testament Probable that the Bookes of the old Testament were from the beginning distinguished and named as now they are And began and ended as now they doe The Jewes of old devided the Pentateuch into 54. Sections Readings or Lectures The Iewish Section is either Incompleate termed Parashuh or
Church were kept neare about the same time Christians falsly accused for eating Infants at their Agapae The Agapae kept on the Lords daye What scandals were taken by the Gentiles against the Christians Agapae 4. The sacred Eucharist and not the Agapae as the Papists think is meant by the Supper of the Lord 1 Cor. 11.20 The Agapâ—e never practised before Christs Ascension The Agapâ—e at first were used holily and religiously sometimes Severally from Jointly with the Lords Supper The Corinthians did eate them before the Lords Supper They were celebrated by the Corinthians in the Church Each Schisme of the Corinthians supped a part by themselves The poore neglected by the Corinthians in their Agape The primary end of the Agapâ—e the releife of the poore 5. Charity modestly covereth a multitude of Sinners The ill fashions of the Corinthians in receiving the Lords Supper reproved Casaubone censured in two points First that the Corinthians received the Eucharist in the Morning Secondly that the Eucharist ought to be called a Dinner or a Break-fast rather than a Supper The Churches both Westerne and Easterne did receive the Supper of the Lord Fasting in the fourth Age. On good-Friday the Church used to receive it Thrice That use broken by Pope Honorius and the Councell of Tarracon Pope Eutichianus his Decretall against such as received the Sacrament Not-Fasting Some Churches of Africa and some Egyptians received it about Eventide Not-Fasting In the second Age of the Church in Tertullians time they received it some at Night some at Mealetime and some ere Breake of day We receive the Holy Communion in the Morning in remembrance of Christs Resurrection 6. In the Primitive Church they did lye on beds when they did eate their Love-Feasts Love-Feasts forbidden to be kept in the Church by the Laodicean Councell ancient Fathers and later Divines Kneeling in the time of solemne Prayers and administration of the Lords Supper commended by Calvin 7. In S. Cyprians and S. Augustines dayes some received the Eucharist every day others at certaine times only S. Augustines Rule Let every one follow the Customes of the Church wherein he liveth Eudemon Johannes by Casaubone reproved A Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy complying to avoyd Schisme and for concords sake was practised by the ancient Fathers by other Christians and by Calvin himselfe And commended by Casaubone Rigaltius and others Calvins good advise to Farellus His divine temper against Luther 8. The holy Kisse usuall at the blessed Sacrament Forborne on Good-Friday The Kisse of Charity why so called 'T is called Holy to discriminate it from false amorous and civill Kisses Why the holy Kisse was omitted on Good-Friday Diverse kinds of Kissing Some of Salutation some of Adoration Diverse manners of Kissing Some kisse the lips or mouth former parts and hinder parts of the shoulders cheeks hands back of the hands the feet and the toe The reason of Kissing the Popes toe The Penitents in Tertullians dayes did kisse the very foot-steps of other Christians Kissing of a Tablet or holy Board The reason thereof Holding by the eares in kissing used among Heathen and among Christians The reason thereof Joah held Amasa by the beard and kissed him The custome of kissing one another at the receiving of the Sacrament continued till S Augustines dayes The manner of kissing in Prester Johns Countrey and among the Persians 9. When the Agapae began and ended uncertaine Not to bee eaten in the Church and in the Chancell The Vse and Abuse of them even in the Apostles times The Abusers of them termed Spots and Blemishes in the Abstract The words Breaking of bread and breaking of bread from house to house Act. 2. verse 44 45 46. interpreted The degrees by which Abuses crept into the Agapae PARAGRAPH 1. IN things unrevealed in circumstances omitted a wide window yea a doore is open for diversities of opinions and variety of opinions proveth there is obscurity in those things about which they differ In this obscurity we are left to doubts and doubts are determinable by the fairest proofes Knowledge is not so common a matter as is esteemed many may light on a good beleefe who have not any divine knowledge Cognitio fieri non potest nisi cognoscenda praecedant Augustine de Genest ad litteram Cap. 32. De non intelligibilibus non est intellectio Doubting it selfe is not wholly voyd of all knowledge nor doth any man know any thing truly of which he never made any doubt before saith Petrus Pomponatius de Incantationibus cap. 9. Plato his young youth was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquisitive Name qui nil dubitat nil capit inde boni For he that reading makes no doubt Doth little profit get thereout A signe to a nimble wit is as persuasive as a sentence to a dull braine The institution of the venerable Eucharist is for the substantiall part thereof set down at large by three Evangelists and by S. Paul But for the time place and manner of administring what preparatives were used by word or deed with what gestures Christ did celebrate and the Apostles receive that blessed Sacrament what Reverence was shewed what Prayers Precedent Concomitant or Subsequent were made is not directly expressed in holy Scripture Scarce ever was there an holy subject more subject to various constructions For we are forced to seek for the light without any shine of it the ashes must bee blown away and hidden corners searched Fire is produced by a strong applying of the flint to the steele and we must be as tinder dryed and apt to entertaine the least flying spark points unwritten must be extracted and distilled out of things written Wherefore good Christian people whosoever you be that are unlearned and can talke only of our English originall forbeare censure in these dubious points be willinger to follow than to lead to learne than to determine But come you hither O ye inquisitive and learned Conjecturers Here is work for you and in this work let me intreat you rather to build than to destroy to cut of rather than multiply perplexities And you dainty Criticks the sweet Children of the Arts and Muses you mines and minters of Invention come with your nimble fancies and pricking apprehensions towring beyond sight fetch light out of darknesse adde improvement to learning and truth and strength of reason to conjecture And you especially most Reverend and Holy divines the true Epoptae Stewards of the mysteries of God and beholders of his secrets who daily converse with God and his blessed Angels who spend not your thoughts on the stincking trash of this filthy world whose death to the world is life to Godward and who are Finita divitiarum cupiditate divites rich in that you covet not riches Whilest an earthworme or muckworme is Medias inter opes inops poore like Tantalus in the middest of his riches You who bury your selves among your books and joy more to illuminate obscurities than to find
taken in the morning Secondly The Agapae were in the evening Thirdly Yet at the first they were both about the same time Let me say a little of each point 1. For the receiving of the Sacrament in the morning Tertullian ad uxorem thus Non sciot maritus quid secreto ante omnem cibum gustes Shall not thy husband know what thou dost eat in secret before thou dost caste a bit of any other meat And after him Saint Augustine would have the Eucharist eaten fasting propter honorem Corporis Dominici out of a religious reverence to the Lords Body More plainly the same Tertullian in lib. de corona militis Eucharistiae Sacramentum etiam antelucanis coetibus nec de aliorum manu quà m de prasidentium sumimus we receive the Sacrament of the blessed Eucharist even at our morning meetings and that at the hand of no other but of our owne Ministers And Pliny who was Rationalis Trajani Trajans Receiver and Accountant did certifie the Emperour that the Christians were wont to meet before day light ut sua sacra facerent to performe their divine service 2. Concerning the second point namely the Agapae that they were kept in the evening is as apparent Coena nostra de nomine rationem sui reddit Vocatur enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod Dilectio penes Gracos est The name of our Supper sheweth its nature that it is a Love-feast yet a Supper it was and so he called it Otherwhere he saith Coenulas nostras sugillatis you scoffe at our Suppers where the Agapae are not wholly excluded Otherwhere Coena nostra vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Supper is called a Love-feast Quantiscunque sumptibus constat lucrum est pietatis nomine facere sumptum siquidem inopes quoque isto refrigerio juvamus How costly soever our Love-feasts be expence for pietie sake is gaine for the poore are refreshed with it Augustinus contra Faustum 20.20 Agapae nostrae pauperes pascunt sive frugibus sive carmbus Our Love-feasts doe feed the poore either with bread or meat one way or other 3. The third point is as evident from 1 Cor. 11. that the Primitive Christians kept no great distance of time betweene the sacred Eucharist and the Agapae For the Apostle proceedeth from the abuses of one to prevent the abuses which might fall in the other and speaketh as of things almost conjoyned And from hence the Gentiles objected that Christians at their Love-feasts did eat an Infant because the blessed Eucharist was in the same Agapae or neere the time administred and it being called spiritually the Flesh and the Blood of Christ the Christians were accused that they did eat mans flesh and drinke mans blood Alba-spinaeus doth answer very shallowly That this crime was forged even from the daies of Tiberius as Tertullian saith in his Apologetick I reply All this is true that it was a most horrid falshood an affected Lie coined in Tiborius his time But the question is not Whether the same were true or false to which only Alba-spinaeus supinely but idlely answereth but from what ground or probability the rumour did arise or how we may trace the report home to its owne forme to the bed from whence it first started I say againe It was because the Eucharist and the Agapae were conjoyned and were then kept at Night-season thereupon they found fault with the Suppers of Christians as sated with blood and humane flesh And perhaps in after times this was one true reason why they are the blessed Sacrament in the morning and the Agapae at night to remove that objection That in the night they feasted not themselves with the blood of an Infant Which practice though it staggered the report and someway diverted it and the Christians absoluti sunt were acquitted yet litura manebat the spot was not cleane taken away as Claudius was wont to say in another case aliquid haerebat but something still remained behind because the accusation was boldly vouched Inveterate rumours are not easily wiped out If Alba-spinaeus had observed that at their single separated Agapae there was no possibility of suspition of Infanticide or feeding on mans flesh or drinking of mans blood but that the words of the body and blood of Christ eaten and drunken might in the carnal mis-interpretation be Caput famae a ground though slippery for report and for such a report through their malice and infidelity he would then have said without a perhaps that for a good while after Christs time both the Eucharist and the Love-feasts did touch or kisse each the other and that thence arose the horrid imputation that their Suppers were accused as sceleris infames infamous for villanies to use Tertullians phrase Weigh this farther circumstance The Agapae were kept on the Lords day Diebus Dominicis celebrabant Agapas they celebrated their Love-feasts on the Lords day saith Alba-spinaeus himselfe observat 18. and then was the most blessed Eucharist administred that day above all other dayes that time of the day even about Supper time in imitation of our Lord. Tertullian ad uxorem 2.4 speaketh of Pagan husbands suspition of their Christian wives Quis ad Convivium Dominicum illud quod infamant sine sua suspitione dimittet Who can endure to let his wife goe to that infamous banquet of the Lord without jealousie What this Convivium Dominicum this Banquet of the Lord is falleth under enquiry Pamelius interpreteth it de Missa Christianorum of the Christians Masse Rhenanus Junius Mornaeus Casaubonus Exercitat 6. pag. 512. interpreteth it of the Eucharist Alba-spinaeus in his notes on this place of Tertullian thus farre concludeth wittily and truly That Tertullian speaketh of that Banquet or Feast that was infamous among the Gentiles Convivium illud quod infamant are the very words of Tertullian But they were not suspected of any incest at the Eucharist saith Alba-spinaeus or of any unlawfull lust then as from Pliny junior and others may appeare Therefore those scandals were only taken against the Agapae or Love-feasts What things are objected against the Christians in Justin adversus-Judaeos Apolog. 2. In Tertullian Apologet. and ad Scapulam De cultu foeminarum in Minutius Foelix in Eusebius 4.1 4. capitibus concerning their Suppers and Infanticide they are to be referred to the Agapae in which the Eucharist was neither consecrated nor received Thus farre White-thorne or Alba-spinaeus But if he had observed either that at their Agapae only there was no possibility of suspition concerning Infanticide and that at the Eucharist a carnall man might so interpret it or that the Eucharist was held by the Gentiles worse than the Agapae so much worse as Infanticide and devouring humane flesh and blood are worse than the sins of the eighth Commandement or that the holy Eucharist and the Agapae were kept both at one time about Supper time in the dayes Apostolicall and the Eucharist being first dispatched the suspition for lust
was laid upon the Second Supper where they did feast sing and were merry and that Tertullian Apologetico cap. 39. mentioneth the Triclintum Christianorum the Supping-beds of the Christians and their discumbing thereon both men and women I say againe he would have concluded without a perhaps that the blessed Eucharist and the Agapae were not dis-sundred by much time but rather were united and he would not have rejected as he did both his owne and our Heroes Pamelius Rhenanus Junius Mornaeus Casaubone to whom let me add that learned Jesuit Ludovicus de la Cerda who interpreteth Dominicum Convivium the Lords Supper thus Convivium Domini peragebatur celebrabaturque sacrâ Eucharistiâ ac tunc menticbantur Gentiles ac dicebant Christianos panem sacrum Eucharistiae edere intinctum sanguine jugulati Infantis So farre Cerda The Banquet of the Lord was kept and celebrated at the sacred Eucharist and then did the Gentiles falsly report and say that the Christians did eat the sacred bread of the Eucharist dipped in the blood of a butchered Infant I may not omit it is called Dei coena the Supper of God in Tertullian ad uxorem 2.6 And that Alba-spinaeus in all his Observations observed not that the Agapae or Love-feasts did succeed the Second Supper of the Jewes at all their great feasts which Suppers were for the most part contiguous and never farre dis-sundred Julian the Apostata taxed the Christians for these three altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Petavius his Edition pag. 588. Chrysostome Homiliâ 27. on the Epistle to the Corinthians Statis diebus mensas faciebant communes on set and certaine times they kept common feastings peracta synaxi post Sacramentorum communionem omnes commune inibant Convivium and when the Congregation was dismissed after they had communicated of the Sacraments they all met together at a common Banquet Thus did the Agapae or Love-feasts succeed in the roome of the Second Jewish Supper After the Sacraments were administred they feasted altogether PAR. 4. THe Papists say That the Apostle speaketh of the Agapae or Love-feasts and not of the sacred Eucharist as I proved before Suffer me I pray you to cleere the text concerning the Agapae 1. First I would know where any or whoever called the Agapae or Love-feasts the Supper of the Lord. Tertullian indeed Apologetic cap. 39. calleth their Love-feast Coenam a Supper but that ever he or any other called it singled by it selfe Coenam Domini the Supper of the Lord with reference to the Sacrament I remember not As Agapae were doled to the poore and what is given to them is lent to the Lord so it may be called the Lords Supper 2. Secondly the Agapae or Love-feasts were never begun or practised by Christ never in use whilest Christ lived on the earth in likelihood not till after he was ascended into heaven some short time after so they were of a latter institution than the blessed Sacrament though they were holy just conscionable and founded on sufficient good authority viz. Divine 3. Thirdly if there had beene no abuse In or At the Agapae or Love-feasts among the Corinthians yet the rightest use of them could never produce this Consequent That that was to eat the Supper of the Lord which must be the resultance from the opinion of the Papists For none can deny but the Church did sometimes use the Agapae or Love-feasts holily and heavenly And yet it was a different thing To eat the Lords Supper Both the Supper of the Lord and the Agapae or Love-feasts might be and have beene perfectly administred severally and at severall houres and watches of the day or night also jointly and contiguously one presently after the other sometimes the one first and sometimes the other 4. Fourthly the Agapae or Love-feasts succeeded indeed in the roome of the Second or Common Supper And it is as cleere as the light that the Corinthians did first eat their Agapa's or Love-feasts Every one taketh before his own Supper 1 Cor. 11.21 5. Fifthly These Corinthian Agapae or Love-feasts were celebrated in the Church For the Apostle reprooveth them because they did not eat at Home before they came to the Church What have ye not Houses to eat and drink in or despise ye the Church of God ver 22. 6. Sixthly There being divisions among the Corinthians v. 18. it is more than likely that the maintainers of each Schisme supped Apart by Themselves thereby fomenting divisions and cherishing factions 7. Seventhly It is probable that the Rich supped by Themselves For certain it is that the Poore were neglected Ye shame them that are poore or that have not ver 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that have no part of Supper And this neglect was against the primary end of these Agapae which was principally to comfort and refresh the Poore Tertullian speaketh much in commendation of these Love-feasts Inopes quosque refrigerio isto juvamus we relieve every Poore body by that refection of ours saith hee Apologet. cap. 39. And the Confessors in Prison had not only part of the Collections of the Christians saith Tertullian ibidem but had part also of their Love-feasts Tertullian ad Martyres cap. 2. what is fit for the bodies of Martyrs they want not per curam Ecclesiae Agapen fratrum through the care of the Church and the charity of the Brethren PAR. 5. EIghthly as by the words One is hungry we may not imagine that the Apostle confined his meaning to singly One to Onely One and no other so when he saith Another is drunken he appropriateth not the fault to meer-One-alone as if no more were drunken but modestly covering their faults and charitably casting as it were a mantle over their nakednesse what was too common among them he qualifieth modifieth and diminisheth by reducing all to the singular number One is drunken 9. Ninthly Though the Maine abuses if not All reprehended by the Apostle in these Corinthians were committed in Agapis Before the receiving of the Lords Supper yet because these disorders were ill preparatories unto the heavenly food of their soules wicked in themselves and scandalous to others though they did receive the Lords Supper afterwards yet this was not the way to eat the Lords Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nonlicet ye may not eat it So. Others say that the Apostle by an usuall hyperbole precisely denieth That to be done which was not well done of the most I like the former exposition of Vatablus and Erasmus because the Apostle findeth fault with the Corinthians for eating the Lords Supper with those precedent ill fashions and reduceth them to Christs owne institution of his Third and last Supper without mentioning any thing concerning the Agapae Neither is there involved an expresse deniall of their receiving but they received in ill Fashion and after an ill Manner 10. Tenthly Casaubone Exercitatione