Leper and every one that hath an issue and whosoever is defiled by the dead accordingly Azariah though he were a King yet because he was a Leper he dwelt in a severall house 2 King 15.5 And his Kingdome was ruled by his sonne Iotham as followeth If so strict a Command was to separate such as had onely bodily infirmities and such sickenesses as are Naturall even though they were no notorious sinners we may not imagine that Iudas whose sinne was above all bodily and ghostly spots was admitted to the most Holy of Holies PAR. 3. THirdly Ezech. 44.23 The Priests the Levites the Sonnes of Zadock that kept the charge of my Sanctuary shall come neere to my Table to minister unto me they shall teach my people the difference betweene the holy and profane and cause men to discerne betweene the uncleane and the cleane Therefore much more did Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Minister of holy things and the true tabernacle which the Lord pitched and not Man Heb. 8.2 By the separation of Iudas teach the Apostles and all the world the differences betweene the holy and prophane betweene the holy Apostles and prophane Iudas and caused men to discerne betweene the uncleane and the cleane when he sayd Ye are cleane but not all not Iudas the traytor Iohn 13.10 and 11. verses and therefore he sent him forth suddenly That thou doest doe quickely and Iudas went out immediately Iudas being as it were excommunicated and gone there followed the Most Sacred Supper PAR. 4. FOurthly did Christ when he came into the Temple looke round about all things Mark 11.11 Did Christ cast out all them who bought and sold in the Temple and overthrow the Tables of the money-changers and the seates of them that sold Doves Mat. 21.12 Did Christ more than ever he did before make a scourge of small cords and drive the prophaners of the Temple all of them out of the Temple and the sheepe and the Oxen Ioh. 2.15 Was Christ so zealous for the purification of the materiall Temple and shall wee not thinke hee did looke round about before he admitted any to his most sacred Table In this circumspection he saw Iudas and cast him out They who bought and sold in the Temple are held by divers to have meant well and to prepare the businesses the better for the sooner and better accommoding of the sacrifices for the service of the Temple yet did Christ cast out all these Now let any man say if he can that Christ admitted Iudas to better things than the Temple even to his owne sacred body and blood that Iudas who had no intentions even Iudas whom the devill before had entred into even Judas who had sold innocent humane blood or rather the blood of the Son of God Would Christ suffer the first institution of his last Divine Supper to be polluted by the presence of a Traytor Or did Iudas eate of that body which he murthered Or drinke of that blood which he caused to be shed Procul ô proculite profani Away away farre hence depart Each one that harbors a profane heart Profane Iudas was executed PAR. 5. FIfthly I have not sate with vaine persons neither will I goe in with dissemblers I have hated the Congregation of evill doers Gather not my soule with sinners nor my life with bloody men in whose hands is mischiefe and their right hand is full of bribes Psal 26.4.5.9.10 verses I will wash my hands in innocency and so will I compasse thy Altar O Lord ver 6. Shall Iudas who washed his hands and bathed his soule in blood partake of Christ who is our Altar Or would Christ administer the blessed Sacrament to Iudas who was a vaine person a dissembler an hated evill-doer a sinner a bloody sinner in whose hands were mischiefe and bribes farre was it from him PARA 6. SIxthly Have I not chosen you twelve and one of you is a Devill And he spake of Iudas Iscariot Ioh. 6.70 But Christ would never suffer a divell to be partaker of the blessed Sacrament of his body and blood Therefore before he administred that hee separated Iudas Iscariot Suppose the word Divell be taken for the instrument and agent of Satan and not the proper name of him whom we call the devill Antonimastieè figuratively grant it also that Iudas is called a devill because he imitated the workes of the devill Ioh. 7.44 Ye are of your father the devill the lusts of your father you will doe he was a murtherer from the beginning and abode not in the truth yet wee shall derogate from the puritie of the first institution to imagine that Christ would or did admit Iudas to taste of the Super-coelestiall Manna even while Iudas had the thoughts of murther in his soule PAR. 7. SEventhly 1 Cor. 10.20 21. verses I would not that yee should have fellowship with devills yee cannot drinke the Cup of the Lord and the Cup of devills yee cannot bee partakers of the Lords Table and the Table of devills God and Satan have severall distinct both Cups and Tables opposite one to the other Every man receiveth either the one or the other none partaketh both He who doth partake one doth not may not cannot saith the Apostle partake of the other There is a wall of partition of separation betweene those two Tables Iudas was discarded ere they began to take the Lords Supper at the Lords most sacred Table See the Schoolemens opinion concerning Judas his eating or not eating PAR. 8. EIghtly Maldonate on Iohn 13.2 saith Propteria pedes discipulorum lavit ut externe illo doceret Symbolo non debere homines impuros illotos ad sumendam sacrosanctam ac divinam Eucharistiam accedere Christ did therefore wash his Disciples feete that by that externall signe he might teach us that impure and unwashed men ought not to be admitted to the participation of the sacred and Divine Encharist And when all Christs washing and wiping made not Iudas cleane is there any likelihood Christ would admit the defiled Traytor to the most pure Supper of his Body and Blood PAR. 9. NInthly Heb. 10.26 If we sinne wilfully after we have received the knowledge of the truth as never man after so much knowledge sinned so wilfully as Iudas did there remaineth no more sacrifice for sinne but a certaine fearefull looking for of judgement and fiery indignation which shall devoure the adversaries ver 27. Therefore the holy Sacrament being a meanes of remission of sinnes remained not for Iudas to take PAR. 10. TEnthly and lastly Since Christ said What thou dost doe quickly by which words he did as it were bid him be gone before Grace was ended for the common Supper and that the gracelesse Traytor went out immediatly unlesse hee came backe againe presently which could not be because he went to the High Priests and gathered a band of men he could not possibly be at the participation of the holy Eucharist PAR. 11. The fourth
Venettans scowred by Peter de la Marteliere in the Parliament of France 6. The third part of the Digression concerning Conventicles The usance of the Zelotes at their Conventicles The effects of them None of Gods children in ancient time ever practised them unlesse in the daies of persecution Jewes to be imitated in Sabbath Lectures Every one must labour to be Christiformis Tertullian short of the truth concerning the force of Lawes Reason and Religion must be regulated by Authority Generall Rules must be stamped by the approbation of publicke Authority Order must over-sway Subjects and their Religion Singularity condemned Guides of the Church a gift of God 7 The law of Moses anciently divided into Bookes but not into Chapters and Verses Elias Levita saith it was first divided into Chapters and Verses by the Jewes of Tiberias The New Testament divided by the Ancients otherwise than now it is both in Chapters and Verses witnesse Caesarius â—uthymius Heinsius Nonnus Suidas Cyrill Sixtus Senensis the Arabick Translators and Junius Heinsius and Junins opinion concerning the ancient divisions The Syriack translation of the New Testament disliked by Bellarmin and others In all probability not delivered by S. Mark to the Churches of Syria and Egypt How the Acts of the Apostles the first and second Epistle to the Corinthians are divided into Chapters by the Arabick translation How the foure Evangelisis are divided into Chapters by Ammonius The division of the foure Gospels not of divine institution but of the Churches or dination 8 The blessed Excharist instituted immediately upon Iudas his Excommunication The Sacrament of the Lords Supper instituted not whilest the Apostles were eating the Second or Common Supper yet before they departed out of the Coenaculum Estius in this point taxed The practise of the Easterne Churches at the time of the Celebration of the Lords Supper and the Reason thereof Salianus taxed Prophane persons to be excluded from the very beholding of holy Mysteries 9. When Christ was about to celebrate the Sacrament of the New Law what Order he used How he began How he proceeded Certaine things may be determined certainly probable things can be resolved on but probably Aristotles sayings preferred before other Philosophers Small degrees of knowledge that are agreeable to reason are to be embraced From small beginnings many times follow strange Conclusions Plato's divine Historie of Socrates and Alcibiades Homers Storie of Minerva and Diomedes Salt Sea-water may be made fresh diverse wayes Divers curious instances to this purpose Art may imitate Nature Divers rare instances to this purpose The Island Arethusa neere Hispaniola and divers Rocks neere the Island Navazza on the borders of America being in the midst of the Salt-sea send forth fresh waters The reason why the Salt-sea sendeth forth fresh fish New Inventions are to be admired Many things may be perfected which yet seeme Incredible Gunpowder may be made of River-water The Turkes have found it Of oyle distilling from Alume-hills the Spaniards have practised it Why not of our Bath waters More benefit by this Invention than by the discovery of the man in the Moone or the Lord Verulam's new Atlantis or Campanella's Northern Island The best Loadstones in the East Indies in China and Bengala The art of flying thought possible by Campanella The man in the Moone added much to this Invention Two ships of equall burthen and shape yet of unequall sailing Two clocks of the same making yet not of the same running Campanella's reason thereof Light will peepe in at a little hole The West Indies found out per minima indicia Matters of greatest moment have many times the smallest beginnings divers dainty instances to this purpose especially the discovery of the Gunpowder Treason Where evident Scripture faileth strong Presumptions or Tradition or Reason may carry it Truth said Democritus is hid in a deep well Matters of Faith are not to be grounded upon the bare opinions of men The Church not bound to doe many things which Christ did especially in circumstance of time They who deferre Baptisme till thirty yeeres of their age as Christ did are taxed Christ had many reasons so to doe Christs Administration of the Eucharist a Patterne not for the Circumstance but for the Substantiall forme thereof Divers Circumstances wherein we differ from Christ in Administring the blessed Eucharist Altars in Scripture sometimes called Tables Tables sometimes termed Altars PARAGRAPH 1. LEt us now consider what course Christ tooke in the perfecting of this his Last Supper First say I he removed Judas and gave not the holiest Mysteries to that dog nor cast that pearle before swine The Graecians when they began their Sacrifices cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is fit to be present here To whom answer was returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honest good and harmlesse men And to the same sence they againe cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things are for holy people Did Nature teach them good things and shall the God of nature practise the contrary S. Augustine indeed Tractat. 26. in Johannem saith Caeteri Apostoli manducaverunt panem Dominum Judas autem panem Domini The other Apostles did eate Christ their Lords body Judas did eate the Bread of the Lord Sacramentally onely not Spiritually I hope I shall not offend if I dissent from S. Augustine and others in this point because I have contrary both Authorities and Reasons Well then this being presupposed that Iudas was first removed Let us now in the first place according to my propounded Method examine After what words Christ began his Third and Last Supper Tatianus Alexandrinus in his Harmony thinkes Christ began to institute the Eucharist when Iudas was gone out After those words Iohn 13.32 God shall also glorifie him in himselfe and shall straightway glorifie him This seemes the more probable because when Iudas was gone out Jesus said Now is the Sonne of man glorified c. The Jesuit Barradius is of the same opinion Yet I hold it more probable that Christ did institute his blessed Eucharist so soone as Iudas went out And it may be for that cause chiefly if not onely Christ said to Iudas That thou doest doe quickly vers 27. because he would not have Iudas who was a devill to partake of that heavenly banquet And then the intire discourse continuing from Iohn 13.31 and so forward immediately followed After the receiving of the divine Eucharist with the blessed Apostles when the Traytor was gone For though it be said when Iudas was gone out Jesus said this and this yet it is not said Jesus immediately said this When Iudas was gone out And it doth not exclude but some thing might intercede and that must then be the Eucharist For the word When doth not alwaies note the Immediation of times or things consequent but fairely admitteth that such and such words may be said such and such works may be done in a competent distance Dub. Yea but why did S. Iohn
and curious questions and receive back ridiculous answers gather up summes of money to uphold faction and to animate the obstinate Ones breed up youth to boldnesse fiercenesse selfe-conceipt and to swallow downe a presumption of their owne salvation Then they proceed to declare Who shall bee saved Who shall be damned which is more than Men or Angels good or bad doe know till toward death What scandalls have beene offered what sins under that Cloke committed every great Towne knoweth and every Christian heart lamenteth that knoweth this But I would fain learn of these false Breehren or their false guides Where ever since the beginning of the world or by Whom Such Conventicles were practised by any of Gods people unlesse it were in the dayes of persecution or where the Churches were shut up from the true service of God When Satan was let loose when the raging sword was drunk with blood we read Heb. 11.37 c. They wandred about in sheep-skins and goat-skins being destitute afflicted tormented Of whom the world was not worthy They wandred in deserts and in mountaines and in dens and caves of the earth This did they doe also after S. Pauls death during the Ten great Persecutions But never was there heard of one Conventicle of Orthodox Christians when religious Princes favoured the Church as Gods holy Name be blessed they doe and long time may they prosper and whilst the Gospel flourished as these thousand yeeres it never prospered more And will our people be wiser than all that ever went before them or dare their profane mouthes accuse our most sacred and holy King as an enemy to the true Professours and doctrine of Christ than whom God be blessed we never had a more religious favourable gratious temperate chaste and sanctified Prince since England embraced Christianity Rather than they should mis-spend their time in their own will-worship edifie unto evill give scandalls to the Church call themselves weak brethren whilst they think themselves the most learned Doctors and devoutest part of Gods militant Church I could wish them each in their private houses if our Liturgy and Church Service be not savory enough that is not long enough for them to do as the Iewes did As they on their Sabbaths had a long Lecture or Lectures every Sabbath day one of which you may see before so let these on the Lords day or each day of the Lord when our Church Service is ended reade the same Lecture or Lectures and another if they please out of the New Testament Let them reade with hearty precedent prayes unto God for a blessing Reade not to prate and to dispute but to practise holy duties Let them remember Psalme 25.9 The meek will God guide in judgment to the meek will he teach his way Let them be assured Saving knowledge goeth up and downe our streets and there is none of yeeres of discretion but knoweth enough to be saved even Jesus Christ and him crucified There remaineth nothing but that each man labour to be Christiformis and as farre as our weaknesse will permit to imitate Christ in holinesse of life and to be conformable to him here in lowlinesse of minde that he may perfect us hereafter Oh but the people judge and say It standeth with Reason to serve God more than the Magistrate appointeth and whatsoever is reasonable may passe for a Law For Tertul de corona militis cap. 3. saith if the Law consist of reason then every thing by whomsoever brought forth which partaketh of reason shall be a Law But say I Tertullian here fell short of the truth For the cause why Lawes are in force is not only because they accord with Reason though no Law ought to be unreasonable but because the Lawes are made by such as have authority to make Lawes and it openeth too great a window unto licentiousnesse that every thing shall be held a Law which every one thinks is consonant to Reason Rather observe this distinction If any man whosoever findeth any Rule running along with Reason and Religion if it be not crossed by his superiours let that be if he will a Law to him let him be guided by it till he finde a better Rule or be taught otherwise by Authority But a Generall Rule it must not be till he who hath a Law-making power doe stamp it with the approbation of publicke authority Order commandeth a subjection of the Inferior to the Superior Order is relucentia sapientiae a bright shining ray of wisedome and participateth of the light of wisedome saith Cusanus de venatione sapieutiae cap. 31. Let Gods people beware of will-worship though gilded with religious pretences Let them remember what Calvin in his Epistles saith When men desire to worship God as themselves please whatsoever they averre of their owne is a stincking prophanation And still I say Nesutor ultra crepidam A Cobler must not go beyond his Last The temptation of the Serpent Dit eritis yet shall be as Gods is to this day a temptation which Satan useth and by it seduceth many thousands who think they know Good and Evill and therefore will run on in their own by-pathes forsaking the Kings high-way the good and dangerlesse High-way and by their Singularity doe favour of arrogance and pride For it is agrecable to prudence and humility ad Majorum Peritiorum consilia recurrere to trust to learned Counsell as may be gathered from Aquinas 2 a 2 ae Quast 49. Artic. 3. as it is arrogance and pride to trust too much to a mans owne selfe God gave guides unto the Church he left not every one to guide himselfe wholly Whost faith fellow ye saith the Apostle PAR. 7. LAstly as I said before that I may returne to my old matter Though the heads of the Books might have been the same from their first being written yet the division by Chapters and by Verses is not so ancient Elias Lovita in the preface of his book called Massoreth Hammossoreth affirmeth with the Rabbins that the whole Law of old was but one Pasuk or one sentence in one all did stick fast one to another without any distinction of verses And that foure hundred and six yeers after the finall destruction of the City they were divided into Pesukim that is Verses and Sentences à Judaeis Tiberitis by the Iewes of Tiberias Here let me say somewhat concerning the New Testament and its division by the Ancients differing from what is now The learned Caesarius brother to Saint Nazianzen in his Questions saith we have foure Gospels which consist of eleven hundred sixty two Chapters Euthymius on John bringeth the sixty sift chapter of Matthew which is now but the six and twentieth with us The most learned Heinsius proceedeth Exercitationum Sacrarum cap. 13. p. 254. c. and by divers evident proofes evinceth that the more ancient division of our Gospels by chapters and verses much differeth from ours And that the Syrian Translator yet differed from all