Angels were created after the world as the soule of man was after his body So Gennadius and Acatius Yet Beda Cassiodorus and others are peremptory that the Angels were created within the sixe dayes And they followed the Divine S. Aug. for after Aug. almost all the Latines saith Ludovicus Vives de Civitate 10.9 and since them all the Schooles say all the Angels were created within the sixe dayes I boldly say Col. 1.16 By Christ were all things created that are in heaven earth whether they be thrones or dominions or principalities or powers hee might have specialized Angels or Archangels Cherubims or Seraphims since hee added Al things were made by him and for him What some said of Origen I may say concerning those Greek Fathers that they rather Platonize than Christianize for Plato long before them in his booke de mundi opificio held the same opinion The reasoning of Augustine de Civitate Dei 11.9 is good That the creation of Angels is not left out only by Moses I thinke by this saith he it is said expresly God ended his worke on the seaventh day and hee rested the seaventh day from all his workes Gen. 2.2 And In the beginning God created the Heaven and the earth Gen. 1.1 Now if he made nothing before the sixe dayes and rested from all his worke the seaventh day then the Angels must needes be created within that time But yet there is a plaine place Exod. 20.11 though it be not sufficiently expressed without some deduction In sixe dayes the Lord made Heaven and Earth the Sea and all that in them is The Angels are in heaven and on earth This is the assumption Therefore in the sixe dayes they were created Psalm 146.6 It is varied somewhat God made Heaven and Earth the Sea and all that therein is From whence you may extract the same conclusion As man was created when all things were fitted for him and the soule is infused into the body when the body is prepared to receive it so as soone as the Heavens the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now framed the Lord filled it with Angels Furthermore it is said Psalm 148.2 Praise the Lord all yee Angels of his the reason is added in the fifth verse Let them praise the name of the Lord for hee spake the word and they were made hee commanded and they were created not onely Sun and Moone not onely Starres of light not onely heavens of heavens and the waters above the heavens but Angels also and first of all are Angels placed when hee had formerly said Praise the Lord from the heavens And so are they comprized as well as other creatures within the sixe dayes compasse of the creation Augustine in the forecited booke and chapter argueth from the song of the three children in the midst of the fire though it be Apocrypha tous for in the 34. verse it is said All yee workes of the Lord blesse yee the Lord and in the next verse O yee heavens blesse yee the Lord the subsequent verse hath it O yee Angels of the Lord blesse yee the Lord as if they were created and indeed so they were so soone as their habitation was made and God had fitted them a dwelling place But that was done towards the beginning of the creation and therefore the Angels were then created Againe though there be not expresse mention in iisdem terminis sic terminantibus In plaine words and disert termes of baptizing of infants yet the Church justly profitably and excellently observeth it And thus it may be evinced by Scripture In the Apostles time they did baptize whole housholds 1 Cor. 1.16 I baptized the house of Stephanas Lydia was baptized and her houshold Act. 16.15 So the Jaylor was baptized hee and all his streight way Act. 16. verse 33. that is his children as well as his houshold servants Act 2 38. Be baptized every one of you For the promise is made to you and to your children vers 39. This were a silly reason if children might not be baptized but indeed it is a strong motive that they should bring their children to Baptisme and an argument faire enough that children were baptized for those to whom the promise is made must be baptized but the promise is made as much to children as to any others therefore children ought to be baptized Certainly the Apostles would never have named their children if none of them had any children but the converts in that place being some thousands it could not be otherwise but many of them had children yea and that their children were baptized with themselves as in the same day was Abraham circumcised and Ishmael his sonne and all the men of his houshold Gen. 17.26 For otherwise hee had beene disobedient to the holy Apostle who said Be baptized every one of you But no good Christian will or can thinke that those then converted were disobedient and therefore their children were baptized It is a ridiculous thing to thinke the Apostles chose out such housholds only as had no little infants in them leaving great and numerous families unbaptized because some little children were in them And fairelier we may conclude In many families there were some infants But many whole families were baptized therefore some infants If some why not others If others why not all And so all infants are to be baptized Againe Baptisme is necessary for us as Circumcision was for the Jewes This is proved because of the correspondence betweene the Type and Antitype which correspondency is so square and perfect betweene the Old and New Sacrament that the Apostle 2.11.12 in effect designeth out Baptisme by the name of Circumcision But their infants were circumcised Gen. 17.27 and therefore our infants must be Baptized Act. 2.41 In one day were added to the Church about 3000 soules yea daily the Lord added such to the Church as should be saved vers 47. but children are some of those that must be saved for of such is the Kingdome of God saith Christ Matth. 19.13 It is added Mark 10.15 verse Verily I say unto you Whosoever shall not receive the Kingdome of God as a little child hee shall not enter therein Lastly lest any should cavill these children were not very little but such as came of themselves unto Christ it is said in the same verse of Saint Matthew They brought little children unto him and some of those children so brought were infants Luk. 18.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being significantly translated in our best and last translation They brought unto him also infants Therefore infants according to Christs yea the Apostles practise must be baptized For there is no likelihood but in such great multitudes as were together baptized and divers day by day but there were some infants Much more may be added to this point but Quantò diffusares est tantò substringenda nobis erit that I may use Tertullians phrase ad Nationes 2.12 The second Supper is not
passed The words Occumbente sole may signifie the last quarter the last watch of the day from three till fixe and the Septuagents Pascha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well denote the approach of the Evening from that time Lastly the Hebrew phrase Circa ingredi solem doth intimate in my judgement the descending of the Sunne almost out of our sight or rather the Time about which he is entring as it were towards or into his lodging which may well be reckoned from the second quarter of the Sunnes declination but cannot without violence be extended to the beginning of the first quarters declining immediatly after Noone-tide as the Iew would have it Luke 9.12 when the day began to weare away Briefely the slaying of the Passeover was to be betweene these two Evenings not on the fourteenth day before the first Evening that is not before three in the after-noone that had beene a breach of the Law not after the beginning of the second Evening no nor after sixe of the clocke for then they should have had no time sufficient to kill it flay it wash it disembowell or paunch it dresse it and rost it that they might have eaten it in the appointed season In other termes conceive the matter thus these words betweene the two Evenings may be taken either Divifim or Conjunctim disjoyntly or joyntly disjoyntly for the two Evenings of one day distant far asunder the first Evening beginning from the Sun-set of the precedent day and ending in the first houre of the night succeeding which evening begun the day with the Iewes the second Evening of the same day beginning about three of the clocke in the afternoone ending in Sun-set which Sun-set closed up the preceding day and opened the Evening of the day following These words betweene the two Evenings are not thus meant in this place nor used for the two divided and seperated Evenings of one day but the two Evenings are to be taken Conjunctim joyntly namely as the end of the last Evening of one day is the beginning of the first Even of the next day one Evening almost if not immediately touching the other Betweene these two Evenings of two severall dayes was the Passeover to be slaine and prepared This is the Reason why the Passeover is said to be kept sometimes on the fourteenth day of the moneth sometimes on the Feast of unleavened bread which feast was in the beginning of the fifteenth day of the moneth and not before because the first Evening partaked of the fourteenth day the second Evening of the fifteenth day like as our Evangelist saith Christ was crucified on the third houre Marke 15.25 which Matthew and Luke imply was about the sixth houre because he was crucified and hung on the Crosse about both those two times so the Passeover is said to be kept both in the fourteenth and fifteenth dayes because betweene the last Evening of the fourteenth day and the first Evening of the fifteenth day it was to be killed and prepared PAR. 19. THe next inquiry is what houre it was to be eaten Some say it was to be eaten in the night and that therefore it is called Exod. 12.42 a night of Observations or a night to be much observed unto the Lord of all the children of Isael in their generations If they meane that they might eate some of it in the night none will oppose them for cleare it is they might eate any time of the night any part of it conditionally that all might be eaten or consumed with fire before morning But if they speake exclusively as if it might not be eaten till the darke night was in or say it might not be eaten about Sunne-set nor in the first Evening of the fifteenth day I cannot subscribe unto them The Angell did doe the great mischiefe to the Aegyptians in the night no time is unseasonable to doe good-service when that hand of Heaven pusheth as on or ministreth deliverance God will be served both night and day The Christian Agapa or feasts of Charity were at night quis solennibus Paschae abnoctantem securus sustinebit who without jealousie can endure his wife to be absent all night at the solemnitie of the Passeover saith Tertullian of an Heathen concerning his Christian wife Pervigilium Paschae celebrari putat Hieronymus quia Iudaeorum traditio est Christum in media nocte venturum in similitudinem Aegyptii temporis unde reor ai◠Hieronymus traditionem Apostolicom permansisse ut in die vigiliarum Paschae ante noctis dimidium populos dimittere non liceat expectantes adventum Christi postquam illud tempus transierit securitate praesumpta Festum cunctis agentibus diem saith Rhenanus in argumento lib. 1. Tertul. aduxorem that is 〈◊〉 Hierome thinketh that therefore the vigile of Easter was kept because the Jewes had an ancient Tradition that Christ should come againe at mid-night as the destroying Angell did in Aegypt whence I suppose saith S. Hierome the tradition of the Apostles hath still continued that on the vigiles of the Passeover or on Easter Eve it is not lawfull to dismisse the people before midnight who then expect the comming of Christ but when that time is once past they all then securely without any feare keep Holy-day PAR. 20. THat the Passeover was to be eaten at a set fixed houre needes no more proofe than thus Luke 22.14 When the houre was come he sate downe and the 12. Apostles with him to eate the Passeover for indeede he did eate it with them as the precedents and consequents doe demonstrate Hora was constitutum Tempus esui agni when it is sayd Iob. 13.1 Christ knew that his houre was come that he should depart out of this world significantly he alludeth to the set houre of the eating of the Passeover ut transeat ex hoc mundo as the Vulgar hath it A Transitus or departure there was in the two Passeovers both Typicall and substantiall and at a determined houre also what that houre of eating the Passeover was in precise termes I thinke is Mat. 26.20 determined When the Even was come Horam manducandi Paschae designat he meanes the houre of eating the Passeover saith Beda The time of killing it was in the Duall inter Duas vesperas exactly betweene the two Evenings the eating was ad vesperam in that night Bagnereb in the singular number they might not eate till the sunne was set and the second evening entered which was within a while of the sun-setting or vanishing out of their Horizon and toward the beginning of the night Some conclude they were not to eate the Passeover till the beginning of the first houre of the night because till then they might not eate unleavened bread but they must eate unleavened bread with the Passeover Edit agnum hora Noctis prima he ate the Passeover the first houre of the night saith Maldonat on Matth. 26.2 and nothing forbad but it might be eaten after the
God in fulgore in brightnesse such a great Priviledge of the first Temple Certainely the presence of God in Christ who was the brightnesse of Gods glory and the expresse Image of his person upholding all things by the Word of his power Heb. 1.3 was much more illustrious and glorious and the presence of Christ in the bright cloud when his face did shine as the sunne and his rayment was white as the light Mat. 17.2 was more resplendent 2. The fire falling from heaven upon the Altar made the people shout and fall on their faces Levit. 9.24 But when God bringeth in his first-begotten into the world he commanded all the Angels of God to worship him Heb. 1.6 Was it ever so sayd or done in the first Temple was the heavenly fire in Salomons Temple Did not also both a sound from heaven fill all the house where the Apostles were sitting and did there not appeare cloven tongues as of fire and sate on each of them Act. 2.2 c. which of these Miracles was greatest The fire of the Altar was to be kept in by humane helpe and Art this Sacred fire of tongues or grace needed no Art 3. But the Jewes had their Vrim and their Thummim in Salomons Temple God indeede spake to our Fathers at sundry times and in divers manners but hee hath spoken to us by his Sonne the heire of all things by whom hee made the world Heb. 1.1 c. By his Sonne whose Name is called wonderfull Counsellour the Mighty God the everlasting Father the Prince of Peace Isa 9.6 Was the Vrim and the Thummim on the brest-plate of the High Priest True but Christ was in the bosome of the Father Joh. 1.18 Were they to harken to the Vrim and the Thummim much more were they to hearken to the words which came from heaven concerning Christ and concerning the Apostles Heare ye him Mat. 17.5 The Vrim and the Thummim by its resplendencie guided onely some causes some people Christ was the true light and lightneth every man that commeth into the world Ioh. 1.9 Whose light was greater whose glory more firme or lasting Though it did prophecy yet we have a more sure word of Prophecie whereunto ye doe well that ye take heede as unto a light that shineth in darke places 2 Pet. 1.19 Fourthly the first Temple had the Arke and propitiatory what did that Arke figure out but our Saviour the keeper of our Sacred things before whom the Cherubines doe cover their faces and in whom are hid all the Treasures of wisedome and knowledge Col. 2.3 And in him dwelleth all the fulnesse of the God-head bodily ver 9. As for the Propitiatory of the Leviticall Law we have a better in the Law Evangelicall Christ forgiving us all our Trespasses Col. 2.3 c. He is our Peace Ephes 2.14 We are accepted in Christ the beloved in him we have redemption through his blood the forgivenesse of sinnes according to the riches of his grace Eph. 1.6 See our priviledge preferred before the Jewish in many Chapters of the Epistle to the Hebrewes Gods Sonne is our propitiation 1 Ioh. 4.10 1 Ioh. 2.2 Fiftly Had they an oyntment We have an Unction from the holy one 1 Ioh. 2.20 6. Had they the Pot of Manna Moses gave not that bread from heaven but my Father giveth you the true bread from heaven the bread of God is he which commeth downe from heaven I am the bread of life saith Christ He that commeth to me shall never hunger Ioh. 6.32 Had the Iewes their Altars one of Incense the other of burnt sacrifice had their Altar of burnt-offerings divers Priviledges strange and wonderfull Fire from heaven fire which never went out and yet consumed not the wood of which the Altar was made grant also that their Altar never stanke nor the place about it nor the holy meate-offerings and that never was flye there abouts nor did women ever suffer a plunge or abortion by the smell of the sacred offerings nor did Scorption or Serpent approach the place nor ever winde so boysterous but that a Constant Pillar of smoake was Pyramidally ascending grant also the traditionary miracle of the second Temple upon Herod's enlarging of it that it never rained in the day time till all the worke was ended least the labourers should be hindered but shewred downe sufficiently in the Night season grant all this say I and whatsoever more the factious Jewes invent or beleeve for the glory of their adored Sanctuary yet for all this our Priviledges goe beyond theirs and weight more than theirs though they were tryed in the ballance of their owne Sanctuaries For we also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.10 and this Altar is Christ say Ambrose and Bernard from those words Revel 6.9 I saw under the Altar Againe Moses and Aaron's Altar was made of Shittim wood and this wood was over-layd with Cedar by Salomon Altare vestivit Cedro the Altar he cloathed with Cedar and the Cedar he covered with gold we likewise have a golden Altar on which the prayers of all Saints were offered Rev. 8.3 And this Altar signifyeth Christ saith Dr. Estius and we must offer living Sacrifices Rom. 12.1 Medullata sacrificia Sacrifices that have no marow better than those which had hornes and hoofes Nor was Christ onely an Altar but on this Altar did hee offer the most blessed incense and the most blessed Sacrifice that ever was offered himselfe was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an offering on the Altar of Incense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.2 A bloody Sacrifice on the Altar of the Crosse in both a sweete-smelling Savour unto God an expiatory sufficient offering for the sins of the whole world Nor was he onely the holy Altar and the holy offering but he was also the most holy Priest and hath an unchangeable Priest-hood Heb. 7.14 He was made not after the Law of a Carnall Commandement but after the power of an endlesse lise ver 16. Wee are sanctified through the offering of the body of Iesus Christ once for all Heb. 10.10 He offered one sacrifice for sinnes for ever ver 12. By one offering he hath perfected for ever them that are Sanctifyed ver 14. He hath obtained a more excellent Ministery than Moses Heb. 8.6 yea or Aaron either and is the Mediatour of a better Covenant which was established on better promises ibid. the same Saviour being Priest offring and Altar which was in no other Law Now would I aske any indifferent man which Testament had the better priviledges Or what was there in their first that we have not by Christ in more ample manner fully accomplished in the second Temple Seventhly to conclude as they had their Passeover so Christ our Passeover is slaine 1 Cor. 5.7 If they had Prophets we have had Prophets if they had a voyce from heaven we had many if they raysed some dead many more were raysed in the New Testament for one miracle that they
tree a meere vegetative creature for not bearing fruit it behooveth us reasonable men to bring forth fruit with all possible speed since the time of bearing fruit is alwayes present with us and there is none houre but wee may wee must doe good and if the holy spirit related that the time was not come to quicken us men what inconvenience ariseth And so I part with this point PR 15. WHen Christ had fasted fortie dayes and fortie nights He was afterwards an hungred Matthew 4.2 Yet was he not so hungry as to tempt God or to make bread of stones as he could have done Wherefore God sent unto him at the end of the temptation the help of Divine Servitors They will not grudge the name Behold Matthew 4.11 Angels came and ministred unto him and no question brought him food Let Ravens wait on Elias The Angels of Heaven joy to serve Christ Iesus being wearied with his journey said to the woman of Samaria Give me to drinke for his Disciples were gone away unto the Citie to buy meat Iohn 4.6 c. we read that the woman left her water-pot vers 28. But that she drew water for him or that he dranke we read not It may be he did by the water as he did after by the meat when they prayed him Master eate vers 31. He said unto them I have meate to eate that yee know not of vers 32. And vers 34. My meate is to doe the will of him that sent me and to finish his worke But wee read not that He did there eate His hunger was rather voluntary than necessary Temporall food he alwayes under-prised in regard of the spirituall Iohn 6.27 Labour not for the meate which perisheth but for that meate which endureth unto everlasting life Matthew 6.25 Take no thought what yee shall eate or what yee shall drink Iohn 21.4 When the morning was come Iesus stood on the shore and said Children have yee any meate In all likelyhood Christ said so to refresh his wearied Disciples not for himselfe For we do not read that hee then ate but gave to them both bread and fish vers 13. So Luke 24.30 He sate at meate with the two Apostles that were going to Emmaus and tooke bread and blessed it and brake and gave it to them That himselfe did eate I read not I beleeve not He that fed many thousands are not then himselfe for ought that is revealed He who was the Bread of Life and heavenly Bread and better then Manna yet often fasted He thirsted also who cried out If any man thirst let him come to me and drinke The water that I shall give him shall be in him a Well of water springing up unto everlasting life Iohn 4.14 Indeed Luke 24.41 hee enquired Have yee here any meate And they gave him a piece of a broyled fish and of an honey-combe 42. And he took it and did eate before them verse 43. Act. 10.41 We did eate and drink with him after he rose from the dead Augustinus Epist 49. Propter dubitantes cibum potum sumere voluit non semel sed saepius ne illum non corpus sed spiritum esse arbitrarentur sibi non solide sed imaginaliter apparere Hee received meat and drink not once alone but oftentimes for their sakes that doubted left they should thinke him not to be a body but a spirit and that he did appeare unto them not indeed but onely in conceipt All this was done after his Resurrection and before his Ascention And out of question they did eate and drinke with Him often farre oftner even in his naturall life Yet neither before his death nor after his Resurrection is there any demonstrative argument that he ate flesh save onely of the Paschall Lambe PAR. 16. YEt is there a great diversity betweene his eating as he was a mortal man before his death and his eating after his Resurrection Whilst hee lived amongst men what hee did eate converted as other mens meate doth into the substance of his body and nourished it for He was like unto us in all things sinne onely excepted But after his Resurrection as wee are to know Hee did not eate phantastically so He did not delude their senses but did orally and really And whatsoever He did then eate turned not into any nutriment became not flesh not bloud none was chymified nor chylified but consumed or vanished Whatsoever Durandus Sentent 3. Distinct 2. Quaest 6. ad 2. imagineth to the contrary Augustinus in his 49. Epist to Deogratius toward the beginning thus Christus post resurrectionem cibatus est legimus Angelos ejusmodi escas eodemque modo sumpsisse non ficto inam phantasmate sed manifestissima viritate nec tamen necessitate sed potestate Aliter enim absorbet terra aquam sitiens aliter solis radius candens Illa indigentiâ iste potentiâ Futurae resurrectionis corpus imperfectae foelicitatis erit si cibos sumere non potuerit imperfectae foelicitatis si cibis eguerit Which is thus translated Christ did eate after his Resurrection and wee read that the Angels did eate meate and after the same manner not in a fained and emptie phantasie but in most apparent truth Not by necessity but by power The thirsty ground drinkes up the water one way the hot rayes of the Sunne consume it another way That through need or want This through power A body after its Resurrection shall have but imperfect felicity if it cannot take meate or if it stand in neede of meate Let me adde or if it could not consume the meate in the passage before it come to any immutation or any degree of concoction Some over-nicely distinguish a double digestion The first reaching from the lips and mouth to the taste The second digestion from the palat to the ventricle and so farre say they the meate came but I say not so farre but either was changed into some more subtle substance or vanished as it were into the aire or was consumed some other unknowne way But it was truly eaten The Prayer MOst glorious and blessed Saviour the more I thinke of thee the more I love thee the more I search into thee the more I adore thee In all thy workes thou art wonderfull in all thy words powerfull in all thy thoughts most holy Frame me sweet Iesu by little and little to be like unto thee though I be wounded with a crowne of thornes though I taste of the gall which was offered thee give mee grace I beseech thee patiently to runne through these or other crosses that thou mayest receive me into the Kingdome and crowne mee with some portion of glory Amen CHAP. II. The second branch of the first particular of the first Generall The Contents of the second Chapter 1. The ancient Romans ate foure times in a day 2. The Apostles temperancie in meate and drinke A double daily refection allowed by God The Apostles provision not costly 3. The
coelestiall Table Grant this for thy metits sake O gratious Saviour Amen CHAP. XI The Contents of the eleventh Chapter 1 What was Said Done at the second supper the first quarter Christ began the Chagigah with saying of grace Grace and thankesgiving a prime duty at feasts 2 The forme of Grace at The eating of Manna Other feasts The Paschall Festivity 3 The Iewes began their second Supper with the cup of Charity Wonderfull great grapes 4 An hymne was sung after the Grace cup among the Iewes The hymne in the New Testament sung after the Eucharist 5 The discourse at the second Supper 6 The Apostles contention before they received the blessed Eucharist The Apostles contend for superiority 7 When Christ began to wash the Apostles feete Osiander rejected Saint Cyrill rejected The Iewes began their second washing at the beginning of their second supper Christ in the middle of it Baronius argument confutes Osiander PARAGRAPH 1. The second particular of the third Generall BUt the next branch of my method inforceth mee to consider what was said and what was done from the second Supper to thy end of it inclusivè In generall I say much is plainly set downe from Ioh. 13.4 to the 30. verse inclusively And in Generall I say They fell to their second Supper and continued at it about a quarter of an houre in all likelihood Then Christ riseth from this second Supper though they continued still at Supper and was about one quarter of an houre more washing the feet of all the 12. Apostles and putting off and putting on his garments as may be well conjectured at by the proportion of time to the things done and sayd Thirdly when Christ was set downe againe hee began his discourses designes out the Traitour gives him a sop biddeth him doe quickly what hee did and upon the receiving of the sop Iudas immediately went out and these things tooke up the last part of the houre or somewhat more and in and about that time they may well seeme to be accomplished and transacted And so the first and second Supper tooke up one whole houre or about one quarter more rather More particularly concerning the first of the three quarters spent in the second Supper this seemeth to mee most probable Scaliger citeth the Jewish Rituall thus concerning the Paschall Quam diversahaec nox à caeter is noctibus In aliis noctibus semel tantum lavamus in hac nocte bis How divers was this night from other nights In other nights we wash but onely once in this night twice and this was at the beginning of their second supper yet they did not breake the Law for Gods Law established no such second double washing but it was a custome and tradition of the Elders to which Christ was not bound And wëe find no shadow of a second washing before the beginning of the second supper but rather about the midd'st of it or rather toward the end of it I therefore think the second supper began with thanksgiving giving to God and blessing of the meate of the Chagigah which was newly served in for this was farre a more necessary duty and was as frequently used by all good people as it was necessary Giving of thankes was a prime duty of a feast Tertullian in his Apologetick cap. 39. Nee priùs discumbitur quà m oratio ad Deum praegustetur Wee sit not downe to meate before wee have said Grace And this hee writeth with exact reference to the second Supper of the Jewes where the like was practised both before and in the time of Christs conversing among men And the grace at the beginning of the second Supper was this Benedictus sis Domine Deus noster qui educis panem de terra Blessed be thou O Lord our God who dost bring forth bread out of the earth Then dranke they the second round PAR. 2. BEfore the eating of Manna the grace is thought to bē this Benedictus es Dominus Deus noster Rex Angelorum Pater Coeli qui cibasti nos pane coelesti Angelorum Blessed be thou O Lord our God King of the Angels Father of Heaven who hast fed us with the heavenly food of Angels Before I shewed you in the first Booke and second Chapter the forme of thansgiving at other feasts and in likelihood at their common meales was Benedictus sis Deus qui educis panem de terra Blessed be thou O God who dost bring forth bread out of thē earth This was the ordinary blessing of bread which was commonly used after the Jewes came to Ierusalem and perhaps in Christs time But the thanksgiving for the unleavened bread in the Paschall festivity is said to be this Benedictus es Domine Deus noster rex universi in esu panis azymi Blessed be thou O Lord our God King of the whole world in the eating of unleavened bread and no doubt a blessing was powred forth with thanksgiving to God for all their meate PAR. 3. THe Jewish Rituall mentioneth that they had winē at the second Supper I say that in all faire likelyhood they had it at the beginning of this second Supper Presently after Grace as Bellarmine said the first supper was ended with the wine So say I the second was begunne with a cup of wine walking about Soto also 4. Sentent Distinct 12. Quaest 2. Art 2. on the words Hic est Calix ubi insinuatur saith hee Christum cocnam Agni consummasse in potu non consecrato This is the cup where is insinuated that Christ had consummated the Supper of the Lambe in unconsecrated wine Seneca in Thyeste Act. 5. Scena ultima Poculum infuso cape Gentile Baccho Take off this cup full of wine Which b'inheritance is thine It was at the beginning of the pretended feast in an hereditary cup if I may so expound Gentile poculum the Gentile Cup. Poculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of charity Paternis vina libenter Deis tunc hauriatur sayth Thyestes Let ēvery one within the house Drinke to his God a full carouse Scaliger de emendatione Temporum 6. pag. 571 The second supper of the Jewēs was like the Secundae mensae apud Gentiles the second course among the Gentiles Nam apud illos mensis secundis libabatur ac potio in Calice circumfere batur For among them they were wont to have a second course and to drinke a round one to the other Virgil saith of the rich Rhodian wine Non ego te Diis mensis accepta secundis Transierim Rhodia I cannot here passe o're thē Rhodian winē To th' Gods and second banquets held divine Scaliger might have added the rest tumidis humasta racemis And clustred grapes pluck't from the swelling vine It may well be thought they had also their second Supper when Grapes were in kind great bunches of ripe sweete grapes so long as they would well last Be not offended with this Digression If Virgil had tasted of the Grapes of Escholl
the Stones ought to bee privileged from such filth The Church-yard is a consecrated piece of ground The ground is holy Hic locus hie sacer est hic nulli mingere fas est The Church-yard is a sacred place Who pisseth There is voyd of grace Extramejite was said of old Make water further off and out of this place Of all the Heathen I never read but of Nero only who in anger bepissed Venus whom principally before he seemed to affect Other Heathen were exceeding devout in their kind For it was usuall among them not only to worship the Gods to whom the Temples were dedicated but they did adore the very Temples themselves Valerius Maximus 6.6 instanceth in one adoring Julius Caesar Tuas aras tuaque sanctissima Templa veneratus oro I humbly beseech your most excellent Majesty by your Altars and by your most sacred Temples which I have always worshipped And Josephus lib. 13. speakes of such who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temple and the Sacrifice Minutius Foelix in Octavio sheweth the Pagan Caecilius his opinion that Antiquity Ceremoniis atque Fanis sanctitatem tribuere solebat accounted their Ceremonies and Temples Holy And Apuleius Apologia 1. saith of one averse from Heathen Religion si Fanum aliquod praetereat nofas habet adorandi gratiâ manum labris admovere If he passed by chance by any Temple of the Idols hee would not so much as kisse his hand least he should be accounted as one of the prophane Idolaters Vespasians forbidding the Temples to be defiled with urine of people I passe by because he did so for gaine And when Titus his Son the Mirror of the World disliked it the Emperor his Father brought him the silver and gold the revenew of that stincking commodity and asked him if that did smell ill Too many alas too many of that City daily defile that glorious Fabricke and let fly against it as if they were sons to the Edomites who said of Jerusalem or Temple or City or both Down with it down with it even to the ground I have seen the gutters reeke with their urine whilest the generality of the offenders makes the sin more passable or esteemed as no sin and no man seekes for remedy So that I may very well take up the complaint of Minutius Foelix in Octavio Ipsa errantium turba mutua sibipatrocinia praestat defensio communis erroris est furentium multitudo The very troop and numbers of erroneous people affordeth mutuall patrociny of one towards another and the defence or excuse of the common fury or madnesse is the multitude of mad men And now judge me and punish me O Lord my God if I write these things in spleen to that civill Corporation or to any of them or if only the Zeale of thine house hath not at diverse such ill sights and smels troubled my spirit and inforced me now to write in hope of amendment Never did our most holy Saviour shew his just anger more in deeds than when Matth. 21.12 He went into the Temple and cast out all them that sold and bought in the Temple and overthrew the tables of the money-changers and the seates of them that sold doves and esteemed it for the abuse A Den of theeves verse 13. and would not suffer that any man should carry any vessell through the Temple Marck 11.16 Though most if not all these things were intended for the service of the Temple and for the supply of the sacrifices oblations and gifts by a ready and present exchange Yet Christ made a scourge of small cords and drove them all out of the Temple and Sheep and Oxen and powred out the Changers money ando verthrew the tables and said to the sellers of doves Take these things hence make not my Fathers house an house of merchandise Iohn 2.15 c. And it may be thought if Christ had found one defiling the Temple as our Cathedrall hath been defiled he would have struck him dead with thunder and lightning Wherefore I humbly desire all both of the Clergy and Laity to prevent that odious rammish and stincking custome and now to Iudaise in This point and to follow Gods owne Precept when he gave this Law to the Iewes Deuteronomy 23.12 Thou shalt have a place also without the Campe whither thou shalt goe forth abroad And vers 13. Thou shalt have a paddle upon thy weapon or a spitstaffe as is usually called with us and it shall be when thou shalt ease thy selfe abroad that thou shalt dig therewith and shalt turne back and cover that which commeth from thee Observe The easing of their bodies was not to be done no not in the Campe much lesse neare the Sanctuary least of all In it or About it Yet have the enemies to our Church emptied and eased their bodies of filth and filled their soules with sinne by defiling that fayre Cathedrall even to the great scandall of the passers-by Againe even without the Campe they must not leave their Ordure Above ground as they doe in too many places both of the Close and Citie and in other Townes and Villages but especially the greatest Cities but first with their paddle-staffe they digged a place or an hole so big that they might bury their filth therein Thou shalt turne backe Though it be noysome and though thou wouldest fly from the uggly sight yet to prevent a greater harme thou shalt looke on thine owne corruption and shalt cover that which commeth from thee least it be noysome to others when thou art gone The earth is best manured when such filth is covered the lying of it open may ingender infection Goe to the Cat ye filthy Ones and behold her wayes shee seekes a secret place to unloade her selfe and when shee hath done hideth and covereth her naturall uncleannesse as ashamed of that which our beastly Stinckards lay open to infect the ayre Examine the Birds of the ayre and they will tell thee They defile not their nests nor let their excrements lie to be offensive Wilt thou who desirest to be like Angels in obedience saying daily Thy will be done in earth as it is in heaven be worse than Birds or Beasts in civility and cleanlinesse Lastly consider the reasons annexed and they are of great consequence For the Lord thy God walketh in the midst of thy campe to deliver thee and to give up thine enemies before thee Therefore shall thy campe be Holy that he see no uncleane thing in thee and turne away from thee Deuteronomy 23.14 Did God walke in the midst of their Campe and walkes he not in the midst of our Temples Are not with us Angeliorationis astantes Angels that are present and heare our prayers that I may speake in Tertullians phrase In regard of which divine presences we are bound in conscience when we goe to Church to prepare our selves as if we were climbing into heaven to converse with God and his holy Angels God is there to deliver us
those very especiall Twelve or rather Eleven Judas being gon forth which were an exempt out from the rest employed above the rest more inwardly and familiarly conversing with Christ than the rest of the Disciples So since they are so often called Disciples we may think it teacheth us probably That the Apostles represented at this Eucharist in this regard viz. as Christ was the Administrant the rest of the Priesthood only not the Body of Christs Church not the whole and intire company of all the Faithfull Disciples that then were or were to bee unto the Worlds end Lay and others but the Clergy Presbyters and Ministers who are here called Disciples though the word Disciples be also often of a larger extent And this may be a reason hereof No man can imagine that Christ gave power to the Laity and Common Disciples Men and Women to consecrate his Sacred Body and Blood If they should offer to do such an Act they should be more guilty than rash Vzzah who for but touching the Arke was stroken dead by God 2 Sam. 6.7 Than foolish Saul who for offering a burnt Offering lost his Kingdome 1 Sam. 13.13 Than presumptuous Nadab and Abihu who offered strange fire before the Lord Lev. 10.1 and were consumed with fire from Heaven Than wicked Jeroboam who by raising up two Calves made Israel the greatest Calfe to sin and made of the lowest of the People Priest of the High places now the Calfe was growne to to an Oxe Any one that would or whosoever would Jeroboam consecrated him 1 King 13.33 which thing became sin to the house of Jeroboam even to cut it off and to destroy it from off the face of the Earth vers 34. It were an horrid intrusion on Sacred offices and a Nullity in the fact it selfe Not Angels or Archangels nor any of that Heavenly spirituall Host Not Kings nor Princes unlesse in Orders not any under Heaven except the Clergy have power to Consecrate the most holy Eucharist To whom he said Hoc facite which he said not to others Indeed it is true as is in my Miscellanies that Saint Peter represented sometimes all the Apostles sometimes the Apostles represented all the Clergy But in this place toward his death Christ gave his Apostles representing the whole body of the Priesthood a power to consecrate the Sacred Eucharist and gave it to them only So after his Resurrection when he had overcome actually Death and Sin Hell and Satan when he had fully satisfied to the utmost farthing for all our offences and had an over-merit left even before his Ascention he gave again when he had most and properest power for to give to the Apostles representing the Church for ever that are in holy Orders another power and authority distinct from the former yet conducing some way to it in these words John 20.21 c. As my Father sent me so send I you Then hee breathed on them and said Receive ye the holy Ghost Whosesoever sins ye remit they are remitted unto them Whosesoever sins ye retain they are retained Let the ill-bred ignorant Clown jeere at the power of the Keyes he shall never find Heaven gates open but by these Keyes And to the Clergy only were thy given maugre all the enemies of the Clergy In one respect it hath been maintained that the Apostles did at the Eucharist represent the body of the Priesthood viz. as the Sacrament wholly and only was to be Instituted and Consecrated by them by whom the Bread must bee Taken Blessed Broken Distributed and Hallowed with the right forme of consecration But in another regard the Apostles even Then may be said to represent the whole company of the Disciples in the largest signification namely as All and Every Christian was to Receive it for so were Themselves Then Recipients and as Recipients as well as in other regards Administrants were these words said to them Do this in remembrance of me and All of you drinke of this which last words cannot be restrained to the Ministers only but involve within their circumference the whole round World of devout Christians Else none might Communicate but Priests only which to say is accursed Perhaps I may say inoffensively Christ represented the Apostles and stood for them and the body of the Clergy Idealiter when he consecrated the blessed Eucharist and gave it to them But as Christ himselfe Received it and in both kindes he may be called their Symposiarchon and I am sure I may say truly and therefore boldly Our most blessed Saviour represented the whole body of his universall Church both Clergy and Lay-people if so he did Receive it as is most probable In imitation of him I say likewise that the Apostles quà Apostoli Sacerdotes did celebrate the Divine Mysteries and Administer them So representing the Clergy but as they received the Divine Food they were Participants quà Discipuli and so stood in the room of the whole Christian Laity PAR. 5. THe words of Saint Matthew and Marke and S. Paul do follow after He gave it to them And said S. Luke varieth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saying It is all one in sense Here let me tell you These words Hee said or Saying were not spoken by Christ nor part of his Consecration But they are the words of the Evangelists and Apostles recording and coupling Deeds and Words at Christs Institution Christs Consecration consisted of Actions and Words His Actions were Hee Tooke Bread Blessed it Brake it and Gave it to his Disciples His words were not these Saying or He said They are the Historicall copulative narrative of the Heavenly Penmen but his words were only these This is my Body and so forth Aquinas tertiâ parte Quaestione 78. Aritic 1. ad primum relateth That Innocencius the third opined Christ first perfected the Eucharist by Divine power and Afterwards expressed the forme which others should follow But this is expresse against the Evangelists who say Christ did blesse it which was not without some forme of words yet in favour of Innocentius he saith The words were spoken Opinativè magis quà m determinativè Rather by way of Opinion than of determination Others quoth he say the Benediction was made with certaine other words to us unknown but he replyeth wisely This cannot hold because our Benediction of Consecration is now perfected by reciting what was then done Let me adde and Said also And if it were not done by those words Then it would not be done by these words Now. A third sort say Christ spake the words of Consecration twice Once secretly the second time openly to instruct others how to do so But this cannot stand because the Priest doth consecrate uttering these words as publikely spoken by Christ not in a secret Benediction Whereupon since the words have no force but as Recited by Christ it seemeth Christ consecrated the Eucharist by manifest uttering of them More he may reade at large in him who so