that it should be Holy and without blemish Ephes 5.26 27. Aqua quae benedicitur purgat illuminat hominem The water which is blessed doth purge and illuminate man saith Gregory Nyssen in lib. de Baptismo Caro abluitur ut anima emaculetur the body is washed that the soule may be made cleane saith Tertullian de resurrectione carnis From whence in all likelihood Augustine tract 80. in Johannem propounded that assevering interrogation unde tanta vis aquae ut corpus tangat cor abluat from whence is that powerfull vertue of water that the body being touched the soule is washed The blessed Sacrament of the Eucharist is more powerfull than over Paschal was Tertul. de resurrectione carnis thus Caro corpore Christi sanguine veseitur ut anima de Deo saginetur our flesh feedeth on the body and blood of Christ that our soules may be filled and fatted with God Bernard in primo Sermone de coena Domini pag. 145. Who can quell so fierce raging wilde motions of concupiscence who can beare the itchings bitings or akings of this wound Beleeve Gods grace is sufficient for men And that ye may be secure saith Saint Bernard you have the investiture that is a new acquist and possession of the Sacrament of the body and blood of Christ For that Sacrament worketh two things in us Et sensum minuit in minimis ingravioribus peccatis tollit omnino consensum it infeebleth and diminisheth sin in the smallest matters but in more grievous sins it wholly taketh away our consent If any of you find not so sharp motions to anger envie luxury or the like let him thank the body and blood of our Lord because the vertue of that Sacrament worketh effectually in him and let him rejoyce that the fowlest ulcer beginneth to heale I conclude this passage with the memorable words of our Saviour at the institution of the holy Eucharist Mat. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins Thus doe the Sacraments of Grace remit quell and mortifie sin whereas the divine Apostle speaking of the Sacraments of the old Law is expresse Heb. 10.4 It is not possible that the blood of Goats and Bulls should take away sins PAR. 3. A Third Reason for its Institution was to prefigure Christs death and going out of the world John 13.1 Jesus knew his houre was come that he should depart out of the world unto the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut transeat that he might Passe out of the world having apparent reference both to the old and new Passeover on the Crosse All Sacraments of the old Law were figures of the Eucharist And they did also finally designe and typifie Christs death Therefore the blessed Eucharist must needs adumbrate Christs death also Indeed the Egyptian Passeover by the sprinkling of whose blood the Israelites were freed from the exterminating Angel doth most lively typifie Christ slaine and his blood delivering us But the Paschal Lamb which afterward was yeerely slaine did more resemble the Sacrament of Christs body and blood and yet both the first and the succeding yeerely Passeover may all of them and each of them in a true and fitting sence be said to prefigure not only the Sacrament of the body and blood of Christ but the very Crucifixion of our blessed Saviour Jesus Christ PAR. 4. A Fourth Cause of Christ's superinducing of the blessed Eucharist was to be a remembrance to us of Christs death till he commeth againe 1 Cor. 11.24 Doe this in remembrance of me so verse 25. As often as ye eat this bread and drink this cup ye doo shew the Lords death till he come ver 26. The Paschall was a memoriall of their deliverance from Egypt and of their passing the Red-sea without danger whilst the Sea stood as two Christall walls on the right hand and the left and they passed through dry-footed Exod. 14.22 Againe when in after times their children were to ask What mean you by this service Ye shall say It is the Sacrifice of the Lords Passeover who passed over the houses of the children of Israel in Egypt when he smote the Egyptians and delivere dour houses Exod. 12.26 c. But the Eucharist is a memoriall of our deliverance from Sin Hell and the power of Satan Therefore so farre as spirituall deliverances are above temporall as the soules are above the bodies heaven above earth so farre doth our holy Eucharist antecede their Paschal and bringeth with it more certaine fruit and fuller Grace infused not only Sealing and Signifying Grace but Conferring and Exhibiting it by it selfe in the true use I urge not this effect so farre as to exclude Baptisme from working remission of sinnes nor as if the sacred Sucharist did remit the Same Individuall sinnes which were Before remitted by Baptisme or as if it did remit sins that never were Repented of God doth not so much But the Sacrament of the body and blood of our Lord forgiveth such sins as have beene committed betweene the receiving of Baptisme and it and such sins as have overborne us since our hearty Contrition and Repentance yea where sins are perfectly forgiven before the holy Communion yet doth the Holy Communion Enseale and Ratifie the former remission if I may so speake and the Eucharist in the right use maketh an Attrite man a Contrite One A Contrite man to be Justified A Justified man to be Holy An Holy man to be More holy and the Holiest One to be more lively spiritfull and prompt in religious services than I think he would have beene if the Sacrament had beene omitted Thus I doubt not but if the Thrice-blessed Virgin Mary had received the consecrated Eucharist as in likelihood she did though she were full of Grace according to the Angels salutation when she received it yet it would not have beene uneffectuall to her Good for she was not so full of Grace but that shee was still capable of more and greater additaments of Grace Many more Reasons there are why Christ Jesus did superinstitute the blessed Eucharist destroying and abolishing thereby the old Passeover I will instance only in some of them and that very briefly PAR. 5. A Fifth Reason why Christ did institute this Sacrament was to unite us to Himselfe 1 Corinth 10.16 The cup of blessing which wee blesse is it not the Communion of the blood of Christ The bread which we breake is it not the Communion of the body of Christ The cup is so necessary that the Apostle placeth it before the bread 6. To breed brotherly love and to unite us to Christ and one to another For we being many are One Bread and One Body For we are all partakers of that One Bread 1 Cor. 10.17 Hence floweth that great Article of our Creed The communion of Saints Hence is that Sacred Eucharist called Communio A Communion John 6.56 He that eateth my flesh and drinketh my
De corona cap. 5. Deus auditum in auribus fodit visum in oculis accendit gustum in ore conclusit odoratum in naribus ventilavit contactum in manibus astimavit per haec exterioris hominis ministeria interiori homini ministrantia fructus munerum divinorum ad animam deducuntur à sensibus God hath bored hearing in the eares because into them it descendeth as into an hole He hath kindled sight in the eyes for the eyes do sometimes sparkle with fire and are of a fiery nature He hath shut up tasting within the mouth for he hath bounded it within that compasse He hath winnowed or vanned smelling in the nostrils by the playing of the wind He hath made the hands the judicatories of touching which touching being diffused over all the body yet is more used by the hands He concludeth divinely By these ministeriall bodily Organs serving the inner Man the blessings and fruits of heavenly gifts are from the Senses conveyed to the soule Much more might be added of other parts I will end all in this addition They defraud their Knees of the chiefest office and greatest honour who refuse to bend them in holy times and places especially at the receiving of the blessed Sacrament which I would take after I had fallen on my Face and used groveling Adoration if the Church so appointed me or if scandall would not arise from such extraordinary Gesture THE PRAYER O Lord thou knowest my heart and that with Soule and Body I Reverence and Adore thee in thy divine Eucharist I humble my selfe as much as I can and I would humble my selfe lower even unto the gates of Hell if I could confessing my worthinesse in nothing but that I am worthy to be condemned In such contemplations quakeing and terror take hold of my heart and I am horribly afraid of thy Iudgement Abraham Isaac and Jacob shall be in a sweat at the day of Iudgement as good children shall be in a dread to see their father angry with his rebellious children The earth shall melt away like wax the heavens shall tremble and the pillars of Heaven shall shake to whom shall I fly to whom shall I say Cover me but unto thee most compassionate Saviour for thou art my rocke thou art the buckler of my defence under the shadow of thy wings do I desire to rest as thou wert superexalted because thou didst humble thy selfe so grant good Lord I may so fall down before thee that I may bee taken up by thee and that the greatnesse of my humility may bring unto mee by thy favour the riches of thy glory the exaltation both of my soule and body Lord heare my prayer and let my cry come unto thee for Iesus his sake Amen CHAP. VIII Which containes the ninth tenth and eleventh Generals Wherein is declared 1. What Gesture we are to use at the Receiving of the blessed Eucharist 2. What Names have been given to it 3. What Words were spoken by our Saviour after the Third Supper before he departed out of the Coenaculum 1. What Gesture we are to use at the Administration of it to others Receiving of it our selves Both handled promiscuously The English Liturgy our best guide At the Repeating of the Law the people must Kneele Receiving of the same the Israelites did no lesse Never Patriarck Prophet Evangelist Apostle nor holy Man nor Christ himselfe prayed Sitting when there was opportunity of Kneeling The Monkes of Egypt did pray Sitting The Rule of Saint Benedict mentioneth Sitting at the Reading of three Lessons Rising up at Gloria Patri c. Severall Gestures are to be used both by Priest and People upon severall occasions The Priest never Kneeles while the people stand but he may stand when they kneele Great reason why the people should kneele at the Receiving of the Body and Blood of Christ No superstition nor Idolatry then to Kneele But obstinate Irreverence if not blasphemy not to Kneele Prayer most an end used with bâ—nding of the Knees The Pharisee Stood Christ Kneeled when he prayed The Rubrick of the Communion Book is to be followed by all obediently 2. The Minister is to deliver the Communion to the people Kneeling in both kindes into their Hands Maximus would have Men to wash their hands Women to bring clean linnen that will Communicate The Nicity of former times questioned The sixth Synod Canon 3. against it The consecrated bread must be carefully delivered and received To let any crumb or particle thereof fall to the ground accounted a great sinne by Tertullian and Origen Pope Pius the first punished those who let any of the Lords blood fall upon the ground or Altar S. Cyril of Hierusalem gives a Cave at to this purpose Little Tables set before the Communicants in former times as now we hold Linnen clothes saith Baronius The usuall fashion of receiving the Consecrated bread between the Thumb and a Finger or two disliked Receiving the holy bread in the Palme of the hand a safer way In Tertullians dayes the Christians did stretch abroad their hands like Christ upon the Crosse in their private prayers Damascene would have us receive the Body of Christ crucified with our hands framed like to a Crosse The right Hand being upward open and hollow to receive the bread This accounted the safer way S. Cyril commandeth the same kind of usance Other manners of Taking it not sinfull In things indifferent we must not love singular irregularity All unseemely Motions and Gestures are so many profanations of the Lords Supper Seven Generall Rules to be observed against the profanation of the Lords Supper The word Amen explaned and Kneeling at Receiving the blessed Sacrament pressed 3. Tenth General What Names are given to the blessed Sacrament by the Scriptures and Fathers the Latine and Greek Church The hallowed Bread is called in the Scriptures 1. The Lords Body Broken for us 2. The Communion of the Body of Christ And the Reasons thereof 3. Breaking of Bread from house to house 4. Holy Bread Blessed Bread Eucharisticall Bread Heavenly Bread Joh. 6. In the Fathers 1. Taking of the Lords Body Tertullian 2. Earthly Bread sanctified by prayer consisting of Earthly and Heavenly things Irenaeus A Medicine of immortality an Antidote against death procuring life purging sin driving away all evils idem 3. Christs Dole to his Church Tertullian The Plenty Aboundance and Fatnesse of the Lords Body The Wine is called in the Scriptures 1. The New Testament in his Blood 2. The Blood of the New Testament 3. The Cup of the Lord. 4. The Communion of the Blood of Christ The blessed Eucharist consisting of both kinds is styled In Scripture 1. The Lords Supper And in what regards it is so called The Papists dislike the frequent use of this Phrase Casaubone confutes Justinian and Maldonate the Jesuits and cals it The Great Supper The most Divine Supper The Arch-Symbolicall Supper 2. The Table of the Lord 1 Cor. 10.21 With Vs it is commonly
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 Temples 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 be 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 materials of the Sacrament Yet the abuse of a thing taketh not away the right use Proved by divers curious instances Christians may lawfully use many artificiall things though invented by Heathenish Gods and Goddesses To argue from the Abuse of things to the whole removing of the use is rediculous 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 stileth 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 Man is to be adored 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 precedeth Communication by the judgement of S. Chrysostome and S. Augustine Christs flesh as made of earth may be said to be Gods footestoole So is the Arke All the Angels of God doe Worship Christ Christ is to be adored alwayes and every where Augustine Ambrose Nazianzene and Eusebius Emissenus are Chemnitius Co-opinionists Not the materiall Elements but Christ onely in them is to be adored If wee must adore Christ when we celebrate the divine Sacrament much more did the Apostles Habituall not alwayes Actuall Adoration of Christ 〈…〉 â—â—â—â—ired of the Apostles The Apostles worshipped Christ 1 When he had newly performed any Super-humane worke 2 When they begged great matters of him 3 When he did heale some who were vehemently afflicted 4 When he conferred any extraordinary blessing on their soules As hee did when he instituted the new Sacrament Master Hooker tearmeth Kneeling an Adorative gesture No kinde of Worship accepted that is not sometimes conjoyned with Kneeling Gregory Nazianzens Story of his sister Gorgonia Eusebius Emissenus and Origen say Christ is worshipped in the Sacrament Kneeling at the Communion commanded by the Booke of Advertisments set down set forth by Queene Elizabeth by the Lawes of the Realme and the Queenes Majestie Injunctions They defraud the Knees of their chiefest office and honour who refuse to bend them at the receiving of the blessed Sacrament Fol. 645 The Contents of the eight Chapter Par. 1 WHat gesture we are to use at the Administration of it to others Receiving of it our selves Both handled promiscuously The English Liturgie our best guide At the Repeating of the Law the people must kneele Receiving of the same the Israelites did no lesse Never Patriarch Prophet Evangelist Apostle nor holy Man nor Christ himselfe prayed sitting when there Was oportunity of kneeling The Monkes of Egypt did pray sitting The rule of Saint Benedict mentioneth Sitting at the Reading of three Lessons Rising up at Gloria Patri c. Severall gestures are to be used both by Priests and People upon severall occasions The Priests never kneeles while the people stand but he may stand when they kneele Great reason why they should kneele at the receiving of the Body and Blood of Christ No superstition nor idolatry then to kneele but obstinate irreverence if not blaspemy not to kneele Prayer most an end used with bending of the knees The Pharisee stood Christ kneeled when he prayed The Rubricke of the Communion Booke is to be followed by all obediently Fol. 652 Par. 2 The Minister is to deliver the Communion to the people kneeling in both kindes into their Hands Maximus would have Men to wash their hands Women to bring clean linnen that will communicate The nicetie of former times questioned The sixth Synod Canon 3. against it The consecrated bread must be carefully delivered and received To let any crumme or particle thereof fall to the ground accounted a great sinne by Tertullian and Origen Pope Pius the first punished those who let any of the Lords blood fall upon the ground or Altar S. Cyrill of Hierusalem gives a caveat to this purpose Little tables set before the Communicants in former times as now we hold linnen clothes saith Baronius The usuall fashion of receiving the Consecrated bread between the thumb and a finger or two disliked Receiving the holy bread in the Palme of the hand a safer way In Tertullians dayes the Christians did stretch abroad their hands like Christ upon the Craffe in their prayers Damascene would have us receive the body of Christ crucified with our hands framed like to a Crosse The right hand being upward open and hollow to receive the bread This accounted the safer Way Saint Cyril commanded the same kinde of usance Other manner of taking it not sinfull In things indifferent wee must not love singular irregularity All unseemly motions and gestures are so many profanations of the Lords Supper Seven generall rules to be observed against the profanation of the Lords Supper The word Amen explaned and kneeling at receiving the blessed Sacrament pressed Fol. 653 Par. 3 Tenth Generall What Names are given to the blessed Sacrament by the Scriptures and Fathers the Latine and Greeke Church The hallowed bread is called in the Scriptures 1 The Lords body broken for us 2 The Communion of the Body of Christ And the reasons thereof Breaking of bread from house to house 4 Holy bread Blessed bread Eucharisticall bread Heavenly bread Joh. 6. In the Fathers 1 Taking of the Lords body Tertullian 2 Earthly bread sanctified by prayer consisting of Earthly and Heavenly things IreÌ„naeus A Medicine of immortality an antidote against death procuring life purging sinne driving away all evills idem 3 Christs Dole to his Church Tertullian The plenty abundance and fatnesse of the Lords Body The Wine is called in
makes a Supper Fol. 593 Par. 6 Adoration and the Degrees thereof 1 Degree Vncovering of the Head 2 Degree Bowing of the Head and Face 3 Degree Kneeling 4 Degree falling on the face 5 Prayer Kneeling Prostration Rising againe Standing in adoration what they signifie Jacobus de Valentia his degrees of adoration rejected Others preferred 1 Reverence and its Act. 2 Veneration and its Act. 3 Worshp 4 Adoration Adoration produceth 1 An act of the Intellect 2 An act of Will 3 Bodily Acts bending kneeling Prostration c. Probable when Christ instituted the blessed Eucharist he prayed and kneeled Prayer and thankesgiving almost one Two motives to Prayer Feare and Hope The fruits and gestures thereof both joyned together in prayer Fol. 594 Par. 7 By the ancient Heroes and Semidei are meant famous Men and Princes of renowne Secundei saith Trithemius successively rule the World Pagan Gods were very men Arnobius and Minutius Foelix do mention the places of their Births Countries c. Alexander wrote unto his mother De Diis Hominibus Tertullian wrote of Saturne that hee was a Man the Father and Sonne of a Man The Heathen Gods were borne and dyed The Heathen to preserve the memory of their Heroes made Statues and Images of them Minutius Foelix reproveth their manner of Deifying Men. The ancient Romans made an absurd decree that the Emperour might not consecrate a God without the consent of the Senate The very people did one day Deifie a God and the next day Vndeified him Tiberius the Emperour approved Christ to be a God The Senate reject him Fol. 595 Par. 8 The Pagans had severall kindes of worshipping their consecrated Gods First they did lift up their eyes unto them Secondly they blessed them Thirdly they did sacrifice unto them Fourthly they did set their Idols upon their Beast and Cattle The lepid story of the Image of Isis set upon an Asses backe They made Caroches and Carts to caray their Images upon They made Beds in their Temples in honour of their Idols They doubed them over with silver and gold They clothed them with costly garments The story of Dionysius his sacraledge The story of the Knave that stole away Jupiters golden eyes out of his head Fol. 596 Par. 9 Another kinde of Adoration of Idols at distance To kisse the hand in passing by the Idol So did Cecilius worship the Image of Serapis A Creditour by the Law of the twelve Tables might-cut in pieces his condemned Debtor who was not able to pay him The rigour of that Law commuted into shame The manner of shaming such debtors There is a civill death of a mans honour and good name as well as a corporall death of the Body Fol. 597 Par. 10 Their fashion of Adoring their Idols was either at Distance or Close by Adoration at distance was divers either of Idols in heaven or on Earth If they adored the Celestiall bodies 1 They looked up towards the Heavens 2 They did in heart give the honour to the Creature which is due onely to the Creator 3 Their mouths did Kisse their hands 4 They prayed unto them either audibly or tacitely If they Adored their Images on Earth 1 They stood before their Images somewhat off 2 They solemnely moved their right hand to their lips 3 They kissed the forefinger joyned with the thumbe 4 They turned about their body on the same hand 5 They did draw neerer and kisse the Images They kissed not onely their Lips and Mouthes but other parts of their bodies also Fol. 598 Par. 11 The manner of saluting one another among the Persians The story of Polyperchon Adoration whence so called The reason why in adoration they aid both bend and kisse The reason why they put their hands to their mouthes in adoration The ancient Romans had a house dedicated to the Sunne A greater Obeliske dedicated to the Sunne meaner to the Moone Kings adored before either Sunne or Moone The Persians worshipped the Sunne The manner how The buckler of the Sunne what it is Servius Tullus built a Temple in Honour of the Moone The Manichees adored the Sunne and the Moone Fol. 599 Par. 12 The originall of Adoration Kings and Princes had not their originall of worship from the adoration of Idols or Images as Mr Selden openeth But Statues and Images had the beginning of their adoration from the examplary worshipping of Kings and famous Heroes as Geverard Elmenhorst proveth from Saint Cyprian Athenagoras and Alexanders letter unto his mother About Serug his time they begun to draw the pictures of Magistrates Tyrants c. About Terah's daies they made Statues and Images Statues were made 1 Of Clay by the Potter 2 Of stone by the Mason 3 Of silver gold c. by the Gold-smith 4 Of iron by the Black-smith And other Artificers The divers Appellations of Images made for Gods Heroes Kings Wisemen Well-deserving men The cause of Adoration sometimes Greatnesse Goodnesse Adoration a Reward for the dead Illective for the living Both Men and Women for some evident priviledge of Vertue were deified The first inventors of every thing profitable for men Deified Jupiter so called a juvando Jovis Jovi Jovem Jove corrupt derivations from Jehovah Fol. 601 Par. 13 The Cities Countries and Places of the Heathenish gods are knowne where they were Borne Lived were Buried The great variety of gods and goddesses among the Heathen Saturnē the ancientest among the Heathen Gods Jupiter borne and buried in Crete 300 Jupiters The famous Heroes and Princes were in the World before their Images Statues were at first comforts are now sacred reliques Common people pray unto and publiquely consecrated Images The mouths of the Image of Hercules many Images at Rome worne bare by kissing Fol. 602 Par. 14 In ancient times living Kings were worshipped and adored Sonnes of God Gen. 6.2 were sonnes of Princes Elohim the name of God applyable to Princes Great men in ancient times adored for their wickednesse Men reverenced and adored for their Name In ancient time great story of Kings Nine in one battle Gen. 14. Vsuall in India for Subjects to kisse their Kings by way of Worship Some Kissed their hands yet did not adore Adored yet kissed not their hands Adorare to worship used for Orare to pray both in Scripture profane authors and Fathers Praying to an Idoll maketh it a false God The true God onely must be prayed to Prayer used for Adoration Adoration for Prayer The story of the Father Wisedome the 14 for the untimely death of his sonne Fol. 603 Par. 15 The story in the Mr of the Ecclesiasticall History concerning the Originall of Idols Idolatry had divers inventours The Egyptian Idolatry the worst That place of Scripture Then began men to call upon the Name of the Lord Gen. 4.26 vidicated from the misinterpretations of Bellarmine and Waldensis who apply it to a Monasticall life Others who gather from hence the Originall of Idolatry Examined at large truly interpreted No Idolatry before
the Scriptures 1 The New Testament in his Blood 2 The Blood of the New Testament 3 The Cup of the Lord. 4 The Communion of the Blood of Christ The blessed Eucharist consisting of both kindes is styled in Scripture 1 The Lords Supper And in what regards it is so called The Papists dislike the frequent use of this Phrase Casaubone confutes Justinian and Maldonate the Jesuites and calls it The Great Supper The most Divine Supper The Arch-Symbolicall Supper 2 The Table of the Lord 1 Cor. 10.21 With us it is commonly called Christ his last Supper And the reasons why it is called the last Supper In the Fathers it hath these titles 1 The Communion of Saints in the Apostles Creede 2 Peace of Christ Ignatius and Cyprian 3 A New Oblation Irenaeus 4 Mystery is a common appellation Augustinē 5 Life so called by the Africans Augustinē 6 The Oath and strictest band of Religion Augustinē 7 The Mysticall bread Augustinē 8 The holy Offering in regard of the offerings for the poore Augustinē 9 The Supper of God and the Lords Banques Tertullian 10 The Lords Testament or Legacie 11 A Communion prohibiting schisme and division and inclining to Peace and Vnion 12 A blessing 13 A giving of thankes 14 The Authentique performance of the Type Theodoret. 15 The Latines name is Missah the Masse which word some derive from the Hebrew or Chaldee and say it signifies A Tribute of a Free-will Offering of the hand Cevallerius dislikes that derivation The Heathen Greeke Priests dismissed their people with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romans with these words I licet Missa est Whence the Christian Roman Church borrowes their Masse 16 The Greeke Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ministration 17 Sacramentum Sacramentorum c. Nicolaus de Cusa 18 God Tertullian Fol. 656 Par. 4 Eleventh Generall Wherein is inquired what speeches were used by our Saviour in the Coenaculum After the third Supper was administred The gratious Sermon of Christ His Prayer to God An Hymne 658 Tricoenium Christie Or the threefold Supper of Christ in the Night that he was betrayed 1 The Passeover wherein I consider 1 The occasion of this Discourse 2 The Introductories 1 What the Jewes used to doe at their ordinary meales 2 What they used to doe at their feasts 3 The Paschall Supper it selfe 1 As it was observed by the Jewes of those daies Here consider 1 What things the Iewes were commanded Which were of 2 sorts some were 1 Temporary In this I consider 1 The 7. great Passeovers recorded in the Old Testam 2 The 4. Passeovers specialized in the New Testament at which Christ was present Besides one more from which he was absent 3 How many Ceremonies were transitory namely 6. 1 They might chuse a Lambe or a Goate 2 They prepared it 4. daies before-hand 3 They bloodied their doores 4 They ate the Passeover in great haste shod girt staved rather standing than sitting rather sitting than lying downe at the first Passeover 5 They went not out of doores 6 They chose their next neighbours 2 Perpetuall to continue during the Iewish politie these were either 1 Propitiatory 14. 1 They were to chuse a Lambe 2 An unspotted one 3 A Male Lambe 4Vnder a yeare old 5 A Proportionable number were to eat it 6 All these were to be of the Iewish Church 7 It was to be killed on the first moneth of the Jewish yeare The yeare of the World when this first began is here handled 8 On the 14. day of that Moneth 9 Betweene the two Evenings 10 At Jerusalem 11 In one house 12 The People and not the Levites onely might kill the Lambe 13 They must dresse it whole In this are 5. other precepts 1 Rosie it with fire 2 Eate it not raw 3 Not sodden with water 4 The head with the legs 5 And with the purtenance 14 Every one was to bring an Offering according to his ability 2 Sacramentall properly only 3. 1 To eate the Passeover 2 To eate it with unleavened bread 3 To eate it with sowre herbes 3 Subsequent ceremonies 6. 1 A bone was not to be broken 2 The flesh was not to be carried out of the house 3 The Table-talke appointed 4 They continued the feast of unleavened bread seven dayes after 5 They were to leave none of the flesh untill the morning 6 What was left was to be burnt with fire 2 What they performed voluntarily 1 They washed 1 All of them their hands 2 Many their feete 3 Some their whole bodies 2 They consecrated their 1 Wine 2 Bread 3 Flesh 3 They imitated 13. of the Roman fashions saith Pererius A full intire tractate against Pererius who groundlesly holdeth that the Iewes in Christs time did conforme themselves in their feastings to 13. fashions of the Romans 2 As Christ and his Apostles kept it So farre as the Old Testament inforced New Testament hath related Whether at the eating of the Pascall Lambe were any servants present and administrant The summe of all as it were in a picture 3 The third Supper or Supper of the Lord the most blessed Eucharist Vide lib. 3. TRICAENIVM CHRISTI IN NOCTE PRODITIONIS SVAE The threefold Supper of Christ in the night that he was betrayed LIB 1. CHAP. 1. The Contents of the first Chapter 1. The occasion of this Discourse 2. The praesumptuous ignorance of some Caco-zelotes 3. The state of the question 4. Foure points propounded Three preparatory One decisive and determining These Preparatory 1. What course the Iewes tooke at their ordinary meates 2. What they used to doe at their Festivalls 3. What they especially practised at their Passeover 4. The mayne point is what religious or civill rites our Saviour more particularly observed when he kept the Passeover in the night of his apprehension PARAGRAPH 1. WHen I administred the thrice-blessed Sacrament of the body and blood of our Saviour Iesus Christ to my Parishioners among many other things I bad them take heed of the leaven of those refractory Ignorants swarming otherwhere who at and in the receiving of the holy Communion where so devour prayers are made where so sacred things are conferred refuse to kneele and to their chiefe objection that they must imitate our Saviour and his Apostles who did not kneele but sit or leane or lye downe PARA 2. I Answered that these presumptuous silly ones know onely the outside and not the inside of these mysteries that it is not clearely revealed in any place what posture was used or what was the bodily situation at the giving or taking of the body of our Lord but to build their pretended conformity on uncertaine and unknowne things is not conformable to reason much lesse religion sithence they by so doing doe make their imagination their onely originall their crooked will their onely rule PAR 3. THen did I enlarge the poynt that Christ and his holy Apostles except Indas who went out before the
on the beginning of the first day in the week had given life to an holy rest on the Lords day then ended and passed not onely the Sabbath of that weeke but all and every Sabbath for ever of the Mosaicall Law was abolished Men were no more obliged to them when Christ arose the Sabbaths lay downe and began to taste of their eternall periods as it was sinne not to have observed the legall Sabbaths before so after Christs Resurrection it had beene a greater sin to observe it the Ceremoniall Law was languishing all Christs life was dead at Christs death in most things but after his Resurrection and the promulgation of the Gospell was deadly The next Sabbath day of the Iewish Church not after Christs death immediatly yet after the Lords day was consecrated by Christs Resurrection was the first Sabbath that was needlessely kept and continued and now the Apostle in the same place to the Colossians is bold to inferre that no man should judge them in respect of an holy day or New-moones or of the Sabbath dayes ver 16. And if any had judged of them amisse they neede not to esteeme it and in all the Apostolicall Writings is no incitement to observe the Sabbaths any longer but the Lords day which Christ himselfe chalked out unto us by his oftner appearing on that day than on the Iewish Sabbaths yea but S. Paul Rom. 9.29 called God the Lord of Sabbath it should be read Sabaoth and the Apostle quoteth it from Esay 1.9 Where it is Iehovah Tsebaoth in the Originall in the Greeke as it is in S. Paul in the Latine Dominus exercituum and Iehovah exercituum in our English The Lord of hostes and so should be read in Rom 9.29 for the same words truely transtated Iam. 5.4 The Lord of Sabaoth or the Lord of Hosts yea but Act. 13.14 the Apostle went into the Synagogue on the Sabbath day and preached and S. Panl Act. 17.2 reasoned with them three Sabbath dayes And againe Act. 14 4. He reasoned in the Synagogue every Sabbath day I answer the Apostles relapsed not to Iudaisme but laboured to convert the Iewes to Christianitie and reasoned out of the Scriptures to convert both Iewes and Gentiles unto Christ Secondly no place is excepted but one may any where endeavour the salvation of soules and what place is fitter than the Church or where are men better prepared to receive instruction than there Paul kept not the Iewes Sabbath These were my thoughts when I read our last and best English Translation but when I consulted with the Originall Greeke Text Luke 18.12 I was more confirmed in mine opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I fast twice in the weeke there cannot be two fasts in one Sabbath but in a weeke they might fast twice or more and therefore Sabbatum is there taken for a weeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know then the Hebrew Schabbath and Schabbathon have produced with a milder pronunciation the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so used every where both in the Translation of the 70. and in the new Testament thence issued the Latine Sabbatum and never Sabbathum and doth sometime signifie a Weeke according to the Hebrew Idiotisme and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for one Sabbath Matth. 12.1 and this Sabbatum is properly called the Sabbath of dayes But otherwhere there is mention of the day of the Sabbath Luke 13.16 and Luk. 14.4 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one Luke 13.14 The Sabbath day is the primary expression from the fourth Commandement or the same day was the Sabbath Luk 5.9 Much more may be sayd of the Sabbath viz. as that the Primitive Church and holy Fathers did seldome or never call the Lords day the Sabbath day and I could wish we would follow their example S. Augustin ad Ianuarium saith thus in one place men receive the Sacrament on the Sabbath and on the Lords day in another place they take it onely on the Lords day Behold a maine difference betweene the Sabbath and the Lords day the Sabbath was not the Lords day nor the Lords day the Sabbath but they were two distinct names and things Likewise though Morale naturall poynts out onely a set day for the service of God yet Morale disciplinae guideth us to doe as God our Teacher did prescribe that is on the seventh day to worship him rather than on any other day though the Jewish Sabbath expired at Christs death yet one day in the weeke was the Lords But I hasten to the words Matt. 28.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated by most learned men In the end of the Sabbath as it beganne to dawne towards the first day of the weeke but the interlineary hath it excellently and properly Vespere autèm Sabbatorum in the Plurall Lucescenti in unam Sabbatorum and this agreeth with my Interpretation that not onely that Hebdomal Sabbath was passed over but all the Iewish Sabbaths were now ended and passed none ever more needing to observe them when one of the Christian Sabbaths as in a good sense they may be called or Holy-dayes began to dawne which in other places is called the Lords day Drusius on that place saith that a late Interpreter hath turned it extremo Sabbato or extremo Sabbatorum as Illyricus hath it that is as I conceive the last Iewish Sabbath that ever was though perhaps they understood it not so In Marke 16.1 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely peractâ die Sabati but peracto Sabbato or cùm peractum Sabbatum transiret sayth the Interlineary The end of one kinde of Sabbath was the beginning of another or rather the beginning of the Lords day was the consummate end of all other Sabbaths If the publishing the abrogation of the Mosaicall Sabbath was not intended by the Holy-ghost by those words I am much deceived and yet herein I submit my selfe to my Superiours It might have beene sayd and would in all likelihood if it had beene spoken onely of the weekely Sabbath viz. In the end of the Sabbath or of the or that Sabbath day but in the end of the Sabbath cannot but have reference as the case stood to the expiration of the Moisaicall Sabbaths the Latine Translations have it Vespere Sabbathi observe the naturall day in the Iewish account began at the Vespers The Evening and the morning were the first day Gen. 1.5 and the Paschall day was both to begin at Even Exod. 12.18 and the Sabbath day among the rest began at Eventide for it is said from Even to Even you shall celebrate your Sabbath's Levit. 23.32 And that was the reason why the Jewes besought Pilate to have the legges of the Crucifyed broken and that they might bee taken away that the bodies might not remaine on the Crosse on the Sabbath day Ioh. 19.31 Which it must have done if they had not taken them downe before the beginning of
had we have had hundreds and the Gospell of Christ hath lasted longer than both their Temples with all their Jewish Policie yea for Numbers of each side we have and yet doe exceede them by millions PAR. 13. ONce more I returne from my By-pathes and Diversions The Passeover continued all the dayes of the prosperity during the second Temple nor did the Annuall sacrifice cease at Hierusalem whilst the Temple was purified yet must you not thinke that the proper Passeover was tyed and fastned to the Temple but rather the Sacrifices of the feast belonging to the Passeover It is a confessed and yet proved truth that the Passeover was not bound to be slaine and eaten in the Temple but might be must be performed in their private houses at Hierusalem but the rest of all the Sacrifices which were to be offered during the feast of unleavened bread which endured seven dayes all those were commanded as well as other Sacrifices to be killed in the Temple at Hierusalem Deut. 12.13 Take heede to thy selfe that thou offer not thine offerings in every place that thou seest but in the place which thy Lord shall chuse in one of thy Tribes There thou shalt offer thy burnt offerings and there shalt thou doe all that I command thee ver 14. I will not deny but sometimes upon some extraordinary occasions the Passeover might be slaine in the Temple but that was not often or necessary-legall nor might ever or was it ever eaten there but in any other part of the City PAR. 14. MArke the judgements of God in these two points though many are most observable First he who undertooke and performed to keepe their Cities during their absence at Hierusalem whilest they truely served him the same Almighty God caused the Romans to fall upon their Cities and to besiege Hierusalem whilest they were there when once their sinnes were come to maturity Iosephus de Bello Iudaico 6.4 is either wronged by transcribers or wrong in his account which is not likely when he saith that the day of unleavened bread fell on the 14. of Aprill The City was full of people observant of the Passeover and Titus besieged them and they valiantly beate him off One of the 3. Factions viz. the Zelotes were slaine upon the day of unleavened bread every one of them by Iochanan the head of other mutiners who closely sent armed men into the Temple and filled it with blood They broke the Covenant and therefore the bond betweene God and them was now of none effect Nor was the siege ended till toward the end of September the Temple being fired and the people in it on the tenth day of August even the same day that it had beene burnt once before by the King of Babylon as Baronius collecteth from Iosephus the City was burned after and mount Sion forced on the Sabbath day being the 8. of September A stone was not left upon a stone in Hierusalem The second point which I observe is this that whereas the Jewes cryed fiercely when they would have Christ crucified His blood bee on us and on our Children Mat. 27.25 Titus as the Jewes were taken even five hundred a day and more caused them all to be crucified Ita ut jam spatium Crucibus deesset corporibus Cruces so that there was not roome for crosses nor crosses enough for their bodies as Iosephus an eye-witnesse relateth it de Bello Iudaico 6.12 Lastly I have either credibly heard or read that whereas Christ was sold for 30. pieces of silver the Captive Jewes were sold 30. of them for one piece of silver and more particularly for Iudas Rupertus observeth that for the 30 pieces of silver which Iudas tooke to betray Christ he had just as many Curses Prophetically denounced against him Psal 109.6 c. though I will not avouch that Rupertus hitteth the exact number or that every curse in that Psalme is appropriated to Judas onely excluding all other of Davids enemies Yet I dare say most of them fully reflect upon Iudas So much concerning this sixth Ceremony this durable Rite that the Passeover was to be kept in Hierusalem onely after the Temple was once erected The Prayer MOst infinite and incomprehensible God sometimes above all the rest of the world in Iury wert thou knowne thy Name was great in Israel in Salem was thy Tahernacle and thy dwelling place in Syon Salvation was of the Jewes unto the Jewes were committed the Oracles of God and the Sacraments of the old Law but blessed be the glory of thy mercy to us the partition wall is now broken downe and thou O blessed Saviour didest dye out of the gates of Hierusalem with thy face to us-ward and the houre now is when the true worshipper shall worship the father in Spirit and in Truth and that not in Hierusalem alone or in any other especiall mountaine or valley but every where art thou called upon and every where art praysed The heathen adore thee O God and the Islands rebound thankes unto thee for enlarging thy Kingdome for spreading thy armes of mercy to embrace them and for bringing them unto thy fold O blessed Saviour the onely shepheard of our Soules O Jesus Christ the Righteous who didst give thy life for thy sheepe and who by tasting death for all men doest bring us to life againe All prayse honour and glory be ascribed unto thee the most holy indivisible Trinity through Jesus Christ our Lord. Amen CHP. XII The Contents of the twelfth Chapter 1. The Paschall Lambe was to be eaten in one house and slaine not in the Temple but in the house commonly More Lambes might be eaten in one great house It might not be eaten without doores No Salvation without the Church Schisme is forbidden 2. Not onely the Priests but the people of Israel might kill the Paschall-Lambe the people might not slay any other Sacrifice Nor the Levites ordinarily but the Priest onely Every one in the Congregation of Israel did not slay the Passeover but the Chiefe in one houshold Maymonides rejected Bellarmine truely avoucheth this duty of offering the Paschall-Lambe to belong to the priviledges of the first-borne before Aaron or his sonnes were chosen to be Priests 3. The Levites might offer the Sacrifice of the Passeover for the Priests if the Priests were not sanctified and the Priests might slay the Paschall-Lambe for the people if the people were not sanctified 4. Whether the head of the family himselfe must of Necessity slay the Passe-over or whether he might depute another in his place Barradius rejected for saying Christ himselfe slew the Passeover 5. A strange story out of Suidas 6. The Apostles prepared the Passeover before Christ came 7. The Passeover was not slaine at the Altar neere the Temple 8. The roasting of it whole is another fixed Ceremony 9. They were to eate it roasted with fire 10. They were not to eate it raw 11. Not sodden at all with water 12. The head was to
In likelihood some of the Seventy the 70. defended Or Some of that household where our Saviour Supped BEnedictus sit Deus qui dat lasso virtutem cui non sunt vires robur multiplicat As it is in the end of the Logique of wise Rabbi Simeon latinized by Sebastian Munster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TRICOENIVM CHRISTI VVHEREIN IS HANDLED THE SECOND SVPPER OF OVR LORD LIBER SECUNDUS Explained by EDVVARD KELLETT Doctor of Divinity Canon of Exeter NOSCE TE IPSVM NE QVID NIMIS LOVE AND LYVE D LONDON Printed by Thomas Cotes for Andrew Crooke at the green Dragon in Saint Pauls Church yard 1641. THE ANALYSIS OF THE SECOND BOOKE The second or common Supper was the second general part of my method Herein consider 1. The Praelibanda or conveniēt points preceding they are these 1. The temperance of our Saviour and of his Apostles though they were at three Suppers 2. what each of the foure severall Evangelists wrote of the severall three Suppers 3. Why there is no expresse and literall mention of a second Supper 2. The proofes that there was appointed a second Supper at the Iewish Passeover from the 1. Old Testament and the Rabbins 2. New Testament 3. Fathers 4. Protestants 5. Papists 3. That Christ was at it Where observe 1. When this second Supper begun 2. What was said and done in it 3. When it ended 4. Whether Iudas partaked of the sacred Eucharist when he took the Sop. 4. The Concomitants or Subsequent Occurrences are these 1. Satans entrance into Iudas 2. Christs sentence of separation of Iudas That thou doest do Quickly 3. The Apostles Nesciencie 4. Their misunderstanding of Christ his words 5. Iudas his egresse and the time 6. Giving of thanks at the end of the second Supper 7. A Grace-Cup 8. A Psalmodie THE SECOND BOOK OF THE TRICAENIVM CHRISTI VVHEREIN IS HANDLED THE SECOND SVPPER The first Branch of the first Particular of the first Generall LIB II. CHAP. 1. The Contents of the first Chapter 1. Three premisses 2. Christs and his Apostles Temperancie 3. The Paschall Supper a Sacrament Type of the New Old Testament Christ ate of the three Suppers sparingly 4. Christ did seldome eate flesh Christ ate Butter and Honey Christs knowledge to refuse the Evill and chuse the Good The words Ad scire ipsum interpreted 5. The Jewes blasphemie against Christ The words Emmanuel Samuel whence derived That Christ was God proved from Scriptures Rabbins and The word Emmanuel Difference betweene Emmanuel and Samuel 6. The Iewes blasphemie against Christs Mother 7. Christ borne according to the Scriptures Borne of a Woman not of a Girle The Nobility of Christs Birth wherein it consisted 8. Christ a Stone 9. Gnalam or Glialam and Gnelem what it signifies 10. Emmanuel Iesus is a name of Nature Imposition 11. Mary a Virgin Arons Rod Christ borne of a Virgin by Miracle A threefold Vnion in Christ 12. Christ made but one meale in one day The aspersion of Gluttony in him rejected Christ fasted even to a miracle oft times Christ as God knew all things 13. Why Christ sought fruit on the Figtree How Christ seemed ignorant of many things Admiration is of doubtfull and great things In Christ a threefold knowledge Divine Infused Experimentall How Christ is said to wonder No mans knowledge ever equall to Christs 14. Why Christ cursed the Figtree 15. Christs hunger rather Volentary then necessary Christ under-prised Temporall food in respect of Spirituall Christs abstinence from flesh 16. Difference betweene Christs Eating before his Death A double Digestion after his Resurrection A Prayer MOst holy Lord God my gracious Father the life of my body the light of my soule I do most humbly beg at thy Mercie seat that thou wilt vouchsafe to guide a poore penitent ignorant wretch in the way of truth O keepe me from error and sharpen my desires to love thee to feare thee and through all obstacles to search and finde thy divine verities Amen PARAGRAPH 1. ANd yet once more before I particularly handle the Second Supper with its Concomitants I must premise some necessary matters to prevent the Cavillous objections of Adversaries 1. The first concerneth the temperancie and abstemiousnesse of Christ himself and his Apostles which seemeth to be disproved from the threefold Supper at which all they were and all partakers of in good likelyhood 2. The second is a Disquisition what severall Evangelists wrote of the sevērall Suppers and this chalketh out a way to avoid confusion 3. The third point of inquirie is Why there is no expresse mention of a Second Supper PAR. 2. TO the first point Because enemies to Christ and his Religion and Epicurean Libertines who make their belly their god and live to eate and eate to drinke and indeed whose Bibere is more then in pronunciation Vivere I say because they are likely to say concerning our blessed Saviour Is this that immaculate Lambe of God void both of Originall and Actuall sinne Is this Hee whom yee beleeve to have fasted fortie dayes and fortie nights and yet cannot one Supper content him No nor the second Supper but was at three Suppers in one night Fabius Gurges grew not to that height of ingurgitation No Grecian no Roman no Effeminate Asiatique in one night ate of three Suppers Nor the Rich man though he fared deliciously every day It is not for nothing that they of his owne time said Matt. 11.19 Behold a man gluttonous and a wine bibber And himselfe confessed He came eating and drinking PAR. 3. I Answer The first Supper was onely a Sacrament of the Old Testament and Type of the New Testament whereof they ate but sparingly For sacred morsels were never intended to be fill-bellies At the second Supper he might eate a little We read not expressely that hee ate much discourse and the workes of mercie humblenesse good advice and the cleere manifestation of the Traitor was the meate he then principally ate for ought that can be discerned or is revealed in terminis But collectively and inferentially thus 1. Cor. 11 25. He tooke the Cup. Beza indeed hath it postquam coenati sunt after they had supped and the Arabick postquam sumpsissent coenam suam after they had received their Supper Christ and his Apostles together but Tremellius rendreth it from the Syriac viz. postquam coenasset in the singular When Hee had supped Therefore he did eat and sup and was not onely a beholder Hee that eateth bread with me hath lift up his heele against me Iohn 13.18 which words were spoken of Christ and Iudas and are applyed to them Therefore in probabilite then he did eate and ate with Iudas himselfe But this was at the second Supper For one Supper was ended Iohn 13.2 and that was the Paschall before Saint Iohn began his large discourse in the same Chapter The third Supper being the most blessed Sacrament of the New Testament had onely a little bread and a little
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
severall kinds of worshipping their Consecrated Gods First they did lift up their eyes unto them Secondly they blessed them Thirdly they did Sacrifice unto them Fourthly they did set their Idols upon their Beasts and Cattle The lepid story of the Image of Isis set upon an Asses back They made Caroches and Carts to carry their Images upon They made Beds in their Temples in honour of their Idols They dawbed them over with silver and gold They clothed them with costly garments The story of Dionysius his sacrilege The story of the Knave that stole away Jupiters golden Eyes out of his head 9. Another kind of Adoration of Idols at distance To kisse the hand in passing by the Idol So did Cecilius worship the Image of Serapis A Creditor by the Law of the 12. Tables might cut in pieces his condemned Debtor who was not able to pay him The rigor of that Law commuted into shame The manner of shaming such Debtors There is a Civill death of a mans Honor and Good name as well as a Corporall death of the Body 10. Their fashion of Adoring their Idols was either at Distance or Close by Adoration at distance was diverse either of Idols in Heaven or on Earth If they adored the Celestiall bodies 1. They looked up towards the Heavens 2. They did in heart give the honor to the Creature which is due only to the Creator 3. Their mouths did Kisse their hands 4. They prayed unto them either audibly or tacitely If they Adored their Images on Earth 1. They stood before their Images somewhat off 2. They solemly moved their right hand to their â—ips 3. They kissed the forefinger joyned with the thumb 4. They turned about their body on the same hand 5. They did draw nearer and kisse the Images They kissed not only their Lips and Mouths but other parts of their bodies also 11. The manner of saluting one another among the Persians The story of Polyperchon Adoration whence so called The reason why in Adoration they did both Bend and Kisse The reason why they put their Hands to their Mouths in Adoration The ancient Romans had a house dedicated to the Sun A greater Obeliske dedicated to the Sun meaner to the Moon Kings Adored before either Sun or Moon The Persians worshipped the Sun The manner how The Buckler of the Sun what it is Servius Tullus built a Temple in Honour of the Moon The Manichees Adored the Sun and the Moon 12. The originall of Adoration Kings and Princes had not their originall of worship from the Adoring of Idols or Images as M. Selden opineth But Statues and Images had the beginning of their Adoration from the exemplary worshipping of Kings and famous Heroes as Geverard Elmenhorst proveth from S. Cyprian Athenagoras and Alexanders letter unto his mother About Serug his time they began to draw the pictures of Magistrats Tyrants c. About Terah's daies they made Statues and Images Statues were made 1. Of Clay by the Potter 2. Of Stone by the Mason 3. Of Silver Gold c by the Gold-Smith 4. Of Iron by the Black-Smith and other Artificers The diverse Apellations of Images made for Gods Heroës Kings Wisemen Well-deserving men The cause of Adoration sometimes Greatnesse Goodnesse Adoration a Reward for the dead Illective for the living Both Men and Women for some evident priviledge of Vertue were deified The first Inventors of every thing profitable for men Deified Jupiter so called à juvando Jovis Jovi Jovem Jove corrupt derivations from Jehova 13. The Cities Countries and Places of the Heathenish Gods are known where they were Borne Lived were Buried The great variety of Gods and Goddesses among the Heathen Saturne the Ancientest among the Heathen Gods Jupiter borne and buried in Crete 300. Jupiters The famous Heroës and Princes were in the World before their Images Statues were at first Comforts are now sacred Reliques Common people pray unto and publiquely consecrated Images The mouths of the Image of Hercules many Images at Rome worne bare by Kissing 14. In ancient times living Kings were Worshipped and Adored Sons of God Gen. 6.2 were Sons of Princes Elohim the name of God appliable to Princes Great men in ancient times Adored for their wickednesse Men Reverenced and Adored for their Name In ancient time great store of Kings Nine in one Battle Gen. 14. Vsuall in India for Subjects to Kisse their Kings by way of Worship Some Kissed their Hands yet did not Adore Adored yet Kissed not their Hands Adorare to worship used for Orare to pray both in Scripture profane Authors and Fathers Praying to an Idoll maketh it a false God The True God only must be prayed to Prayer used for Adoration Adoration for Prayer The story of the Father Wisedome the 14. for the untimely death of his Son 15. The story in the Mr. of the Ecclesiasticall History concerning the Originall of Idols Idolatry had diverse Inventors The Egyptian Idolatry the worst That place of Scripture Then began men to call on the Name of the Lord Gen. 4.26 vindicated from the misinterpretations of Bellarmine and Waldensis who apply it to a Monasticall life Others who gather from hence the Originall of Idolatry Examined at large and truly Interpreted No Idolatry before the Flood Enos was Called a God Held a God for his admirable Vertue and Justice His Sons called the Sons of God Gen. 6.2 So Adam so are Kings and their Officers so are Christians Enos the first who called upon God by the name Jehovah How God was not knowne by the name of Jehovah to Abraham Isaac and Jacob. Two Conjectures of the Author Many words in the Hebrew Bible signifie contrary things to excite our minds to a diligent search of the right meaning Authorities that Idolatry was not before the Flood Salianus Cyrill Irenaeus c. The first Idols had their primitive Adoration from the Adoration of Kings The latter Kings c. have had Adoration from some kind of Adoration derived from Idols When Christ celebrated the holy Communion t is probable he fell down on his Face Falling on the Face is the most forcible Gesture exciting to Devotion The prostration of the Body is the Elevation of the Soule Christ in the celebration of his Last Supper varied his Gestures as occasion required The Church ought to imitate Christ in those things which she commands PARAGRAPH 1. 1. WHether Christ himselfe received the blessed Sacrament I answer Here cannot choose but be diversities of opinions Bellarmine de Sacramento Baptismi 1.23 thus Dices potuit Christus accipere sunm Baptisma non ad effectum Regenerationis Adoptionis consequendum sed aliquâ aliâ de causâ c. You will say Christ might be Baptized with his own Baptism not to work Regeneration or obtaine Adoption but for some other cause As Christ was Circumcised which hee needed not and was Baptized by John to the Baptism of Repentance though Christ had no cause to Repent and lastly as he took
house with great plagues because of Sarai Abrahams wife Gen. 12 1â— though Pharaoh had committed no evill with her The other King was Abimelech to whom God came by dreame in a night and said Thou art a dead man for Sarah whom thou hast taken Gen. 20.3 Yet Abimelech had not come neere her ver 4. Abraham is a Prophet and he shall pray for thee ver 7. And Abraham prayed unto God and God healed Abimelech and his wife and maid-servants and they bare children For the Lord had fast-closed up all the wombs of the house of Abimelech ver 17 18. The like may be said of Isaac whom Abimelech so revered that he charged all his people sayin He that toucheth this man or his wife shall surely be put to death Gen. 26.11 And both he and his people confessed that Isaac was now the blessed of the Lord ver 29. God hath the like care of Ioseph and he was a prosperous man And Potiphar saw that the Lord was with him and That the Lord made all that he did to prosper in his hand Gen. 39 3 5. And the Keeper of the prison looked not to any thing that was under his hand because the Lord was with Ioseph and that which he did the Lord made to prosper ver 23. Pharaoh made much of Ioseph and God prospered both Pharaoh and his kingdome through Iosephs meanes And Ioseph may well be accounted a Prophet for Ioseph had a Cup by which indeed he divineth saith the Steward of Iosephs house Gen. 44.5 And if indeed he did Divine he was a Prophet yea one of those Prophets pointed at by the Psalmograph as followeth in Psal 10. â— in the next verses where Ioseph is particularly named He was blessed in himselfe and a reall blessing to others When Christ blessed the five loaves and two fishes Luke 9.16 Benedictione augebat eos multiplicabat by the blessing he increased and they began to multiply immediately upon Christs benediction of them increased more at his fraction multiplied yet more as he gave them to the Disciples ascended to a greater augmentation as the Disciples gave them to the people growing still in quantity as the people held or beheld them Lastly it is like also they did increase even in their mouthes and as they did eat them Nor were the five loave made more loaves or the two fishes increased in number for then it had been improperly said that they all did eat and were filled with five loaves and two fishes if the loaves and fishes were more in number as if from every stalke seven eares came up full and good so from every loafe more loaves did arise and from every fish more fishes But each piece or mouthfull of every one of these did grow greater And as some wells do fill the rather and swell the more by haâ—ing water often drawne from them or as fountaine water continually floweth and what you take up from it filleth again with a kind of usurious increase so every parcell of bread or fish did grow as Butchers say of young fat meat did plim or grow till it came to their eating As God Blesseth so Christ Blesseth For his Blessing never consisted in meer words but was effectuall in operation conveying reall good unto the blessed For though the Blessing of the bread was not properly the Consecration of his body yet it was an antecedent Preparative a dispositive Adaptation not void or vaine or inefficacious perhaps accompanied with prayers perhaps with thanksgiving perhaps with both The Benediction of Parents though it be but a prayer most times yet it returneth not empty but many times imparteth blessednesse yea Alwayes if the Recipient be well prepared The Sacerdotall Benediction is not Onely a plaine good prayer but wholly and altogether hath a certaine power and efficacy of the Key Loosing and Absolving saith Illirycus Who would have invocated the doctrine of the Keyes if he could have found but a little hole Open or a little crack or flaw But Christs Benediction as it was mighty in operation so it consisted in part as well of Thankesgiving as of Prayers For though S. Matthew and S. Mark have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and apply it to the Bread onely Matth. 26.26 Mark 14.22 And though S. Paul 1 Corinth 10.16 calleth the Sacred Cup the Cup of Blessing which we Blesse yet S. Paul 1 Corinth 11.24 useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so doth the Evangelist Luk. 22.19 He tooke bread and gave thankes and brake it Giving of Thankes and Blessing are sometimes of one and the same signification as is evidenced 1 Corinth 14.16 When thou shalt Blesse with the Spirit how shall he who occupieth the roome of the unlearned say Amen at thy Giving of thankes where Blessing and Giving of Thankes are confounded Piscators observation on the 1 Corinth cap. 10. vers 16. is good Poculum illud Benedictionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That cup of Blessing The words in the Syriac are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cosó haú dothaudithó id est Poculum illud Gratiarum actionis That Cup of Giving of Thankes And so it is read in Tremelius Syriac translation of the New Testament Vbi observa Syrum nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponere per nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et sanè in Institutione sacrae Coenae duo ista verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uno eodemque sensu accipiuntur Where observe saith Piscator on that place that the Syriac expoundeth the word which signifieth Blessing by a word which signifieth Giving of Thankes And verily in the Institution of the holy Supper those two words of Blessing and Giving of Thankes are to be taken in One and the selfesame signification God doth not blesse with Giving of Thankes or Prayers to man Christ blessed creatures reasonable and unreasonable sometimes with Giving of Thankes sometimes with Prayer Thankes to God Prayers for the things to be blessed Man may be said in a nice way to blesse God yet not Give him Thankes Then but God may be blessed by prayer alone At another time he may be blessed by Thankesgiving alone without Prayer Commonly it is done by the coadunation of both duties For no otherwise can we blesse God or conferre good on him But we can Thanke him and Pray to him and keepe his Commandements The Jewes did use the word Benedicere to governe both a Dative and an Accusative case As Benedicere Deo and Benedicere Deum The Romans doe restraine the use more to the Dative The Graecians construe it with the Accusative As the blessed Sacrament of the body and blood of our Lord is called the Eucharist from Christs giving of Thankes when he did institute it and Justin Martyr in his second Apology tearmeth the Sacrament Eucharistizatum panem the bread which is sanctified by Giving of Thankes or rather cibum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
other do both find by meanes of so great contradiction between their opinions and true principles of reason grounded upon experience nature and sense Which albeit with boysterous courage and breath they seeme oftentimes to blow away yet who so observeth how again they labour and sweat by subtilty of wit to make some show of agreement between their peculiar conceits and the generall Edicts of Nature must needs perceive they struggle with that which they cannot fully master Besides sith of that which is proper to themselves their discourses are hungry and unpleasant full of tedious and irksome labour heartlesse and hitherto without fruit on the other side reade we them or heare we others be they of our own or of ancienter times to what part soever they be thought to incline touching that whereof there is controversie yet in this where they all speak but one thing their discourses are heavenly their words sweet as the Hony-comb their tongues melodiously tuned instruments their sentences meere consolation and joy are we not hereby almost even with voyce from Heaven admonished which wee may safeliest cleave unto He which hath said of the one Sacrament Wash and be cleane hath said concerning the other likewise Eat and live If therefore without any such particular and solemne warrant as this is that poore distressed woman comming unto Christ for health could so constantly resolve her selfe May I but touch the skirt of his garment I shall be whole what moveth us to argue of the manner how life should come by bread our duty being here but to take what is offered and most assuredly to rest perswaded of this that can we but Eat we are safe When I behold with mine eyes some small and scarce discernable graine or seed whereof Nature maketh promise that a tree shall come and when afterwards of that tree any skilfull artificer undertaketh to frame some exquisite and curious work I look for the event I move no question about performance either of the one or of the other Shall I simply credit Nature in things Naturall Shall I in things artificiall relye my selfe on Art never offering to make doubt and in that which is alone both Art and Nature refuse to beleeve the Author of both except he acquaint me with his ways and lay the secret of his skill before me where God himselfe doth speak those things which either for height and sublimity of matter or else for secrecy of performance we are not able to reach unto as we may be ignorant without danger so it can be no disgrace to confesse we are ignorant Such as love piety will as much as in them lyeth know all things that God commandeth but especially the duties of service which they owe to God As for his dark and hidden works they prefer as becommeth them in such cases simplicity of Faith before that knowledge which curiously sifting what it should adore and disputing too boldly of that which the wit of man cannot search chilleth for the most part all warmth of zeale and bringeth soundnesse of beleife many times into great hazard Let it therefore be sufficient for me presenting my selfe at the Lords Table to know what there I receive from him without searching or inquiring of the manner how Christ performeth his promise Let disputes and questions enemies to piety abatements of true devotion and hitherto in this cause but over patiently heard let them take their rest Let curious and sharp-witted men beat their heads about what questions themselves will the very letter of the Word of Christ giveth plaine security that these mysteries do as nayles fasten us to his very Crosse that by them we draw out as touching officacy force and vertue even the blood of his goared side in the wounds of our Redeemer we there dip our tongues we are died red both within and without our hunger is satisfied and our thirst for ever quenched they are things wonderfull which he feeleth great which he seeth and unheard-of which he uttereth whose soule is possest of this Pascall Lambe and made joyfull in the strength of this new Wine This Bread hath in it more than the substance which our eyes behold this Cup hallowed with solemne benediction availeth to the endlesse life and wel-fare both of soule and body in that it serveth as well for a medicine to heale our infirmities and purge our sins as for a sacrifice of thankesgiving with touching it sanctifieth it enlightneth with beliefe it truly conformeth us unto the Image of Jesus Christ What these Elements are in themselves it skilleth not it is enough that to me which take them they are the Body and Blood of Christ his promise in witnesse hereof sufficeth his word he knoweth which way to accomplish Why should any cogitation possesse the mind of a Faithfull Communicant but this O my God thou art true O my soule thou art happy So far M. Hooker The Prayer THou art mercifull oh Heavenly Saviour thou art mercifull to Mankind against the fiery and furious temptations and assaults of spirituall powers sometimes alluring sometimes haling sometimes leading men captive unto sin and under it Thou most graciously hast ordained an Host of Holy Angels to help us to suggest good thoughts unto us to free us to streng then us that we shall not so much as hurt our foot and there are more on our side than against us But in opposition of the allurements from the wicked world and the insurrections and ebullitions of the skittish civill warre betweene the flesh and our soule thou hast provided both preservatives that we fall not and redemptives if we fall even thy powerfull Sacraments replenished with Divine vertue For thine own sake most holy Mediator and Advocate let thy blessed Sacraments work effectually in us be conduit-pipes of grace and conveyers of goodnesse into our soules Let them nourish us up unto true Faith Hope and Charity and let thy sacred Eucharist be our spirituall Food both in Life and Death Amen Lord Jesus Amen CHAP. VII And the eight Generall Wherein is questioned what Gesture the Apostles used in Receiving the blessed Eucharist 1. The Word of God hath omitted to set it down in particular 'T is probable they did Kisse their Right hand and so receive it An evill custome of False complementing by Kissing the hand in Jobs daies In Adoration our hands must be lifted up Our voyce lowly and submisse In great Agonies it is lawfull to Cry alowd 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 fly unto from their angry Masters Numa's Law to sit at the time of Adoring their false Gods A reason why no passage either in the Evangelists nor Apostles commandeth Adoration at the Sacrament How the Antient Fathers are to
should receive the blessed Sacrament sitting or leaning on his elbow or halfe-sitting halfe-kneeling or looking on the one side or smiling or using unseemly motion though those Gestures be not in singled particularities forbid yet they are a profanation of the Lords Supper as being forbidden in the Generall Rules First That comeliest and devoutest Gesture be used in holiest matters Sancta sanctè Secondly Let all things be done to edifying 1 Cor. 14.26 Thirdly Let all things be done in order vers 4. The rest will I set in order when I come saith S. Paul 1 Cor. 11.34 Fourthly Rom. 14.17 The Kingdome of God is not in meats nor drinks but righteousnesse and peace and joy in the holy Ghost For he that in these things serveth Christ is acceptable to God and approved by men let us therefore follow after the things which make for peace as there followeth Fiftly Let all things be done decently 1 Cor. 14.40 A comelinesse is commended Ecclesiastes 5.18 1 Cor. 11.13 It is comely that a women pray unto God uncovered Comelinesse is taught by nature as it there followeth Sixtly The meetings in sacred convocations are for good nor for evill We are come together for the better not for the worse And the contrary is reproved by Saint Paul 1 Cor. 11.17 Lastly God ruleth things Inferior by Superior things farther off by things nearer to him The people must not prescribe to the Magistrates nor to themselves Laws in things indifferent but the Governors and Pastors to the People Whosoever therefore at the receiving of the blessed Eucharist doth any thing misbeseemingly sinneth against these or some of these Rules and so sinneth against Christ I proved before that at the holy Receiving a prayer is preparatory and made for every one of us And as the Minister devoutly prayeth doth not thy heart say Amen and is not Amen truly explaned and enlarged thus O Lord I confesse this is thy Body this is thy Blood yea it is thine own Selfe which thou vouchsafest unto me and I do now Receive Oh preserve my body and soule unto everlasting life I eat in remembrance that thy Body was broken and that thou dyedst for me I drink in remembrance that thy Blood was shed and powred out for me Lord I am thankfull and I feed on thee in my heart by Faith Lord I beleeve pardon my wandring thoughts unite me unto thee make me from henceforth holy and conformable to thy selfe and let this spirituall food strengthen me in the way to Heaven To conclude in the Divine M. Hookers words Oh my God thou art True Oh my Soule thou art blessed He who useth not these or some of these or the like faithfull thankfull precatory ejaculations both at the instant act of receiving of the sacred Communion and presently after yea and whilst the Minister is praying for him he hath an obdurate heart he discerneth not the Lords Body but eateth and drinketh his owne damnation Now Reader judge again if a man will not kneele when the Minister prayeth for him and that openly If he will not kneele when he powreth out his hearty prayers unto God whether he sinneth not haynously Certainly God condemneth his foolish obstinacy and so I passe to another point PAR. 3. THe next is What names are given unto the holy Sacrament And here I will first speak of the Bread and of the Wine severally and shew you what names have been given them both in the Scriptures and by the Fathers and then will I speak of them joyntly together The hallowed Bread in the sacred Word of God is called the Lords Body broken for us 1 Cor. 11.24 discernable to be the Lords body vers 20. stiled also the Communion of the Body of Christ 1 Cor. 10.16 which Communion is not in the use of Scripture a proper name of the Eucharist but a declaration of its power and efficacy by making us one with Christ and by partaking the Sacrament with our brethren being a speciall meanes to the Communion of Saints though the Fathers make it a proper appellation saith Casaubone Act. 2.46 it is said They continued Breaking of Bread Domatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at home or from house to house In which place it is varied Communicabant in fractione Eucharistiae They did Communicate in breaking of bread where the Translator makes use of a Greek word which he doth not often It is farther called Panis Sanctus Panis Benedictus Panis Eucharisticus Panis Coelestis Holy Bread Blessed Bread Eucharisticall Bread Heavenly Bread John 6.32 The Fathers appellations for it Oratio solvenda est Corpore Domini accepto Tertullian de Oratione cap. ultimo Upon taking the Lords Body we end our Prayers The same in lib. de Idololatria cap. 7. saith some did Manus admovere Corpori Domini move their hands to take the Lords Body Irenaeus lib. 4. cap. 34. E terrâ panis percipiens invocationem Dei non jam communis panis est fed Eucharistia ex rebus duabus constans terrenâ coelesti Earthly bread Sanctified by prayer is not now common bread but the Eucharist consisting of earthly and heavenly things It is a Medicine of immortality an Antidote against death procuring life purging sin driving away all evils Tertullian Adversus Judaeos in fine calleth the Eucharist Dominicae gratiae quasi viscerationem Christs Dole to his Church And least you may think it to be a poore Dole a Leane Thin Hungry gift the same Tertullian in lib. de Pudicitiâ expresseth it better thus Opimitate corporis Domini vescitur Hee eateth of the Plenty Abundance and Fatnesse of the Lords Body and our Soule is fully satisfied fatted crammed with God of which testimony hereafter The Cup is the new Testament in his blood 1 Cor. 10.25 This is my blood of the new Testament Matth. 26.28 and it is termed The Cup of the Lord vers 7 So it is also called 1 Cor. 10.21 Ye cannot drink the Cup of the Lord. The Cup of blessing which we blesse is the Communion of the Blood of Christ vers 16. The blessed Eucharist consisting of both kinds hath these glorious Tittles In the Scripture it is termed the Supper of the Lord 1 Cor. 11.20 And the Lords Supper in all these regards First because the Lord did Institute it Secondly did Take it Thirdly did Administer it to his Apostles Fourthly did appoint the Church to do the like in remembrance of the Lords death The Papiâ—â—s as before I observed dislike the frequent use of this phrase See Casaubone confuting Justinian the Jesuit in that point and against Maldonate whilst Casaubone from the Ancients calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Great Supper the Most Divine and Arch-symbolical supper By a Metonymie of the subject a Table that is the food set on that Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Table of the Lord 1 Cor. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Testament or Legacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion as prohibiting Schisme and Division
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