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
and Aaron l Num. 33.1 Num. 33.1 The united hand of them or the hand of Moses upheld by Aaron or the hand of Moses and Aaron upheld by God These two Princes did not like Alexander the great and the greater Swede put themselves in jeopardy and fight like common souldiers but they chose a gallant young generall even Ioshua who led the battle with some chosen men and fought with Amalecke whilest Moses and Aaron and Hur stood on the toppe of the hill a place of sufficient safety and security with the rod of God in the hand of Moses m Exod. 17.9 Exod. 17.9 c. And though this were done after they were out of Egypt yet we may guesse at the order of things precedent by things consequent Suppose therefore Ioshuah leading the van-guard with armed men Princes of the Tribes heads of thousands in Israel n Num. 1.16 Numb 1.16 Preparing the way to their followers And these went more then five in a ranke with doubled trebled retrebled files and more and broader as occasion advised them to dilate or contract their fore-front sometimes like a Moone crescent sometimes perhaps like a wedge or in other severall formes and shapes wider or narrower more open or closer as the reason of warre directed In the midst of their army we may conjecture were placed their weaker ones their children and women and the mixt unarmed multitude which some doe equall in number to all the men of warre with their carriages and beasts flockes and herds and very much cattell o Exod. 12.37 Exod 12.37 Not an hoofe was to be left behind p Exod. 10.26 Exod. 10.26 For though it be said q Psal 105.37 Psal 105 37. There was not one feeble person among their Tribes which excluded sicknesse yet none can deny but children and women were weaker then men and the unarmed are weake being compared with the armed and though in their first setting out not one was feeble yet afterwards with marching divers were faint feeble and weary and became hindmost and being in the Reere and feeble behind them were cut off r Deut. 25.18 Deut. 25.18 Among which weaker and affrighted sort might be Miriam and Zipporah and other famous heroinae who to hearten the fearefull multitude might sing joyfull songs of deliverance and administer propheticall comfort sure I am that the people he brought forth with joy and his chosen with gladnesse or singing f Psal 105 43 Psal 105 43. Thus as some of the Egyptians were glad at their departure ver 38. So out of doubt were some of the Israelites also In cantu electos suos as Cajetan reads it cum jubilo saith Vatablus And yet before this came to passe there might be and was an hurrying haste and confusion for the words of the Psalmist have more especiall reference to what was done when they had safely passed over the red sea t Exod. 15.1 Exod. 15.1 Where Moses and the Israelites sang unto the Lord and Miriam the prophetesse the sister of Aaron tooke a timbrell in her hand and all the women went out after with timbrels and dances Miriam and the women answering Moses and the men ver 20. Now as Miriam performed a joyfull part when the danger was past So since God himselfe u Mic. 6.4 Mic. 6.4 saith He sent Moses and Aaron and Miriam before the Israelites recording her joyning in commission as it were with those two great Princes and Leaders I hope I have not much erred to place this prophetesse Miriam as a consorter in the beginning of the uprising of their army Indeed God afterwards appointed the Tabernacle to be in the middest of the campe of the Levites w Num. 2.17 Numb 2.17 And the uncleane were put out of the Campe x Num. 5.2 Numb 5.2 c. And Amaleke smote the hindmost of Israel all that were feeble behind thee when thou wast faint and weary y Deut. 25.18 Deut. 25.18 Lastly I opine that the other part of armed men and warriours under other Princes of the Tribes of their Fathers z Num. 1.16 Numb 1.16 led the rereward securing as farre as in them lay the unarmed casting themselves betwixt the mixt multitude and danger supplying the roome of a Port-cullis to a gate of a City the mighty men of warre opposing themselves as a flood-gate to keepe the waters from over-flowings and the perilous from doing perilous things which part of warte to act that is to secure a flight or retreate requireth most skill incurreth most difficulties makes as it were a Parthian fight and is reserved as a glory for the ablest men PAR. 27. AS for Vatablus and his Iewes their relation is of the Muster when God commanded Moses to set the army in order Every man of the children of Israel shall pitch by his owne Standard with the ensigne of his Fathers house a Num. 2 2. Numb 2.2 So besides the particular foure eminent Standards First of Judah on the East for he is first in place ver 3 Whatsoever the Iew or Vatablus hold under whom were quartered the other two Tribes of Issachar and Zabulon Then the Standard of Ruben on the South under which the Tribes of Simeon and Gad did march Then followed the Tabernacle of the Testimony and the Levites were in the middest of the Campe under their owne Standards ver 17. In the third eminent chiefe place was the Standard of Ephraim to the West and by it were the Tribes of Manasseb and Benjamin governed In the fourth quarter was the Standard of Dan to the North and under it were ranged the Tribes of Asher and Naphthâ—li So they pitched by their Standards and so they set forward every one after their Families ver 34. They had of the lesser sort Innumera penè vexilla abundance of Ensignes every Colonel perhaps every Captaine and other inferiour officers That this was the order at their first departure from Egypt cannot be prooved Some imperfect resemblance might there be but now at the Muster was the march made exquisite and perfect PAR. 28. MOre punctually concerning the nimble eating of the Passeover remember in generall both the generall reason immediately subjoyned It is the Lords Passeover and the speciall reason For I will passe through the Land of Egypt this night and will smite all the first borne So if you will avoyd the death of your first-borne kill the Passeover speedily rost it quickely eate it nimbly come not out of the house Lastly forget not the unusuall Ceremonies proving the speedy dispatch Thus you shall eate it ver 11. with your loynes girded your shooes on your feete your staffe in your hand PAR. 29. COncerning the girding of the loynes in the first place That the Iewes used to weare ordinarily loose hanging vestments is evinced because on extraordinary occasions they girded their cloathes to them for pendent and discinct cloathes are more offensive to travailers When Eliah was to runne
lesse Quando suppetet Pascha beatius cibusque coelestis in Regno Dei since hee had a more blessed Passeover and a heavenly banquet in the Kingdome of God PAR. 2. IT is a true Rule that not onely the prepositions before after untill unto from and the like which denote or signifie the bounds limits either of time or place either initiall or finall and determinative but all other descriptions or circumscriptions of time space or place are ambiguous and sometimes include sometimes exclude those very bounds assigned out Before the day of the Passeover the word before saith Illyricus sometimes includeth sometimes excludeth the very day of the Passeover when it is to be understood inclusivè the sense is Ante diem Pasche terminatum vel finitum before the day of the Passeover was terminated or ended yet commonly it is used exclusivè so after three dayes Christ shall rise againe Marke 8.31 and after three dayes he said he would rise againe Matth. 27.63 by which expressions is not meant that he would rise againe the fourth fifth sixe or seventh day or any time after that but the third day is included not excluded for his Resurrection was fore-prophecied of by Christ himselfe that it should be accomplished on the third day Matth. 16.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised againe the third day and accordingly it was performed Christ rose againe the third day saith the Apostles Creed He rose againe the third day 1 Cor. 15.4 according to the Scriptures After sixe dayes Jesus taketh Peter and James and Iohn and bringeth them unto an exceeding high mountaine Matth. 17 1. Marke 9.2 yet is it varied Luke 9.38 about an eight dayes after The reconciliation is faire the word after in S. Matthew and Marke excludeth dies terminales It was not in any part or parcell of the sixe dayes they were fully ended and passed but the preposition after in S. Luke excludeth them So Christ became obedient unto death Phil. 2.8 and though the word unto be often exclusive yet because Christ came not onely to the gate doore or chamber of death but passed through them and really truely was dead therefore death is not here excluded but included in the word usque or unto 1 Sam. 15.35 Samuel came no more to see Saul untill the day of his death usque ad that is from the houre neither before nor then nor after I have the more insisted on this Rulebecause it removeth many seeming contradictions in Scripture which the ignorant are not able to reconcile but swallow downe with their difficulties and now I descend unto the word Donec or untill to the further clearing of these difficult words Donec or untill the first is affirmative Matth. 28.20 I will be with you unto or untill the end of the world which promise proveth not that he would not be with them after the end of the world but rather that he would be much more with them in another world though he would not desert them here Psa 110.1 Sit thou on my right hand till I make thine enemies thy footestoole grosse is the man who hence inferreth that Christ shall not sit at Gods right hand when Christ shall tread upon his enemies now he doth raigne over them even whilst there is opposition and shall much more hereafter when they shall be under his feete here Donec also affirmeth of the future times PAR. 3. THe second force of Donec is negative defuturo for the time to come Matt. 1.25 non cognoscebat eam donec peperit He knew her not untill shee had brought forth c. he meaneth not that after her sacred child-bearing Ioseph knew her for it is an Hebrew Idiotisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donec the word untill excludeth without exception expressely till such a time and leaveth it implicitely to be understood that much lesse was it done or to be done afterward Rem nunquam factam certo tempore exprimit non factam quô videri facta poterat scireque necessaria erat non factam Excellently saith Lucas Brugensis he expresseth a thing never done by the not doing of it at a certaine time viz. at such a time as in all likelihood all others would have knowne their wives upon a new marriage but Ioseph did not so much no not at that time much lesse did he so afterward Michal the daughter of Saul had no child untill the day of her death 2 Sam. 6.23 Stupid is he who concludeth that she had children or a child after her death The Resultance is rather and firmer thus If shee had no child till her death much lesse had shee one after Ioseph knew not the blessed ever-Virgin Mary till she was delivered much lesse did he after that In both these passages the force of donec is negative So here I will not any more eate thereof till it be fulfilled not here much lesse hereafter in heaven where we shall have a more blessed Pascha sine intybis vel amaritudine without any bitter Sallet the like may be said of the word untill in the 18 verse but what is the kingdome of God Or how is the Passeover fulfilled in the Kingdome of God I answer by the Kingdome of God in this place is not meant the Militant Church but the Triumphant Origen Euthymius and others here appropriate it to the future world and in the world to come the Passeover is thus then fulfilled and perfected because the Iewish Passeover was to be eaten with bitter herbs and that Passeover was accompanied with a second Supper nor were all and every one blessed that tooke the Passeover therefore was it in a manner imperfect but blessed are all and every one who are called to the Marriage-Supper of the Lambe Rev. 19 9. and in that Supper is nothing wanting all sorrow excluded all joy prefected the Type being drowned in the glory of the great antitype an happier Supper an happier Passeover shall be in heaven This manner of speech perhaps hence arose saith Illyricus because the Writer would determine onely for his owne time or the time he propounded to handle and cared not to speake of further or remoter times as it was principally intended and all things were accordingly prepared that Christ might eate the Passeover Marke 14.12 So it is most true Christ sate not as an idle spectator but he did indeede eate the Passeover and promised never to eate it more PAR. 4. WHat else Luke 22.17 He tooke the Cup and gave thankes and said Take this and divids it among your selves for I say unto you I will not drinke of the fruit of the Vine untill the Kingdome of God shall come that this was not the Eucharisticall Cup appeareth by the Sequell where he instituted the blessed Sacrament of his body and blood PAR. 5. BUt what mean these words I will not drinke of the fruite of the Vine untill the Kingdome of God shall come What is the fruite of the Vine which then shall be drunken the
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