a cloake Euthymius on Matth. 26. saith some thought Christ had on five Vestments himselfe judgeth he had three That this was at Supper time cannot be proved and is not said At his Passion indeede the Pasmist foretelleth in the plurall number They shall or will divide my garments as it is in the Hebrew Psal 22.18 The 70. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Our Printers of the last Translation have it in the Singular in both places They parted my garment among them and cast lots upon my vesture But because they had parted them indeede it is said Matth. 27.35 as in the time passed They parted his garments in the Plurall casting lots and the Psalmist is divinely cited as speaking first of his ordinary garments secondly of that excellent coate without seame They parted my garments among them there is the Plurall number and upon my vesture did they cast lots and the Singular is meant of the goodly seamelesse coate wrought from the top throughout Ioh. 19.24 PAR. 10. AFter his washing the Apostles resuming his garment and recumbing againe followeth the last quarter the third part of an houre or somewhat over allotted for dispatching the second Supper and it may seeme thus to be spent First with heavenly instruction to his Apostles then with a farther detection of the Traytor Lastly with the subsequent occurrences The first poynt beginneth from Christs question and is continued with his owne diversion re-inforced with holy conclusions from vers 13. to 17. inclusivè The second distinction of time may be from the graduall detection of the Traytor to the last consummation thereof namely from John 13.18 to John the 13.27 inclusivè Lastly the subsequent occurrences are described from verse 28. to verse 31 inclusivè but of these in order What our most sacred Saviour first said to his Apostles after he was againe laid on the discubitory bed is discerned by that he made this Quaere Know you what I have done to you which is not spoken of his action which all knew well enough without asking namely that he had washed them but of his maine ends and intentions to them unknowne even to Peter ugknowne a while why he washed them Then followeth Christs owne Diversion Yee call me Master and Lord and yee say well for so I am Not onely many other times but even at the preparation of the Paschall Lambe he is called Master Matth. 26.18 The Master saith And during that first Supper Iudas said Master is it I vers 25. Also every one of them said Lord is it I ver 22. PAR. 11. THe Apostles were forbid to be called Rabbi or Master and the reason is annexed For one is your Master even Christ Matth. 23.8 The title Rabbi is held to be given to them who tooke their Masters degree in the Babylonian Academies and Rabbi to them who were declared to be wise men by imposition of hands in Israel Be not ye called so Christ forbids not honour to be given to the Magistrate or to the Doctors but he would not have them ambitious of it and dislikes ambition So Beza on the place assisted by Augustine and Erasmus and indeede he would have his Apostles to be unlike or rather contrary to the ambitious affection of worship and honour and high places and titles which ungraciously reigned in the proud hearts of the Pharisees Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord it hath beene ascribed to men both in the Old and New Testament Exod. 33.22 Let not the anger of my Lord waxe hot saith Aaron to Moses And Sarah called Abraham Lord as is witnessed 1 Pet. 3.6 Likewise in the Testament of Grace the Grecians said unto Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 12.21 Lord we would see Christ Yet these men not affecting or desiring that great attribute were called so without sinne and the other did without sinne call them so But as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth or expresseth that great most proper name of God Iehovah so may no man give to man nor man accept from man the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord for God alone is the onely Lord absolute perfect supreame a Lord paramount of things that are not as well as of things that are Man is no other at his best than a petty diminitive Lord a Lord needing these things of which hee is Lord a Lord of a little or no time a weake Lord who cannot command a disease to goe from his owne body nor so much as a tree of his to grow A Lord by communication partitipation A Lord that must give account as an Vsu-fructuary to an higher Lord and so a little Lord in small matters a great servant to the greatest Lord indeede not so much a Lord as a slave to his passions Christ as hee is God is Lord and as God and Lord is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 21.15 Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou knowest that I love thee saith S. Peter yea Iudas himselfe questioning Is it I Lord tacitely confesseth him to be God that could search the reynes and judge truely of the thoughts of men S. Thomas divinely confesseth both in one Ioh. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Lord and my God and they all said well herein for Christ is our Master our Lord yea our Lord God PAR. 12. AFter Christ reasoneth thus both from the matter it selfe and from their owne confessions If I then your Lord and Master have washed your feete ye ought to wash one anothers feete Ioh. 13.14 And by the washing of feete he meaneth not onely the bodily washing literally but rather the exceeding humblenesse of mind and the double diligence which we are to exhibite unto our brethren for their good Every superiour must have his heart so prepared that though he command others outwardly he may deserve to himselfe inwardly such Christian humiliation that he preferreth the very inferior whom he commandeth before himselfe and grudge not any servill-seeming base worke to save the soule of a sinner It followeth For I have given you an example shat ye should doe as I have done to you vers 15. The man was healed who cast up his eyes to the fiery brazen Serpent Num 21.8.9 verses and happy is the man that casteth up his eyes to follow and imitate Christ in whatsoever he can that in all businesses to be done first examineth whether they be according to Christs precept or example I have seene them who have the sweet name of Iesus pounced stamped and as it were inlayed in Azure most blew indelibly and as it were cut out on their Armes or printed or graven I have read in Lorinus of one upon whose dead heart was found written and as it were engraven Christ is my love or that effect I am sure he is to be our Example I beseech you be yee followers of me saith S. Paul 1 Cor. 4.16 Yet he sheweth other-where how they must follow
vers 39. so all things were done in great haste greater haste with any convenience could not be made the Israelites longing to be gone some Aegyptians using faire meanes some violence to thrust them out of Egypt in haste PAR. 22. A Maine objection against the speedy departure of Israel out of Egypt Ob. Exod. 13.18 in a confused manner may be taken from Exod. 13.18 where it is said the children of Israel went up harnessed or by five in a ranke as it is in the margent out of the Land of Egypt quintati say some armati ascenderunt saith the vulgar Militari ordine Vatablus in Num. 2.2 in battaile array as Tremellius varieth it Vatablus from a learned Jew addeth they marched under foure ensignes the first was Reubens whose banner was a Man signifying Religion and reason The second standard was Judah's and it was a Lyon denoteing power as in after times Pompey the great his armes was Leo ensifer engraven on his fignet The third distinct colours were Ephraim's of an Oxe intimating patience and toylesome labour The fourth was Dan's bearing an Eagle betokening wisedome agilitie and sublimity from whence it is likely the Towring Romans had taken after divers descents their Eagle their pares aquilas each side having their pares aquilas in their civill warres and their spread-eagles under Constantine and since PAR. 23. BVt for men to be first marshalled in such military order and to march in such equipage will take up too much time to be sayd to be done in confused haste therefore there was no such disorderly speede as I before established PAR. 24. I Answer first though the same Hebrew word may signifie armed as Josh 1.14 yee shall passe armed or marshalled by five Sol. Ioh. 1.14 as it is in our margent likewise Phinees came to the outside of the armed men or the men ranked by five that were in the hoast of the Midianites and Amalekites a Iudg. 7 11. Iudg 7.11 c. Yet the Chaldee turneth it girded and the word may also well denote the girding under the fifth rib in all three places The 70. doe render the same word Iosh 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-girt nor am I the first who observed this double interpretation Aben Ezra said of old Hebraeos praecessisse accinctos per Quinos that the Hebrewes tooke their journey by Fives and girded also under the fifth rib or thus their loynes being girded which declareth the haste that they were appointed to make for the girding of loynes is to make way for haste of which more hereafter Secondly if they had gone in single rankes onely by Five and Five as many doe opine the first five had come to the banke of the red sea long before any one of the last threescore thousand had stirred one foote for as they travelled they went from Rameses and pitched in Succoth which is but eight miles from Succoth to the edge of the Wildernesse of Etham b Num. 33.6 Num. 33.6 And that was about eight miles more from Etham to Pihahiroth which is about 16. miles where they emcamped by the Sea as it is c Exod. 14.1 Exod. 14.1 betweene the Wildernesse and the red Sea so they had but three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mansions or Stations and they were in all about 32. miles till they pitched by the Sea-shore And fifty hundred thousand men marching along in their single files by five and five will take up more length then thirty and two miles Therefore it cannot be rightly understood that they marched onely five or by fives abrest or in front and no more but they might all and did all goe more abroad and tooke up a larger breadth with their loynes girt as they were commanded and commanded as a token of haste Certaine it is the Land of Goshen is not in the shortest cut and the nearest way above two hundred miles from Hierusalem toward the South-west and if all and every one of them and their young ones beasts and carriages had gone the directest way from Goshen to Ierusalem Five onely by five without multiplyed files or rankes the first five perhaps might have beene in the sight of Ierusalem before the last five had beene out of Egypt PAR. 25. YEt I doe not deny but that some of them did goe armed yea and in military forme for God himselfe mentioneth the armies of Israel before the eating of the Passeover a Exod 6.26 12.17 Exod. 6.26 12.17 Therefore some such thing there was resembling martiall discipline Againe in the beginning of their march they are called the Hostes of the Lord All the Hostes of the Lord went out from Aegypt b Exod. 12 41. Exod. 12.41 Moreover that the Iewes had weapons and fought with them when they slew the Amalekites is demonstrated c Exod. 17.13 Exod. 17.13 Ioshuah discomfited Amaleke and his people with the edge of the sword and it is probable they had these their weapons either of their owne in Aegypt or else borrowed them of the Egyptians For the Egyptians lent unto them such things as they required d Exod. 12.36 Exod. 12 36. And in common sense and wisdome if they had wanted weapons and armour they would have required them and might have had them That the red-sea cast up the heavy armour and weapons of iron of the Egyptians was a miracle if true it were but it seemeth rather to smell of a Iewish fable or a dreame of Josephus the Historian Indeed Israel saw the Egyptians dead upon the Sea shore e Exod. 14.30 Exod. 14.30 Or lip of the sea in the Hebrew phrase and might take some spoyles from some of them even such as the Egyptians could not put off and such as were not over massy or weighty to sinke downe their bodies they sanke into the bottome as a stone f Exod. 15.5 Exod. 15.5 As lead in the mighty waters ver 10. Wherefore as it is ridiculous for some to say they were all unarmed and unarmed went up out of Egypt so it is vaine to imagine that all were armed PAR. 26. IN mine opinion we may describe their Exodus or departure most probably thus God gives a charge to Moses and Aaron g Exod. 6.13 Exod. 6.13 And these are that Aaron and Moses to whom the Lord said Bring out the children of Israel from the land of Egypt according to their armies h Exod. 6.26 Ezod 6.26 And in the following verse it is not needlesly repeated These are that Moses and Aaron called Princes Iudges and Rulers of the people both the civill and the Ecclesiasticall governours as Saint Paul applyeth the Scripture i Act. 23.5 Act 23.5 Called gods k Exod. 22.28 Exod 22.28 So Moses and Aaron were their two Princes Nothing was done but by their conduct The divine Writ phraseth it thus The children of Israel went forth with their armies under the hand of Moses
sate at feasts in their profane deifying of the golden Calfe I proved before and feasting-beds were not used long after Philo and Josephus are recited for their Accubation but that their testimony reacheth to the Eremiticall passeover or their passeover into the holy-land I deny PAR. 21. IN the forecited seven Passeovers of note there is no mention of standing sitting or lying downe nor consequence of infallible deduction for either of them so nothing is de fide in this point Humane relations and probabilities must sway all my opinion is this that they varryed their gestures pro re natâ as time and occasion prompted to them Since no particular gesture was precepted it seemes all was left at large Innius saith the Iewes observed all the succeding passeovers except the first Sitting And so much of the fourth Ceremony peculiar to the first Paschatizing viz. the eating of the passeover in haste with a declaration of its annexed appendances and questions and distinctions elucidarie PAR. 22. THe fifth Ceremony appropriated to the first Passeover was this They went no out of doores None of you shall go forth of the doores of his house untill the morningt Exod. 12.22 This is coupled or linked with the other Ceremonies before-mentioned of taking a bunch of Hysope and dipping it in the blood which is in the Bason and striking the Lintell and the side-postes all which belonged necessarily onely to the first passeover and so the reason why it was peculiar to the first passeover is this viz. The exterminator Angelus was ready to destroy them and had power to slay them if they stirred abroad when this cause was taken away when the evill Spirit was at the succeeding passeovers restrained or wanted his Commission to destroy they might and did goe forth of the doore of their houses and each man who was in anothers house might goe home to his owne house Yea but it is said vers 24. Yee shall observe this thing for an Ordinance unto thee and to thy sonnes for ever I answer the words are to be interpreted of the maine substantiall slaying of the passeover not of this particular Ceremony as followeth in the 25. verse Yea but it is said Deut. 16.7 Thou shalt roste and eate in the place which the Lord thy God shall chuse and thou shalt turne in the morning and goe into thy Tents First I answer it is confessed the Greekes and Chaldee expound it unto thy dwellings yea when the Israelites had faire houses they were called Tents 2 Chron. 7.10 Salomon sent the people away into their Tents and 2 Chron. 10.16 Israel said unto Israel every man to his Tents O Israel and they went to their Tents accordingly that is to their owne houses Cities and Tribes God slyleth the Church the Tents of Iacob Mal. 2.12 and the Tents of Iudah Zech. 12.7 But to the point this verse demonstrateth not the proper Paschall Lambe but some other Paschall Offering is here interserted which was usuall at their second supper for the paschall Lambe was to be rosted but that which our Translators turne here rost is in the Hebrew seeth not assabis rost but coques seeth so is it in the Hebrew So Montanus interlineary hath it and Pagnines Margin and the Greeke thou shalt boyle or seeth yet nearer to the point This precept howsever extendeth not to the second and third passeovers but to the Hierosolymitan passeovers viz. And the place which thy Lord thy God shall chuse Againe they are not strictly forbidden to stirre out of their doores which was the Type in the first passeover but onely thou shalt turne in the morning and goe into thy Tents abroad they might goe home they might not goe and this may be a reason This passeover might be eaten any part of the night and till it were eaten or consumed by fire they might not goe home but upon just occasions they might goe abroad If any one reply that the words of the first passeover are very strict None of you shall goe forth of doore of the his house untill the morning and we must not stretch or torture the sacred Text let him but consider for all the seeming strictnesse of words that all and every one of the Israelites went out of their doores that very night in the first passeover Pharoah called for Moses and Aaron by night Exod. 12.31 and vers 42. It is a night of observations unto the Lord from bringing them out of the land of Egypt this is that night of the Lord to wit to wit to be observed for ever for the slaying and eating of the passeover and the going out a little after mightnight but not to be observed for ever for not going out of their houses by night after the eating of the passeover PARA 23. FOr in the great passeover which our Saviour at his passing out of this world observed not onely Iudas went out of the house before day Ioh. 13.30 Judas having received the Sop went immediatly out and it was night but all Christs Apostles went our the same night and Christ himselfe went out and in that night before the day-spring he was betrayed In respect of which darkenesse Judas came to seeke him with Lanthernes and Torches Ioh. 18.3 and in that night all of them were offended because of him Mar. 14.27 I conclude the keeping within doores till the morning was none of the durable Ceremonies of the passeover necessarily observeable neither was the exact strictnesse according to the Letter performed in the first passeover it selfe and therefore both the words and the matter must be limited according to the practise and it may be thought to be fitliest placed in the number of temporary Ceremonies appropriated to the first passeover PAR. 42. THe sixth transient Cerēmony of the passeover was Exod. 12.4 Let him and his neighbour next unto his house take it according to the number of soules an holy order as the case stood PAR. 25. FOr if they had rangled and rambled farre off the evill Angell who watcheth such opportunities might have taken them stragling and whilst they sought to joyne themselves to remoter Company they might have beene lost and destroyed aliquod bonum propter vicinum bonum the next neighbour in this case was the great good hence neighbours are taught not to be over-thwart neighbours communicating neighbourhood is the best agreement amongst next neighbours is commended especially in things concerning the Service of God I was glad when they said unto me wee will goe into the House of the Lord Psal 122.1 Oh come let us worship and fall downe and kneele before the Lord our maker Psal 95.6 Innocentius Epist 97. ad Augustinum Communibus alternis plus agimus orationibus quà m singularibus out privatis vis unita fortior Sacred exercises seeke not corners but delight in publique meeting private Corner-Conventicles in a gracious time of peace argue distempered factious braines and Conventicles are places of Repitition forsooth for divers families were
mention no such matter nor the holy Third Supper of the Lord nor the Eucharist nor name the Sacrament of which himselfe was partaker Resp I answer the other Three Evangelists had fully enough described that Last Supper of the Lord for the Substantiall parts of it and S. Iohn would not actum agere doe that which was done to his hand before but wholly skipped it over describing that which the rest of the Evangelists and what S. Paul omitted namely that heavenly discourse which he uttered to his Disciples alone in the upper chamber Ob. If any man say It had been fit that so great matters should have beene distinguished by a new Chapter Sol. I answer O man what art thou who thinkest thy fantasticall wit is able to direct the wisedome of the eternall Spirit I would not have thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to think of thy selfe more highly than thou oughtest to think but to think soberly or to be wise unto sobrietie Rom. 12.3 PAR. 2. BEsides for ought that any man knoweth the 31. verse of the 13. of S. Iohn might be the beginning of a new Chapter Long since For neither Evangelists nor Apostles divided their Writings by Chapters and Verses nor did our Saviour nor any of his Apostles in any of their citations of points from the old Testament punctually insist on Chapter Verse or fixt number of the Psalmes Indeed it is probable that the Books of the old Testament were from the first divided and distinguished as now they are by their severall names as Genesis Exodus and the like and that they began and ended as now they doe Yet I want proofe to say They were at first so divided into Chapters Verses The Jewes of old time divided the Pentateuch or the Law of Moses or rather the first five Bookes of Moses into Fifty foure Sections you may better call them Readings or Lectures if you please Of these Lectures some were greater or longer others shorter and lesse Heinsius mentioneth that among the Hebrews there was Major Minor parascha the greater and the lesser distinction Another distinction is observed by skilfull Hebritians When the Section is not so full and absolute they phrase it a Parashah or Distinction and this in the Hebrew is signified by the prefixing of three P. P. P. But when the Reading is more compleate it is called or stiled Seder an Order and it is distinguished from the former by the trebled letter of S. S. S. And they were All read once a yeare in the Jewish Synagogues Yet because there were but Fifty two Sabbaths and Fifty foure Readings twice in a yeare they conjoyned two of the shortest Sections together and so all were exactly and intirely read over within the compasse of one yeare The Fifty second Section is a very short one and so are diverse of the later Sections The First Lecture was usually read on the first Sabbath after their great feast of Tabernacles and they called it Bereshith And it began from Genesis Chap. 1. Verse 1. and continued without interruption to the end of the Eighth Verse of the sixth Chapter of Genesis The Second Lecture began at Genesis 6.9 and ended Genesis 11. vers 32. inclusivè and this they called Noah The third Reading began Genesis 12.1 Now the Lord said unto Abraham Get thee out of thy Countrey and because they are the first words that ever God spake to Abraham so far as is recorded this third Lecture is called Lec Lera or Go thou And this ended with the last word of Genesis 17.27 The fourth Parasha of the Law began Genesis 18.1 called of the first word Vajera that is And the Lord appeared and ended Genesis 22. at the end of the 24. verse The fift Reading of the Law began Genesis 23. and ended Genesis 25. at the 18. verse inclusively The sixt Lecture began Genesis 25.19 and ended Genesis 28. at the last words of the 9. verse The seventh at Genesis 28.10 and had its period Genesis 32. at the end of the 2. verse The eight at Genesie 32.3 ending Genesis 36. with the 43. verse The ninth Lecture began with Genesis 37.1 closing with Genesis 40. at the last verse The tenth began Genesis 41.1 and ended Genesis 44.17 The eleventh Section began Genesis 44.18 and ended Genesis 47.27 The 12. hath but one S. to distinguish it when some others have three S.S.S. This Lecture some have thought to have been read and joyned with the precedent Lecture and so make but 53 Lectures in the Law Others invent other mysteries This 12 Reading beginneth Genesis 47.28 ending with the end of Genesis The 13. Paragraph began Exodus 1.1 and ended Exodus 6. with the second verse The 14. began Exodus 6.3 ending Exodus 9. at the 35. or last verse The 15. Section of the Law began Exodus 10.1 and was accomplished Exodus 13. at the end of the 16. verse The 16. Lecture began Exodus 13.17 running out Exodus 17.16 The 17. Section began Exodus 18.1 breaking out with Exodus 20. ultimo The 18. began Exodus 21.1 and expireth Exodus 24. at the end of the 18. verse The 19. Lecture began Exodus 25.1 expiring Exodus 27. with the last word of the 19. verse The 20. Section began Exodus 27.20 ending Exodus 30.11 The 21. Reading was initiated Exodus 30.12 ceasing Exodus 34.35 The 22. partida or division began Exodus 35.1 ending Exodus 38.20 The 23. Lecture began Exodus 38.21 ending with the end of Exodus The 24. Lecture began eviticus 1.1 and ended Leviticus 6. with the 8. verse The 25. Reading began Leviticus 6.9 ended Leviticus 8. with the last verse The 26. began Leviticus 9.1 ending Leviticus 11. with the last words of that Chapter The 17. began Leviticus 12.1 endeth Leviticus 13. at the last words of that Chapter The 28. began Leviticus 14.1 ending Leviticus 15. at the end of the Chapter The 29. Lecture began Leviticus 16.1 endeth Leviticus 18. with the Chapter The 30. Lecture began Leviticus 19.1 ending Leviticus 20. with the last verse The 31. Lecture began Leviticus 21.1 and continued three whole Chapters ending Leviticus 24. in the last verse The 32. Section began Leviticus 25.1 ended Leviticus 26. with the second verse The 33. Lecture began Leviticus 26.3 and ended Leviticus 27. with the last verse The 34. Section began Numbers 1.1 ended Numbers 4.21 The 35 began Numbers 4.22 ended Numbers 7. at the last verse The 36. began Numbers 8.1 ending Numbers 12. with the last verse The 37. began Numbers 13.1 and ended Numbers 15. in the last verse The 38. began Numbers 16.1 ended Numbers 18. in the close of that Chapter The 39. began Numbers 19.1 ended Numbers 22. at the first verse The 40. Lecture began Numbers 22.2 ended Numbers 25. at the 10. verse The 41. Section began Numbers 25.11 ended Numbers 29. at the last verse The 42. began Numbers 30.1 ended Numbers 32. at the last verse The 43. Section began Numbers 33.1 ended
because Idols had been so or rather contrarily that Idols had their Worship from the preceding Adoration of Kings and Eminent people Let me follow Aquinas saying 2 â 2 ae quaestione 94. Art 4. 2. Idolatry was not before the Flood for so his words inprima aetate are to be understood as appeareth by the second objection In secunda aetate Idololatria legitur esse adinventa vel à Nembeoth qui ut dicitur cogebat homines Ignem Adorare vel à Nino qui imaginem patris sui Beli Adorari fecit And both those were After the Flood There was no Idolatry in regard of the fresh memory of the Worlds Creation so that the knowledge of the true God did flourish in their minds saith Aquinas though they abounded in other sinnes say I. The affections of Cain and his descendents were most perverse but their understandings were not so darkned but they remembred the Creator of all things with whom Cain had personall conference if I may so say as well as Adam had If you sharpen an objection that within a while after the Flood the people forgat both the gracious Creation and their as just as terrible inundation and fell to Idolatry and so they might in the law of nature As quickly I answer Though they had some few good men after the Flood to live among them as Noah Sem and Abraham and to keepe them from Idolatry yet neither did the righteous men live so long nor were so many or neare the Creation as the first Patriarks were or as our Enos who lived nine hundred and five yeares nor as Seth who lived nine hundred and twelve yeares much lesse as Adam who lived nine hundred and thirty yeares About six hundred yeares after Enos was borne as some say Enos lived with Adam six hundred ninety five yeares saith Salianus yea some account that Adam lived within a hundred and thirty yeares of the birth of Noah and Eve ten yeares longer than her husband These propagated the true Religion and somewhat restrained the stigmatized Cain and his irreligious posterity from extremity of sinning by their holy lives sanctified precepts and divine both reprehensions and exhortations Indeed Cyril in the beginning of his third Booke de Genesi relateth that Enos was called a God and held a God for his admirable vertue and incredible justice Theodoret proceedeth quaestione 47 in Genesin By his kinsmen was Enos called a God from whence even those that were borne of him and other holy men were called the Sonnes of God It seemeth to be confirmed by Gen. 6.2 The Sonnes of God saw the daughters of Men So Adam was called the Sonne of God Luk. 3.38 So Kings and their Officers are termed the Sonnes of the most High Psal 82.6 and Christians are called the Sonnes of God 1 Ioh. 3.1 and are the Sonnes of God verse 2. But none of this was Idolatry nor did they make these men false Gods nor worship their Statues for they were called Gods no otherwise than in the Scripture Magistrates and Great Men are called Gods Psal 82.6 Ioh. 10.34 I said yee are Gods The Skilfull in the Hebrew saith Augustine de Civit. 15.17 avouch though the names of Adam and Enos do both of them signifie a man yet under Adam is comprehended both Man and Woman But Enos designes out man alone Yet those whom he esteemed expert Hebreitians deceived S. Augustin for Psalme 103.15 it is said As for man his dayes are as grasse and are not Womans so too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hominis sicut herba dies Enos and homo being common names both to Man and Woman So Psalme 8.4 What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man or mankind that thou art mindfull of him Which is a false exposition if we exclude all womankind from Gods mercifull remembrance of them Enos began to call on the name of the Lord perhaps because he first began to call upon God by the name Jehova For though God was not known by the name Iehova unto Abraham Isaac and Iacob Exod. 6.3 Yet he might be known by that name unto Enos I am sure Gen. 4.3 Cain brought an offering unto Iehova and vers 4. Iehova respected Abel vers 6. Iehova said to Cain So again vers 9. 15. And Cain said to Iehova vers 13. And Iehova set a marke on Cain and Cain went out of the presence of Iehova vers 16. Can you now say God was not known unto Cain by the name Iehova therefore much more should I think He was known to the righteous Abel to Adam the Protoplast and to the repentant Eve by that Name of Names Eve confest ingenuously Gen. 4.1 I have gotten a man from Iehova And indeed Iehova is often mentioned in Gen. 2. Though till man was created and the Creation perfected the Name of Iehova is forborne And which is admirable to be considered In the story of Abraham Gen. 12.1 Iehova said to Abram Iehova spake to him vers 4. and Iehova appeared to him vers 7. And most remarkably Abram builded an Altar to Iehova and called upon the Name of Iehova vers 8. And he called a place Iehova-jirith Gen. 22.14 God said I am Iehova who brought thee out of Vr of the Chaldees Gen. 15.7 And Abraham said â—ehova God what wilt thou give me vers 2. Yea Abrahams servants said Gen. 24.27 Blessed be Iehova god of my Master Abraham Likewise the name of Iehova is often used in the Hebrew tongue in the particular stories of Isaac and Iacob How then and why doth Moses bring in God saying as before is recited God was not knowne by the name of Iehova to Abraham Isaac and Jacob I answer It is a very difficult place where all answeres are easier to bee confuted than established or demonstratively proved Consider favorably of my two Conjectures Though each crosseth other yet if either give content or satisfaction I shall be glad May I not then in the first place say that the holy Spirit of God which dictated unto Moses what he should write might and perhaps did resolute that Moses should shew his joy and delight which he had for first knowing God by the name of Iehovah by using and frequent repeating that Name and applying it to the Actions Relations Passages or Sayings which were long before though not exactly by the name of Iehova but by some other convenient Attribute of God As for example Abraham called upon the name of Iehova The meaning may be Abraham called on the name of him whom I knew to be Iehova though Abraham knew him not by that name but by some other Again where it is I am Iehova in the conference with Abraham Moses wrote in the language of the later and better relation though long before God might speake to Abraham in other words to that effect For Moses doth not would not contradict Moses And the truth being but one Abraham did not know the name Iehova before which was first revealed to Moses and therefore
Doctrine The ancient fathers both Latine and Greeke call the third Supper the Supper of our Lord. Fol. 523 Par. 3 A discourse concerning the Agapae or Feasts of Charitie They succeeded in the place of the Chagigah or second Supper When Eaten The Eucharists before Tertullians dayes eaten in the Morning The Agapae in the Evening The Eucharist and Agapae in the Primitive Church were kept neare about the same time Christians falsly accused for eating Infants at their Agapae The Agapae kept on the Lords day What scandals were taken by the Gentiles against the Christians Agapae Fol. 526 Par. 4 The second Eucharist and not the Agapae as the Papists thinke is meant by the Supper of the Lord 1 Cor. 11.20 The Agapae never practised before Christs Ascension The Agapae at first were used holily and religiously sometimes Severally from Jointly with the Lords Supper The Corinthians did eate them before the Lords Supper They were celebrated by the Corinthians in the Church Each Schisme of the Corinthians supped a part by themselves The poore neglected by the Corinthians in their Agapae The primary end of the Agapae the releefe of the poore Fol. 229 Par. 5 Charity modestly covereth a multitude of sinnes The ill fashions of the Corinthians in receiving the Lords Supper reproved Casaubone censured in two points First that the Corinthians received the Eucharist in the Morning Secondly that the Eucharist ought to be called a Dinner or a break-fast rather than a supper The Churches both Westerne and Easterne did receive the supper of the Lord fasting in the fourth Age. On good-Friday the Church used to receive it thrice That use broken by Pope Honorius and the Counsell of Tarracon Pope Eutichianus his Decretall against such as received the Sacrament not-fasting Some Churches of Africa and some Aegyptians received it about Eventide not-fasting In the second age of the Church in Tertullians time they received it some at Night some as Mealetime and some ere Breake of day We receive the holy Communion in the Morning in remembrance of Christs Resurrection Fol. 530 Par. 6 In the Primitive Church they did lye on beds when they did eate their Love-Feasts Love-Feasts forbidden to be kept in the Church by the Laodicean Councell ancient Fathers and later Divines Kneeling in the time of solemne Prayers and administration of the Supper commended by Calvin Fol. 533 Par. 7 In S. Cyprians and S. Augustines dayes some received the Eucharist every day others at certaine times onely S. Augustines Rule Let every one follow the custome of the Church wherein he liveth Eudemon Johannis by Casaubone reproved A Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy complying to avoid Schisme and for concords sake was practised by the ancient Fathers by other Christians and by Calvin himselfe and commended by Causabone Rigaltius and others Calvins good advise to Farellus His divine temper against Luther Fol. 534 Par. 8 The holy Kisse usually at the blessed Sacrament Forborne on Good-Friday The Kisse of Charitie why so called 'T is called holy to discriminate it from false amorous and civill kisses Why the holy Kisse was omitted on Good-Fry-day Divers kindes of kissing Some of salvation some of Adoration Divers manners of Kissing Some kisse the lippes or mouth former parts and hinder parts of the shoulder cheeks bands backe of the hands the feete and the toe The reason of Kissing the Popes toe The Penitents in Tertullians dayes did kisse the very foot-steps of other Christians Kissing of a Tablet or holy Board The reason thereof Holden by the eares in kissing used among Heathen and among Christians The reason thereof Joah held Amasa by the beard and kissed him The custome of kissing one another at the receiving of the Sacrament continued till S. Augustines dayes The manner of kissing in Prester Johns Countrey and among the Persians Fol. 536 Par. 9 When the Agapae began and ended uncertaine Not to be eaten in the Church and in the Chancell The use and abuse of them even in the Apostles times The abusers of them termed spots and blemishes in the abstract The words breaking of bread and breaking of bread from house to house Act. 2. verse 44 45 46. interpreted The degrees by which abuses crept into the Agapae Fol. 538 The Contents of the second Chapter 1 DIvers ends why the third holy Supper was instituted 1 Reason To substantiate the preceding type The diference betweene fulfilling of a Law and realizing or consummating of a type Tertullian censured Hierome applaeuded The Passeover was a figure of the Eucharist and of Christs Passion All figures are not Antytipes 541 2 2. Reason To conferre more grace upon it than was given unto the Jewes The figure must come short in exellencie to the thing figured The veritie and effect of the Lords Supper in us 542 3 3. Reason To prefigure Christs death and going out of the world All Sacraments of the old Law were figures of the Eucharist and did typifie Christs death 543 4 4. Reason To be a Remembrance to us of Christs death till his comming againe Tholy Eucharist not onely sealeth and fignifieth Grace but also conferreth and exhibiteth it by it selfe in the true use thereof How farre forth this effect is to be understood Why Christ received the blessed Sacrament before he went into the Garden Christ had degrees of devotion Not to faint in Prayer The blessed Virgin Mary not so full of Grace but that she was capable of more latitude 544 5 5. Reasons To unite us to Christ ib. 6. Reason To breede brotherly love and to unite us one to another Hence the Communion of Saints the Eucharist called Communion 7. Reason To be an Antidote against daily sinnes The Eucharist called Panis supersubstantialis and by S. Ambrose Panis quotidianus 8. Reason To further our spirituall Life 9. Reason Because it is the Sacrament of spirituall charity and filiation The Contents of the third Chapter Par. 1 VVHat course Christ tooke in the perfiting of this third or last Supper First he removed Judas The ceremonies of the Grecians at their Sacrifices S. Augustines error who thought Judas did eate the bread of the Lord Sacramentally A more probable opinion that Christ did not institute the blessed Eucharist till Judas was gone forth After what words Christ began his third Supper The word When doth not alwayes note the immediation of times or things consequent Fol. 547 Par. 2 A discourse by way of digression The first part thereof Concerning the division of the Bible into Chapters and Verses Neither the Evangelists nor the Apostles divided their writings into Chapters and Verses Neither Christ nor his Apostles in the new Testament cited Chapter or Verse of the old Testament Probable that the Bookes of the old Testament were from the beginning distinguished and named as now they are And began and ended as now they doe The Jewes of old devided the Pentateuch into 54. Sections Readings or Lectures The Iewish Section is either Incompleate termed Parashuh or
in the porch of the Temple but onely the Kings of Davids loynes The humble gesture of the Iewes when they came in went out of the Temples The Primitive Church kneeled to the Altars Altars the seats of the body and blood of Christ The Crosse in Chrysostomes dayes did alwayes use to remaine upon the Altar An Angel an assistant when Christ is offered up Ambrose To this day we worship the flesh of Christ in the Sacrament Idem No man eateth the blessed Sacrament before be have worshipped Christ in the Sacrament Augustine Constantine the Emperour in his Soliloquies with God pitched on his knees with eyes cast downe to the ground K. Charles partaketh of the body and blood of Christ with as much Humilitie as the meanest penitent amongst his subjects His holy and devout gestures at the participation of the Lords Supper turned the heart of a Romanist to embrace the truth on our side In Origens Arnobius and Tertullians dayes the Saints never met in holy places about holy things without decent reverence The Papists in kneeling adore the very materials of the Sacrament Yet the abuse of a thing taketh not away the right use Proved by divers curious instances Christians may lawfully use many artificiall things though invented by Heathenish Gods and Goddesses To argue from the Abuse of things to the whole removing of the use is rediculous Illustrated by some particulars Veneration of the Sacrament is accorded on all sides In the very Act of receiving it it is lawfull to kneele downe and worship Christ in it Calvin himselfe holdeth that adoration to be lawfull The Lutherans are divided in this point Illyricus denieth Christ to be worshipped in the Eucharist Brentius and Bucer hold That then we must worship Christs body Luther himselfe stileth the Eucharist Sacramentum venerabile Adorabile Chemnitius saith None but Sacramentaries deny Christ to be adored in the Sacrament Chemnitius acknowledgeth these Theses 1. Christ God Man is to be adored Arrians deny this 2. Christs humane nature for the hypostaticall union with the Divinitie is to be adored None but Nestorians will deny this The Apostles worshipped the Humane Nature of Christ Adoration precedeth Communication by the judgement of S. Chrysostome and S. Augustine Christs flesh as made of earth may be said to be Gods footestoole So is the Arke All the Angels of God doe Worship Christ Christ is to be adored alwayes and every where Augustine Ambrose Nazianzene and Eusebius Emissenus are Chemnitius Co-opinionists Not the materiall Elements but Christ onely in them is to be adored If wee must adore Christ when we celebrate the divine Sacrament much more did the Apostles Habituall not alwayes Actuall Adoration of Christ 〈…〉 â—â—â—â—ired of the Apostles The Apostles worshipped Christ 1 When he had newly performed any Super-humane worke 2 When they begged great matters of him 3 When he did heale some who were vehemently afflicted 4 When he conferred any extraordinary blessing on their soules As hee did when he instituted the new Sacrament Master Hooker tearmeth Kneeling an Adorative gesture No kinde of Worship accepted that is not sometimes conjoyned with Kneeling Gregory Nazianzens Story of his sister Gorgonia Eusebius Emissenus and Origen say Christ is worshipped in the Sacrament Kneeling at the Communion commanded by the Booke of Advertisments set down set forth by Queene Elizabeth by the Lawes of the Realme and the Queenes Majestie Injunctions They defraud the Knees of their chiefest office and honour who refuse to bend them at the receiving of the blessed Sacrament Fol. 645 The Contents of the eight Chapter Par. 1 WHat gesture we are to use at the Administration of it to others Receiving of it our selves Both handled promiscuously The English Liturgie our best guide At the Repeating of the Law the people must kneele Receiving of the same the Israelites did no lesse Never Patriarch Prophet Evangelist Apostle nor holy Man nor Christ himselfe prayed sitting when there Was oportunity of kneeling The Monkes of Egypt did pray sitting The rule of Saint Benedict mentioneth Sitting at the Reading of three Lessons Rising up at Gloria Patri c. Severall gestures are to be used both by Priests and People upon severall occasions The Priests never kneeles while the people stand but he may stand when they kneele Great reason why they should kneele at the receiving of the Body and Blood of Christ No superstition nor idolatry then to kneele but obstinate irreverence if not blaspemy not to kneele Prayer most an end used with bending of the knees The Pharisee stood Christ kneeled when he prayed The Rubricke of the Communion Booke is to be followed by all obediently Fol. 652 Par. 2 The Minister is to deliver the Communion to the people kneeling in both kindes into their Hands Maximus would have Men to wash their hands Women to bring clean linnen that will communicate The nicetie of former times questioned The sixth Synod Canon 3. against it The consecrated bread must be carefully delivered and received To let any crumme or particle thereof fall to the ground accounted a great sinne by Tertullian and Origen Pope Pius the first punished those who let any of the Lords blood fall upon the ground or Altar S. Cyrill of Hierusalem gives a caveat to this purpose Little tables set before the Communicants in former times as now we hold linnen clothes saith Baronius The usuall fashion of receiving the Consecrated bread between the thumb and a finger or two disliked Receiving the holy bread in the Palme of the hand a safer way In Tertullians dayes the Christians did stretch abroad their hands like Christ upon the Craffe in their prayers Damascene would have us receive the body of Christ crucified with our hands framed like to a Crosse The right hand being upward open and hollow to receive the bread This accounted the safer Way Saint Cyril commanded the same kinde of usance Other manner of taking it not sinfull In things indifferent wee must not love singular irregularity All unseemly motions and gestures are so many profanations of the Lords Supper Seven generall rules to be observed against the profanation of the Lords Supper The word Amen explaned and kneeling at receiving the blessed Sacrament pressed Fol. 653 Par. 3 Tenth Generall What Names are given to the blessed Sacrament by the Scriptures and Fathers the Latine and Greeke Church The hallowed bread is called in the Scriptures 1 The Lords body broken for us 2 The Communion of the Body of Christ And the reasons thereof Breaking of bread from house to house 4 Holy bread Blessed bread Eucharisticall bread Heavenly bread Joh. 6. In the Fathers 1 Taking of the Lords body Tertullian 2 Earthly bread sanctified by prayer consisting of Earthly and Heavenly things IreÌ„naeus A Medicine of immortality an antidote against death procuring life purging sinne driving away all evills idem 3 Christs Dole to his Church Tertullian The plenty abundance and fatnesse of the Lords Body The Wine is called in
the Scriptures 1 The New Testament in his Blood 2 The Blood of the New Testament 3 The Cup of the Lord. 4 The Communion of the Blood of Christ The blessed Eucharist consisting of both kindes is styled in Scripture 1 The Lords Supper And in what regards it is so called The Papists dislike the frequent use of this Phrase Casaubone confutes Justinian and Maldonate the Jesuites and calls it The Great Supper The most Divine Supper The Arch-Symbolicall Supper 2 The Table of the Lord 1 Cor. 10.21 With us it is commonly called Christ his last Supper And the reasons why it is called the last Supper In the Fathers it hath these titles 1 The Communion of Saints in the Apostles Creede 2 Peace of Christ Ignatius and Cyprian 3 A New Oblation Irenaeus 4 Mystery is a common appellation Augustinē 5 Life so called by the Africans Augustinē 6 The Oath and strictest band of Religion Augustinē 7 The Mysticall bread Augustinē 8 The holy Offering in regard of the offerings for the poore Augustinē 9 The Supper of God and the Lords Banques Tertullian 10 The Lords Testament or Legacie 11 A Communion prohibiting schisme and division and inclining to Peace and Vnion 12 A blessing 13 A giving of thankes 14 The Authentique performance of the Type Theodoret. 15 The Latines name is Missah the Masse which word some derive from the Hebrew or Chaldee and say it signifies A Tribute of a Free-will Offering of the hand Cevallerius dislikes that derivation The Heathen Greeke Priests dismissed their people with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romans with these words I licet Missa est Whence the Christian Roman Church borrowes their Masse 16 The Greeke Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ministration 17 Sacramentum Sacramentorum c. Nicolaus de Cusa 18 God Tertullian Fol. 656 Par. 4 Eleventh Generall Wherein is inquired what speeches were used by our Saviour in the Coenaculum After the third Supper was administred The gratious Sermon of Christ His Prayer to God An Hymne 658 Tricoenium Christie Or the threefold Supper of Christ in the Night that he was betrayed 1 The Passeover wherein I consider 1 The occasion of this Discourse 2 The Introductories 1 What the Jewes used to doe at their ordinary meales 2 What they used to doe at their feasts 3 The Paschall Supper it selfe 1 As it was observed by the Jewes of those daies Here consider 1 What things the Iewes were commanded Which were of 2 sorts some were 1 Temporary In this I consider 1 The 7. great Passeovers recorded in the Old Testam 2 The 4. Passeovers specialized in the New Testament at which Christ was present Besides one more from which he was absent 3 How many Ceremonies were transitory namely 6. 1 They might chuse a Lambe or a Goate 2 They prepared it 4. daies before-hand 3 They bloodied their doores 4 They ate the Passeover in great haste shod girt staved rather standing than sitting rather sitting than lying downe at the first Passeover 5 They went not out of doores 6 They chose their next neighbours 2 Perpetuall to continue during the Iewish politie these were either 1 Propitiatory 14. 1 They were to chuse a Lambe 2 An unspotted one 3 A Male Lambe 4Vnder a yeare old 5 A Proportionable number were to eat it 6 All these were to be of the Iewish Church 7 It was to be killed on the first moneth of the Jewish yeare The yeare of the World when this first began is here handled 8 On the 14. day of that Moneth 9 Betweene the two Evenings 10 At Jerusalem 11 In one house 12 The People and not the Levites onely might kill the Lambe 13 They must dresse it whole In this are 5. other precepts 1 Rosie it with fire 2 Eate it not raw 3 Not sodden with water 4 The head with the legs 5 And with the purtenance 14 Every one was to bring an Offering according to his ability 2 Sacramentall properly only 3. 1 To eate the Passeover 2 To eate it with unleavened bread 3 To eate it with sowre herbes 3 Subsequent ceremonies 6. 1 A bone was not to be broken 2 The flesh was not to be carried out of the house 3 The Table-talke appointed 4 They continued the feast of unleavened bread seven dayes after 5 They were to leave none of the flesh untill the morning 6 What was left was to be burnt with fire 2 What they performed voluntarily 1 They washed 1 All of them their hands 2 Many their feete 3 Some their whole bodies 2 They consecrated their 1 Wine 2 Bread 3 Flesh 3 They imitated 13. of the Roman fashions saith Pererius A full intire tractate against Pererius who groundlesly holdeth that the Iewes in Christs time did conforme themselves in their feastings to 13. fashions of the Romans 2 As Christ and his Apostles kept it So farre as the Old Testament inforced New Testament hath related Whether at the eating of the Pascall Lambe were any servants present and administrant The summe of all as it were in a picture 3 The third Supper or Supper of the Lord the most blessed Eucharist Vide lib. 3. TRICAENIVM CHRISTI IN NOCTE PRODITIONIS SVAE The threefold Supper of Christ in the night that he was betrayed LIB 1. CHAP. 1. The Contents of the first Chapter 1. The occasion of this Discourse 2. The praesumptuous ignorance of some Caco-zelotes 3. The state of the question 4. Foure points propounded Three preparatory One decisive and determining These Preparatory 1. What course the Iewes tooke at their ordinary meates 2. What they used to doe at their Festivalls 3. What they especially practised at their Passeover 4. The mayne point is what religious or civill rites our Saviour more particularly observed when he kept the Passeover in the night of his apprehension PARAGRAPH 1. WHen I administred the thrice-blessed Sacrament of the body and blood of our Saviour Iesus Christ to my Parishioners among many other things I bad them take heed of the leaven of those refractory Ignorants swarming otherwhere who at and in the receiving of the holy Communion where so devour prayers are made where so sacred things are conferred refuse to kneele and to their chiefe objection that they must imitate our Saviour and his Apostles who did not kneele but sit or leane or lye downe PARA 2. I Answered that these presumptuous silly ones know onely the outside and not the inside of these mysteries that it is not clearely revealed in any place what posture was used or what was the bodily situation at the giving or taking of the body of our Lord but to build their pretended conformity on uncertaine and unknowne things is not conformable to reason much lesse religion sithence they by so doing doe make their imagination their onely originall their crooked will their onely rule PAR 3. THen did I enlarge the poynt that Christ and his holy Apostles except Indas who went out before the
and conscience is defiled as God saith in another case d Tit. 1.15 Tit. 1 15. Every creature of God is good and nothing to be refused if it be received with thankesgiving e 1 Tim. 4.4 1 Tim. 4.4 For it is sanctifyed by the Word and Prayer ver 5. So sanctifyed that the devill cannot use it to the hurt either of our soules or bodyes by stirring us up to sinne so soone or so much as if it were received thankelesly Aquine saith truely Satan had power over the creature yea over us by our sin this power is taken away from Satan through Christ by prayer thanksgiving ingratitude is one of the greatest sins to humane society cùm ingratum dixeris omnia dixeris you cannot say worse of a man Viper is a fit Embleme of the unthankefull This have I pressed the rather because the Apostle saith ver 6. If thou put the brethren in remembrance of these things which otherwise they are likely to forget or neglect thou shalt be a good Minister of Iesus Christ which God grant me to be Standeth it not with reason that if God blessed them for us we should blesse him for them Creatures taken without thankes are as flesh in our mouthes or in sacrifices without salt unsavory see f Levit. 2.11 Levit. 2.11 The returning of thankes is naturally just saith g Iosephus Antiquit Iuda c. 4.6 Iosephus Et pro compensutioâ—e rerum jam factarum pro invitatione futurarum thereby man is recompenced for what is passed and allured to be more kinde afterward with God this is approved Cessonte gratiarum actione cessat decursus gratiae God is not gracious when man is â—nthankefull How easie how cheape a thing doth God expect when he is pleased with thankes And what can we returne unto him if we returne not thankes h Psal 116.22.13 17. Psal 116.12.13 What shall I render unto the Lord for all bis benefit 〈◊〉 towards me I will take the cup of salvation and call upon the Name of the Lord See also ver 17. in every thing giving thankes for this is the will of God in Christ Iesus concerning you i Thes 5.18 1 Thes 5.18 Who offereth praise glorifieth God k Psal 50.23 Psal 50.23 The Iewes I feare will rise in judgement against us unthankefull Christians forgetfull of our duty of our Saviours actions and example who was thankefull both in publique and private to his heavenly Father PAR. 4. I Come now unto the second point what the Iewes did then at their Feasts or Festivall dayes whether the Iewes were at marriage Feasts or other more solemne feasts this they did generally as appeareth by the Thargum of Onkelos the Master of the Family began with the blessing of the cup which being filled with Wine he tooke in his right hand and sayd Benedictus sis tu Domine Deus nosâ—â—r qui crâ—â—â— frâ—ctum viâ—iâ— blessed be thou O Lord our God who createst the fruite of the Vine then he dranke and gave every one to drinke for it was the fashion of the Iewes to have poculum bibatorium or as a Bolducus in Iob. 1.4 Bolducus fathereth the word upon Oleaster bibale a cup before their meales Iobs childrens Feastings ranne round In orbem transibant Dies convivii b Iob. 1.5 Iob. 1.5 and the Iewes at their Festivals did drinke in orbem every one partaked of it To which fashion Christ alluded both in his second and third Supper as by his grace shall appeare when he said Take this and divide it among your selves c Luk. 22.17.20 Luk. 22.17 and againe v. 20. He gave them the cup after Supper and said drinke ye all of it or more properly All of you drinke of it d Mat. 26.27 Math. 26.27 At the late great King of Swedens Table a credible eye-witnesse informed me that they are no part of their food till the Divine or Chaplaine of honour had given God thankes by a cup of blessing which was first tasted this was in imitation of the Iewish custome continued by Christ PAR. 5. THen did the Master of the house take up a loafe of bread in both hands and consecrated it thus Benedictus sis tu Domine Deus qui educis panem è terra bessed art thou O Lord our God for bringing forth bread out of the earth Then did he eate and give every one a morsell of bread which sacred ceremonies being ended they fell to their other victuals In imitation whereof when excellent bread hath beene served in at my table of Wheate which grew by manurance of most barren ground with Lime I have often said prayse and thankes be to our gracious God who hath taught us to make bread of stones and blessed us in the worke of our hands c. PAR. 6. SO when they were eating or in the Feast time as it is probable they had some recreations as the good Father of the Prodigall child had musique and dancing e Luk. 15.25 Luk. 15.25 so it is certaine they had many wise conferences and heavenly discourses happy are these thy servants saith the f 1 King 10.8.5 Queene of Sheba unto Salomon which stand continually before thee and heare thy Wisedome for she spake of the attendance of his Ministers at his Table it is also likely she spake these words as she was at meate caroufing with him g Esth 7.2 Est 7.2 On the second day at the banquet of Wine began an happy discourse for the Jewes which furthered their deliverance in the royall Feast of Ahashuerus when the heart of the King was merry with Wine he sent for Vasthi when she would not come Memucan the last of the seven wise Princes who knew the Times spake first and made an Oration h Esth 1.16 Est 1.16 tending to this end that all women should give their husbands honour both great and small ver 20. And that every man should beare rule in his owne house ver 22. taking downe the imperiousnesse of unruly women Sometimes they propounded riddles as Sampson i Iudg. 14.12 Judg. 14.12 Vt dum in solutione mentis acumen exercerent interea convivialia jurgia intemperantiam vitarent While they busied their braines to unfold the riddles in the meane time they might avoyd all quarrelling and imtemperance which are too often the effects of feasting When Christ was at any feast it was seasoned with Divine discourses see Mat. 9.12 Luk. 7.36 Luk. 10.38 c. Luk. 11.39 Luke 16.9 Job 12.3 Christ about the middest of the Feast of Tabernacles you must not conceive it in the middest of dinner or supper went into the Temple and taught most heavenly Doctrine k Ioh. 7.14 Iohn 7.14 PAR. 7. VVHat the Apostles practised appeares by their Precepts l 1 Cor. 10.31 1 Cor. 10.31 Whether ye eate or drinke or whatsoever ye doe doe all to the glory of God To which that is conformable m
videns Samuel the Prophet both to distinguish him from other Samuels who were not Prophets if any such men were and to intimate that his joynt-reformation with David was determined and agreed on before hand with a divine consent flowing from the spirit of prophecy PAR. 15. IN somuch that Samuel is counted one of the Trium-viri e Psal 99 6. Psal 99.6 which were the great instruments of Gods glory in Sion whom the Lord answered when they called on him nor can any wise Christian thinke but Samuel who in expresse termes is said to order the porters f 1 Chro. 9.22 1 Chron. 9.22 Had farre greater care of greater matters Thus much for the state Ecclesiastique which Samuel reduced to good order as a Seer PAR. 16. SEcondly for the state Politique which he governed as a Iudge when in his Circuites which he yearely kept as a Judge Itinerant to Bethel Gilgal and Mizpeh he had spoken unto all the house of Israel g 1 Sam. 2.3 1 Sam. 2.3 And counselled them to put away the strange gods and Ashteroth from among them and to prepare their hearts and serve God onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Septuagint PAR. 17. NOw to shew that both dulia and latria belong onely to God and that the distinction is over nice and over-valued Christ saith to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the Israelites had done so ver 4. Then Samuel bad them gather all Israel to him and promised to pray for them PAR. 18. VVHereupon a dyer or parliament was gathered at Mizpeh ver 6. The people drew water and powred it out before the Lord though they drew it perhaps to drinke as thirsty men for it was no Sacrifice yet being drawne they would not drinke but powred it before the Lord as David did his longed-for water h 2 Sam 23.16 2 Sam. 23 16. c. They abridged their owne desires thwarted their owne appetites certainely they fasted and confessed their sinnes then also did Samuel offer a burnt offering wholly unto the Lord and Samuel cryed unto the Lord and the Lord answered him ver 9. To which place the Psalmist alluded i Psal 99.6 Psal 99.6 yea but what is all this to the Passeover of Samuel or where did Samuel keepe the Passeover I answer that in all probability it was about this time the offering of a sucking Lambe wholly for a burnt offering might be no hinderance but that both he and all the Israelites might keepe a great Passeover before at or after this great reformation though it be not described for other reformations of Joshuah Hezekiah Iosiah were accompanyed with receiving a solemne Passeover and so might this I am sure a Eccle. 46.14 Ecclesiasticus 46.14 It is said of Samuel that he judged the congregation by the Law of the Lord and that in all causes saith Tostatus PAR. 19. THough the causes concerning the divine Law belonged to the high Priest yet some unusuall priviledge was granted to Samuel who was both a Levite and a Prophet and an extraordinary Priest saith the great Salianus in his Annals let me adde that he was a judge also and that the Iudges had a regall power Samuel being herein a Type of Christ a King Priest and Prophet Lastly let the words before cited have their due consideration b 2 Chro. 35.18 2 Chron. 35 18. There was no Passeover like to that of Josiahs from the dayes of Samuel the Prophet and though we cannot punctually say it was in such a yeare of Samuel yet this resultance is unforced and may runne among the likely ones In the dayes of Samuel the prophet there was a passeover like to Josiahs PAR. 20. I Cannot omit that c Iosephus l. 10. c. 5. Iosephus agreeth with the Scripture in sense A Prophetae Samuelis temporibus in hunc usque diem saith he of Iosiahs passeover nulla talis festivit as celebrata fuit he hits upon an excellent reason quia tum omnia juxta praescriptum legum antiquas consuetudines peragebant which words as cited by Salianus may have reference to the dayes either of Samuel or Iosiah Salianus churlishly finds fault with Iosephus as if he accused of Sacriledge and of breaking Lawes and neglecting ancient customes in the greatest Festivity and Sacrifice both Hezekiah Iosaphat Asa Salomon and David himselfe yet Salianus himselfe both supinely passeth over the passeover of Samuel inhering in smaller matters and doth not observe that Iosephus hitteth exactly the Scripture straine namely not so much accusing others of Sacriledge neglect or contempt or any positive mischiefe as saying in a comparative reference that upon reformation there was no passeover every way so absolute as Iosiahs passeover was since the great passeover in the dayes of Samuel Nulla talis Festivit as which words of his may Commodo sensu be well expounded no passeover since Samuels was ever so reall and exquisite for substance manner and matter and so perfectly circumstantiated which the Scripture before Iosephus fully declared And so much for the fourth great passeover which would not have beene omitted by all writers for the place thereof if it could have beene necessarily and demonstratively proved from hence but indeed the argument is onely probable not apodicticall or necessary and yet I thought fit to enlarge this poynt because some matters momentuall are couched in it and divers things conjoyned which lay scattered and therefore not usually observed as parts of one history The Prayer MOst gracious Father thine especiall love to us hath vouchsafed to ingirt and encompasse us thy servants of great Britaine not more with the Ocean than with a Sea of prosperity and gladnesse here is no leading into captivity no complayning in our streetes peace is within our walls and plenteousnesse within our palaces the breath of our nostrils the light of our Israel is upheld and comforted by thee his most gracious spouse his most fruitefull Vine brancheth forth joy for the present and manifold stronger assorances for the time to come Most heartily we blesse thee for this thy mercy and humbly desire the continuance of it upon our most Sacred Soveraigne and upon his most gracious Queene Vpon our most hopefull Prince and royall Progeny and upon us by them for the mediation and merits of thy beloved onely Sonne in whom thou art well-pleased even Iesus Christ our onely Advocate and Redeemer Amen CHAP. IV. The Contents of the fourth Chapter 1. In the fifth great Passeover specialized to be kept by Hezekiah the unsanctifyed in part ate it and in the second moneth by dispensation divine and the Priests and Levits onely killed the Passeover 2. The Kings prayer accepted both for the uncleane Priests and people and the people healed at the good Kings prayer 3. A voluntary Passeover to supply the imperfection of the former Devotions halfe performed are to be renewed and quickened 4. The Priests and Levites prayers accepted of God for the people 5.
Religious thoughts must be produced into Acts. 6. In the sixt glorious passeover of Iosiah were most royall offerings both for the Pascha and also for the Chagigah which exceeded the offerings of Hezekiah 7. Salianus against Vatablus both reconciled 8. The Masters of the family killed the Passeover but the Priests slue the Festivall offerings Levites might not sacrifice without divine inspiration or great exigents any Levite might sacrifice the proper Passeover for his owne family or for the impure 9. In what sense Priests are said to profaine the Sabbath the Temple Sacrifices and Circumcision chase away the Sabbath 10. The seventh extraordinary great Passeover was foreprophecyed by Ezekiel but not accomplished till the returne from captivity in the dayes of Ezra and Nehemiah PAR. 1. THe fifth great Passeover was in the time of Hezekiah a 2 Chro 30.15 2 Chron. 30.15 For I passe by Hezekiah his precedent reformation of taking away the high places and breaking the Images and cutting downe the groves and breaking in peeces the brazen Serpent which Moses had made to which the Israelites burned incense b 2 King 18.4 2 King 18.4 I omit also the preparatives to this great passeover and begin at the 15. verse Where it is said The Priests and Levites were ashamed for their sins and the sins of the people and sanctifyed themselves And the people received the passeover though they were not sanctifyed and in the second moneth Wherefore the people themselves or the Masters of the families killed not their Lambes for the passeover as was their wonted guise or custome at other times But the Levites had the charge of killing the Passeover for every one that was not cleane ver 17. PAR. 2. FOure other things are most observable about this passeover First that they who were not cleansed and yet did eate the passeover otherwise then it was written were prayed for by the King and the forme of Hezekiahs prayer was The good Lord pardon every one that prepareth his heart to seeke God the Lord God of his Fathers though he be not cleansed according to the purification of the sanctuary ver 18. c. And that you may know the great power of the hearty prayers of a King even of Hezekiah as well as of David and Solomon in other cases The Lord harkened to Hezekiah and healed the people For the Kings heart was cleane when the Priests Levites and peoples were uncleane PAR. 3 THe second passage is this that whereas other passeovers lasted but seven dayes what was wanting in the former part of their more perfect sacrifice was supplyed in their voluntary assumed devotions the whole assembly tooke counsell to keepe other seven dayes and did keepe other seven dayes with gladnesse ver 23. Yea a great number of Priests belike before unsanctifyed sanctifyed themselves ver 24. By which redoubled acts both of priests and people we are taught if our prayers or our owne wandring thoughts or the sierce suggestions of Sathan not to give over but to reunite our forces to renew afresh our indeavours to double the times of our holy exercises and be thou assured good Christian though the devils temptarions doe trouble thee and vexe the these repeated and more perfect prayers of thine doe more afflict and torment him and all his infernall crew PAR. 4. YEt that is not all nor the chiefest joy but toward the end of this Festivall that the people may know also the efficacy of Sacerdot all benediction both the Priests and Levites arose and blessed the people and their voyce was heard and their prayers came up to his holy dwelling place even unto heaven ver 27. which was the third observable puncto in this great Passeover PAR. 5. THe fourth and last memorable passage was that after all this was finished All Israel that were present brake the Images in peeces cut downe the groves threw downe the high places a 2 Chro. 31.1 and Altars a 2 Chron. 31.1 Whence we may learne that good sincere hearts are more devour after their religious exercises that holy performances make deepe impressions and bring forth fruites of amendment and end in no end but reformation Reformation I say not popular which is never aright but regular generall wherein Inferiours are guided by Superiours and these by Gods Word PAR. 6. THe fixt most glorious passeover was in the eighteenth yeare of the devout Josiah as appeareth b 2 Kin. 23.21 2 Chro. 35.1 2 King 23.21 and 2 Chron. 35.1 c. Toward which were given for passeover offerings 37000. Lambes and Kids and for other offerings 3800. Oxen the first fort was of the flocke meerely for the Pascha and them the Master of each Family killed and they were rosted whole and eaten by the family as God commanded by the hand of Moses the second sort were of the heards 3800 Oxen some say Calves among them these were for the chagigah for the Feast offerings and other offerings some of these holy offerings they sod in pots cauldrons and pans and divided them speedily among the people of the other part they made whole burnt offerings of which the people had no portion at all but the fire consumed all observe further things were prepared the same day to keepe the Passeover and to offer burnt offerings on the Altar of the Lord c 2 Chr. 35.16 2 Chron. 35.16 And unto the Pascha was annexed the Chagigah after their eating the passeover with sowre herbes they made up the rest of their supper a Reare or a second supper as you may well call it with other comfortable and pleasant meates according to the Law this exceeded Hezekiahs passeover both for number of paschall and other offerings and for being kept in a more legall way for the time viz. in the first moneth and because all sorts of men were more sanctifyed at the beginning of Iosiah's passeover then at Hezekiahs PAR. 7. ERe I part with this passeover I cannot let slip that there is a great question betweene two learned men Vatablus and Salianus viz. Whether it belonged to the Priests onely or to the Levites also to offer sacrifice Vatablus saith Levitae immo laverunt Pascha mactabant victimas The Levites slew the passeover and killed the beasts for sacrifices Salianus a 2 Chr. 35 11 confuteth him saying Nusquam invenies hostias â Levitis jugulatas mictatio hostiae vel maxime ad Sacerdotes pertinet so it should be read you shall no where find that the Levites killed the Sacrifices the slaying of them most properly belonged to the Priests b 2 Chr. 29 22 2 Chro. 29.22 They that is the Priests as is truely expounded killed the Bullockes and Lambes received the blood sprinkled it on the Altar This duty is layd on the Priests the sonnes of Aaron c Levit. 1.5 Levit 1.5 c. Againe Num. 18 3. The Levites shall keepe thy charge◠and the charge of all the Tabernacle onely they shall not
before Ahab He girded up his loynes b 1 Kin. 18.46 1 Kin. 18.46 Gird up thy loynes said Elisha to his servant c 2 King 4.29 2 King 4.29 when he sent him in haste When Peter was commanded d Act. 12.7 Act. 12.7 To arise up quickely he was also then commanded First to gird himselfe then to bind on his sandalls ver 8. Which is another preparative to travaile and the second hastening ceremony enjoyned to the way-fareing Israelites PAR. 30. THey were also to eate this Passeover with shooes on their feete as our last Translators well expound their meaning indeed if you weigh the words in the originall there is an Hypallage they seeme to crosse and contrary the sense Habebitis calceamenta in pedibus ye shall have shooes on your feete instead of this habebitis pedes in Calceamentis ye shall have your feete in your shooes but this is cleared by the Hebrew Idiotisme otherwhere e Iudg. 20.48 Judg. 20.48 Miserant civitates omnes in ignem where the Scripture intends onely this miserant ignem in omnes civitates they fired all the Cities I will not nicely stand on the difference betweene Calceamenta and Sandalia Shooes and Sandales A shooe was more compleate than a sandall and of more defence for the foote PAR. 31. GOing bare-foote that I may presse to the poynt was a signe of much sorrow assumed by David when out of question he might have had shooes or Sandales to expresse his wofull expulsion from his owne Countrey by his rebellious son f 2 Sam. 15.30 Isa 20.2 3 4. 2 Sam. 15.30 And distressed captives used it in their bondage in another Countrey Isay 20.2 3 4. verses PAR. 32. BUt wearing shooes or Sandals betokened also a readinesse to be walking g Isa 5.27 Mar. 6.9 Isay 5.27 Mar. 6 9. The Apostles in visiting the places of their jurisdiction were allowed by Christ to be shod with sandals as the Israelites here were to have shooes on their feete as a token of their preparation for their speedy Exodus or forth-going Neither had the twelve Apostles onely at their Mission a kinde of conformity for their feet with the twelve Tribes at their setting forth for Canaan from Aegypt but both sorts were commanded to have a staffe the Apostles had so h Mar. 6.8 Mar. 6.8 And the Israelites i Exod. 12.11 Exod. 12.11 PAR. 33. THe third ceremony of their preparednesse to their journey was that they were also to have a staffe in their hand and that not to set up in a corner not out of sight safely kept not lying by them or among their carriages but in their hand PAR. 34. YEt by these words in their hand I would have none to thinke that they never left holding their staffe in one hand or other during the eating of that Passeover for then they must have eaten it very unhandsomely and both cut and eate with one hand onely at one time which would have hindred and prolonged their supper rather then shortned it But here this is reckoned as a speed-making ceremony and therefore if now and then or for the most while they held the staffe in their hands and yet now and then let it rest or leane on it for the nimbler dispatch of their supper the intent of the Law was fulfilled PAR. 35. A Staffe in their hand perhaps to put them in minde that as Jacob passed over Jordan with his staffe k Gen. 32.10 Gen. 32.10 So should they with their staves the Israelites doing as their Father Israel did PAR. 36. BEsides a staffe in a mans hand secureth his footing preventeth sliding or falling It is an ornament to youth a crutch yea a very third legge to age it is a stay to the whole body it helpeth naturall infirmities and accidentall occurrences l Zach. 8.4 Zach. 8.4 Every man with his staffe in his hand for very age And so much for the first assertive part That the first Passeover was eaten in haste in great haste absolutely PAR. 37. THat it was not eaten in such hast ever after the Talmudists strongly averre m Beza ad Mat. 26.20 Beza saith that the sprinkling of the blood upon the doore posts the eating the passeover in haste with shooes on the men being girded with staves in their hands were practised onely this one night of the first passeover and in this saith he all the Jewish Doctors doe fully agree PAR. 38. ANd indeed what needed the sprinkling of the posts with blood when no Angell was to destroy and when they had no doore-posts in the Wildernesse to be sprinkle What needed their loynes to be girded when they were at rest What needed shooes on their feete when they mooved not nor needed to move What needed a staffe in their hand when no journey was toward What needed eating in extraordinary haste when there was no danger nor trouble nor discontent nor offence growing by the stay or by the eating leisurely or cum decenti pausâ The prime reason why they were commanded to eate in haste with those un-retarding ceremonies being to prevent imminent mischiefes arising from delayes which was not so nor likely nor scarse possible to be so in succeeding ages we may fairely conclude they did not in any future times commonly use these posting ceremonies but they were proper to their first Paschatizing This is undenyable the quickning ceremonies were neither repeated nor commanded at the reviving of the Law Levit. 23. Nor can be shewed to be precepted or practized at any other Passeover in any other place of the Old or New Testament PAR. 39. ANd so much sufficeth to have spoken of eating the first passeover in haste in great haste simply with its running moving ceremonies appropriated to it and never after in such perplexed speech performed though ever after the passeover was eaten in more haste then common food or the food sacred at other Festivities in haste not absolute but referentiall PAR. 40. THough it be said n Exod. 12.25 Exod. 12.25 When ye be come to the Land which the Lord shall give you ye shall keepe this service yet the words have no alliance with the immediately preceding transeunt ceremonies of sprinkling of blood which is of all men confessed to have ended for ever in the night of their departure and therefore by parity of reason the words comprehend not the other temporary ceremonies but onely extend to the maine businesse to the substantialls rather then the Accidentals to the durable and not to the vanishing short occasionall observances To the Reall Sacrifice to the Lords passeover as it is called ver 27. and not to the partly Semi-diarian partly Vespernall fading rites of one night All which were begotten borne living dying dead and buryed within twelve houres which rituall shadowes comparatively deserve not the great name of Gods worship the word is in the Originall Hagnabadah translated by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
never in use or allowed but in times of persecution and now are both scandalous and hurtfull God commanded next neighbours to joyne in pietie Vique alior alii de religione docerent Contiguas piet as jussit habere domos Saith Stigelius that is And that of poynts religious they might the better tell By piety they charged were like neighbours neere to dwell PAR. 26. YEt this could not be a durable and fixed Ceremony but was appropriated to the Aegyptian Passeover for how could the master of the family and his next neighbour or neighbours take it together when all they who dwelt farre off went to Jerusalem and most had no houses there but went to their several friends or kindred or hired houses perhaps farre distant one from another so that they who were next neighbours in the severall Tribes Cities Townes or Villages might sojourne farre asunder whilst they were Commorant for that weeke at Ierusalem to observe the passeover Besides no Angell of destruction having the like commission to slay them they might in after times seeke out kindred or friends more remote leaving the like liberty to their next neighbours The Prayer ALmighty God with whom is no variablenesse nor shadow of change whilst all sublunary things are alterable yea the Sunne and the Moone and the Starres and the whole host of heaven are subject to dissolution God who dost cloath Religions for severall people with divers rites as with interchangeable garments of many coloured needle-worke guide us we humbly entreate thee so to make use of them which concerne us that we may looke through the transitorie trash of this world unto the never-fading joyes which thou hast prepared for them which sit at thy right hand for Iesus Christ his sake Amen CHAP. VIII The Contents of the eight Chapter 1. The perpetuall Rites of the Passeover were instituted at severall times 2. The generall perpetuitie excluded not just Dispensations 3. In what Cases Dispensations were permitted 4. Our blessed Sacraments may be deferred 5. Change of Rites might not be 6. Even included permission is Logall 7. Some Rites of the passeover unordained in Aegypt and prescribed in their journyings 8. In extremities a Kid might serve for the passeover 9. A Kid doth not so exactly typifie our blessed Saviour as a Lambe doth 10. The Paschall Lambe must be unspotted 11. Party-coloured things in high esteeme 12. Most sheepe spotted about Iewry 13. The Heathen vilifying their owne gods 14. The perfectnesse of the offering to be made to God the imperfections signed out 15. The bodily perfection of Aaronicall Priest 16. Diversifying in colour no blemish but an ornament 17. There may be spots without blemishes 18. Blemishes without deformitie 19. Christ was blemished but most unjustly 20. Blemishes of birds a little reputed blemish hindered not the Lambe to be the Passeover an ill-blemished spotted Lambe might not be the Passeover 21. A difference betweene spotted and party-coloured 22. The Paschall Lambe must not be a female one but a male a male implieth perfection 23. The Lambe must be under a yeare old the Lambe of one houre above a yeare old was to be refused the Sonne of a yeare 24. The impurity of Creatures till seven dayes be passed over them The strange effects co-incident to the number of seven 25. The Jewes thinke a Lambe of nine dayes might be the Passeover 26. It might be a burnt offering 27. Reasons why it might not be a Paschall Lambe 28. A proportionable number was to be chosen to the eating of the Paschall Lambe 29. The exact number is not cannot be set downe 30. Maimonides saith they ought to agree of the number before they chose their Lambe 31. The fellow-communicants were called the sons of the Societie 32. It is more probable that at the first Passeover they chose their Lambe first and company afterward At the first Passeover the next neighbour or neighbours were brothers of the Societie or members of that brotherhood At the after-passeovers they were not so strict not was it a durable rite to have the next neighbours 33. Sometimes ten sometimes twentie made up the full number saith Iosephus most commonly ten Cestius the Romane President his Policy 34. Thirteene were at Christs last Passeovers eating even Christ and his twelve Apostles 35. The Romanes imitation of these Ceremony sodalitates 36. Rex convivii in Macrobius dominus Convivii in Gellius modimperator in Varto 37. The number no where fixed and certaine but ad libitum varried as it pleased the chiefe Ruler of the Feast c. PARAGRAPH 1. NOw doe we come to the Paschatizing Ceremonies which were ever observeable during the Law Mosaicall Before I speake of the Rites of lasting observation in particular I thinke fit to observe these things of them more generally First some of these were instituted Exod. 12. Some Num. 9. Some Deut. 16. PAR. 2. SEcondly Some of these durable Rites were dispensed withall by God himselfe and yet the Rites are perpetuall when there are no just causes to the contrary the perpetuall Law is Exod. 12.6 Thou shalt kill the Passeover on the fourteenth day of the first moneth PAR 3. THe dispensation on the same or like regards is likewise perpetuall Num. 9.10 If any of you or your posterity shall be uncleane by reason of a dead body or be in a journey afarre off he shall keepe the passeover to the Lord on the fourteenth day of the second moneth ver 11. And I thinke also if any had had any great sicknesse or were bed-ridden though within foure miles of Ierusalem or had dangerous wounds bruises fractures dislocations of joynts where taking fresh ayre or travelling might call into adventure a mans life or health or if a man stood in feare of his life or were threatned or sought to be destroyed which was our Saviours case they might differre and omit the passeover that moneth for those reasons also are equi-pondiall with the Causes specialized and dispensed withall Parium par ratio est the same reason the same favour PAR. 4. SO now upon inextricable perplexities even our most sacred mysteries and Sacraments may be likewise adjourned or put over PAR. 5. INdulgence is granted of time in Cases of necessitie but there is no license to exchange Rites or to introduce new matters momentuall much lesse was a totall omission or neglective disrespect permitted for the standing Law and its intention was for the eating of a Lambe and so the generall practise was ever after but in case of necessitie at the first Passeover either a Kid or a Lambe was accepted as I proved before and no doubt in exigents it might be it was done afterward a particular reasonable dispensation especially by him who made the Law hindered not but the Law may be esteemed and be called intentionally perpetuall whiles the Law of Moses was in fore PAR 6. THirdly permission is either expresse or involved an instance of the included permission is this the passeover was
on the beginning of the first day in the week had given life to an holy rest on the Lords day then ended and passed not onely the Sabbath of that weeke but all and every Sabbath for ever of the Mosaicall Law was abolished Men were no more obliged to them when Christ arose the Sabbaths lay downe and began to taste of their eternall periods as it was sinne not to have observed the legall Sabbaths before so after Christs Resurrection it had beene a greater sin to observe it the Ceremoniall Law was languishing all Christs life was dead at Christs death in most things but after his Resurrection and the promulgation of the Gospell was deadly The next Sabbath day of the Iewish Church not after Christs death immediatly yet after the Lords day was consecrated by Christs Resurrection was the first Sabbath that was needlessely kept and continued and now the Apostle in the same place to the Colossians is bold to inferre that no man should judge them in respect of an holy day or New-moones or of the Sabbath dayes ver 16. And if any had judged of them amisse they neede not to esteeme it and in all the Apostolicall Writings is no incitement to observe the Sabbaths any longer but the Lords day which Christ himselfe chalked out unto us by his oftner appearing on that day than on the Iewish Sabbaths yea but S. Paul Rom. 9.29 called God the Lord of Sabbath it should be read Sabaoth and the Apostle quoteth it from Esay 1.9 Where it is Iehovah Tsebaoth in the Originall in the Greeke as it is in S. Paul in the Latine Dominus exercituum and Iehovah exercituum in our English The Lord of hostes and so should be read in Rom 9.29 for the same words truely transtated Iam. 5.4 The Lord of Sabaoth or the Lord of Hosts yea but Act. 13.14 the Apostle went into the Synagogue on the Sabbath day and preached and S. Panl Act. 17.2 reasoned with them three Sabbath dayes And againe Act. 14 4. He reasoned in the Synagogue every Sabbath day I answer the Apostles relapsed not to Iudaisme but laboured to convert the Iewes to Christianitie and reasoned out of the Scriptures to convert both Iewes and Gentiles unto Christ Secondly no place is excepted but one may any where endeavour the salvation of soules and what place is fitter than the Church or where are men better prepared to receive instruction than there Paul kept not the Iewes Sabbath These were my thoughts when I read our last and best English Translation but when I consulted with the Originall Greeke Text Luke 18.12 I was more confirmed in mine opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I fast twice in the weeke there cannot be two fasts in one Sabbath but in a weeke they might fast twice or more and therefore Sabbatum is there taken for a weeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know then the Hebrew Schabbath and Schabbathon have produced with a milder pronunciation the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so used every where both in the Translation of the 70. and in the new Testament thence issued the Latine Sabbatum and never Sabbathum and doth sometime signifie a Weeke according to the Hebrew Idiotisme and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for one Sabbath Matth. 12.1 and this Sabbatum is properly called the Sabbath of dayes But otherwhere there is mention of the day of the Sabbath Luke 13.16 and Luk. 14.4 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one Luke 13.14 The Sabbath day is the primary expression from the fourth Commandement or the same day was the Sabbath Luk 5.9 Much more may be sayd of the Sabbath viz. as that the Primitive Church and holy Fathers did seldome or never call the Lords day the Sabbath day and I could wish we would follow their example S. Augustin ad Ianuarium saith thus in one place men receive the Sacrament on the Sabbath and on the Lords day in another place they take it onely on the Lords day Behold a maine difference betweene the Sabbath and the Lords day the Sabbath was not the Lords day nor the Lords day the Sabbath but they were two distinct names and things Likewise though Morale naturall poynts out onely a set day for the service of God yet Morale disciplinae guideth us to doe as God our Teacher did prescribe that is on the seventh day to worship him rather than on any other day though the Jewish Sabbath expired at Christs death yet one day in the weeke was the Lords But I hasten to the words Matt. 28.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated by most learned men In the end of the Sabbath as it beganne to dawne towards the first day of the weeke but the interlineary hath it excellently and properly Vespere autèm Sabbatorum in the Plurall Lucescenti in unam Sabbatorum and this agreeth with my Interpretation that not onely that Hebdomal Sabbath was passed over but all the Iewish Sabbaths were now ended and passed none ever more needing to observe them when one of the Christian Sabbaths as in a good sense they may be called or Holy-dayes began to dawne which in other places is called the Lords day Drusius on that place saith that a late Interpreter hath turned it extremo Sabbato or extremo Sabbatorum as Illyricus hath it that is as I conceive the last Iewish Sabbath that ever was though perhaps they understood it not so In Marke 16.1 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely peractâ die Sabati but peracto Sabbato or cùm peractum Sabbatum transiret sayth the Interlineary The end of one kinde of Sabbath was the beginning of another or rather the beginning of the Lords day was the consummate end of all other Sabbaths If the publishing the abrogation of the Mosaicall Sabbath was not intended by the Holy-ghost by those words I am much deceived and yet herein I submit my selfe to my Superiours It might have beene sayd and would in all likelihood if it had beene spoken onely of the weekely Sabbath viz. In the end of the Sabbath or of the or that Sabbath day but in the end of the Sabbath cannot but have reference as the case stood to the expiration of the Moisaicall Sabbaths the Latine Translations have it Vespere Sabbathi observe the naturall day in the Iewish account began at the Vespers The Evening and the morning were the first day Gen. 1.5 and the Paschall day was both to begin at Even Exod. 12.18 and the Sabbath day among the rest began at Eventide for it is said from Even to Even you shall celebrate your Sabbath's Levit. 23.32 And that was the reason why the Jewes besought Pilate to have the legges of the Crucifyed broken and that they might bee taken away that the bodies might not remaine on the Crosse on the Sabbath day Ioh. 19.31 Which it must have done if they had not taken them downe before the beginning of
Gentile stocke or stone who seeing a most reverend holy and learned Bishop at his entrance into the Church decently to bend stoope and doe reverence to God alone toward the East where the memoriall is of the holiest of holies and where Christ is really spiritually most ineffably present at and in our Sacrament I say let him who sayd in a mocke that he could finde in his heart to goe to leape-frogge over that devout Prelate know his abominable pride confesse his blasphemie and repent for his Atheisticall in devotions likewise that idle busie-body that irreformable reformer who not onely pryeth too boldly into the Arke but hath sucked in most venemous hatred and mightily laboured to spread his poyson against our Church and Church-Prelates the upholders under our gracious King of our Arke yea and against his Sacred Majestie I say Naviget Anticyres let him take Hellebore and purge himselfe throughly first and recant his wicked errours his greasie and unmannerly comparison that the standing of our holy Table close to the inside of the East of our Chancell is like a Butchers boord or a dreffer in the Kitchin Jeasting and jeering at the best is but the froth and some of a scurrilous wit of an irreligious shallow braine which never was acquainted with the true inward comfort and joy of the holy Ghost and therefore breakes out like scabs from a corrupt body into outward uncomely and scandalous making of sport whilst the mocker is mocked at many times most bitterly and fiercely Lastly let those super-nice people who because we are cōmanded to stand at the north-side of Table do take exception at the placing of the East-side of the Lords Table close to the East-wall within the Chancell I say let them goe to schoole and be better catechized and know what reverence in the most holy dayes next to the times Apostolicall was used toward the East oh consider say they by the Rubricke of our Liturgie established by Act of Parliament we are appointed to stand on the North side but as our late directions runne we cannot stand on the North side but on the North end of the boord if the East-side of it doe touch the East-wall of the Chancell such is their opposition I answere to the point thus 1. We the Obedient sonnes of the Church of England doe no wayes infringe that Divine Liturgie which our Church-men did frame and they our Martyrs sealed with their blood which Royall authority directed and established which Parliaments yeelded unto and confirmed 2. In how many other points the giddy-seeming-precise ones doe little esteeme of Princes Parliaments or Church let their omission of prayers appointed their jeering contempt at the holy Liturgie and their writing against it declare 3. The Churchmen in appointing and the civill Authority in ratifying these words The Priest standing on the Northside of the Table shall say c. cannot so much as probably be evinced to have intended either that the Priest might not bend sometimes toward the East or that they meant onely a long Table excluding a square Table or that a Table a little more long than broad may not be sayd to have foure sides a decent Table is indeede appointed but is not a square Table a decent Table yea most decent in a very small square Chancell If Ecclesiasticall Authority had commanded the use of a square Table as nothing hindreth it all their frivolous exception and distinction betweene the sides and the ends of the Table had vanished But irregular curiosity will now speake by rule and measure though otherwise it abhor both reason rule and measure a Cōmunion Table not fully square must be sayd to have not foure sides but two sides and two ends grant we it so in a long table much longer than broad confesse we that properly enough one may be sayd to sit or stand at one end and another at the other end and others to be on both sides of the table yet are we not bound to such strictnesse of termes in tables almost as broad as long a trencher is called Quadra whether the trencher be perfect square or somewhat more uneven be equilaterall or different Mensa also doth signifie a square table as well as a long one Mensae primi saeculi the tables of the first age were first quadratae foure-square then orbiculatae round saith Alexamder ab Alexandro genial dier 5.21 yea even in round tables as wee now call them the fayrer they are the more squares they have and these small squares are and well may be called sides If one of these curious ones had before his house a court as long againe as it is broad he would call the two longer spaces the sides of his Court and the two narrower the two ends he would be loath to say the court had foure sides yet in Scripture phrase Exod. 27.9 c. The holy Court is sayd to be placed or made on divers sides the South-side and North-side each an hundred cubits the West-side and the East-side each fifty cubits they are called sides not ends though two sides were shorter by halfe than the other two sides briefely that may be called square which approacheth to squareneffe and those things to be Quadrangular which have not foure equall Angles exactly and none but refractary spirits would finde a knot in a Bul-rush by falsely imagining that to place the Lords Table at the East-side of the Chancell doth contradict the Rubricke in our Liturgie established by Religion though it call the two ends sides If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely observed out of our 82. Canon that at the time of celebration the Communion Table is appointed to be placed in Church or Chancell where may be most convenient for the Minister and the people I answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldly yet humbly that now with us it is judged by our Ordinary that the decent Communion Table shall bee placed at the East-end of the Chancell and being so is held to bee placed in so good sort as thereby the Minister may be more conveniently heard of the Communicants in his prayer and administration and the Communicants also more conveniently and more in number may Communicate with the sayd Minister as I have found lately by experience and it may be better judged whether people do sit or leane or kneele Secondly I for my part doe abhorre singularity as well as those who would break or cloy the Canon let me live and dye an obedient sonne of the Church of England my holy Mother and I shall be sure to finde God my Father Fourthly I doubt not but all the Altars erected by holy men in Scripture were foure-square I am sure there were but two standing lasting Altars allowed either in the time of the Tabernacle or of the Temple and both of them were to be and were exactly foure-square The Altar of the burnt-offering shall be five Cubits long and five Cubits broad the Altar shall be foure-square
Exod. 27.1 And a Cubit shall be the length of the Altar of Incense and a Cubit the breadth thereof foure-square shall it be Exod. 30.2 If our Sacred boord be not called the Altar yet is the Altar called the Table Augustine Serm. 113. de Diversis saith Cyprian's Tombe-stone was termed his table and Cyprian's Table Gods Table In eodem loco mensa Deo constructa-est tamen mensa dicitur Cypriani non quia ibi est unquam Cyprianus epulatus sed quià immolatus est that is In the same place there is a table erected to God neverthelesse the same Table is called Cyprians Table not that ever Cyprian did eate there but because he was sacrificed or Martyred thereon yet nearer to our purpose Isa 65.11 They prepare a Table by the word Table is not onely meant that they furnished tables with meate and drinke to refresh themselves in the Idolls Temple but by the Table the Altar on which they sacrificed is also understood which Sacrifices on the Altar alwayes preceded their feasting and part of their feastings were relickes of their offering Nearer yet than so 1 Cor. 10.21 There is mention of the Table of the Lord and the Table of Devills Consider that the Apostle speaketh de immolatis of things offered whether by the Jewes to God or by the Gentiles unto Devills and it resulteth well enough the Altar of the Lord may be as well understood as the Altar of Devills And yet more neere than so Ezek. 41.22 The Altar of wood is called the Table that is before the Lord. But most plainely and neerest of all Mal. 1.7 The Altar of the Lord and the Table of the Lord are all one what is termed Altar in the first place is termed the Table of the Lord in the same verse Contrarily what is directly the Table of the Lord vers 12. is in the words following truely interpreted to be the Altar of the Lord whose fruite and meate was contemptible whose offering was torne lame and sicke whilst they vowed and sacrificed a corrupt thing nor doth Haymo Remigius or S. Hierome dissent shall this Table now have but two sides and two ends shall not this Altar have foure sides So may our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome calleth it our sacred Table be truely enough sayd to have foure sides though some peevish ones will difference the ends from the sides it is truely called a Triangle though the latera be inaequalia and yet if the sincerely-weake Brethren and not those false-brethren who in their owne conceite are the most intelligent pure Apostolicall and strongest Christians censoriously judging all things and yet call themselves and their fellowes the weake Brethren if any truely-tender-conscienced Ministers doe take up a scandall at the reasonable reformation in this point I see nothing but they may remove their scruple of Conscience either by making the longer sacred Table foure-square or by setting one end as they call it of their narrower Communion Table toward the East and to officiate Sacred duties on the North-side as our Church did order and Parliaments with Royall consent above all did establish yet let me be bold to advise any good man to avoyde the imputation of selfe love and selfe-conceite by requesting the leave of his reverend Diocesan before he attempt any publique Reformation If any faithfull and learned friend doubt or feare that this passage will not be well-allowed I answere I speake but my private opinion with all subjection if the Diocesan allow it not much lesse doe I leave is first to be obteined or if they dislike it let them blot it out and thus much also of this Digression PAR. 9. I Returne from the fourth Commandement kept as well by the Gentiles on Saturday in imitation of the Jewish Religion though perhaps the most part of them knew not so much as by the Christians on Sunday I now come to the precepts and observation of the Romanes concerning the fift Commandement Honour thy Father and thy Mother in which point let me say truely they were as strict yea more strict then the Law of God the seventh Law of Romulus as Balwinus recordeth from a most old table was this viz. Parentum liberos omne Jus esto relegandi vendendi occidendi that is let Parents have absolute power over their children either to banish sell or kill them at their pleasure Halicarnassaeus lib. 2. more particularly amplifyeth it the Roman Law-giver granted as I may so say all power unto the Father over the child even whilst the childe lived either to imprison him or whip him or make him worke like a clownish husbandman or kill him yea though he were growne up to the chiefe Magistracy or three times to make sale of him for gaine which is repeated and inserted into the twelve Tables which great power no people under heaven except Romane Citizens exercised or practised upon their Children and which in truth was greater than the power they had over bond-slaves for if they were once freed they were ever freed Festus recites this onely Law of Romulus If a youth or mayde beate their Father and there be an out-cry let them have no protection of the Lawes The Patria Potestas the power of Fathers over their Children given by the 12. Tables was excessive and was in after times moderated Cùm â priscâ severitate descivissent secuti interpretes jus naturae caverunt ut liberi Parentes alant aut vinciantur that is when they began to leave off their ancient severitie the expounders of the Law following the Law of Nature provided that Children should maintaine their impotent parent or else should suffer durance for it saith Alexander ab Alexandro Genial dier 6.10 Faciendum id nobis quod Parentes imperant saith Panegyris to her sister in Plautus his Stichus Act. 1. Scen. 1. We must doe that which our Parents command Further the children were to hold the persons of their Parents sacred according to their latter Law as the Tribunes were of old The Romans were strict against Murther and after that horrible sinne committed they would not have the offender to be killed till hëe were condemned publickely for the Antecedent private Revenge was held another murther Thou shalt doe no murther Parricidas omnes capite puniunto let all Parricides be beheaded or hanged Plutarch hath an odde crochet viz. That Romulus made no Law against such as killed their Fathers as thinking none would be so wicked but you heard even now from Festus of a Law against such as did but strike their Parents and M. Maleolus was the first Romane condemned for killing of his Mother and sewed in a sacke and cast into the Sea and L. Hostius was so served for killing of his father To these dayes saith Alexander ab Alexandro Genial dier 3.5 this is the Punishment of Parricides a Cocke an Ape a Viper and a Man are altogether sewed up in one sacke and cast into the waters Lege Pompeiâ a Dogge
among the Romans Cicero 2. de Legibus mentioneth the same Date linguam praeconi is growne to an adage that is give a tongue to the Cryer or make the Cryer proclaime the Cryer bad them abstaine from strife and brawling and to separate from their lippes all obscaene speeches Iob cap. 1. vers 5. Mittebat ad filios Iob sent to his sonnes Mittebat quoque as the Hebrew bearâ—th it Misso nuntio eos accersebat saith Vatablus He sent a Messenger to call them Psal 81.3 Blow up the Trumpet in the New-Moone in the time appointed on our solemne Feast-day more punctually Exod 23.6 Aaron made Proclamation and sayd To morrow is a feast to the Lord Praeconis voce clamavit he made the cryer proclaime as the Vulgar hath it This Proclamation might well be made by an under-Officer or Cryer though the Hebrew ascribeth the Proclamation to Aaron as being appointed by his authority as our King proclaimeth what his Officers proclaime in his Name and it is his Proclamation though others reade it and proclaime and Preach it The very name of their holy dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mogned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jagnad to appoint a fixed time likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Michea from their being called together nor were they summoned onely before the feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might know the appointed times but even at and in their feasts they did blow with Trumpets over their burnt-offerings and over the Sacrifices of their Peace-offerings that they might be to them a memoriall before the Lord Numb 10.10 PAR. 6. AS the first moneth of the yeare is called the appointed season for the eating of the Passeover Num. 9.2 So in the 14. day of the moneth at Even ye shall keepe it in his appointed season ver 3. Moneth day evening of the day are styled by God the appointed seasons things out of season are lesse regarded Beneficia moment is valent a courtesie is more acceptable at one time than at another the hitting of the punctum articulus Temporis the point and minute of time and the striking sweetely upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seasonable hint or fit oppertunity is very gracious PAR. 7. IF any desire a proofe that the Jewes were commanded to keepe and did keepe the Passeover on the 14. day of the first moneth he shall finde the words expressely Exod. 12.6 Yee shall keepe it to wit the Paschall-offering untill the 14. day of the moneth and the whole assembly shall keepe it betweene the two Evenings Num. 28.16 In the 14. day of the first moneth is the Passeover of the Lord and in the 15. day of this moneth is the feast ver 17. And this Ceremony was so durable that they who were dispensed withall not to keepe the Passeover in the first moneth were not yet dispensed withall but they did keepe the Passeover on the 14. day of the next moneth One reason may seeme to be touched at Exod. 12.40 c. just that day 430. yeares that they came into Aegypt to sojourne even the selfe-same day it came to passe that all the hostes of the Lord went out of the Land of Aegypt but they were not to goe forth till they had ended their Paschall solemnitie PAR. 8. ANother reason might be it was plenilunium and both Naturally they had more light in the night to goe forth with that confused mixed multitude the full bright-moone-light being almost of the sun-light God brought the Israelites out by night Deut. 16.1 And it is probable the Moone might that night supply the roome and office of the Pillar of fire which is spoken of in the next Chapter and though it be sayd Exod. 13.4 This day ye came out in the moneth Abib yet Deuteronomie toucheth at the beginning of their going forth and Exodus of the end of it the first in fieri the second in facto esse and mistically Plenilunium saith Rupertus indicabat illam Temporis Plenitudinem the full moone did point at the fulnesse of Time spoken of Gal. 4.4 When the Fulnesse of time was come God sent forth his Sonne made of a woman made under the Law to redeeme them that were under the Law to a better redemption than the Israelites were now redeemed unto that we might receive the Adoption of sonnes whereby we are now no more servants as it followeth ver 7. This also by some will be thought a good reason or a strong confirmation of the Praecedent PAR. 9. MAsius on Ioshuah 5.10 Hoc unum addam memorabile sanè quod in Thalmude scriptum reperi ubi de anni principio disputatur celebrem fuisse veterem opinionem à pud priscos Iudaeos qui Dies vertentis anni Israelites fuisset libertatis Aegyptiacae initum eundem olim ip sit fore initium quoque libertatis quam essent â Messiah recepturi that is I will adde this one thing and that verily is a memorable one which I found written in the Jewish Talmud where the beginning of the yeare is handled that it was a famous and common received opinion among the Ancient Jewes that Messiah should begin to deliver them on the selfe-same day of the yeare that God by Moses delivered them out of Aegypt How excellently it accordeth with the truth of our Religion every man seeth saith he since within 24. houres of the killing of the Paschall-Lambe our most blessed redeemer was crucified and by the sprinckling of his blood saved us Yea Eugubinus on the 12. of Exod. assureth us that the Jewes of these Times doe fully beleeve that the Messiah shall come exactly on that day on which the Passeover was offered when they fled out of Aegypt which most exactly is squared to our blessed Saviour though the Jewes who have yet a vayle before their faces doe not or will not see this cleare light PAR. 10. TErtullian cast it in their teeth in his booke Adversus Iudaeos post medium thus Hoc Moses initio primi mensis novorum facturos nos prophetavit cum omne vulgus filiorum Israel advesperum agnum esset immolaturum c adjecit Pascha esse Domini i. passionem Christi quod it à quoque adimpletum est ut primâ die azimorum interficeretis Christum ut prophetiae implerentur properavit dies vesper am facere i. Tenebras effâ—ceâ—â—â— quae media die fastae sunt that is Moses did prophecie that wee should doe this in the beginning of the first moneth of new things when all the children of Israel pell-mell or the whole assembly of the Congregation as our last Translation hath it were commanded to kill the Paschall-Lambe in the Evening and be added It is the Lords Passeover that is to say the Passion of Christ which was even so fulfilled in that yee crucified Christ on the first day of unleavened bread and that the Prophesies might be fulfilled the day hasted to make the
Hierusalem It is also confessed that Jerusalem was not particularly named to be the onely place where the Passeover was to be eaten till after and a good while after they were seated in Ierusalem but by the generall indetermining words the place which the Lord thy God shall choose Ierusalem was undoubtedly meant and intended by God and therefore I am not afrayd to place this Ceremonie among the fixed ones and say it was eternall â parte post not â parte ante in intention not in execution eternall from the first convenient and possible observation there not to be performed till the Israelites possessed Ierusalem nor to bee performed other-where after they were throughly setled in Hierusalem and this is the onely Reason why the Jewes of these times observe not the Passeover because they cannot doe it in the Temple at Hierusalem PAR. 2. MVnster de fide Christian Iudaeor pag. 26. in fine which voctate is placed before S. Matthews Gospell in Hebrew hath a memorable story and thus trippeth up the Jewes quid quaeso juvat vos magna illa poenitentia quam fecistis Anno Christi 1502 quando vos Iehudaei omnes in cunctis habitationibus vestris in cunctis terris vestris in universa Captivitate poenitentiam fecistis quatenus veniret Messiah ferè integro anno Puer senex parvuli mulieres qualis nunquà m facta est poenitentia sicut fecistis in diebus illis c. what did your great penance profit you which you shewed in the yeare of our Lord 1502 when all you Iewes in all your habitations and Lands and in your universall Captivitie dolefully behaved your selves that the Messiah might come tepenting almost a whole yeare young and old men and women with so great a repentance in those dayes as there was never the like yet nothing was revealed unto you you were nothing the nearer insomuch as it was a wonder an hissing and clapping of the hands to all that heard that neither your Law nor repentance nor prayer nor almes that you dayly doe doe profit you but it is a plaine and evident signe that the Messiah is come I might easily instance in divers other things which the Jewes of these dayes doe keepe as exactly as did any of their fore-fathers but the Passe-over they omit and professe they omit it because it is to be observed in no place but in Ierusalem Deut. 16.2 Thou shalt Sacrifice the Passeover in the place which the Lord shall chuse to place his Name there and ver 5. thou mayst not Sacrifice the Passeover within any of thy gates but ver 6. At the place which the Lord thy God shall choose to put his Name in the reduplication is not needlesse but intimateth a stricter observation There shalt thou Sacrifice the Passeover and thou shalt roast it and eate it in the place which the Lord thy God shall choose as it followeth See this point and not onely the Passeover but for many other great matters concerning the Service of God to bee performed where God should choose his place strictly commanded and largely explained Deut. 12. from ver 5. to the 14. inclusive PAR. 3. OBserve also that the Israelites were not onely to destroy the Altars of other Nations breake downe their Images cut downe their groves and burne their graven Images with fire Deut. 7.5 But they were further commanded utterly to destroy all the places wherein the Nations served their gods upon the high mountaines and upon the hills and under every greene tree Deut. 12.2 Yea to destroy the names of them out of that place ver 3. which the Rubenites performed Numb 32.38 Nebo and Baalmeon their names being changed they that is the Rubenites called their names by the names of their Cities which they builded for so it may be read though the sense of divers translations be but one Here is a sure faire and easie answere to the first part of the most learned M. Selden his question de diis Syris syntagm 2. cap. 11. ab urbe an â monte cognomine dictus Nebo was the reputed god Nebo so called from the Citie or from the mountaine called also Nebo I answere the Idoll was not so called from the City Nebo but the Cittie was so called from the Idoll the names of Nebo and Baalmeon being Cities so named from Nebo and Baal were changed as was sayd before and therefore changed because the names of Idolls were not to be mentioned but they were to destroy the names of them out of that place Deut. 12.3 and Exod. 23.13 Make no mention of the Names of other gods nor let it be heard out of thy mouth Gaspar Sanctius on Ier. 48.1 handleth the point thus An Nebo Babylonicus Deus nomen Civitati dederit Nominis ipsius communit as nihil affert conjecturae sed quicquid est obscurum est whether Nebo the god of the Babylonians gave the name of the Citie or no the commonesse of the name proves nothing it is an obscure point but I thinke I have cleared it that the Idoll gave the name to the Citie If the Israelites had lived on mount Nebo I doubt not but they would have changed the name of that Mountaine also As for the second part of his question in likelihood that great hill was so denominated from the reputed Deitie of Nebo there worshipped Nabo or Nebo was an Idoll saith S. Hierome Numen etià m erat Nebo seu Nabo Nebo or Nabo was also an Idoll saith my honour'd friend that living Library Mr. Selden Mountaines might partake of their Deities Names Princes did Daniel was called Belteshazzar according to the Name of my God which was called Bel saith that great Tyrant Dan. 4.8 as the beginning of his owne name Nebuchadnezzar was derived from Nebo the god of the Babylonians S. Hierome makes autèm ipsum Idolum est Nabo is the same Idoll whence I thinke the full-read Mr. Selden sayd Certe haud alium Nebo a Chamos Belo Phegorio jure forsan putes verily you may suppose and that not amisse that Nebo was none other but Chamos and Bel the Idoll of the Phegorians Chamos is out of my roade at this instant I passe by him but Baal Bel or Belus was one supposed god and Nebo another Baal signifieth Dominus a Lord and intimateth Bel or Belus his domineering Belus is called Nimbrotus in ancient Histories saith Montanus on Isa 46.2 and Nimbrotus is but the corruption of Nimrodus Gen. 10.8 Nimrod began to bee a mighty one on earth a mighty hunter before the Lord For he chased the Nations and subdued many countries a famous warriour he was But Nebo was the first inventer and teacher of Chaldee Discipline and Astrologicall praedictions Nebo or Nabo is rendred Vaticinator a Prophecyer the verbe Naba is interpreted to speake or speake out the signe of the Noune Nabo sheweth some great Majesticall thing namely the very faculty and vertue of divining as native and proper to
the shining heating or kindling from the Sunne 2 King 1.10 and 12. verses the old sacred fire of the Altar it was not And herein Ribera was foulely deceived that I may not now question the authoritie of the second Book of Macchabecs How apt Naptha is to conceive fire every Scholler knoweth even as apt as Pitch Brimstone or Powder it being a kinde of liquid bitumen but Nehemiah himselfe called this thing Napthan 2 Macc. 1.36 which little differeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke or Naptha in Latine and out of doubt poynted plainely that Art and Nature concurred without miracle to kindle that fire though the King of Persia understood not so much 2. The Vrim and Thummim was not in the second Temple say the whole streames with Genebrand Ribera opposeth it grounding onely on Iosephus But the great vaunter of his owne Nation is not a fit man to crosse the current and yet Iosephus himselfe Antiq. 3.9 confesseth that 200 yeares before he writ so the vertue of them failed God being angry for the prevarication of his Lawes as if they angred not God above 200. yeares And yet if it were so there is no mention of them neere the dayes of our Saviour nor were they in the Temple with him and after bis death at the destruction of the Temple other Monuments and sacred reposites being found the Ark was not found Some as polluted were put from the Priesthood and the Governour told them they should not eate of the most holy till there stood up a Priest with Vrim and with Thummim Ezra 2.69 which is repeated Nehe. 7.65 Now though the Governour did hope that the Lord would give the same priviledges to the intended second Temple as he had to the first yet fince we know no such thing we need not beleeve it but may firmely conclude that at the building of the second Temple they then had them not though they stood in expectancy thereof and if they had them in likelihood we should have heard of it Some write saith Vatablus on this last place that this must needs be understood of Christ for the Vrim and the Thummim which Moses put in the breast-plate were not in the second Temple Montanus thinkes Tempore Iremiae desiisse that they ended in the dayes of Ieremy the Prophet and the reason of not finding them againe he ascribeth to this Id agente Deo ut hominum genus sanctiorum etiam rerum quae novi Testamenti tempore oblata sunt desiderio expectatione afficerentur It was Gods good will and pleasure so to have it that men might be affected with the desire and expectation of more holy things which were offered in the time of the new Testament you shall finde the decay of the Vrim and Thummim confirmed by the Tractat Jomah Rabbi Salomoh Joseph Ben-Gorion Abrabureb in his Commentary on Pirke Aboth and Rab. Aben-Ezra Against single Iosephus the Iewes themselves administer an unanswerable argument viz. that in the roome of Vrim Thummim succeeded another kind of Oracle which the Commentator of the Talmud Text from the Sanhedrim thus describeth The voyce from heaven was not heard but the Echo thereof and therefore they called it Bath-col the daughter of the voyce This voyce shewed what was to be done or omitted foretold future things and revealed what was to be thought of things passed Happy most happy was that time when that voyce was heard saith Rabbi Salomon Most of this I had from Balthazar Bambach in the third of his foure most profitable Tractates I hope I shall be charitable enough though I suspect this reflecting voyce the jugling of the Priests in the old Law I am sure Ben Syra when hee tells of the voyce that came from heaven to David let Rhehoboam and Ieroboam divide the Kingdome when David seeing the truth of Mephibosheths cause did right him but by halves and said Thou and Ziba divide the land 2 Sam. 19.29 I am sure I say he doth not establish Bath-col but speakes of an unreflected voyce upon that peremptory injustice of David who did rather in part uphold his owne errors than right Mephibosheth Thou and Zibà divide the land let Rehoboam and Ieroboam divide the Kingdome To which let me adde that the Prophets also did in a sort supply the decay of the Breast-plate 3. The Arke was not in the second Temple So Genebrard Lyra Carthusian Dorothous Martyr cited by Ribera By the Arke is meant both the body of the Arke it selfe and the Pedestall or Subpedaneall being a chariot on which the Cherubims stood 1 Chron. 28.13 beside and the Propitiatory which was over the Arke and the Cherubims and the voyce of God which came from over the Propitiatorie The Arke was not all of pure gold the cover or Propitiatory was all of pure gold called by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placamen operculum by the Vulgat oraculum Ribera thinkes it not improbable for one to say that it was a while kept in the second Temple His onely ground is the second Booke of Macchabees But himselfe saith perhaps the controversie is sooner ended if we remember the same Ieremy foretold that in the time of the New Testament the Iewes should not remember the Arke Ier. 3.16 In those dayes they shall say no more the Arke of the Convenant of the Lord neither shall it come to mind neither shall they remember it c. But by his leave this ends the controversie little the sooner for it might be in the second Temple yet not in the time of the New Testament Just as Josephus said before of the Vrim and Thummim if he said true In secundo Templo saith Gaspar Sanctius on the place of Jeremy Arca Domini non fuit in the second Temple there was not the Arke of the Lord. Porchetus part 1. victoriae contra Hebraeos cap. 4. fol. 19. thus In libro Talmud qui dicitur Ioma dicitur in Sanctuario secundo non fuit Arca in the Booke of the Talmud which is called Ioma it is written In the second Temple there was no Arke And Tradition saith that with it was taken away the pot of Manna the Chrismatory or vessell of oyle the rod of Aaron with the Almonds and Buds the golden Emrods which the Philistims offered 1 Sam. 6.17 With the golden Mice ver 18. and Coffer holding them Comestor said that the Arke was carried in triumph of Titus and is now kept at Rome in the Church of S. John of Lateran Ribera himselfe on the fabricke of the Temple 2.2 saith this is false and disproves it by Iosephus Christopher Castrus on Ieremy 3. proveth Satis superque very abundantly that the Arke was not in the second Temple Chrysost oratione 3.3 adversus Iudaeos denieth the heavenly fire the Vrim and Thummim and the Oracle from the Propitiatory to be in the second Temple Now the Propitiatory was a part of the Arke and the Divine presence gave answers from the Oracle and
annexed unto the priviledges of their Primogeniture which ancient Custome they observed in this poynt not onely at the first Passeover but ever after even when the Priesthood was setled on Aaron and his sonnes or families unlesse they were defiled as 2 Chro. 30.17 or else some other great occasion interceded PAR. 3. THe first objection to the contrary Yea but it is said 1 Esdr as 7.12 The Levites offered the Passeover for all them of the Captivity and for their brethren the Priests and for themselves I answer as it is in the precedent verses They that were of the Captivity were not all sanctified together but the Levites were all sanctified together Want of sanctification might make them unfit who otherwise had right enough to have discharged the duty The second Objection Ezra 6.20 The Priests and the Levites were purified together all of them were pure and killed the Passeover for all the children of the Captivity and for their brethren the Priests and for themselves I answer the Priests and Levites extraordinary sanctification in the pollution of the multitude reached them out an handle on just opportunity to doe that which others might have done if they had beene truely sanctified This answer is confirmed 2 Chr. 30.17 Many in the Congregation were not sanctified therfore the Levites had the charge of killing of the Passeover for every one that was not cleane and the uncleane did eate it but not kill it And God heard the voyce of Hezekiah praying the good Lord pardon every one that prepareth his heart to seeke God though he be not cleansed according to the purification of the Sanctuary ver 18. and 19. Observe I pray you the force of the illative Therefore Therefore the Priests had the charge of killing the Passeover Why first because many in the Congregation were not sanctified Secondly They killed the Passeover for every one who was not there it is not said the Levites or Priests killed the Passeover for all and every one of the Congregation the cleane might sacrifice for themselves and their families but for every one that was not cleane did the Priests and Levites kill the Passeover Lastly some interprete the immolation by the Priests and Levites onely of the Paschalia sacrificia the Paschall Sacrifices so Barradius termeth them and not of the great passeover Sacrificium Pascha the sacrifice of the passeover but because there may seeme little difference in this distinction I rather diversifie it thus They slew and flayed the sacrifices of the Chagigah not of the Sacramentall Pascha of the Herd not of the flocke or if they did sacrifice any of the flocke Lambs Weathers or Rammes these were not for the first dish of the first Course the first night of the Paschall solemnity which was to be an unspotted Male under a yeare old c. but for the other second dishes of the second course or for other dayes of their great Septemdiale Festum Festivity of seven dayes PAR. 4. BEllarmin de missâ 1.7 Paterfamiliâs per se immolabat reliqui per patrem familiâs paterfamiliâs propriè per se immolante reliquis per illum immolantibus voluntate participatione in sacrificium consentientibus The Master of the Family killed the passeover by himselfe others by him and in him he properly they as Consentients and Co-parthers yet Bellarmin determineth not whether the eldest or chiefest of the Family were bound personally to doe it himselfe so bound that he could not depute another in his roome I for my part thinke that as the Primogenitus or First-borne did willingly and most ordinarily performe the duty in his owne person So there were divers dispensable occasions which might permit him to consigne over that office of preparing the passeover for some times to another in his place and as his substitute with vicariall power Barradius more peremptory than Belarmin saith Christ himselfe slew the passeover Where is his proofe That Christ himselfe might have slaine the passeover I deny not hee had a double right unto it first as Paterfamilias or Master of the Family secondly as he was a Priest spiritually of the order of Melchizedek and had the fountaine of all authority and Priesthood in him as he was the eternall Priest but â posse ad esse non valet consequentia from what he might have done to what he actually did doe is no good consequence or he might have done it Ergo he did doe it is no good Argument and the question is not de jure of the right but de facto of the deede This perhaps might be one reason why he designed others to slay the passeover lest if he had slaine it himselfe some mis-judging people might have beene deceived and perhaps thought him to be a Priest lineally descended from Levi or Aaron who were not excluded from slaying the passeover in their owne houses but Christs pedigree is not counted from Levi or his sonnes Heb. 7.6 nor is he to be called Priest after the order of Aaron ver 11. but appertaineth to another Tribe of which no man gave attendance at the Altar ver 13. For it is evident the Lord sprang out of Judah of which Tribe Moses spake nothing concerning Priesthood ver 14. Aquinas part 3. quast 22. Art 1. ad secundum thus Quia sacerdotium veteris Legis erat figura sacerdotii Christi noluit Christus nasci de stirpe figuralium sacerdotum ut ostenderetur non esse omnino idem sacerdotium sed differre sicut verum â figurali that is Because the Priesthood of the old Law was a figure of the Priesthood of Christ Christ would not be borne of the stocke of the Leviticall Priests that it might appeare that his Priesthood and theirs was not all one but that they did differ as the truth from the shadow PAR. 5. SVidas on the word Iesus saith the Iewes kept among their Archiva or Registries that Christ about thirtie yeares of age was chosen a Priest of their Law and thence taught in their Synagogues It is truth they delivered him the Scripture to interpret it Luke 4. but whether to intrap him or else in admiration of his learning or indesire to heare Novelties none knoweth Certainely Priests were Hereditary not Elective and Interpretation of Scripture belonged not to the Tribe of Levi onely for Act. 13.15 Paul who was of the Tribe of Benjamin was requested to exhort PAR 6. HE who diligently readeth the divine story shall find how First the Disciples were carefull to have the passeover provided Matth. 26.17 Mar. 14.12 Secondly our Saviour hearkened to their request as there it followeth Thirdly Christ made an exempt of his Disciples retaining some with himselfe and he sent others to make ready the passeover Fourthly those two whom he sent were none of the meanest but rather the chiefest of his Apostles S. Peter and S. Iohn as it is Luke 22.8 Fiftly in the sacrificing of the passeover you may observe these distinct
of the water was here remembred as past and the fiery Pillar fiery Serpents and fiery tryall of them was prefigured or that Christ did baptize with the holy Ghost and with fire Mat. 3.11 or that the cloven tongues as of fire Act. 2.3 were secretly resembled This I am sure of an ancient Divine makes this Divine application Justinus contra Tryphonem Iudaeum Christus in Cruce nihil habuit aquae idost nihil mitigationis nihil solatii in poenis sed tam dolore quà m amore nostrifuit assus tostus Christ on his Crosse had no water that is to say no mitigation no comfort in his torments but he was tosted and rosted as well with the griefe as for the love of us No marvaile he thirsted and sayd My God my God why hast thou forsaken me At his agony in the garden Christ was so inwardly fired and rosted as Iustinus phrazeth it that he sweate great drops of blood nor were those grumi sanguinis sine guttis aquae those drops of blood without drops of water in all likelihood so when he was as on the spit of the Crosse and when they digged his hands and his feete did not both water and blood gush forth I am sure when his side was pierced there flowed out both blood and water Ioh. 19.34 PAR. 12. THe fourth precept involved in this Ceremony is the head must he rosted with the legges I shall noterre from the matter though I misse the maine intention if I say the whole rosted Passeover on the spit did some way resemble our Saviour on the Crosse the spit being a shadow of the lignum arrectarium and both the fore-legges and hinder legges bored through and strained or otherwise it had beene an unhandsome sight Each part of his was to indure affliction Rosted Iudgement must begin at the house of God I Pet. 4.17 If they have done these things in a greene tree what will they doe in the dry Luk. 23.31 Ioh. 13.16 The servant is not greater than his Lord neither he that is sent greater than he that sent him If they have persecuted me they will also persecute you Ioh. 15.20 Matth. 10.24 The Disciple is not above his Master nor the Servant above the Lord and ver 25. It is enough for the Disciple that he be as his Master and the Servant as his Lord if they have called the Master of the house Beel-zebub how much more shall they call them of the houshold Luk. 6.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectus omnis erit every one shall be perfected as his Master God had onely one sonne without sinne none without punishment Revel 3.19 As many as I love I rebuke Heb. 12.6 Whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth answerable to that Pro. 3.12 Whom the Lord loveth he correcteth even as a Father the sonne in whom he delighteth and in our Saviour rosted whole was God well pleased no rent in his coate no schisme in his body no separating Button-maker no leader of such obstinate ignorants to the all-permitting Amsterdam no Buchanan no Knox the whole inâ—â—re body without partiary divisions must be roasted together PAR. 13. THe fift and last appendant precept to this Ceremony was they were to rost the Purtenance also This may also touch at the whole Service of God and signifie their Totall delivery so that no good thing should be left behind no quarter sacrifices no halfe-sacrifices please our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either all or not at all whether in the Lambe or by it selfe or one side of the Lambe I will not determine the purtenance not the guts and garbage not the gall not any thing unsavorie uncleanely or unwholsome I will for my part not envie the feasts of those daintie ones who use to eate the guts of Larkes and Wood cockes new-killed young chickens in the shells not yet or newly pipient and raw-bacon Ingeniosa gula est Bello crudelior omni Luxuria incumbit that is The gut for dainties witty is hence farre More Cruell Luxury doth flow than warre The Lights are good food easie of digestion some love them above all other inwards the Liver and Heart are principall parts healthy and strong no good thing was to be cast away one part might please one another part might be desired by another here was variety the head of the company the Mr. of the society might eate the choycer-bits the meaner people might eate the courser and more refused or lesse-desired morsells This sacrifice was like nature it neither abounded in things superfluous nor was wanting in things necessary So much for the 13. preparatory Ceremony of continuance before the eating of the Passeover PAR. 14. THe 14. and in my Method though not in Nature the last durable Rite preparatory was that every one was to bring an offering according to his ability the proofes are these Deut. 16.16 Three times shall all thy Males appeare before the Lord in the feast of unleavened bread and they shall not appeare before the Lord empty 17. Every man shall give as he is able according to the blessing of the Lord thy God which he shall give thee The like precept for the gift at the Passeover is Exod. 34.18.20 and Exod. 23.15 which is thus enlarged Eccles 35.1 He that keepeth the Law bringeth offerings enough and so on to these words ver 6. The offering of the Righteous maketh the Altar fat and the sweete savour thereof is before the most high and so forward to the 10. ver Give unto the most high according as he hath enriched thee and â—s thou hast gotten give with a chearefull eye a reason of strong consequence is annexed in the words following for the Lord recompenseth and will give thee seven times as much In this point two things are observable from the Jewish professour First that every man of ability came into the Temple the great first day of the Feast and there and then was to make his offering a burnt-offering either of fowle or beast yet if sickenesse hindred him by the way so that of necessitie he came tardy at the beginning yet his first day of appearing in the Temple what day soever it were was to him the day of his offering and as the first day of the feast to others Secondly no man was bound to bring his offertory on the other dayes of the feast though he appeared often in the Court and holy Convocation yet if any man would it was accepted and the more Religious the people were the more they gave proportionable to their worth remember the royall gifts of Hezekiah for offering day by day during their great Passeovers 2 Chro. 30.24 and of Josiah 2 Chro. 35.7 and the most munificent offerings of Josiahs Princes ver 8. Tea to the people Hezekiah sayd Come neare and bring Sacrifices and thankesgivings into the house of the Lord and the Congregation brought in sacrifices and thanksgivings and as many as
though they were 13. all are out of the same platter as appeareth in Christs words Who dippeth his hand with me in the Platter he shall betray me that is one of you shall betray me for all are meate out of the same platter besides thirteene could not eate out of one and the same platter if the Tables had beene long-sided First I say if all this were granted mine undertakings are no way praejudiced but how lamely doe his proofes creepe Christ and his Apostles lay on three Beds because thirteene put their hands into one platter which they could not doe if it had beene a long Table For all this they might have lyen on foure or five beds yea or on two beds yea or on one if it had beene of compasse and large For their Tables were fitted to their beds and some fitted their beds to their Tables and some of them were round enough like an halfe-moone some like a Σ sigma and might have beene capacious enough Secondly the Platters were very large and were sometimes removed from one place of the Table to another and yet Judas might so lye that both Christ and the Traytor might at the same time dippe into the platter Thirdly why doth Pererius say that Christ did not signe out any certaine one of the Discumbents When he said He who dippeth the hand with me in the platter shall betray me Matth. 26.23 Did ever any other Interpreter deny but he signed out Judas particularly Though after â—here was a more manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Christ tooke a Soppe and said he would give it to the Traytor and did give it Ioh. 13.26 Yet the former words in the Paschall-Supper Matth. 26.23 made such an impression on the heart of Iudas that he said Master is it I ver 25. Theophylact on the place Manifestè proditorem reprebendit quoniam cum reprehenderetur non emendabatur propterea manifestat illum dicens qui intinxerit mecum that is He doth manifestly reprove the Traytor because when he was reprehended he was nothing amended and therefore he doth manifest him saying He that dippeth his hands with me A man may therefore justly marvell at Pererius denying that Christ by these words did signe out one certaine Traytor PAR. 8. BVt I come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Poynt matter in question betweene Pererius and me How homely and poore the Romane people were at first hath beene in part touched at I will further say Prandium Coena in propatulo fiebat quià palam coenitare dedecus non erat secretò verò coenitâsse probro ignominiae fuit They dined and supped in the open ayre under the Canopy of heaven because it was no disgrace to sup openly but it was ignominious to sup secretly Then say I they ate their meate by the fires in their Kitchins Hyeme ad focum aestivo verò anni tempore in aprico coenitabant in Winter they supped by the fires side in Summer in the open ayre sometimes they supped in other roomes close by their Kitchings which received smoake and blacknesse from their fires and from those fuliginous noy somnesses both smelt and seene those places were first called Atria though afterward such inward reserved roomes were called Atria which nor smelt of soote nor were blacke-coloured that the ruder and first Romane people did eate without any tables at all may well be collected from Alexander ab Alex. Genial Dier 5.21 in the beginning I will not deny afterwards the dainty fitting of their roomes and chambers who knoweth not Lucullus his Summer-house and his Apollo and the horrible excesse of later times PAR. 9. IT is true what Pererius saith that the place where our blessed Lord supped last of all with his Apostles is called Coenaculum grade stratum a large upper-roome furnished by the vulgar and if he had consulted with the Greeke he should have found that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie more than CoenaculuÌ„ grande stratum tribus lectis more than a large upper-roome furnished with three beds that is to say a roome so furnished ut nihil deesset sive ad usum sive adornatum that nothing was wanting either for use or ornament some Greeke Coppies after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furnished have also annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared this the Syriacke followeth and Origen hath it paratum prepared Hierome Mundatum made cleane It was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper Chamber Luke 22.12 In the Syriake Helitho so called from the ascending up the stayres which higher roomes they usually let and set out keeping the lower roomes for themselves you may call it if you please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod subductum sit â solo because it was above-ground above staires and is properly opposed to an under-roome or a roome placed on the earth I am sure it is in the vulgar of Hentenius and S. Andreanus 1 Sam. 9.21 Assumens Samuel Saulum puerum ejus introduxit eos in Triclinium dedit eis locum in capite eorum qui fuerant invitati that is And Samuel tooke Saul and his servant and brought them into the Parlour and made them sit in the chiefest place among them that were bidden Vatablus hath it better in Coenaculum Triclinia were not then heard of the 70. have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is likewise Marke 14.14 and is well interpreted a guest-chamber the Hebrew hath it Liscatab Cubiculum a Chamber as the Interlineary turneth it though the Margin supplieth Coenaculum a Supping-roome with Vatablus Some may thinke that this Feast or Sacrifice of Samuel and Saul was Sub dio in the open ayre but they are much deceived for though the houses in those times and places were made plaine that people might walke securely on the top of them because they were appointed to make battlements for their roofe lest they brought blood upon their house if any man fall from thence Deut. 22.8 and though the house tops were places to walke in and refresh themselves as David did 2 Sam. 11.2 and places for private Prayer as S. Peter used them Act. 10.9 and a place of secret conference as Samuel used it who communed with Saul upon the top of the house 1 Sam. 9.25 when Samuel would not suffer so much as Sauls owne youth to heare what passed betweene them ver 27. Christ commanded his Disciples Mat. 10.27 What ye heare in the eare that preach ye upon the house-tops Aegidius Hunnius on the place saith the Iewish house-tops were plainer than ours senced suis peribolis with battlements ut iis commodè inambulari possit I say if the house top bad not beene a convenient place for such a matter Christ would not have bid them preach it there yet I no where can find a footestep or signe of proofe that Samuel and Saul feasted in solario in the face of the Sunne but rather went into the house or into the Parlour
contradicteth ere long yet praescience Divine enlightneth me assureth me I say unto you even among the heathen the Table was counted sacred and the rites thereof hallowed and it was not onely a degree of friendship but of familiarity and most inward love to eate dayly together and therefore Judas had the greater sinne to violate the Lawes of Hospitality the words are Emphaticall one of you who eateth with me shall betray me PAR. 8. BY the word shall let no man thinke that Judas by a compulsory decree of God was violently drawne and enforced to betray Christ that his will was haled or bound up in fatall chaines of impelling and co-working necessitie it was indeed written and set downe that one of Christs company would betray him but Judas was not compelled to doe so though it were fore-prophecied but it was fore-prophecied because Iudas was known willingly wittingly of his own accord resolved to betray him I thinke it may with lesse offence be read One of you will betray me concerning Christs manner of detecting of the Traytor and the degrees thereof because there were divers steps to it both at the eating of the first Paschall Supper as also divers times in the second Supper suffer me to recollect by way of an entire history First what was done at the first Supper then in the second booke what was accomplished at the second Supper PAR. 9. IN the first Supper there was a generall mixt especiall designing out of the Traytor In the generall Thus after Christ had voluntarily begunne to open the gap and said verily I say unto you one of you that eate with me shall betray me it lessened their feares that but one was the Traytor but it troubled them all that it was one of them They beganne to be sorrowfull Marke 14.19 yea their sorrow tooke deepe roote and sprung up higher and higher They were exceeding sorrowfull Matth. 26.22 Semi-mortui erant they were halfe dead saith Chrysostome Christs words like a sword piercing through their hearts from this exceeding sorrow proceeded the first disquisition mentioned by S. Luke alone Luk. 22.23 They began to enquire among themselves which of them it was which should doe this thing Iudas kept his countenance was not appalled looked as if hee had beene innocent the traytor was not manifestly revealed things manifest neede no secondary after disquisitions doubtfull things are the object of enquiry and because they could finde out who was the Traytor after they enquired among themselves in more generall termes who should doe this thing they fell to a more particular and distinct examination proceeding and saying one by one Is it I Marke 14.19 Erasmus expoundeth it by qul intinxit He that dippeth his hand yet in Matthew Marke and Luke is no word that inclineth as if Christ spoke of a deede but rather present In the third place when all their search could not discover him when humane endeavours failed yea every one said unto Christ Is it I Lord Is it I Matth. 22.22 Iudas among the rest here calleth Christ Lord as it is in the Syriake Mari Domine mi My Lord appealing to him as to the judge of mens hearts and interrogateth Christ as the other Apostles did our blessed Saviour answered the particular question more generally He that dippeth his hand with me in the Dish the same shall betray me Matth. 26.23 Origen thinkes Iudas little thought his heart had beene knowne but when he saw his conscience knowne to Christ he embraced the opportunitie of lying hid under the doubtfull speech the first arguing Infidelitie the other impudency and this is all one with that which is said Marke 14.20 It is one of the twelve that dippeth with me in the dish and both these agree with that Luke 22.21 Beheld the hand of him that betrayeth me is with me on the Table for he could not dip his hand with him in the dish if his hand had not beene on the Table and all pointed I thinke to that Psal 4.9 Mine owne familiar friend in whom I trusted did eate of my bread PAR. 10. THen followeth that fearefull menace to the Traytor though then not perfectly knowne to the Apostles yet in a mixt sort generall and undefinite Woe to the man by whom the Son of Man is betrayed it had beene good for that man if hee had not beene borne Matth. 26.24 The Hebrewes want the degrees of comparison It had beene good that is it had beene lesse evill Augustine lib. 2. de lib. Arbitr cap. 7. tom 1. thus Si beatus es utique esse quà m non esse malles nunc miser cùm sis mavis tamen esse vel miser quam ominino non esse cum nolis esse miser non tibi displiceat imò maximè place at quòd mavis esse vel miser quam propteria miser non esse quià nihil eris qui mavult non esse nè miser sit quià non esse non potest restat ut miser sit that is if thou be happy verily thou hadst rather be than not be and now though thou be miserable yet hadst thou rather be even miserable than not to be at all when thou wouldst not willingly be miserable let it not displease thee nay let it exceedingly please thee that thou hadst rather have a being though a sorry miserable one then therefore not to have a miserable being that thou mightest have no being at all He that had rather have no being at all that hee might not be miserable because he cannot chuse but have some being it remaines that he is in a miserable taking and in the beginning of the eight Chapter Absurdè inconvenienter dicitur mallem non esse quà m miser it is an absurd and unseemely speech to say I had rather not be at all than be miserable but Hierome thus Multò melius est non subsistere quà m malè subsistere It is much better not to subsist or to have no being at all than to subsist unhappily or to have a wretched being Victor Antiochênus in Marcum Christ saith it had beene good for Iudas not to have beene borne because of the horrid torments which Judas was to endure in hell for it is much better not to have any being at all than to be eternally tied to such miseries and calamities Lucas Brugensis reconcileth all thus Although it be impossible that a not being should properly be chosen or desired yet if it be considered as a Privative or exclusive from misery so it is apprehended as good and as such it may be desired though in it selfe it be nothing yea the misery may be so great that a not being may be rightly and reasonably preserred before a very being but I returne unto the words Woe to the man c. where hee doth not designe out the Individuall non apertè affirmat de quo quaeritur he doth not make or shape a direct and plaine answer to the Question saith Augustine now because none of those
in some other roome or perhaps after the 2. Supper in the same roome I answere indeede they were distinct in dignity and order and the Apostles were a choyce sort selected out of the Disciples and Peter James and John were exempt in great matters out of the rest of the Apostles PAR. 2. MOreover Bishops succeeded the Apostles as the Presbyters doe the 70. in the Language of antiquitie and the Commission of the 12. Apostles was more large than that of the 70. Disciples and had more and better promises See Matth. 10.1 c. and Luke 9.1 c. And he ordeined 12. that they should be with him Marke 3.14 that is of his house and family Sacellani Domestici Domesticke Chaplaines in Ordinary unto him â sacris the 70. were to goe still before him we reade not that after their Commission was certified by them to have brought forth wonderfull effects that ever they did eate or drinke with him if not now and if they were none of the waiters yet many other might yet are the 12. Apostles called 12. Disciples and the names are confounded Matth. 10.1 He called unto him his 12. Disciples and ver 2. nameth Simon Andrew Iames and John c. who were most properly Apostles Luke 9.1 he called his 12. Disciples together and it is apparent if you compare S. Matthew with S. Luke that they were the 12. Apostles onely for after the Commission given to the Apostles The Lord appointed other 70. also and sent them two and two before his face into every City and place whither he would come Luke 10.1 PAR 3. SAint Augustine on those words Psal 99.5 Worship at his footestoole but with him it is enarration on Psal 98. fol. 230. litera A. thus Scandalizati sunt quidam discipuli ejus 70. fermê dixerunt durus èst hic sermo recesserunt ab eo amplius culm eo non ambulaverunt that is Certaine of his Disciples well nigh 70. were offended and sayd this is a hard saying and departed from him and walked no mort with him the words indeed he spake Joh. 6.60 and 66. but that they were propetly wholly or for the greater part of the 70. Disciples S. Augustin shall give me leave to doubt Ambrose in Epist ad Rom. cap. 8. giveth over the 70. Disciples as castawayes apostates or reprobates Epiphanius Haeresi 51. is more moderate that some of them returned unto Christ yet he secretly granteth their fall from Christ If the fathers say true we cannot thinke that any of the 70. ministred after unto Christ viz. at his last Supper But I first require proofe that any of the 70. peculiarly so called did fall either totally or finally from Christ Secondly I am sure Luke 10.17 Even the Devills were subject unto them through Christs Name and Christ sayd unto them ver 20. Their names were written in heaven and bids them rejoyce therefore Are they reprobates whose Names are written in heaven And they had small cause to rejoyce if they were to be damned True it is that many Disciples of his went backe yet it cannot be evinced that any of the 70. were among the number of those backesliding Disciples I am sure besides the Apostles and besides the 70 there were another sort of people who sought him and followed him for to satisfie their hungry guts Ioh. 6.27 and in a large sense may be called Disciples and some perhaps followed him for Novelty-sake some for curiositie others to spie bis wayes others to question him on the suddaine and to entrap him Morbus signa Cibus blasphemia dogmafuerunt Causae cur Dominum turba sequuta fuit that is Cures signes meate Doctrine suppos'd blasphemie By these five cords Christ drew his Company These also in as much as he taught them and they followed him and he fed them may in a general appellation be termed Disciples and some of these Disciples beleeved not and Christ knew who they were that beleeved not Iohn 6.64 But that any one of the 70. to whom Christ said before that their names were written in the book of life did Apostatize or that they to whom the devils were subject should be subjected to the devils as they were if they were damned cannot creepe into my Creed that a whole troope of 70 or the major part chosen especially out by Christ himselfe and representing Idaealiter the future Presbyters of the Church for ever should perish everlastingly seemeth unto me contrariant to reason or Divinitie Let any that are uncharitable concerning the 70 remember what Christ sayd unto them Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me and ver 19. I give you power over all the power of the enemie but they had not power over all the power of the enemie if they were damned And nothing shall by any meanes hurt you which words extend to more than miraculous outward operations and designe Christs particular grace and saving Co-operation for them I must adde that Christ in that houre thanked God ver 21. for revealing those things unto babes for so he calleth the 70. and opposeth them unto the worldly wise and seeming prudent which were blinde Were those Babes to goe to hell for whose Illumination Christ gave thankes unto the father so solemnely so speedily Besides antiquity saith Matthias was one of the 70. Disciples So Eusebius 1.12 and lib. 2.1 so Epiphanius Haeresi 20. and Hierome de Scriptoribus Ecclesiast in Matthiâ yea Beda on the Acts saith from Clemens Alexandrinus that both the Competitors Ioseph called Barsabas and Matthias were two of the 70. Chrysostome Homil. 3. in Acta avoucheth that the 70. whom Christ chose were among the 120. Brethren who were assembled at the Election of Matthias Act. 1.15 Clemens as Eusebius hath it 2.1 maintaineth that the Apostles did instruct the Disciples as Christ instructed the Apostles the seven Deacons were chosen out of the 70. Disciples saith Epiphanius 1.21 the 70. were exactly tythed say I the same Epiphanius Heres 20 saith that after Christs Ascension the 70. were great Publishers of the Gospell James the brother of the Lord was one of the 70. and made a Bishop by Apostolicall authority saith Eusebius 2.1 Like-wise S. Marke was one of the 70. saith Epiphanius Haer. 51. Christ had many Disciples ere he chose the twelve Apostles and of the Disciples immediatly after a whole nights prayer he selected twelve Apostles Luke 6.13 The very Apostles are called twelve Disciples Matth. 10.1 and Luke 9.1 nor were they part of the 70. Disciples for after Christ had chosen his Apostles out of other disciples The Lord appointed other 70. also Luke 10.1 Some indeede who were called Christs Brethren like false brethren did not beleeve in him Ioh. 7.5 I cannot finde an Instance effectuall to prove that any of the 70. were condemned I know many reckon the disciples to be 72. but the Greeke Chaldee and Syriack are for the just number of 70.
the praposition Thirdly from the Pronoune Affix which is rendred Him and fourthly from El betokening God I have asked him of God and how is Samuel to be called a God as the Iewes say from this his name When hee was called Samuel because I had asked him of the Lord as his Mother said 1. Sam. 1.20 is all that is asked of God and obtained from God God himselfe But setting aside uncertaine nicities of the Iewes this I say Wee have many more proofes both from Scriptures and the Rabbins themselves that the Messiah was to be God besides the firme argument from the word Emmanuel Secondly I say There was a maine difference betweene our glorious Saviour and his Mother and betweene Hannah the Mother of Samuel and himselfe For Hannah was married and had long and much company of her husband and was beloved of him more then the fruitfull Peninnah 1. Sam. 1.5 And no Rabbin ever held Samuel to be a God whose Father and Mother were so notably knowne which much varieth the case betweene the two children The rather also because the spirit of God by the Iewes confession set the name of Emmanuel upon Christ But Hannah or Elkanah on humane consideration entituled the child Samuel PR 6. BUt their more particular belchings against Christ and his Mother are in shew more pithy sharp-pointed vivid and specious unto any ignorant man or ill-affâ—cted unto Christ whilst thus they object as it is in the first Chapter of Saint Matthew in Hebrew and the Annotations of Munster on it saying Quale novum est quod puella fit gravida juxta morem universae terrae per copulam viri What new thing is this That a Virgin should bee with child by copulation with a man according to the manner of all flesh And thus againe they rave in Munsters Annotations on the second chapter of Saint Matthew Si juxta verba vestra natus est Christus sine patre quare ostendit vim suam in filia tredecum annorum quae apla erat conceptui partui Potius ostendere debuit potentiam suam in sâ—liatrium aut quatuor annorum quae non est apta conceptui tunc potuisset mundus cognoscere signum illud novum est a saeculo inauditum If according to your own words Christ were borne without a Father Why did he shew forth his power in a daughter of thirteene yeeres of age which was apt for conception and child bearing He ought rather to have shewed his power in a daughter of three or foure yeeres old which was not apt for conception And then might the world have knowne that New-Signe which was not heard of from the beginning of the world Munster saith hee answered the Iewes in Hebrew Abunde magnum signum esse Nasci de Virgine juxta Propheitam illam Esaiae Ecce Virgo impregnata pariet filium It is a wonder strange enough to bee borne of a Virgin according to that Prophecie of the Prophet Esaiah Behold a Virgin shall conceive and beare a sonneâ— Let me enlarge his too concise answer thus or rather to declare mine owne answer to the blind-folded yea blinde Iewes Shall Christ bee borne according to the fancies of man or according to the will of God What Christ said to them I wish they would observe Iohn 5.39 Search the Scriptures and they are they which testifie of mee The very manner of his suffering and resurrection was fore-prophesied Luk 24.46 Thus it is written and thus it behoved Christ to suffer And All things must be fulfilled which was written in the law of Moses and in the Prophets and in the Psalmes concerning mee vers 44. especially concerning Christ's Incarnation and his Birth All this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying Behold a Virgin shall be with child and shall bring forth a Sonne and his name shall be called Emmannel which being interpreted is GOD WITH VS Mat. 1.22 23. vers I resume mine old Quaere and turne it into this Thesis Christ was not to be borne according to the humerous discourses or partiall reason of man but according to the Scriptures and the fore-running prophesies dictated unto holy men by God himselfe This is a ground worke on which both Jewes and Christians do build and is confessed by all The deniall of this Thesis preferreth mans judgement before the wisedome of God and floting imaginations of silly ignorants before the stable power and perfection of Holy Scripture Let us now assume But the Prophets no where foretold that Christ was to be borne of a young Girle or child of three yeares or foure as the Jewish argument would enforce But the heavenly inspired Scriptures did fore-divine that Christ should be borne of a Virgin of ripe years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a woman fit for so great a worke rather than an unfit infant Let us come to the Prophet Ieremy 31.22 Foemina circundabit virum A woman shall compasse a man Nekebak with Koph is not taken any where pro puellula for a young wench of three or foure yeares of age but for a female of ripe yeares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nekebah foeminam woman in adulta viz. aetate in a ripe age Gen. 1.27 If a man would reason against God according as the Jewes doe against both him and Christ One might say It had beene a great wonder indeed if Adams wife had beene but three or foure yeares of age and had brought him forth children But we may more truly say concerning both Eve and the blessed mother of our Lord Gods will was his law what he decreed was performed what was performed was best of all what God spake before by his holy Prophets must be accomplished however the folly of man would seeme to project better courses Whereas the Jewes object God hath created a new thing in the earth A woman shall compasse a man and most carnally and cursedly say Is this a New thing for a woman to be with child It is the ordinariest and commonest matter in the world I answer These obstinate Jewes consider not that the novelty consisteth not in this that a woman was with child but this was the greatest new thing in the world that a virgin without the helpe of a man should be with child Adam came into the world without the helpe either of man or woman Eve of a man without any ayde from any woman other men not without the helpe both of man and woman The Newest thing the greatest wonder was Christ was to come and did come of a pure Virgin without the helpe of Man PAR. 8. A Second Prophet divinely describeth him calling him the stone that was cut out without hands Dan. 2.34 that was cut out of the mountaines without hands v. 45. a stone he is called otherwhere a living stone 1 Pet. 2.4 A chiefe corner stone elect and pretious a tryed stone a sure foundation Esay 28.16 Christs holy mother
may be called a Mountaine a fruitfull Mountaine for us from which this stone was taken without hands or the ayde of man not without the overshadowing of the Holy-Ghost Shee was Virgo à viro virgo a partâ—s semper virgo Avirgin free from a man a virgin after shee had brought forth a man alwaies a virgin maugre the hellish opposition of the Jewes Virgo concipies virgo pariet Virgo quà virgo A Virgin shall conceive a Virgin shall bring forth a Virgin a true Virgin PAR. 9. YEa but say the Jewes Gnalmah doth not signifie a virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I answer 1 challenging them to shew a place where it meaneth a female young childe or a gristle of three or foure yeares old as they expound it and therefore say that Christ should have beene borne of such a childish girle if God would shew his extraordinary power Gnelem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is constantly taken for a youth or stripling not for a tender bread and butter boy of three or foure years unable to put on his owne clothes 1 Sam. 20.35 Jonathan tooke a little lad with him yet was he not so little or young as a trimulus or quadrimulus but a Lad of fourteene or fifteene yeares or thereabouts a pretty page for Ionathan gave his Artillery to the Lad and said Goe carry them to the City verse 40. which a small child could not doe So Gnalmah is commonly taken for a Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Woman about twelve yeares of age or more in annis adolescentiae virgo a virgin in the yeares of her youth Exod. 2.4 5. Moses his sister who was to watch the motion of the Arke of bulrushes is called Gnalmah But a child of three or foure yeares of age could never so handsomely have insinuated her selfe into the company of Pharaoh his daughter nor have wrought her mothers and her owne desires and her brothers good so ingeniouslie so suddenly capiens consilium e're nata cooperating with so faire an oportunity Who would trust so little a child with so great a matter as for to negotiate for the life of a child and to prevent the effusion of blood Shee had beene impar negotio unfit for such a businesse if she had beene so young infrarem commissam unworthy for so great a charge Againe Gen. 24.43 Rebekah was able to draw water out of a well which is no worke for small children especially to satisfie both man and beasts especially the vast camels which when they do drinke drinke very much yet she is called Gnalmah a virgin faire very faire neither had any man knowne her saith the Spirit of God vers 16. implying shee might have beene knowne before as a little while after shee was knowne by man in holy wedlocke The pitcher also on her shoulder probablizeth that it was a great pitcher greater than little payles carried in womens hands and so unfit to be borne by a girle of foure yeares See more in Pagnine who citeth to this purpose Gnalmah being used for a full growne virgin Prov. 30.19 Cant. 1.3 and other places The Prophet Esaias by that word virginem adolesculam aetaie parituram veluit dicere did meane a virgin a young one yet so old that she might be fit to bring forth a child If he had called her Bethulah and onely so status tantum non etiam aetatis nomen fuisset it had beene a name onely of condition and not of age it might have betokened a very young virgin But let any shew me any one place where ever Gnalmah was used for a Virgin under five yeares I confesse a child may be said to be foemina a woman as foemina a woman is opposed to mas a man and a child of two yeares of age may be said to be Virgo a Virgin as Virgo a Virgin is opposed to Marita or Maritata a married Woman or Vxor a Wife or Concubina a Concubine but so it is not here The conclusion then is this Let Christ be borne as was foretold by Ieremy and Esay he must be borne of a pure Virgin nubilis marriageable and fit for such a worke and might not be borne of a child of three or foure yeares PAR. 10. I Hope I have stopped the mouthes of the barking Jewes May I now proceed Yet two or three things I must adde out of Porchetus his victory against the Hebrewes Part. 2. c. 14. fol. 81. De virginitate Matris Dei whereas the Jewes object that Christs holy mother never called him Emmanuel but Jesus tota Christianitas all Christendome calls him Jesus and not Emmannel Porchetus answereth aliud est nomen naturae aliud impositionis the name of nature is one thing and the name of imposition another For Nature giving a forme gives a name as the name of Man is man for he is called a man from the nature of man which he doth participate So the Messiah our Lord Jesus Christ is called Emmanuel that is God is with us and is called GOD and man by the Holy Spirit and his Mother and is so beleeved of all Christians because hee partaked of two Natures the Divine and the Humane But Jesus was the name of our Saviour secundum impositionem by imposition Emmanuel and other names according to the condition of both Natures and so nothing is amisse Againe they sometimes called him one name sometimes another Andrew calls him Messiah Iohn 1.41 Peter called him Iesus Act. 2.22 and singly Christ Act. 2.30 31. and Jesus Christ of Nazareth Act. 3.6 and the same Jesus is both Lord and Christ Act. 2. â—6 That Jesus is the Christ the sonne of God saith Iohn 20.31 Hee was called sometimes God sometimes Lord Thomas stiled him His Lord and his God Iohn 20.28 Thou shalt call his name Iesus saith the Angel to the blessed Virgin Mat. 1.21 and they shall call his name Emmanuel saith the same Angel vers 23. or his name shall be called Emmanuel as others translate it how was this Angelicall prediction fulfilled if they did not sometimes call him Emmanuel God Angels do not prophesie false things PAR. 11. THe second is out of Mahomets Alcoran Mary said how shall I have a child when a man hath not touched mee nor have I beene lascivious The Angel from God answered This is easie for mee both to make a miracle for men and mercy from my selfe And so it came to passe shee kept her selfe chast Et insufflavimus in eum de spiritu nostro and wee breathed into him of our Spirit saith God So much Mahomet himselfe confesseth When the Devill speaketh truth will the Iew continue incredulous Ebi Horarai the fellow of Mahomet heard Mahomet say None is borne whom Satan toucheth not when he is borne and therefore the child cryeth except Mary and her Sonne Much more hee addeth to good purpose as that May as a Virgin brought forth a Saviour c. But the words of Saint Augustine
de coena Agni when he said Christ rose from the Supper and laid aside his garments for the Lambe was ended before as Saint Iohn hath it Iohn 13 1. and the 2. and there are but few who say as Ribera relateth in comparison of others One of these learned men of the same order are opposite to another and both the ground is most weake and the matter most unlikely if not untrue that Christ did Recumbere lye downe at the Passeover which Ribera intimateth Kemnitius in the 8. chap de Fundamentis Sanctae Coenae ex Lucae 22.20 thus to our purpose concerning the maine though on the By hee hath some errours Absolutâ jam typicâ coenâ Agni Paschalis Finitâ etiam conclusâ alterâ illâ subsequenti coenâ communi instituit Christus novam peculiarem Novi Testimenti coenam quā Paulus Dominicam appellat hoo est quod Paulus Lucas dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The typicall supper of the Paschall Lambe being now finished and that other common subsequent supper being concluded Christ instituted a new and peculiar supper of the New Testament which Saint Paul calls the Supper of the Lord. And this is that which Paul and Luke do say after hee had supped And this is that which I call Tricoenium Christi most divinely expressed by Kemnitius in other words but fully to my purpose And a little before Illam etiam alteram communem coenam Christus concludit more Israelitarum sicut Hebraeorum Commentaria habent usitato Accepto poculo gratias egit dixit accipite hoc dividite inter vos Christ concluded that other common supper after the usuall manner of the Israelites as the Commentaries of the Hebrewes have it when hee had taken the Cup hee gave thankes and said Take this and divide it among you That the last Passeover of Christ was observed like the Antecedent ones No man denieth this saith Scaliger and Christ kept the antecedent Passeovers according to the same rite custome or ceremony as the Jewes did saith hee and indeed otherwise hee had broke the Law which hee rather fulfilled Therefore both at other Passeovers and at his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascha his saving Passeover Christ partaked of the two Suppers appointed by the Law besides the new third one which he instituted Scaliger ibidem pag. 569. mentioneth the Cibaria or dishes which to this day the Jewes call cibaria duarum coenarum the dishes of two suppers or duorum symposiorum of two banquets And the second supper was called Coena dimissoria a dimissory supper as the Secundae mensae or second supper of the Gentiles saith hee or rather say I the Secundae mensae of the Gentiles were like the second supper of the Iewes So much concerning my proofes from the Old Testament that a second supper did as it were tread on the heeles of the first supper of the Passeover by the very letter and expresse command of the Law The Prayer O Lord God in thy great wisdome thou didst ordaine the Paschall Lambe principally as food for the soules of the Jewes and didst annexe a second supper for a refreshing of their bodies grant that wee may chiefly attend the good of our soules and desire that spirituall meate and for the weake fading transitory corporeall nourishment wee may so use it that wee may be truly said to look up through the creatures to the Creator and eate to live thankfully not live to eate intemperately for Jesus Christ his sake Amen CHAP. VIII The Contents of the eight Chapter 1 Proofes from the New Testament for a second Supper 2 Proofes from the Fathers especially Saint Cyprian Cibus inconsumptibilis 3 The second Supper was Fibula Legis Evangelii 4 Inter or betweene evinceth a Triplicity Saint Augustine Theophylact Damascen PARAGRAPH 1. SEcondly the proofes from the New Testament for the second supper are these Matthew 26.21 Edentibus ipsis As they did eate Namely when Christ ad secundas mensas discubuisset coenâ priore jam peractâ sate downe at the second supper the first Supper being now ended as appeareth Iohn 13.2 saith Beza whence thus I argue The first supper was ended Iohn 13.2 before the discourse and actions which followed but after that Christ riseth from supper verse 4. And sits downe againe verse 12. and did eate and eate bread with Iudas verse 18. Therefore this was the common and second supper For no man will say that Christ at the most holy Supper of the Eucharist would rise from it and wash their feete and sit downe againe A flying thought ought not to disturbe our devotion at the receiving of so high a mistery neither would Christ give an example of so irreverent an action during the administration of the Supper of the holy Supper of the Lord. So it being neither the Paschall nor Eucharisticall supper it must needs be the second-common supper from which Christ arose and after returned to his old place For hee did rise from supper Againe as Saint Iohn is punctuall that the first Paschall supper was past and ended ere he described the second supper So Saint Luke is as punctuall that Christ administred the sacred Eucharist after supper Luk. 22.20 If any one say the words After supper may be understood of the Paschall supper and after it I confesse they may be stretched so farre according to the letter yet from the sense we must necessarily distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after may be interpreted either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mediately or immediately After with some distance of time words and actions intercedent or after that is presently after but it cannot be meant presently after the Passeover because S. Iohn recordeth many things both said and done after the Paschall which were not performed in a short time and so not presently after the Passeover but mediately Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After supper must necessarily have reference to the end of the second or ordinary supper which approaced neerer in time to the supper of the Lord than the Paschall supper could Betweene which and the holy Supper many matters arose and matters were begun and ended in the second supper of which hereafter PAR. 2. Proofes from the Fathers especially S. Cyprian SAint Cyprian Sermone de Coena Domini pag. 500. distinguisheth thus Coen◠disposita inter Sacramentales epulas obviarunt sibi instituta antiqua nova Two sacramentall feasts there were the Paschall and the Eucharist and betweene them was a supper made or placed what could this be else but a second supper and thus did the old and new rites meete for as I proved before it was one of the old rites of the Paschall to have annexed to it a second ordinary supper and when the Lambe was consumed as the old tradition prescribed which none ever proved was done or to be done wholy at the first supper and I have proved it might without sinne continue
That he maketh the second supper to consist onely of unleavened bread and wine given round to every guest and singing of a laudatory hymne and in the roome of sweete-meates brings in his thicke sauce forgetting the meate of the herd which was to be eaten with it having bread to eate with that sauce of herbes and another sauce into which both bread and soure herbes were dipped 2. That he maketh a double washing first from the daily use that they might lye downe and eate the paschall Lambe Secondly Supper being done they washed according to the Rite of the passeover saith he where he maketh the time of the second washing to be just at the end of the first Supper or of the beginning of the Second Supper More plainely yet he avoucheth Duplex est Coena incontinenter cum duae lotiones utramque praeeant there was a double Supper forthwith joyning together without space betweene incontinently two washings preceding both of them or rather one washing going before each of them Barradius his argument well refuteth the opinion of Scaliger Coenâ factâ surgit â coenâ saith S. John Si â coenâ surrexit jam discumbebat coenabat Non ergo ante coenum illam exhibita est pedibus aqua After Supper he rose from Supper If he rose from Supper he had before sate downe and had supped Therefore the Apostles feete were not washed before that Supper Lucas Brugensis Itinerary saith that Christ post agni esum coenam vulgarem lavit pedes Apostolorum after the Lambe was eaten and the common supper he washed his Apostles feete As if Christ washed them when the second Supper was ended being opposite to Scaliger yet it is apparent Christ sate downe againe and againe did eate Augustine Tractatu in Johan 55. reasoneth as well against this extreme of Brugensis as he did against the other extreme of Scaligers Augustin thus Non debemus intelligere coenam factam veluti jam consummatam atque transactam adhuc enim coenabatur cum Dominus surrexit pedes lavit discipulis Nam postea recubuit buccellam suo traditori postea dedit utique coenâ nondum finitâ i dum panis adhuc esset in mensa Wee must not conceive After Supper to be spoken as if Supper had beene then consummated and perfectly finished for as yet they were at Supper when the Lord arose and washed his Disciples feete For afterwards he sate downe againe and afterwards gave the Sop to him that should betray him Supper being not yet fully finished that is to say while bread was yet upon the Table Beza was more judicious in this poynt saying of Christ a mensâ consurgens pedibus discipulorum in medio convivio contra quotidianum morem ablutis rursum discubuit agreeing with Ioh. 13.4 and 12. verses It was towards the midst of the second supper when Christ arose to wash his Disciples feete and after his second sitting he did eate againe Yet Beza seemeth much mistaken saying that the chiefe of the family keept some of the unleavened bread hid under a Napkin till the end of feast which feast being done he drew out from under the Napkin the other part of the bread broken into so many peices as there were fellow-feeders or friendly guests and he first tooke part and gave the rest to his companions with this blessing This is the bread of affliction which our Fathers did eate in Aegypt for this Benediction was at the beginning of Supper before the Master of the house had dipped the sop in the platter as Scaliger well observeth and it standeth with all likelihood that they should be instructed thus before they did eate rather than afterward 3. That he brings an authority from the Rituall of the Jewes viz. That every other night they did eate of herbs of all sorts but in the Rite of the passeover onely ex intybis and yet Scaliger confesseth that the sauce into which both the unleavened bread and the soure herbes were dipped was Satura olerum amarorum quae aliis ejusmodi spissabatur was full of bitter herbes and thickned with other herbes of the like kinde Here are more herbs than the Rituall alloweth 4. That he maketh the second Supper to be incontinently and immediatly after the first when of necessitie we must grant a time for the administrants or servitours to bring up and hansomely and orderly to place on the boord the diversly-dressed flesh of the Herd though the paschall Lambe was not wholly consumed but yet stood on the Table whilst the heavenly Table-talke continued and though the Table-cloth was not wholly or fully removed but rather cleansed The Prayer MOst Gracious God who seeth not thy provident wisedome ordering all things in number weight and measure he hath blindfolded himselfe The Passeover thou commandest to be eaten with unleavened bread onely Grant good Lord that we may cast away the leaven of maliciousnesse and with all sinceritie simplicitie and singlenesse of heart serve and love thee through Jesus Christ our Lord Amen CHAP. X. The Contents of the tenth Chapter 1. Proofes from the Papists Baronius amisse in some points of the Paschall Supper Baronius Lucas Burgensis Sebastian Barradius and Maldonate prove a second Supper 2. Maldonate doubteth whether the Paschal be called a Supper Piscator censured 3. Tolet Suarez Bellarmine prove a second Supper 4. Bellarmine censured S. Cyprian cleered 5. Adam Contzen and Stapleton prove a second Supper Poculum bibatorium The Tricoenium accomplished 6. Christ was present at the First or Paschall Second or common Supper 7. The Jewes at their solemne feasts had double Commons 8. When the second Supper began about sixe of the clocke at night How long the second Supper lasted When it ended PARAGRAPH 1. Fifthly Proofes from Papists BAronius also ad annum 34. Numero 38. is much amisse in some points Two Suppers saith he were conjoyned in the Paschall feast or rather Vnius coenae duplex mensa a second course at the same Supper So farre well enough with a good interpretation In the first was the eating of the Lambe In the second was the Ceremony of unleavened bread But is it possible that so learned a man should thinke They did eate the Paschall Lambe without bread Or first gobble in the flesh and at the second course thrust in the unleavened bread after was it not the expresse Law to eate the one with the other The flesh roasted with fire and unleavened bread Exod. 12.8 Suppose we grant it to be a second course which indeede was a second Supper doe any of us eate our flesh at the first Messe and our bread at the second Messe And though it be said they shall eate it in the same night yet no man can justly imagine the flesh was eaten the first part of the night and the bread was crammed in after the first service Sense shall guide me above any Rituall and yet the Rituall both beginneth the paschall Supper with
him Be ye followers of me even as I also am of Christ 1 Cor. 11.1 Perfectissimum est exemplar quod minus perfectum imitatur saith Aquinas 3. part Quaest 56. articulo 1. ad 3. But all other Examples take Christ for their example therefore he is the most perfect example of all Even Seneca did advise that a man should propound unto himselfe some eminent man as if be were present to be a spectator of all his actions and an example and guide unto him But no example is so perfect an example as Christ was and is The Schoole distinguisheth betweene Exemplar and Exemplum thus Exemplar est ex quo aliud simile facimus Exemplum est quod aut sequimur aut vitamus Exemplar is the person from whom we take Example Exemplum is the thing which is propounded to us to imitate Christ is the Exemplar his humilitie is our Example I have given you Example that yee should doe as I have done to you Examples certainely move more than precepts though precepts ought to move more than Examples For our Saviour hath most divinely instructed us by one rule of all other like matters and it is a lesson not onely for the multitude but for the Disciples also The Scribes and Pharisees sit in Moses seate all therefore whatsoever they bid you observe that observe and doe not onely Observe but Doe which is a double expression of the same duty But doe not yee after their workes for they say and doe not Mat 23.1 2 and 3. verses Earthen vessells may hold rich treasure a seale of brasse makes as good a print as a seale of gold and S. Paul being so holy as he was above others had beene to blame to say 1 Cor. 1 14. I thanke God I baptized none of you but Crispus and Gaius if the worth of the administrant had added any thing to the effectualnesse of the Sacrament or ill example had diminished the power of it to the truely prepared and devout recipient Eliah refused not meate which was sent of God though it was brought unto him in the mouth or clawes of divers uncleane Ravens 1 King 16.6 Yet such is the perversnesse of mans nature that it justifieth the Schoole conclusions Aquinas 1.2 quaest 34. Artic. 1. in corpore Articuli If those who teach all delights to be evill be found to embrace some delights men will be more prone to pleasures by the Example of their workes than free from pleasure for all their words For in humane operations and passions in which experience is most prevalent examples are more forcible than words I have given an example that ye should doe as I have done to you PAR. 13. A Reason why we should stoope our soules downe to humility is added Verily Verily the servant is not greater than his Lord neither he that is sent greater than he that sent him vers 16. Other-where Christ varieth this thus The Disciple is not above his Master nor the Servant above his Lord It is enough for the Disciple that he be as his Master and the servant as his Lord Matth. 10.24 25. ver Againe Every one that is perfect shall be as his Master or Every one shall be perfected as his Master Luk. 6.40 Iohn 16.20 Remember the word I sayd unto you the servant is not greater than the Lord whence he inferreth a kinde of equall participation In troubles if they have persecuted me they will also persecute you and in blessings If they have kept my sayings they will keepe yours also all these termes of equality and likenesse are but incentives unto humilitie that Masters might not domineere too much nor servants be too much dejected for servants are fellow-brethren to their Lords and Masters In our Lord and Master Jesus Christ S. Paul in his Epistle to Philemon vers 16. commendeth to Philemon his repentant servant Onesimus Not now as a servant but above a servant a brother beloved especially to me but how much more unto thee both in the flesh and in the Lord Yet to shew that the Lord is indeede and in civill conversation among men ought to be above the Servant not onely the inference is pregnant Mat. 10 25. If they have called the Master of the house Belzebub how much more shall they call them of his houshold But the doctrine drawne from their confession in the practise Luke 17.7 8. verses Which of you having a Servant plowing or feeding cattell will say unto him by and by when he is come from the field goe and sit downe to meate and will not rather say to him make ready wherewith I may sup and gird thy selfe and serve me till I have eaten and drunken and afterward thou shalt eate and drinke And in the 9. verse Christ denyeth thankes to be given as due to that servant who did the things that were commanded Here is a lawfull superiority of the Master above the servant in all civill morall and Oeconomicke affaires S. Peter goeth one steppe further Servants be subject to your masters with all feare and not onely to the good and gentle but also to the froward 1 Pet. 2 18. And in the verses following argueth It is their duty to take things patiently though they suffer wrongfully for hereunto ye were called because Christ suffered for us leaving us an Example to follow his steppes c. here are foote-steppes of inequality that the Master is above the servant lest servants should grow proud and lazie or stand upon termes of comparison PAR. 14. THe last part of Christs holy conclusions in this point is If yee know these things happie are ye if ye doe them verse 17. The worders the knowers are but the addressers to happinesse the Doers enjoy happinesse Not every one who saith unto me Lord Lord shall enter into the Kingdome of heaven but he that doth the will of my Father which is in heaven Matth. 7.21 He that heareth my words and doth them not shall be likened to a foolish man which built his house upon the sand Vers 26. Not the hearers of the Law are just before God but the Doers of the Law shall be justified Rom. 2.13 See the same practicall duty enjoyned and enlarged James 1. from vers 22. to vers 25. inclusively The Prayer O Lord Legall purifications cleanse not the spirit poure downe I humbly entreate thee but one drop of Christ Jesus his sacred blood and it will cleanse the spots of my soule better than milke or much soape better than all the Lavers in the Law heare me O holy holy holy father Sonne and blessed Spirit for the merits of Jesus Christ Amen CHAP. XIII The Contents of the thirteenth Chapter 1. The 2. Passage in the 3. quarter of the second Supper is the graduall detection of the Traytor The first degree Judas not chosen Judas like an Asse kickt against Christ The second Degree Judas a horse-Leech a blood sucker 2. Judas aymed at in the Individuum vagum One of you c.
his sake who is the propitiation for the sinnes of the whole world even Iesus Christ the righteous to whom with the holy Father and blessed Spirit be ascribed all power all thankes all wisedome and all other good things for ever and ever so be it Amen The Synopsis or summe of All. And now having ended the second Supper give me leave as it were in a Picture to present it unto your eyes as I did the first Supper 1. THe same faire Upper-chamber was well furnished still 2. The same Table was in it almost foure-square decent adorned where they tooke their common repast 3. Three bed-steds still with good furniture incompassing three sides of the bed on which they might either sit or lye downe for their greatest and best ease 4. Great store of water standing by 5. Unleavened bread sufficient 6. The Remainders of the Paschall-Lambe not removed 7. Store of wine salt and other sauce in all conveniencie still on the same Table and Table-cloth Then 8. Rost meates sod meates baked meates stewed meates as I sayd before Esculenta Poculenta Condimenta of great variety brought in by the same Administrants for the second Supper The 2. Supper began 9. Christ and his twelve Apostles eating frugally and discoursing heavenly about one quarter of an houre 10. Contentions arising among the Apostles for superiority 11. Christ then arose from the second Supper put off his cloathes girded himselfe washed and wiped his Apostles feete All of them 12. Put on his cloathes againe lay downe and preached humility to them both by word and deede 13. This Pedilavium or washing with the discourse concerning it tooke up another quarter of an houre and upward 14. The third quarter of an houre or more before the end of the second Supper was spent in the further detection of Iudas and sealed up with an exact demonstrative discovery of the Traytor by Christs delivering of a sop to him and his taking of it 15. This Sop was not the blessed Eucharist 16. Here the second and usuall supper ended 17. Satan entred into Iudas 18. Christ separated Iudas 19. The Apostles were ignorant what Christ meant by those words to Iudas What thou doest doe quickely 20. They mis-interpreted them 21. Judas his Egresse when it was Night 22. They gave thankes at the end of the second Supper 23. They had a Grace-Cup 24. And if they sung an Hymne it was a short one 25. Thus about sixe of the clocke they began to eate the Paschall Supper which lasted not much above one quarter of that houre 26. The second Supper lasted above three quarters of an houre and about one quarter of an houre after seven in the Night both the Paschall and usuall Supper were fully and perfectly dispached and transacted When I have handled the third Supper I hope in God to remove the curtaine of obscuritie and folded preplexities and to shew you a true picture drawne almost to life of the things done and appeartaining to that Most Sacred Supper of the Lord. Deus in adjutorium meum intende Lord be thou my helper Amen FINIS TRICOENIUM CHRISTI WHEREIN THE THIRD AND LAST SUPPER OF OUR LORD IS HANDLED LIBER TERTIUS Manu ducat me Iêsus Christe juva Ignoto feror aequore plenaque ventis Vela dedi totus langueo Christe juva Aut doce Aut disce Aut cupientem prodesse patere Monuit Robertus Cenalis Episcopus Abrincensis LONDON Printed for Andrew Crooke at the green Dragon in Saint Pauls Church yard 1641. This third Book is the third Generall part of my propounded method Wherin is contained 1. A Preface 2. A Tractate wherin is shewed 1. Reasons of the word Tricoenium and why I call this work Tricoenium Christi 2. Divers differences between the Agapae and the Third Supper or Supper of the Lord. 3. The use of the Holy Kisse at the Lords Supper Chap. 1. 4. Certaine Reasons why the Sacred Eucharist was substituted to the aetetnall disannulling of the Passeover Chap. 2. 5. What course our Saviour took in the perfecting of his Third or Last Supper And therein is shewed 1. After what words Christ began this Third or Last Supper A digression 1. Concerning the division of the Bible into Chapters Verses 2. Against filthy prophaners of Churches Church-yards 3. Against Conventicles Chap. 3. 2. It was instituted in the same large upper roome wherein they ate the Paschall and Common Supper 3. It was not whilst the Apostles were eating the Second or Common Supper but After That Supper 4. It was instituted on a Table 5. On a distinct Table Chap. 4. 6. Whether Christ himselfe received the blessed Eucharist 7. What posture Christ used when he consecrated the Eucharist Chap. 5. And therein I consider his 1. Actions 1. He took bread 2. He blessed it 3. He brake it 4. He gave it to his Disciples 2. Words implyed in these words And said 1. Take 2. Eate 3. This is my Body c. Chap. 6 8. What Gesture the Apostles used in Receiving the holy Eucharist Chap. 7. 9. What Gesture we are to use at the receiving of it 10. What Names have beene given to the blessed Eucharist 11. What Speeches were spoken by our Saviour after the Third Supper before he departed out of the Coenaculum Chap. 8. A PRAYER ETernall and only wise God because on the one side Satan standeth with danger in his hands and laboureth to inveigle us to search into curious and needlesse matters and on the other side standeth our naturall lazinesse with distrust making men beleeve they can never finde out such truthes as indeed may be found I humbly beseech thee O gracious God and giver of all good gifts to preserve me from both of these extremes and grant unto me good Lord that I may abhorre to looke after things unsearchable super subtile and above my reach which lie hid within the closet of thy breast and yet may with all holy and reverent industry proceed to the finding out of Thee Thyself in and by thy Truth even Iesus Christ my alone Saviour and Redeemer Amen TRICAENIUM CHRISTI LIB III. CAP. I. Which containes the first second and third Generals Wherein is shewed 1. Reasons of the word Tricaenium 2. Differences between the Agapae and Third Supper 3. Use of the holy Kisse 1. A Praeface by way of Admonition to the Vnlearned Invocation of the Learned 2. Reasons of the word Tricaenium and why I call this Work Tricaenium Christi A threefold Supper farther proved The Papists offended for calling the third Supper the Supper of the Lord. A deviation concerning Maldonat the Jesuite his Life and Doctrine The ancient Fathers both Latine and Greeke call the third Supper the Supper of the Lord. 3. A discourse concerning the Agapae or Feasts of Charity They succeeded in the place of the Chagigah or second Supper When Eaten The Eucharist before Tertullians dayes eaten in the Morning the Agapae in the Evening The Eucharist and Agapae in the Primitive
Church were kept neare about the same time Christians falsly accused for eating Infants at their Agapae The Agapae kept on the Lords daye What scandals were taken by the Gentiles against the Christians Agapae 4. The sacred Eucharist and not the Agapae as the Papists think is meant by the Supper of the Lord 1 Cor. 11.20 The Agapâ—e never practised before Christs Ascension The Agapâ—e at first were used holily and religiously sometimes Severally from Jointly with the Lords Supper The Corinthians did eate them before the Lords Supper They were celebrated by the Corinthians in the Church Each Schisme of the Corinthians supped a part by themselves The poore neglected by the Corinthians in their Agape The primary end of the Agapâ—e the releife of the poore 5. Charity modestly covereth a multitude of Sinners The ill fashions of the Corinthians in receiving the Lords Supper reproved Casaubone censured in two points First that the Corinthians received the Eucharist in the Morning Secondly that the Eucharist ought to be called a Dinner or a Break-fast rather than a Supper The Churches both Westerne and Easterne did receive the Supper of the Lord Fasting in the fourth Age. On good-Friday the Church used to receive it Thrice That use broken by Pope Honorius and the Councell of Tarracon Pope Eutichianus his Decretall against such as received the Sacrament Not-Fasting Some Churches of Africa and some Egyptians received it about Eventide Not-Fasting In the second Age of the Church in Tertullians time they received it some at Night some at Mealetime and some ere Breake of day We receive the Holy Communion in the Morning in remembrance of Christs Resurrection 6. In the Primitive Church they did lye on beds when they did eate their Love-Feasts Love-Feasts forbidden to be kept in the Church by the Laodicean Councell ancient Fathers and later Divines Kneeling in the time of solemne Prayers and administration of the Lords Supper commended by Calvin 7. In S. Cyprians and S. Augustines dayes some received the Eucharist every day others at certaine times only S. Augustines Rule Let every one follow the Customes of the Church wherein he liveth Eudemon Johannes by Casaubone reproved A Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy complying to avoyd Schisme and for concords sake was practised by the ancient Fathers by other Christians and by Calvin himselfe And commended by Casaubone Rigaltius and others Calvins good advise to Farellus His divine temper against Luther 8. The holy Kisse usuall at the blessed Sacrament Forborne on Good-Friday The Kisse of Charity why so called 'T is called Holy to discriminate it from false amorous and civill Kisses Why the holy Kisse was omitted on Good-Friday Diverse kinds of Kissing Some of Salutation some of Adoration Diverse manners of Kissing Some kisse the lips or mouth former parts and hinder parts of the shoulders cheeks hands back of the hands the feet and the toe The reason of Kissing the Popes toe The Penitents in Tertullians dayes did kisse the very foot-steps of other Christians Kissing of a Tablet or holy Board The reason thereof Holding by the eares in kissing used among Heathen and among Christians The reason thereof Joah held Amasa by the beard and kissed him The custome of kissing one another at the receiving of the Sacrament continued till S Augustines dayes The manner of kissing in Prester Johns Countrey and among the Persians 9. When the Agapae began and ended uncertaine Not to bee eaten in the Church and in the Chancell The Vse and Abuse of them even in the Apostles times The Abusers of them termed Spots and Blemishes in the Abstract The words Breaking of bread and breaking of bread from house to house Act. 2. verse 44 45 46. interpreted The degrees by which Abuses crept into the Agapae PARAGRAPH 1. IN things unrevealed in circumstances omitted a wide window yea a doore is open for diversities of opinions and variety of opinions proveth there is obscurity in those things about which they differ In this obscurity we are left to doubts and doubts are determinable by the fairest proofes Knowledge is not so common a matter as is esteemed many may light on a good beleefe who have not any divine knowledge Cognitio fieri non potest nisi cognoscenda praecedant Augustine de Genest ad litteram Cap. 32. De non intelligibilibus non est intellectio Doubting it selfe is not wholly voyd of all knowledge nor doth any man know any thing truly of which he never made any doubt before saith Petrus Pomponatius de Incantationibus cap. 9. Plato his young youth was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquisitive Name qui nil dubitat nil capit inde boni For he that reading makes no doubt Doth little profit get thereout A signe to a nimble wit is as persuasive as a sentence to a dull braine The institution of the venerable Eucharist is for the substantiall part thereof set down at large by three Evangelists and by S. Paul But for the time place and manner of administring what preparatives were used by word or deed with what gestures Christ did celebrate and the Apostles receive that blessed Sacrament what Reverence was shewed what Prayers Precedent Concomitant or Subsequent were made is not directly expressed in holy Scripture Scarce ever was there an holy subject more subject to various constructions For we are forced to seek for the light without any shine of it the ashes must bee blown away and hidden corners searched Fire is produced by a strong applying of the flint to the steele and we must be as tinder dryed and apt to entertaine the least flying spark points unwritten must be extracted and distilled out of things written Wherefore good Christian people whosoever you be that are unlearned and can talke only of our English originall forbeare censure in these dubious points be willinger to follow than to lead to learne than to determine But come you hither O ye inquisitive and learned Conjecturers Here is work for you and in this work let me intreat you rather to build than to destroy to cut of rather than multiply perplexities And you dainty Criticks the sweet Children of the Arts and Muses you mines and minters of Invention come with your nimble fancies and pricking apprehensions towring beyond sight fetch light out of darknesse adde improvement to learning and truth and strength of reason to conjecture And you especially most Reverend and Holy divines the true Epoptae Stewards of the mysteries of God and beholders of his secrets who daily converse with God and his blessed Angels who spend not your thoughts on the stincking trash of this filthy world whose death to the world is life to Godward and who are Finita divitiarum cupiditate divites rich in that you covet not riches Whilest an earthworme or muckworme is Medias inter opes inops poore like Tantalus in the middest of his riches You who bury your selves among your books and joy more to illuminate obscurities than to find
especially Maldonate if the words be not fathered on him Any name almost better pleaseth them than that the Supper of our Lord. In my Miscellanies and in the second book of this Tricaenium I have beene very bitter against the maledicency and scolding of the Jesuit Maldonate And in truth the words in his book deserve sharp reprehension and recrimination as being too full of spleene partiality calumny and base untruth That I wrote so eagerly against the person of the man I am sorry For I have been credibly informed lately by one who in all likelihood knew the inside of such businesse even my very learned good friend Mr John Salkeld that Maldonate in his life was esteemed a moderate Papist yea a favourer of our Religion and after his death that his Commentaries on the Gospels did suffer by divers other more factious Jesuits both dispunctions and additions with strange alterations Da magistrum give me my master quoth Cyprian of Tertullian The right reverend father in God Richard now Lord Bishop of Norwich was sometimes my President whilst I was chamber-fellow with him in the Kings Colledge in Cambridge His writings have I delighted in His most learned Apparatus was I on other occasions reading when unexpectedly as I was writing my excuse of Maldonate I found the same opinion confirmed by him another way I rather think saith he Apparatu 7. Paragrapho 16. that other Massipontane Jesuits did intersert into Maldonate his Commentaries when he was dead the railings against our men since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicus Thuanus that most true historian Thuanus relateth that Maldonate was a most modest man But in his Commentaries are most scurrilous revilings which could never proreed from Modesty I date say The same day also I overviewing upon other occasions the learned Casaubone found to my hand as casually as Abraham found the Ram and Isaac the venison as he said that Exercitatione 16. cap. 32. he saith of Maldonate that he was a learned man sine controversiâ acerrimi ingenii Now whether he meaned that out of doubt and confessedly he was of excellent parts and of a most keen sharp wit or that he was a sharp-witted man except when he medled with controversies I did somewhat doubt For Casaubone could not but have read and perhaps to it he alluded what Aulus Gellius lib. 10. c. 15. hath written viz. that when Antonius Julianus the Rhetorician had heard a rich ill-bred Gentleman too too talkative in a doubtfull if not unexplicable controversie he said privately most facetiously and with an exceeding bitter irrision Adolescens hic sine controversiâ disertus est If he meddle not in hard points he is an eloquent young man But passing by the man let us come to the matter the ground why I call it the Third Supper is because when the Paschal and the Common Supper were eaten before the blessed Eucharist was instituted in the last place and the same holy Eucharist is tearmed by the Apostle St. Paul 1 Corinth 11.20 The Supper of the Lord this is not to eate the Lords Supper Concerning the Third Supper it is nowhere in Scripture called a Supper saith Maldonate on Matth. 26.26 and in this point falleth a scoffing thus The Calvinists without authority of Scripture without example of old writers without reason without judgement call it a Supper when they ought rather to call it Merenda a bever if they take it after dinner a dinner if they take it at noon a breakfast if they take it in the morning Yet Maldonate himselfe calleth it so his fellow Jesuits call it so Cyprian and other Fathers call it Canam Domini the Supper of the Lord. Caena Dei the Supper of God in Tertullian The same Maldonate on John 13.2 Tres caenas Christus ut nonnulli authores observarunt illâ nocte fecit Christ as some authors have observed made Three Suppers in the same night in which he was betrayed The first was the Legal Surper of the Paschal Lambe The second was the Common Supper the paschal being ended which was not ordeined so much to satiate and nourish nature as to keep the Legal Ceremony that they who had eaten the Lambe if they wanted more meate to satisfie themselves might be filled with ordinary meates Consider Reader if these two testimonies from him do not hack one another If it be objected that Bellarmine saith Dominus post ceremoniam agni Paschalis continuò subjunxit celebrationem Eucharistiae nec distulit in aliud tempus aut locum ut apertè ostenderet se novâ istâ coremoniâ coremoniâ finem imponere veteri The Lord after the Ceremony of the Paschal Lambe did presently subjoyne the celebration of the blessed Eucharist neither did he put it over till another time or place that he might plainly shew that he did impose an end to the old Law by that new ceremony From which words it may seeme to result that there was no second Supper I answer Bellarmine speakes not of the Sacrificium agni the Sacrifice of the Lamb but of the Ceremonia agni Paschalis of the ceremony of the Paschal Lamb which may very truly be extended to the end of the second Supper The second Supper treading as itwere on the heels of the first and the Paschal Lambe or the flesh therof standing still on the table unremoved till the end of the second Supper And thus Bellarmine may seeme to be rather for us than against us PAR. 3. The Greek Fathers stile it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea most expresly it is called the Lords Supper 1 Corinth 11.20 and though Maldonate interpreteth the place of the Agapae which out of doubt were not rightly used in those dayes and were reprehended by St. Paul yet at those Agapae was the Lords Supper eaten or they a little before or after it And St. Paul divinely teacheth them first negatively that they eat not the Supper of the Lord when they eat their owne supper one before another vers 20.21 or when some were hungry some drunken and that in the Church of God whereupon he telleth them they had houses to eat and drink in and will by no meanes praise their doings ver 22. Secondly positively that they truly eat the Supper of the Lord who follow Christ for their patterne and imitate his example and so by consequence sheweth the right institution of the Lords Supper which was his maine intent fully to declare against all concomitant abuses to that end that they might follow it accordingly As the Eucharist came in the roome of the Paschal so the Agapae after Christs time succeeded in the place of the Second Supper of the Jewes Alba-spinaeus observationum 1. observatione 18. pag. 58. speakes timorously I will not deny in the Apostles time but that the Agapae were made perhaps at or with the celebration of the Eucharist He might have spoken boldly Three things are certaine First before Tertullians time the Eucharist was given and
was laid upon the Second Supper where they did feast sing and were merry and that Tertullian Apologetico cap. 39. mentioneth the Triclintum Christianorum the Supping-beds of the Christians and their discumbing thereon both men and women I say againe he would have concluded without a perhaps that the blessed Eucharist and the Agapae were not dis-sundred by much time but rather were united and he would not have rejected as he did both his owne and our Heroes Pamelius Rhenanus Junius Mornaeus Casaubone to whom let me add that learned Jesuit Ludovicus de la Cerda who interpreteth Dominicum Convivium the Lords Supper thus Convivium Domini peragebatur celebrabaturque sacrâ Eucharistiâ ac tunc menticbantur Gentiles ac dicebant Christianos panem sacrum Eucharistiae edere intinctum sanguine jugulati Infantis So farre Cerda The Banquet of the Lord was kept and celebrated at the sacred Eucharist and then did the Gentiles falsly report and say that the Christians did eat the sacred bread of the Eucharist dipped in the blood of a butchered Infant I may not omit it is called Dei coena the Supper of God in Tertullian ad uxorem 2.6 And that Alba-spinaeus in all his Observations observed not that the Agapae or Love-feasts did succeed the Second Supper of the Jewes at all their great feasts which Suppers were for the most part contiguous and never farre dis-sundred Julian the Apostata taxed the Christians for these three altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Petavius his Edition pag. 588. Chrysostome Homiliâ 27. on the Epistle to the Corinthians Statis diebus mensas faciebant communes on set and certaine times they kept common feastings peracta synaxi post Sacramentorum communionem omnes commune inibant Convivium and when the Congregation was dismissed after they had communicated of the Sacraments they all met together at a common Banquet Thus did the Agapae or Love-feasts succeed in the roome of the Second Jewish Supper After the Sacraments were administred they feasted altogether PAR. 4. THe Papists say That the Apostle speaketh of the Agapae or Love-feasts and not of the sacred Eucharist as I proved before Suffer me I pray you to cleere the text concerning the Agapae 1. First I would know where any or whoever called the Agapae or Love-feasts the Supper of the Lord. Tertullian indeed Apologetic cap. 39. calleth their Love-feast Coenam a Supper but that ever he or any other called it singled by it selfe Coenam Domini the Supper of the Lord with reference to the Sacrament I remember not As Agapae were doled to the poore and what is given to them is lent to the Lord so it may be called the Lords Supper 2. Secondly the Agapae or Love-feasts were never begun or practised by Christ never in use whilest Christ lived on the earth in likelihood not till after he was ascended into heaven some short time after so they were of a latter institution than the blessed Sacrament though they were holy just conscionable and founded on sufficient good authority viz. Divine 3. Thirdly if there had beene no abuse In or At the Agapae or Love-feasts among the Corinthians yet the rightest use of them could never produce this Consequent That that was to eat the Supper of the Lord which must be the resultance from the opinion of the Papists For none can deny but the Church did sometimes use the Agapae or Love-feasts holily and heavenly And yet it was a different thing To eat the Lords Supper Both the Supper of the Lord and the Agapae or Love-feasts might be and have beene perfectly administred severally and at severall houres and watches of the day or night also jointly and contiguously one presently after the other sometimes the one first and sometimes the other 4. Fourthly the Agapae or Love-feasts succeeded indeed in the roome of the Second or Common Supper And it is as cleere as the light that the Corinthians did first eat their Agapa's or Love-feasts Every one taketh before his own Supper 1 Cor. 11.21 5. Fifthly These Corinthian Agapae or Love-feasts were celebrated in the Church For the Apostle reprooveth them because they did not eat at Home before they came to the Church What have ye not Houses to eat and drink in or despise ye the Church of God ver 22. 6. Sixthly There being divisions among the Corinthians v. 18. it is more than likely that the maintainers of each Schisme supped Apart by Themselves thereby fomenting divisions and cherishing factions 7. Seventhly It is probable that the Rich supped by Themselves For certain it is that the Poore were neglected Ye shame them that are poore or that have not ver 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that have no part of Supper And this neglect was against the primary end of these Agapae which was principally to comfort and refresh the Poore Tertullian speaketh much in commendation of these Love-feasts Inopes quosque refrigerio isto juvamus we relieve every Poore body by that refection of ours saith hee Apologet. cap. 39. And the Confessors in Prison had not only part of the Collections of the Christians saith Tertullian ibidem but had part also of their Love-feasts Tertullian ad Martyres cap. 2. what is fit for the bodies of Martyrs they want not per curam Ecclesiae Agapen fratrum through the care of the Church and the charity of the Brethren PAR. 5. EIghthly as by the words One is hungry we may not imagine that the Apostle confined his meaning to singly One to Onely One and no other so when he saith Another is drunken he appropriateth not the fault to meer-One-alone as if no more were drunken but modestly covering their faults and charitably casting as it were a mantle over their nakednesse what was too common among them he qualifieth modifieth and diminisheth by reducing all to the singular number One is drunken 9. Ninthly Though the Maine abuses if not All reprehended by the Apostle in these Corinthians were committed in Agapis Before the receiving of the Lords Supper yet because these disorders were ill preparatories unto the heavenly food of their soules wicked in themselves and scandalous to others though they did receive the Lords Supper afterwards yet this was not the way to eat the Lords Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nonlicet ye may not eat it So. Others say that the Apostle by an usuall hyperbole precisely denieth That to be done which was not well done of the most I like the former exposition of Vatablus and Erasmus because the Apostle findeth fault with the Corinthians for eating the Lords Supper with those precedent ill fashions and reduceth them to Christs owne institution of his Third and last Supper without mentioning any thing concerning the Agapae Neither is there involved an expresse deniall of their receiving but they received in ill Fashion and after an ill Manner 10. Tenthly Casaubone Exercitatione
16. cap. 31. thus Peccatum Corinthiorum quod reprehenditur ab Apostolo etsi propriè ad Naturam substantiam hujus Sacramenti admittebatur erat conjunctum cum venerandi mysterii contemptu contumelia in iis nempe conviviis quae Sacramento adjicere moris erat exercendae charitatis ergô propterea Paulus totam illam Corinthiorum actionem quae sacro communi convivio constabat à potiore parte vocat Coenam Dominicam The sin of the Corinthians which the Apostle finds fault withall though it belonged not properly to the nature and substance of this Sacrament yet because they committed it by occasion of the Sacrament and was accompanied with the contempt and shame of the venerable Eucharist namely in those Feasts which custome added to the Sacrament to excercise their charity therefore Paul called all that action of the Corinthians which consisted of a sacred and common Banquet from the better and nobler part thereof the Supper of the Lord. But that great scholer is miserably deceived in this following thing Manè sine dubio saith he Corinthii Eucharistiam celebrabant quam sequebantur posteà epulae Communes Out of doubt the Corinthians received the Eucharist in the morning and the Common Feast followed after Yet the Apostle fully intimateth that the Corinthians kept their refections in the Church Before they received the blessed Eucharist and some of them were kept with great excesse as I proved before Casaubone his Sine dubio out of doubt is but a fancy of which himselfe made no doubt others do Another error is in the same chapter That what S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Supper should rather be tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prandium a dinner if we respect the time or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breakfast And he alleadgeth this reason out of Chrysostome according to the Churches usage which the Apostles out of doubt instituted of receiving of the Sacrament Early and Fasting that Heavenly banquet may be tearmed a breakfast or a dinner Suppose this were so that the holy Communion of the Corinthians may be ought rather to be called in respect of the time of taking it a breakfast which they took only Salivâ virgineâ with Virgin spittle or fasting as it is apparently false yet ought it to be tearmed the Supper of the Lord. For the Lord took it not at breakfeast or at dinner but at night only at the Third Supper And this is enough to justifie the title of Tricoenium Justinian the Jesuit neare the place above-cited saiâ—h the words Postquam coenavit after he had supped may be expounded not only of the Paschall Lamb but also of the Common Supper Nam sub finem coenae communis instituta est Eucharistia for about the end of the Common Supper which was the Second Supper Christ did institute and celebrate the Eucharist which is the Third and Last Supper of our Lord called by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by Dionysius Areopagita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most Heavenly and Archi-mysterious Supper as Casaubone well observed called by other Fathers and by Baronius and Justinian Coena Domini The Supper of the Lord as you may see the proofes at large in Casaubone Dei Coena Gods Supper saith Tertullian ad uxorem 2.6 Augustines appellation is Communio Coenae the Communion of the Supper de Anima cap. 6. 11. In the eleaventh place I think the words of Casaubone require more proofe or are to be distinguished upon when he saith Out of doubt the Apostles did appoint the Church to receive the Sacrament Early and Fasting That the Churches did so and did well to do so in later times is confessed That some Churches did take the holy Communion Early and Fasting in the fourth Age is also confessed It was a fault objected against Chrysostome that he gave the Communion Post sumptum cibum after the Christians had broken their fast The Romans used this peculiar king of action when they swore they took up a stone and did fling it from them and prayed May Jupiter throw me away as I fling away this stone if I speak not truth The good old father S. Chrysostome was much moved with that false suggestion and thereupon with enough if not too much earnestnesse He perhaps alluded to the oathes of the Gentiles but certainly swore in Christian tearmes If I have done so let Christ cast me out of his Kingdome In his seven and twentieth Homily in 1 Epistolam ad Corinthios he saith you before you receive the holy Eucharist do Fast that you may some way or other seem worthy to Communicate and if that be a sound Rule in the Decretals that None should beare witnesse but Fasting whereby they may the better consider what they sweare I judge that propter dignitatem corporis Dominici for the honor of the Lords body no sustenance should be taken before the blessed food which strengtheneth our soules be taken by us And yet if Chrysostome had administred the Sacrament after meat he instanceth in the example of our blessed Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who administred the Communion after Supper S Augustine himselfe tooke it Fasting propter honorem corporis Dominici for the honour of the Lords body yet he ad Januarium confesseth some Churches of Africa received the Sacrament in the end of the day others received it both in the Morning and in the Evening Augustines ad Januarium Epist. 118. cap. 4. is sufficient authority that on Good-friday anniversarily the Church received the blessed Sacrament twice once in the Morning once in the Evening Et cap. 7. Plures propè omnes in plerisque locis eo die Coenare consueverunt Most and almost all used to take it at Supper And the priviledge of this day viz. to receive the blessed Eucharist at night continued till the dayes of Pope Honorius who brake it off And though Augustine himselfe with his were wont to fast Then tocelebrate the Communion Then to sup cap. 5. yet the same Augustine ibid. cap. 6. Liquidò apparet quando primùm acceperunt discipuli corpus sanguinem Domini non eos accepisse jejunos It is a plaine case that when the Disciples did first receive the body and blood of the Lord they did not receive it fasting The Apostles at first are not the Eucharist Fasting But wee must not therefore calumniate the Universall Church because they always take it Fasting For it pleaseth the holy Ghost that for the honour of so great a Sacrament the Lords body should be eaten before other meats and therefore per universum orbem mos iste servatur this custome is kept over the whole world And the contrary custome of receiving the Eucharist after supper was forbidden by the third Councel of Carthage Canone 29. except only on the Anniversary day of the Supper of the Lord. Yea that very permission and indulgence of receiving the Sacrament at night only on Good-friday at night was disannulled
Table For if David did so in urgent and extreame necessitie and in the desolate inhospitable Wildernesse is it likely Christ would doe so where all necessary utensils were prepared for a Feast Nor are the words of David in Terminis as my learned friend supposeth though they approach to the sense He that sitteth at Table with me Psal 41.9 And if they had been so from the correspondence betweene the Type and Substance I should rather have concluded As Achitophel did eate at Davids Table so did Judas at Christs Table They both did eate at a Table and both were notorious traytors If Beza say Such a Table as our Saviour did institute this Supper on or That Table was no Table indeed but in name onely or not a Table framed of wood I must tell Beza that none is able to prove his Negatives and the contrary is evinced by their common usance And the word Table doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most properly signifie somewhat to eate upon raysed from the ground Nor can I finde in any place of S. Augustine any inclination of him to this That the earth ground plaine floore or pavement was the Table on which Christ instituted the holy Eucharist So much against the opinion that Christ celebrated his blessed Supper and Sacrament on the pavement with humble subjection of my Writings to the Church of England the uncorruptedst part of Christs Militant Church and with this solemne protestation that though I differ in judgement in this point from the learned Doctor yet I shall never differ from him in affection but be ready upon better proofes to change somewhat of my opinion and still to love him Lastly I shall fling water into the Sea and mispend time to prove that the Jewish people made great and much use of Tables long before Christs Incarnation and so downe to his death PAR. 5. COncerning the blessed Eucharist it cannot be certainly knowne on what speciall Table it was administred or what was the forme or fashion of That Table Two points are considerable The first seemes more than probable to me That it was administred or celebrated on a Table Secondly I hold it likely it was administred on a Table distinct from the Paschall and ordinary-Supper Table Concerning the first In the Temple at Hierusalem they had a Table of Shittim wood two cubits the length thereof and a cubite the breadth thereof and a cubite and an halfe the height thereof Exod. 25.23 And thoushalt set upon the Table Shewbread before me alwayes vers 30. There was no Long-square Table of Incense but the Altar to burne Incense upon was also of Shittim wood foure-square A cubit the length thereof and a cubit the breadth thereof Exod. 30.1 And it was two cubits high The former Table allegorically did signifie the Table of the body and blood of Christ as Cornelius à Lapide on Heb. 9.2 avoucheth from Cyrill Hierome Damascene Therefore the Substance of the Type was also a Table and Christ celebrated the I ords Supper on a Table Secondly 1 Corinth 11.20 it is called the Lords Supper The Administring and Receiving of the Eucharist is called the Supper of the Lord. Augustine ad Januarium Epistolâ 118. cap. 5. affirmeth that the Apostle calleth the very Receiving of the Eucharist the Dominicam coenam the Supper of the Lord So Ambrose Pelagius Glossator Lombardus Hervaetus Aquinas Rickelius saith Estius on the 1 Corinth 11. Theodoret and Oecumenius call Dominicam coenam The Lords Supper Domini Sacramentum The Sacrament of the Lord though Estius minceth the point But they were wont in those times to eate their Suppers on Tables Ioh. 12.2 Lazarus was one of them who sate at the Table with Christ when Christ said Luk. 22.30 Yee may eate and drinke at my Table in my kingdome he draweth the Metaphor from the Tables on which he and others were wont to feed on in those dayes Ioh. 12.2 c. Matth. 15.27 The dogs eate of the crummes which fall from their Masters Table Therefore there was a distance betweene the Tables and the Ground S. Mark 7.28 varieth it thus The dogs under the Tables eate of the childrens crummes Therefore the Tables were not On the ground when dogs could be under them The rich man had a Table from whence such crummes fell as would have fed Lazarus Luk. 16.21 Therefore the Table was not On the ground floore or pavement but Above it and from it the crummes fell lower So Tables being in viridi observantiâ in ordinary use among the Jewes in those dayes and Christ avoyding factious singularity and running fairely with the streame of those times in things indifferent we may conclude Christ fed not from the pavement at any time for ought that is recorded or involved But it is very likely our Saviour on a Table did celebrate the holy Eucharist Tables were principally ordained to be eaten and drin kt upon whether at sacred or common Feasts Take this and eate it as from a Table and Christ tooke the cup as from the Table and gave thankes as they used to doe at the Table and gave it to them as they were at Table Drinke yee all of this as was wont to be done at the Table Matth. 26.27 Act. 6.2 It is not reason we should leave the Word of God and serve Tables And these Tables were for the poore or for their holy feasts of charity if not for the receiving of the most holy Eucharist also For it may be well observed Men were chosen to serve Tables full of the holy Ghost of honest report and wisdome as Stephen was a man full of faith and of the holy Ghost verse 5. full of faith and tower verse 8. consecrated to that worke by prayer and imposition of hands with as much ceremony and solemne majesty as others were chosen to be Presbyters nay more viz. with the generall consent and joynt action of all the Apostles To serve at Common Tables alone such worthy Heroes were not fittest to be destinated or appointed that I may use the Scripture phrase meaner people might and would have served the turne But these sanctified Deacons did not onely take care of the poore but administred at the most holy Tables on which the Eucharist was celebrated Ignatius Epistol ad Trallenses almost in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee ought to please the Deacons the ministers of the mysteries of Christ in all things for they are not the servitors of meats and drinkes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministers of the Church of God doe you reverence them as Jesus Christ whose Vicars they are My collection is Sacred things yea the most holy Eucharist was celebrated Then on Tables And in all likelihood from the example of Christ who consecrated the blessed Sacrament on a Table Nor doe the Apostles think it unreasonable to serve Tables either common or sacred simply and absolutely for the works were devout but comparatively and referentially They
would not neglect the preaching of the Word of God nor exclude themselves from It to serve Tables In this sense S. Paul said 1 Corinth 1.17 Christ sent me not to Baptize but to preach the Gospel yet both Baptising and Serving at Tables especially the Sacred Ones were divine offices Christ was given for us in the Sacrifice was given to us in the Sacrament In the first per modum victimae as an offring in the last per modum epuli as Bishop Andrews hath it as in a Banquet Who knoweth not Banquets are commonly set on Tables In the Feastings of our great Ones you may perhaps find out the Jewish fashion of Feastings For as oft times our people arise when the first and second courses are removed and other meat and messes carried away and go to another Table and Banquet of Sweet-meats as the close of all So very well may it be that when Judas was excluded out of that room and gone down staires and forth of doores Christ and his Apostles might arise from their former Feasting and at another Table apply themselves to this Sacred banquet of the Holiest Heavenliest Sweet-meat since more devotion was required at this most Sacred food than at their other repast of which hereafter Besides I desire to see one proofe where ever any of Christs Apostles or any Jew of those times did feed from the Ground Floore or Pavement when they did eat in any house well-furnished I cannot omit another place 1 Cor. 10.21 Ye cannot be partakers of the Lords Table and of the Table of Devils That the Apostle speaketh of the sacred Eucharist in the first place appeareth by the precedent verses The Cup of blessing which wee blesse is it not the Communion of the Blood of Christ The Bread which wee breake is it not the Communion of the Body of Christ vers 17. Here are both Species both Kinds Christ blessed the Cup and so do we before and in the Consecration and this is the Communion of Christs blood Giving of thanks preceded consecration The Heathen had Altars on which they made offrings to their Gods the Devils and they had also Tables from which they did participate of things Offered It was lawfull to go to the Tables and Feasts of the Gentiles and to eate whatsoever was set before them 1. Cor. 10.27 But they might not approach to the Pagan Altars to partake of them Nor eat any thing in Idolio in the Idols Temple Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a thing offred to Idols no though a man did but say so vers 28. Yet Christians partaked even of the Sacrifices which were upon and taken from the Heathen Altars on which they were Sacrificed if they knew it not as the Gentiles and Jews also Deuteronomy 18.1 c. though not Altars but Tables were principally ordained to eat upon Yet they who waited at the Altar are partakers with the Altar 1 Cor. 9.13 Christ could not expect an Altar in an upper chamber of a private man Altars were no part of chamber-furniture The Jews might have no other permanent Altars after their setting in Hierusalem bu two The Altar of Incense and the Altar of Sacrifice Christ may be said in a sort to be the Altar the Offring and the Priest when he was Sacrificed on the Crosse Other than a Metaphoricall Altar he used not he was not The poore mans box or chest shall be set neare to the high Altar Injunction the 29. But he consecrated the saving Eucharist on a Table and therefore is it called the Lords Table And because Christ did so all other Christians were the apter to do so and for a while called the Church-Altars Tables in reference to Christs first Institution upon a Table For in times of persecution they could well use none but Tables and therefore doth the Primitive Church oft call them Tables and seldome Altars unto which they were not admitted to administer the Sacrament of the body and blood of the Lord. Nor did they carry Altar or Altars from house to house from City to City from Countrey to Countrey as they Communicated in severall Houses in severall Cities and Countreys and for a while daily so communicated but used the Tables such as they were made by Art wheresoever they came Nor perhaps did they stand on the particular consecration either of Tables or of Cups and Vessels to hold the Body and Blood of Christ but in the fiery furnace of persecution were content sometimes to make use of such things as could be had and rather made them holy than found them holy But he who from hence will think that the name of Altar is unlawfull or of a late invention or that they were excluded from Christian Churches or that there were Tables allowed and every where set up in the Churches Or that Altars were destroyed generally or for the most part Or that even Altars themselves were not sometimes called Tables with an eye to Christs first institution Or that will cry-up Tables to cry-down Altars He knoweth not the different usances of the Church in times of persecution and cut of it but taketh advantage of words to set asunder things which well may stand together and runneth with a strong by as to his own works Neither would I have my speciall friend to precipitate himselfe into the other extreame or so to fix his mind on Altars so to undervalew Tables as to maintain or publish that Christ did not celebrate the Heavenly Eucharist on a Table and that he instituted it on a plain Floore or pavement which opinion I think was scarce ever heard off a thousand yeares after the first Institution of the Sacrament The extract or exempt especially appropriated to our purpose is this Not only the Devils in a kind of imitation of God Almighty this worship had by the Heathen Tables erected and consecrated to them of which they took part and were allowed their divident or portion on which they fed sometimes in the Temples of their Idols sometimes at home But even the holy Christians in their best perfection had diverse Tables on which they did administer the Lords Supper and partaked of the holy Communion and they were called the Tables of the Lord. For the Lord himselfe and his holy Ones a long time after him administred the blessed Eucharist on Tables PAR. 6. THe second point held probable was and is The holy Eucharist was administred by Christ on a Table different and variant from the Paschall and Ordinary Supper-Table Object Yea but what proofes have you for that Sol. I answer what proofes have you to the contrary And why was not the Heavenly food consecrated on a distinct Table Or which opinion is like-liest In this so uncertaine a point we are not forbidden but rather commanded to search for the truth 1 John 4.1 Beleeve not every spirit but try the spirits whether they are of God 2 Thess 2.2 Be not soon shaken in mind or troubled But 1 Thess 4.21 Prove
severall kinds of worshipping their Consecrated Gods First they did lift up their eyes unto them Secondly they blessed them Thirdly they did Sacrifice unto them Fourthly they did set their Idols upon their Beasts and Cattle The lepid story of the Image of Isis set upon an Asses back They made Caroches and Carts to carry their Images upon They made Beds in their Temples in honour of their Idols They dawbed them over with silver and gold They clothed them with costly garments The story of Dionysius his sacrilege The story of the Knave that stole away Jupiters golden Eyes out of his head 9. Another kind of Adoration of Idols at distance To kisse the hand in passing by the Idol So did Cecilius worship the Image of Serapis A Creditor by the Law of the 12. Tables might cut in pieces his condemned Debtor who was not able to pay him The rigor of that Law commuted into shame The manner of shaming such Debtors There is a Civill death of a mans Honor and Good name as well as a Corporall death of the Body 10. Their fashion of Adoring their Idols was either at Distance or Close by Adoration at distance was diverse either of Idols in Heaven or on Earth If they adored the Celestiall bodies 1. They looked up towards the Heavens 2. They did in heart give the honor to the Creature which is due only to the Creator 3. Their mouths did Kisse their hands 4. They prayed unto them either audibly or tacitely If they Adored their Images on Earth 1. They stood before their Images somewhat off 2. They solemly moved their right hand to their â—ips 3. They kissed the forefinger joyned with the thumb 4. They turned about their body on the same hand 5. They did draw nearer and kisse the Images They kissed not only their Lips and Mouths but other parts of their bodies also 11. The manner of saluting one another among the Persians The story of Polyperchon Adoration whence so called The reason why in Adoration they did both Bend and Kisse The reason why they put their Hands to their Mouths in Adoration The ancient Romans had a house dedicated to the Sun A greater Obeliske dedicated to the Sun meaner to the Moon Kings Adored before either Sun or Moon The Persians worshipped the Sun The manner how The Buckler of the Sun what it is Servius Tullus built a Temple in Honour of the Moon The Manichees Adored the Sun and the Moon 12. The originall of Adoration Kings and Princes had not their originall of worship from the Adoring of Idols or Images as M. Selden opineth But Statues and Images had the beginning of their Adoration from the exemplary worshipping of Kings and famous Heroes as Geverard Elmenhorst proveth from S. Cyprian Athenagoras and Alexanders letter unto his mother About Serug his time they began to draw the pictures of Magistrats Tyrants c. About Terah's daies they made Statues and Images Statues were made 1. Of Clay by the Potter 2. Of Stone by the Mason 3. Of Silver Gold c by the Gold-Smith 4. Of Iron by the Black-Smith and other Artificers The diverse Apellations of Images made for Gods Heroës Kings Wisemen Well-deserving men The cause of Adoration sometimes Greatnesse Goodnesse Adoration a Reward for the dead Illective for the living Both Men and Women for some evident priviledge of Vertue were deified The first Inventors of every thing profitable for men Deified Jupiter so called à juvando Jovis Jovi Jovem Jove corrupt derivations from Jehova 13. The Cities Countries and Places of the Heathenish Gods are known where they were Borne Lived were Buried The great variety of Gods and Goddesses among the Heathen Saturne the Ancientest among the Heathen Gods Jupiter borne and buried in Crete 300. Jupiters The famous Heroës and Princes were in the World before their Images Statues were at first Comforts are now sacred Reliques Common people pray unto and publiquely consecrated Images The mouths of the Image of Hercules many Images at Rome worne bare by Kissing 14. In ancient times living Kings were Worshipped and Adored Sons of God Gen. 6.2 were Sons of Princes Elohim the name of God appliable to Princes Great men in ancient times Adored for their wickednesse Men Reverenced and Adored for their Name In ancient time great store of Kings Nine in one Battle Gen. 14. Vsuall in India for Subjects to Kisse their Kings by way of Worship Some Kissed their Hands yet did not Adore Adored yet Kissed not their Hands Adorare to worship used for Orare to pray both in Scripture profane Authors and Fathers Praying to an Idoll maketh it a false God The True God only must be prayed to Prayer used for Adoration Adoration for Prayer The story of the Father Wisedome the 14. for the untimely death of his Son 15. The story in the Mr. of the Ecclesiasticall History concerning the Originall of Idols Idolatry had diverse Inventors The Egyptian Idolatry the worst That place of Scripture Then began men to call on the Name of the Lord Gen. 4.26 vindicated from the misinterpretations of Bellarmine and Waldensis who apply it to a Monasticall life Others who gather from hence the Originall of Idolatry Examined at large and truly Interpreted No Idolatry before the Flood Enos was Called a God Held a God for his admirable Vertue and Justice His Sons called the Sons of God Gen. 6.2 So Adam so are Kings and their Officers so are Christians Enos the first who called upon God by the name Jehovah How God was not knowne by the name of Jehovah to Abraham Isaac and Jacob. Two Conjectures of the Author Many words in the Hebrew Bible signifie contrary things to excite our minds to a diligent search of the right meaning Authorities that Idolatry was not before the Flood Salianus Cyrill Irenaeus c. The first Idols had their primitive Adoration from the Adoration of Kings The latter Kings c. have had Adoration from some kind of Adoration derived from Idols When Christ celebrated the holy Communion t is probable he fell down on his Face Falling on the Face is the most forcible Gesture exciting to Devotion The prostration of the Body is the Elevation of the Soule Christ in the celebration of his Last Supper varied his Gestures as occasion required The Church ought to imitate Christ in those things which she commands PARAGRAPH 1. 1. WHether Christ himselfe received the blessed Sacrament I answer Here cannot choose but be diversities of opinions Bellarmine de Sacramento Baptismi 1.23 thus Dices potuit Christus accipere sunm Baptisma non ad effectum Regenerationis Adoptionis consequendum sed aliquâ aliâ de causâ c. You will say Christ might be Baptized with his own Baptism not to work Regeneration or obtaine Adoption but for some other cause As Christ was Circumcised which hee needed not and was Baptized by John to the Baptism of Repentance though Christ had no cause to Repent and lastly as he took
Counterfeits Pictures or Images the Statues had Adoration derived unto Them from the Adoration of those eminent Men who being but Men were by Men made such Gods as they were for doing of good and for those mens sakes and in memory of them were their Semblances or Portraytures and Statues made Adorned Prayed unto or Adored Gen. 4.26 Then began men to call On the Name of the Lord or to call themselves By the name of the Lord as it is in the Margine of our last translation It is true indeed that some learned men and Master Selden among them De Diis Syris in his Prolegomena cap. 3. pag. 28. read it Tunc coeptum est profanari in invocando nomine Jehovae because say they Chalal is interpreted both to Begin and to Profane But the reason is shallow and may be thus retorted Because Chalal is interpreted both to Begin and to Prophane it cannot signifie Coeptum est Profanari but either Coeptum est or Profanatum est That Chalal signifies sometimes to Profane is confessed on all sides But it oftner signifieth to Begin See the great Pagnine pag. 699. c. on the Arabicks Chalal The Interlineary rendreth Hochal by Coeptum est Some of the Jewish Doctors are for Profanare and some for Incipere Aben Ezra upon a most true and sound foundation against all other Jewes of the other side saith If it did here signifie to Prophane Nomen non verbum cum particulâ cohaereret Such is the relation and judgement of Iunius and Tremelius on the place in which I rest Bellarmine Tomo 2. de Monachis lib. 2. cap. 5. is in one extreame A Religious life saith he is so ancient he must meane a Monasticall life if he will confute Melancthon and Calvin as he there pretendeth to doe that there was an adumbration of it in the law of Nature before the Flood for Enos began to call on the Name of the Lord. From whence Authors doe gather saith he that Enos did institute some particular Worship and Higher and Better than the Religion of the people If he meane of the people that were of the cursed seed of Cain I will confesse it If he meane Enos as a Patriarch or chiefe head of a Family instructed the people and prescribed them their Duties both to Beleeve and to Practise and that the people did not right to regulate or frame a Religion to Themselves or their Superiours I will say as he saith Let ignorant presumptuous and frantick Rebels who will Guide both King and Kirke think of this I say God defend me from a Religion compiled and made by the Ignorants or by the Vulgar though two or three factious Superintendents as Thomas Muncer Buchanan Knox or the like doe either lead them or be led by them Bellarmine citeth Waldensis as one of the Authors yet he is a party not a legall witnesse and more suspected than Bellarmine himselfe as living in more ignorant times Yea Bellarmine himselfe might as well have said that Adam's and Eve's manner of life before they had any Childe did adumbrate effigiate or afford a patterne or patrociny for the solitary life of the married Hermites for some such they have had and one of late If Enos did prefigure then a Monasticall life it was of married Monkes also For he begate sonnes and daughters eight hundred and fifteene yeares Gen. 5.10 Lastly If it must be read Profanatum est nomen Domini as is possibly verifiable Then from this place no Monkery can be adumbrated Others are in Another extreame and gather from hence That now was the publique Breaking-in of Idolatry and Gods Name now began to be prophaned So farre was that time from establishing any extraordinary way of religious service of God in their judgements And therefore they reade it as I said before Tunc coeptum est profanari in invocando nomine Iehovae But I say First for the Reading they translate the Hebrew amisse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hochal cannot be expounded both Coeptum est and Profanari also in the same place though in severall places it may signifie sometimes the one and sometimes the other and perhaps both together if Hochal were doubled or repeated Master Selden in the place above cited saith Divers Rabbins have read it Tunc profanatum est in invocando nomine Jehovae where he might have observed that coeptum est was and must be left out Vatablus averreth that another learned Jew expoundeth it Tunc Inquinatum sive profanatum est nomen Domini but Vatablus himselfe rendreth it best of all Tunc coeptum est Invocari nomen Jehovae Profanatum est nomen Domini may possibly be a good reading Coeptum est Invocari is farre more probable in my judgement But single Hochal cannot be rendred Coeptum est profanari if it were true that it might be so at large justifiably expounded from the sense The Interlineary hath it literally and truely Tunc coeptum est ad invocandum in nomine Domini Indeed in the Margin it is Invocari nomen vel pollui where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Likra is made appliable either to Invocation or Prophanation But the word is tortured and though the Interlineary cites the reading so it doth not therefore approve it But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hochal is rendred most properly Coeptum est and in some other place Inquinatum est yet it doth not nor cannot in this place comprehend within its signification any of These two readings either Coeptum est Invocari or Coeptum est Profanari as I said before I say Hochal by it selfe cannot signifie so Lastly I for my part will adhere to the translation of our Church who have it in the Bishops Bibles Then began they to make Invocation in the Name of the Lord or in the last Translation as is before recited God grant me to avoyd unnecessary crochets or straines of singularity with any earnestnesse by following the major part and by using the commonest notions of the words Though the first Edition of Tremelius had it as Drusius saith Tunc coeptum est Profanari the later hath it as a palinody say I Tunc coeptum est Invocari And truely I was glad that after I had uttered and pend my setled single judgement I found Drusius on the place concurring with me Si Hochal hoc loco significat coeptum est non significat Profanatum est contra si significat profanatum est non significat Coeptum est If Hochal in this place doe signifie They Began it doth not signifie They Prophaned and contrarily If it signifie here They Prophaned it cannot signifie They Began So Drusius hath it in his Commentary Ad difficiliora loca Geneseos Cap. 15. pag. 30. where he handles the words more at large Secondly concerning the matter it selfe which neerer concerneth the point in question Whether Worshipping of Idols preceded Worshipping of Kings or Men of Renowne and so Kings came to be Worshipped
house with great plagues because of Sarai Abrahams wife Gen. 12 1â— though Pharaoh had committed no evill with her The other King was Abimelech to whom God came by dreame in a night and said Thou art a dead man for Sarah whom thou hast taken Gen. 20.3 Yet Abimelech had not come neere her ver 4. Abraham is a Prophet and he shall pray for thee ver 7. And Abraham prayed unto God and God healed Abimelech and his wife and maid-servants and they bare children For the Lord had fast-closed up all the wombs of the house of Abimelech ver 17 18. The like may be said of Isaac whom Abimelech so revered that he charged all his people sayin He that toucheth this man or his wife shall surely be put to death Gen. 26.11 And both he and his people confessed that Isaac was now the blessed of the Lord ver 29. God hath the like care of Ioseph and he was a prosperous man And Potiphar saw that the Lord was with him and That the Lord made all that he did to prosper in his hand Gen. 39 3 5. And the Keeper of the prison looked not to any thing that was under his hand because the Lord was with Ioseph and that which he did the Lord made to prosper ver 23. Pharaoh made much of Ioseph and God prospered both Pharaoh and his kingdome through Iosephs meanes And Ioseph may well be accounted a Prophet for Ioseph had a Cup by which indeed he divineth saith the Steward of Iosephs house Gen. 44.5 And if indeed he did Divine he was a Prophet yea one of those Prophets pointed at by the Psalmograph as followeth in Psal 10. â— in the next verses where Ioseph is particularly named He was blessed in himselfe and a reall blessing to others When Christ blessed the five loaves and two fishes Luke 9.16 Benedictione augebat eos multiplicabat by the blessing he increased and they began to multiply immediately upon Christs benediction of them increased more at his fraction multiplied yet more as he gave them to the Disciples ascended to a greater augmentation as the Disciples gave them to the people growing still in quantity as the people held or beheld them Lastly it is like also they did increase even in their mouthes and as they did eat them Nor were the five loave made more loaves or the two fishes increased in number for then it had been improperly said that they all did eat and were filled with five loaves and two fishes if the loaves and fishes were more in number as if from every stalke seven eares came up full and good so from every loafe more loaves did arise and from every fish more fishes But each piece or mouthfull of every one of these did grow greater And as some wells do fill the rather and swell the more by haâ—ing water often drawne from them or as fountaine water continually floweth and what you take up from it filleth again with a kind of usurious increase so every parcell of bread or fish did grow as Butchers say of young fat meat did plim or grow till it came to their eating As God Blesseth so Christ Blesseth For his Blessing never consisted in meer words but was effectuall in operation conveying reall good unto the blessed For though the Blessing of the bread was not properly the Consecration of his body yet it was an antecedent Preparative a dispositive Adaptation not void or vaine or inefficacious perhaps accompanied with prayers perhaps with thanksgiving perhaps with both The Benediction of Parents though it be but a prayer most times yet it returneth not empty but many times imparteth blessednesse yea Alwayes if the Recipient be well prepared The Sacerdotall Benediction is not Onely a plaine good prayer but wholly and altogether hath a certaine power and efficacy of the Key Loosing and Absolving saith Illirycus Who would have invocated the doctrine of the Keyes if he could have found but a little hole Open or a little crack or flaw But Christs Benediction as it was mighty in operation so it consisted in part as well of Thankesgiving as of Prayers For though S. Matthew and S. Mark have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and apply it to the Bread onely Matth. 26.26 Mark 14.22 And though S. Paul 1 Corinth 10.16 calleth the Sacred Cup the Cup of Blessing which we Blesse yet S. Paul 1 Corinth 11.24 useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so doth the Evangelist Luk. 22.19 He tooke bread and gave thankes and brake it Giving of Thankes and Blessing are sometimes of one and the same signification as is evidenced 1 Corinth 14.16 When thou shalt Blesse with the Spirit how shall he who occupieth the roome of the unlearned say Amen at thy Giving of thankes where Blessing and Giving of Thankes are confounded Piscators observation on the 1 Corinth cap. 10. vers 16. is good Poculum illud Benedictionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That cup of Blessing The words in the Syriac are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cosó haú dothaudithó id est Poculum illud Gratiarum actionis That Cup of Giving of Thankes And so it is read in Tremelius Syriac translation of the New Testament Vbi observa Syrum nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponere per nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et sanè in Institutione sacrae Coenae duo ista verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uno eodemque sensu accipiuntur Where observe saith Piscator on that place that the Syriac expoundeth the word which signifieth Blessing by a word which signifieth Giving of Thankes And verily in the Institution of the holy Supper those two words of Blessing and Giving of Thankes are to be taken in One and the selfesame signification God doth not blesse with Giving of Thankes or Prayers to man Christ blessed creatures reasonable and unreasonable sometimes with Giving of Thankes sometimes with Prayer Thankes to God Prayers for the things to be blessed Man may be said in a nice way to blesse God yet not Give him Thankes Then but God may be blessed by prayer alone At another time he may be blessed by Thankesgiving alone without Prayer Commonly it is done by the coadunation of both duties For no otherwise can we blesse God or conferre good on him But we can Thanke him and Pray to him and keepe his Commandements The Jewes did use the word Benedicere to governe both a Dative and an Accusative case As Benedicere Deo and Benedicere Deum The Romans doe restraine the use more to the Dative The Graecians construe it with the Accusative As the blessed Sacrament of the body and blood of our Lord is called the Eucharist from Christs giving of Thankes when he did institute it and Justin Martyr in his second Apology tearmeth the Sacrament Eucharistizatum panem the bread which is sanctified by Giving of Thankes or rather cibum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
resultance but though Rabbi Solomon and Vatablus after him may safely conclude it was moved or shaken round about yet which quarter of heaven they began at and which they ended at wanteth proofe and the Rabbins differ in judgement one from another I will not say but it is possible Christ at the Benediction might use Elevation in signification that he should be Lifted up to the Crosse yea waving of the bread in the sight of his Apostles and toward them or toward heaven and if he did he did it with a divine signification that God commanded this and that this ordinance was from heaven perhaps with more than one onely But it seemeth not probable to me that when and where he abrogated part of the Leviticall Law Then and There he used the Ceremony of the said Leviticall Law or that his Offering was not every way perfecter than the Oblations of the Old Law which savoured more of the Terrestriall than Celestiall Canaan Sed quisque abundet sensu suo Let every one opine as he pleases yet thus conclusively I shall never beleeve but the Benediction was with some sacred extraordinary Solemnitie Ceremony or Action more than if it had beene used or was used at an ordinary refection For by the breaking of ordinary bread Christ was not knowne nor was discerned nor could be discerned from any other man But when he so solemnly Tooke bread and Blessed it and Brake and Gave it them just as he did before in the Eucharist by his Actions and the devout manner of them in their Circumstances were their eyes opened to know him Luk. 24.30 c. PAR. 3. WHen Christ had Taken the bread he Blessed it He Gave thankes He Brake it His Breaking of it is now to be considered If the Priest alone had been to take it there needed little breaking or rather none unlesse the Priest are all the broken pieces The Breaking implieth it is so done for more than one and for this end was Fractio panis The Breaking of bread It is ridiculous what is in Maldonate Matth. 26.26 on the word Fregit It is called the Breaking of Bread not because it is truely Broken but because it is Given As if Bread could not be Broken and yet not Given As if they could not also Give whole loaves Did whole loaves and not rather Broken bread signifie Christs body which was Broken for us And did not Christ Give his Disciples the Sacred Bread after it was Broken How then is Breaking all one with Giving He saith our reasoning proceedeth from great Ignorance Judge Reader if this supervice exposition doe not arise from pride and presumptive confidence that he can cast dust and blinde the eyes of the world Even in this particular also it seemeth Christ followed the Hebrew custome For the Talmudists report that at their Home-feasts among the Jewes the Head or Father of the Family Tooke Bread Gave Thankes and Brake it And in truth Breaking had a proper signification to demonstrate That his Body should be Broken on the Crosse For though a Bone of him was not Broken John 19.36 yet were they Out of joynt Psal 22.14 yet his Flesh was Broken in many pieces His holy Temples and Head pierced with many thornes thornes beate in with a Reede or Cane Matth. 27.30 His tender backe so cruelly whipped that the Psalmist Psal 129.3 compareth the executioners to ploughmen the dints ruptures and slices made by the Roman rods to no lesse than furrowes than long furrows The ploughers plowed upon my backe and made long furrowes I know no interpretation of this Scripture so proper as this that I have delivered His innocent hands and feete they bored thorough with great vast nayles so great that a bridle was made of them as Eusebius records The Psalmist sayth Psal 22. vers 16. They Digged my hands and my feet as the Hebrew well beareth it intimating the wide orifices of the wounds Lastly so great an hole was made in his side that Thomas thrust his hand into it Joh. 20.27 in signe of these Breakin gs well might he Breake the Bread The word of Breaking sheweth the ancient custome of Imparting the Sacrament to the By-standers And it was Broken by the Hand of the Breaker or rather with a Knife saith Lorinus on Act. 2. because unleavened bread is glutinous or clammy and so is easier divided That a Knife shall be said so propely to Breake bread as an Hand I cannot beleeve And I discerne no such clamminesse or cleaving of the Unleavened Bread above the Leavened as should cause a Knife to be used rather than an Hand and the Hand may easily enough divide it And if the Knife did prepare it yet the often repeated word of Fraction induceth me to think the Fingers did Breake the divided Bread into lesse and fit pieces But Lorinus brings in that invention of the Knife and preferreth it before the Breaking with the Hand contrary to three Evangelists and S. Paul who name not Cutting but Breaking of bread Nor doe the ancient Fathers name the Cutting but urge the Breaking And when Christ said Doe this It is as cleare as the light of the Sunne he meaned Take the bread Give thankes Breake it c. And so the not Breaking of the Bread is a trangression of the first Institution How ill then doth the Church of Rome to leave off Breaking of the Bread as it hath done for a long time and to consecrate Singulos panes seu minores hostias ad vitandum periculum decidentium micarum the loaves by themselves or lesser hostes or sacrifices to avoyd the danger of the crumbes falling downe and that the Laicks and other sacred Administrants must be contented with a lesser host than the sacrificer hath saith Lorinus Yet Christ Brake the Bread without feare of crumbes falling say I and the Primitive Church appointed men to receive the sacred bread into their Right hands with their fingers close and not open and the women to receive it in cleane Linnen so to prevent the falling of the crumbes Likewise concerning the sacred Wine The Laicks were wont of old Cannâ haurire Dominicum sanguinem è calice with a Cane to drink out of a Chalice the Blood of our Lord and so was no danger of spilling one drop Pellican calleth it argenteum calicem Fisiulam quâ Laici Dominicum exorbeant sanguinem A silver Mazor or Cup or Chalice and a Pipe Reed or Cane by which the Laicks sucked and supped the Blood of our Lord. See Beatus Rhenanus in his preface before Tertullian de Corona Militis and Tertullians testimony in his book de Corona Militis is expresse that they had a great care of the sacred Mysteries Calicis aut Panis etiam nostri aliquid decutian terram Anxiè patimur We are soretroubled and passionately suffer if one drop of the sacred Wine or one crumb of sacred Bread fall to the ground Which in despight of some novellists I will apply to the
De corona cap. 5. Deus auditum in auribus fodit visum in oculis accendit gustum in ore conclusit odoratum in naribus ventilavit contactum in manibus astimavit per haec exterioris hominis ministeria interiori homini ministrantia fructus munerum divinorum ad animam deducuntur à sensibus God hath bored hearing in the eares because into them it descendeth as into an hole He hath kindled sight in the eyes for the eyes do sometimes sparkle with fire and are of a fiery nature He hath shut up tasting within the mouth for he hath bounded it within that compasse He hath winnowed or vanned smelling in the nostrils by the playing of the wind He hath made the hands the judicatories of touching which touching being diffused over all the body yet is more used by the hands He concludeth divinely By these ministeriall bodily Organs serving the inner Man the blessings and fruits of heavenly gifts are from the Senses conveyed to the soule Much more might be added of other parts I will end all in this addition They defraud their Knees of the chiefest office and greatest honour who refuse to bend them in holy times and places especially at the receiving of the blessed Sacrament which I would take after I had fallen on my Face and used groveling Adoration if the Church so appointed me or if scandall would not arise from such extraordinary Gesture THE PRAYER O Lord thou knowest my heart and that with Soule and Body I Reverence and Adore thee in thy divine Eucharist I humble my selfe as much as I can and I would humble my selfe lower even unto the gates of Hell if I could confessing my worthinesse in nothing but that I am worthy to be condemned In such contemplations quakeing and terror take hold of my heart and I am horribly afraid of thy Iudgement Abraham Isaac and Jacob shall be in a sweat at the day of Iudgement as good children shall be in a dread to see their father angry with his rebellious children The earth shall melt away like wax the heavens shall tremble and the pillars of Heaven shall shake to whom shall I fly to whom shall I say Cover me but unto thee most compassionate Saviour for thou art my rocke thou art the buckler of my defence under the shadow of thy wings do I desire to rest as thou wert superexalted because thou didst humble thy selfe so grant good Lord I may so fall down before thee that I may bee taken up by thee and that the greatnesse of my humility may bring unto mee by thy favour the riches of thy glory the exaltation both of my soule and body Lord heare my prayer and let my cry come unto thee for Iesus his sake Amen CHAP. VIII Which containes the ninth tenth and eleventh Generals Wherein is declared 1. What Gesture we are to use at the Receiving of the blessed Eucharist 2. What Names have been given to it 3. What Words were spoken by our Saviour after the Third Supper before he departed out of the Coenaculum 1. What Gesture we are to use at the Administration of it to others Receiving of it our selves Both handled promiscuously The English Liturgy our best guide At the Repeating of the Law the people must Kneele Receiving of the same the Israelites did no lesse Never Patriarck Prophet Evangelist Apostle nor holy Man nor Christ himselfe prayed Sitting when there was opportunity of Kneeling The Monkes of Egypt did pray Sitting The Rule of Saint Benedict mentioneth Sitting at the Reading of three Lessons Rising up at Gloria Patri c. Severall Gestures are to be used both by Priest and People upon severall occasions The Priest never Kneeles while the people stand but he may stand when they kneele Great reason why the people should kneele at the Receiving of the Body and Blood of Christ No superstition nor Idolatry then to Kneele But obstinate Irreverence if not blasphemy not to Kneele Prayer most an end used with bâ—nding of the Knees The Pharisee Stood Christ Kneeled when he prayed The Rubrick of the Communion Book is to be followed by all obediently 2. The Minister is to deliver the Communion to the people Kneeling in both kindes into their Hands Maximus would have Men to wash their hands Women to bring clean linnen that will Communicate The Nicity of former times questioned The sixth Synod Canon 3. against it The consecrated bread must be carefully delivered and received To let any crumb or particle thereof fall to the ground accounted a great sinne by Tertullian and Origen Pope Pius the first punished those who let any of the Lords blood fall upon the ground or Altar S. Cyril of Hierusalem gives a Cave at to this purpose Little Tables set before the Communicants in former times as now we hold Linnen clothes saith Baronius The usuall fashion of receiving the Consecrated bread between the Thumb and a Finger or two disliked Receiving the holy bread in the Palme of the hand a safer way In Tertullians dayes the Christians did stretch abroad their hands like Christ upon the Crosse in their private prayers Damascene would have us receive the Body of Christ crucified with our hands framed like to a Crosse The right Hand being upward open and hollow to receive the bread This accounted the safer way S. Cyril commandeth the same kind of usance Other manners of Taking it not sinfull In things indifferent we must not love singular irregularity All unseemely Motions and Gestures are so many profanations of the Lords Supper Seven Generall Rules to be observed against the profanation of the Lords Supper The word Amen explaned and Kneeling at Receiving the blessed Sacrament pressed 3. Tenth General What Names are given to the blessed Sacrament by the Scriptures and Fathers the Latine and Greek Church The hallowed Bread is called in the Scriptures 1. The Lords Body Broken for us 2. The Communion of the Body of Christ And the Reasons thereof 3. Breaking of Bread from house to house 4. Holy Bread Blessed Bread Eucharisticall Bread Heavenly Bread Joh. 6. In the Fathers 1. Taking of the Lords Body Tertullian 2. Earthly Bread sanctified by prayer consisting of Earthly and Heavenly things Irenaeus A Medicine of immortality an Antidote against death procuring life purging sin driving away all evils idem 3. Christs Dole to his Church Tertullian The Plenty Aboundance and Fatnesse of the Lords Body The Wine is called in the Scriptures 1. The New Testament in his Blood 2. The Blood of the New Testament 3. The Cup of the Lord. 4. The Communion of the Blood of Christ The blessed Eucharist consisting of both kinds is styled In Scripture 1. The Lords Supper And in what regards it is so called The Papists dislike the frequent use of this Phrase Casaubone confutes Justinian and Maldonate the Jesuits and cals it The Great Supper The most Divine Supper The Arch-Symbolicall Supper 2. The Table of the Lord 1 Cor. 10.21 With Vs it is commonly
should receive the blessed Sacrament sitting or leaning on his elbow or halfe-sitting halfe-kneeling or looking on the one side or smiling or using unseemly motion though those Gestures be not in singled particularities forbid yet they are a profanation of the Lords Supper as being forbidden in the Generall Rules First That comeliest and devoutest Gesture be used in holiest matters Sancta sanctè Secondly Let all things be done to edifying 1 Cor. 14.26 Thirdly Let all things be done in order vers 4. The rest will I set in order when I come saith S. Paul 1 Cor. 11.34 Fourthly Rom. 14.17 The Kingdome of God is not in meats nor drinks but righteousnesse and peace and joy in the holy Ghost For he that in these things serveth Christ is acceptable to God and approved by men let us therefore follow after the things which make for peace as there followeth Fiftly Let all things be done decently 1 Cor. 14.40 A comelinesse is commended Ecclesiastes 5.18 1 Cor. 11.13 It is comely that a women pray unto God uncovered Comelinesse is taught by nature as it there followeth Sixtly The meetings in sacred convocations are for good nor for evill We are come together for the better not for the worse And the contrary is reproved by Saint Paul 1 Cor. 11.17 Lastly God ruleth things Inferior by Superior things farther off by things nearer to him The people must not prescribe to the Magistrates nor to themselves Laws in things indifferent but the Governors and Pastors to the People Whosoever therefore at the receiving of the blessed Eucharist doth any thing misbeseemingly sinneth against these or some of these Rules and so sinneth against Christ I proved before that at the holy Receiving a prayer is preparatory and made for every one of us And as the Minister devoutly prayeth doth not thy heart say Amen and is not Amen truly explaned and enlarged thus O Lord I confesse this is thy Body this is thy Blood yea it is thine own Selfe which thou vouchsafest unto me and I do now Receive Oh preserve my body and soule unto everlasting life I eat in remembrance that thy Body was broken and that thou dyedst for me I drink in remembrance that thy Blood was shed and powred out for me Lord I am thankfull and I feed on thee in my heart by Faith Lord I beleeve pardon my wandring thoughts unite me unto thee make me from henceforth holy and conformable to thy selfe and let this spirituall food strengthen me in the way to Heaven To conclude in the Divine M. Hookers words Oh my God thou art True Oh my Soule thou art blessed He who useth not these or some of these or the like faithfull thankfull precatory ejaculations both at the instant act of receiving of the sacred Communion and presently after yea and whilst the Minister is praying for him he hath an obdurate heart he discerneth not the Lords Body but eateth and drinketh his owne damnation Now Reader judge again if a man will not kneele when the Minister prayeth for him and that openly If he will not kneele when he powreth out his hearty prayers unto God whether he sinneth not haynously Certainly God condemneth his foolish obstinacy and so I passe to another point PAR. 3. THe next is What names are given unto the holy Sacrament And here I will first speak of the Bread and of the Wine severally and shew you what names have been given them both in the Scriptures and by the Fathers and then will I speak of them joyntly together The hallowed Bread in the sacred Word of God is called the Lords Body broken for us 1 Cor. 11.24 discernable to be the Lords body vers 20. stiled also the Communion of the Body of Christ 1 Cor. 10.16 which Communion is not in the use of Scripture a proper name of the Eucharist but a declaration of its power and efficacy by making us one with Christ and by partaking the Sacrament with our brethren being a speciall meanes to the Communion of Saints though the Fathers make it a proper appellation saith Casaubone Act. 2.46 it is said They continued Breaking of Bread Domatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at home or from house to house In which place it is varied Communicabant in fractione Eucharistiae They did Communicate in breaking of bread where the Translator makes use of a Greek word which he doth not often It is farther called Panis Sanctus Panis Benedictus Panis Eucharisticus Panis Coelestis Holy Bread Blessed Bread Eucharisticall Bread Heavenly Bread John 6.32 The Fathers appellations for it Oratio solvenda est Corpore Domini accepto Tertullian de Oratione cap. ultimo Upon taking the Lords Body we end our Prayers The same in lib. de Idololatria cap. 7. saith some did Manus admovere Corpori Domini move their hands to take the Lords Body Irenaeus lib. 4. cap. 34. E terrâ panis percipiens invocationem Dei non jam communis panis est fed Eucharistia ex rebus duabus constans terrenâ coelesti Earthly bread Sanctified by prayer is not now common bread but the Eucharist consisting of earthly and heavenly things It is a Medicine of immortality an Antidote against death procuring life purging sin driving away all evils Tertullian Adversus Judaeos in fine calleth the Eucharist Dominicae gratiae quasi viscerationem Christs Dole to his Church And least you may think it to be a poore Dole a Leane Thin Hungry gift the same Tertullian in lib. de Pudicitiâ expresseth it better thus Opimitate corporis Domini vescitur Hee eateth of the Plenty Abundance and Fatnesse of the Lords Body and our Soule is fully satisfied fatted crammed with God of which testimony hereafter The Cup is the new Testament in his blood 1 Cor. 10.25 This is my blood of the new Testament Matth. 26.28 and it is termed The Cup of the Lord vers 7 So it is also called 1 Cor. 10.21 Ye cannot drink the Cup of the Lord. The Cup of blessing which we blesse is the Communion of the Blood of Christ vers 16. The blessed Eucharist consisting of both kinds hath these glorious Tittles In the Scripture it is termed the Supper of the Lord 1 Cor. 11.20 And the Lords Supper in all these regards First because the Lord did Institute it Secondly did Take it Thirdly did Administer it to his Apostles Fourthly did appoint the Church to do the like in remembrance of the Lords death The Papiâ—â—s as before I observed dislike the frequent use of this phrase See Casaubone confuting Justinian the Jesuit in that point and against Maldonate whilst Casaubone from the Ancients calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Great Supper the Most Divine and Arch-symbolical supper By a Metonymie of the subject a Table that is the food set on that Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Table of the Lord 1 Cor. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Testament or Legacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion as prohibiting Schisme and Division
and inclining to Peace and Union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a giving of Thanks With us it is commonly called Christ his Last Supper which word Last not only signifieth that he ate no supper any day or night for ever After with a mortall passible body but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Last includeth and involveth the two precedent Suppers of that night as if it had been said This Supper is the Last of the Three and Last of All. It is also termed Communio Sanctorum in the Apostolicall Creed The Communion of Saints In the Fathers are found these Titles Pax Christi The Peace of Christ by Ignatius Epistola 14. And Dare Pacem Lapsis to give Peace to them that have fallen is all one with admitting people to the holy Communion in Cyprian Epistola 10. Irenâ—us saith It is Nova oblatio a New oblation 4.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mystery is a common appellation Augustine de peccatorum Meritis contra Pelag. 1 24. saith The Affâ—icans do most significantly call Baptisme nothing else but Salutem Health or Salvation and the Sacrament of the Body of our Lord nothing else but Life And himselfe contra Faustum 20.13 saith It is Sacramentum Religionis the oath and strictest bond of Religion and the Mysticall bread in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Offering in regard of the Offerings made for the poore And Sacrosancta oblatio by Augustine contra Faustum 20.18 The Consecrated oblation Dei Coena Dominicum Convivium Gods Supper and the Lords Banquet by Tertullian ad uxorem 2.4 Theodoret termeth it Verum typi archetypum the authentick performance of the Type The Latins call it Missah which some derive from the Hebrew or Chaldee For what is in the Vulgat Spontanea Oblatio a sufficiency or tribute of a Free-will offering of thy hand Deut 16.10 The Chaldee hath it Missath In the Interlineary it is translated Sufficientia Spontis manus tuae or Spontanea manus tuae Which for substance divinely agreeth with our Eucharist Juxta sufficientiam donarii spontanei manus tuae erit quod dabis as Vatablus well interpreteth it Thou shalt offer according to the worth of the voluntary gift of thy hand asmuch as thou well art able Some say that Missath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an offering made to God and due for a perfonall duty or service But saith Cevallerius in Pagnine his great Lexicon I do not think so because none of the Hebrew Doctors which I have read use it so And well might he dislike it For the Hebrew phrases or words did not per saltum skip over to the Romans but were derived to them by the Greek Church Therefore since none of the Greek Fathers did ever use the word Missa I cannot think the Latins borrowed it from the Hebrews The Heathen Greek Priests dismissed the people saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romanist gave the parting blow to the people by these words I licet Missa est And the Christian Romane Church which hath imitated too many of the old Romes customes hath not done amisse in this to use the like things and words The Greek Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had its ground from Acts 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophets and Teachers in the Church of Antioch did minister to the Lord. The holy Eucharist is called by Nicolaus de Cusa Sacramentum Sacramentorum Exercitationum 6. pag. 532. in ipso est consummatio Fidei saith he and a little before Hoc est Sacramentum consummatae Vnionis ad vitam aeternaliter vivificantem It is the Sacrament of Sacraments in it is the consummation of Faith It is the Sacrament of the most perfect Union to the life which quickneth us eternally Lastly Tertullian de Resurrectione carnis cap. 8. saith Our flesh is fed with the Body and Blood of Christ ut Anima Deo saginetur that our Soule may be filled Sated Fatted with God The Eucharist being called God which is an high Expression He who will see more attributes of Hallowed Supper let him have recourse to Cyprian de Coena Domini pag. 500. Casaubone Exercitatione 16. c. 30 c. PAR. 4. IT followeth in my Method to inquire what speeches were spoken by our Saviour after the Third Supper was administred S. Paul mentioneth none The gracious Sermo Domini in Coenaculo was after Supper after the Third and Last Supper beginning John 13.3 continuing to John 16.33 Then as he had made a long Sermon to his Apostles so he continueth with a Prayer to God in part of the seventeenth chapter of S. John Then did they sing an Hymne Matth. 26.30 what it was is unknowne In likelihood after the Hymne they departed the house and then fully ended the Third Supper Then they went over the brooke Cedron over the Mount of Olives David when he fled from his unnaturall and rebellious son Absolon went up by the ascent of Mount Olivet and wept as he went up 2 Sam. 15.30 No doubt also but our Saviours heart was full of sorrow For in the way as he went to the Mount He foretold that all the Apostles would be offended Matth. 26.31 c. and that Peter would deny him howsoever he promised the contrary Hence in some likelihood proceeded the strife when S. Peter was curbed by our Saviour which of them should be accounted the greatest Luke 22.24 Which was determined by Christ from the 25 verse unto the end of the 30. Though some think the strife was at the Second Supper Whereupon Christ to teach them humility washed their feet and became as their servant When hee came to the Mount he prayed When he came down from the Mount he still had more conference with his Disciples and comforted S. Peter in speciall and all the Apostles in general We cannot think but he passed all the time in holy devotions and heavenly discourses About halfe an houre before midnight he came to the village Gethsemane situated at the foot of the Mount of Olives and there the Apostles did sit and stay by his command except Peter and thetwo sons of Zebedee and they went with Christ and Christ prayed thrice Matth. 26.36 Then might he conclude and seale up all with a prayer for his Church John 17.9 For when he had spoken these things John 18.1 Then did he passe the brook Cedron where was a Garden into which he entred and his Disciples as he was wont Judas knew the place Joh. 18.1 c. and Judas came thither v. 3. and there was Christ betrayed and bound From thence was he carried and recarried unto manifold examinations and more revilings He was hurried to judgement to sentence all along the dolorous way to the shamefull death of the rosse THE PRAYER BY the vertue and merits of which crucified Jesus good Lord free me from all sin passed prevent me from sinning hereafter guid me by thy Grace confirme me by thy Goodnesse and leave me not O leave me not most gracious Lord till thou hast brought my soule to my desired haven thy blisse in heaven through Jesus Christ my only Saviour and Redeemer To whom with thee and the blessed Spirit three persons and one God bee all possible praise and thankesgiving ascribed for prolonging my life for strengthening my feeble body for giving me power to end this Work and for all other favours vouchsafed to me a poore sinner for Christ his sake Amen Amen Amen Gloria in excelsis Deo cum Gratiarum actionibus Trin-uni Vni-trino Deo Sacrum Malim Deo placere quà m aliis omnibus Malim mihi ipsi placere nonnullis aliis quà m solummodò nonnullis aliis non mihi Explicit in Vernali Aequinoctio 1637 hic liber tertius Siquid hic verum ac non incommodè dictum inveniatur illud non humano cujusvis ingenio sed Deo omnis veritatis auctori ut scripsit S. Augustinus omninò ut par est ascribendum est Simendum aliquod vel erratum inciderit id meae imbecillitati tribuendum est Cujus coelesâ—i misericordiâ veniam humiliter precor Gabriel Palaeotus in fine libri de Sacri Consistorii consultationibus Vt principio Finis cohaereat Omnia haec in his tribus libris de Tricoenio Christi in nocte proditoriâ Ecclesiae Anglicanae Judicio submissa sunto An Advertisement to the Reader REader I may not conceale that after I had fully ended though I confesse not throughly transcribed my Tricoenium there were brought unto my hands by the meanes of M. John Tournay the Works of two Jesuits who have written of this selfe same subject that I have He who wrote lately is one Theophilus Raynandus an eminent man full both of quick wit much reading and great schollership The title page of his book weareth this superscription Optimae vitae finis pessimus The summe is almost comprised in his 8. and 9. chap. The other did write de Triplici Coenâ Christi Agni Vulgari Eucharisticâ 22 yeares since His book printed at Antwerp by the heyres of Martin Nutius and John Meursius I never saw nor heard of any of them till my Work was accomplished Nor since took so much as one line or any one testimony from either of them In most things and in the maine they agree with me and I with them in something we dissent The Jesuit Johannes Walterius Viringus who writ so long since amasseth strange testimonies not commonly heard mentioned in our Schooles pulpits or Masters of controversies The Jesuits have run their way I mine They might have done me much service and pleasure if I had seen them soon enough I commend them in very many things and they shall wipe of the aspersion of Novelty from me in most matters if any Romanist shall charge me with it Compare the Work who will And so God blesse their labours and mine to the benefit of thy soule Good Reader So hoping for thy prayers I bid thee farewell in Christ Jesus our gracious Redeemer Thine in the Lord EDWARD KELLET FINIS
The prime intention of the compilers of our Liturgie concerning those words Lest the Devill enter into you as he did into Judas c. Satan entred into Iudas at severall times Fol. 339 The Contents of the fifteenth Chapter Par. 1 REasons proving that Iudas was not present at the Eucharist The 1. Reason drawne from Christs owne Example Examples pierce deeper than words Legall Conjunction Fol. 343 Par. 2 A second Reason drawne from the Leviticall Leaper Leviticus 14.46 ib. Par. 3 A third Reason drawne form the Leviticall Priests Ezeck 44.23 ib. Par. 4 The fourth Reason drawne form Christs purging the Temple from prophane things Marke 11.11 ib. Par. 4 The fourth Reason drawne form Christs purging the Temple from prophane things Marke 11.11 ib. Par. 5 The fifth Reason drawne from Davids example Psal 26. Fol. 344 Par. 6 The sixth Reason Iudas a Devill Ioh. 6.70 ib. Par. 7 The seventh reason drawne from 1 Cor. 10.20.21 The cup of the Lord and the cup of Devills opposite ib. Par. 8 The eight Reason drawne from Christs washing the Apostles feete Ioh. 13.2 The Schoole-mens opinion ib. Par. 9 The ninth Reason drawne from Heb. 10.26 Fol. 345 Par. 10 The tenth Reason from Iudas his being excluded from Grace at the end of the second supper ib. Par. 11 The subsequent or concomitant occurences after the Traytors detection The 1. Occurrence Satans entring into Iudas When and how Satan entred into Iudas Par. 11 The subsequent or concomitant occurences after the Traytors detection The 1. Occurrence Satans entring into Iudas When and how Satan entred into Iudas Par. 11 The subsequent or concomitant occurences after the Traytors detection The 1. Occurrence Satans entring into Iudas When and how Satan entred into Iudas Par. 11 The subsequent or concomitant occurences after the Traytors detection The 1. Occurrence Satans entring into Iudas When and how Satan entred into Iudas Par. 11 The subsequent or concomitant occurences after the Traytors detection The 1. Occurrence Satans entring into Iudas When and how Satan entred into Iudas S. Augustine saith Affectu tantum Voluntate Ludolphus Essentially Not into his soule But into his body Tolet not corporally but taking a quiet possession of him Theophylact Occupavit Cor ejus Cyrill praecipitem egit Origen Egit ut Ascensor equum Item Judas totum Satanam suscepit in se After the sop ib. Par. 12 How Iudas was tempted Temptations are either 1 Ascendentes Inward 2 Obrepentes Outward 3 Immissae Darted in by Satan himselfe ib. Par. 13 Three Conclusions 1. Conclusion the temptations of the world are severall from the Devills Three kindes of tempters 1 The World 2 The Flesh 3 The Devill 2. Conclusion The temptations hath three degrees 1 Beginning 2 Proceeding 3 Consummation Or thus Consider 1 The Primitive Motion 2 The Assisting Commotion 3 The Plenary Agreeing Or thus 1 Suggestion 2 Delight 3 Pleasure 3 Conclusion The Devill is the Author and cause of all and every temptation The Devill a tempter The World and Flesh the Devills Instruments Fol. 347 Par. 14 How the temptations of the Devill be knowne from the temptations of the World and the Flesh Fol. 348 Par. 15 Satans temptations are Many Manifold Which temptations are grievous and fiery Which temptation is the worst and most dangerous How the World Flesh Satan tempteth The same sinne may be of the World Flesh Devill Fol. 348 Par. 16 The creatures of God tempt us not primarily but by casualty the starres and heavenly influences tempt no man to sinne no more does any earrhly thing in its owne Nature What temptations be from Satan the varietie of Satans temptations Fol. 349 Par. 17 All men have beene tempted even the spirituall not Christ himselfe nor his Apostles free from temptations The manner of Satans temptations ib. Par. 18 Satan may enter into a man oftentimes Iudas his state after Satans second entrance into him Fol. 350 The Contents of the sixteenth Chapter Par. 1 CHrists sentence of separation of Iudas That thou dost doe quickly Whither those words were spoken to the Devill or to Iudas Origen Cyrill Ambrose thinks they were spoken Either to the devill or to Iudas Augustine saith it was Verbum Non Imperantis sed Exprobrantis The Apostles thought them spoken to Iudas 354 2 The Apostles Nesciencie Christ himselfe knew Iudas also knew and some thinke S. Iohn knew Wherefore Christ spake these words That thou dost doe quickely 3 The Apostles misunderstanding Christs words The words were spoken not privately but openly ib. 4. Christ needed nothing for Himselfe his Apostles Christ would have the Church plentifully provided of Temporalls ib. 5. Cookes Reports censured Iudas carried the bagge Fol. 355 The money in the bagge to be employed for Christ. Apostles Poore Par. 6. Iudas his speedie Egresse His receiving the Sop imports Orall manducation Par. 7 Lanthornes and torches import Outward light Inward darkenesse Iudas his Egresse at night At what houre of the Night Iudas went forth Selneccerus his Distribution of the Night-watches What was done in every severall watch Selneccerus censured The crowing of the Cocke about what houre of the night ib. Par. 8. Two questions concerning this Cocke-crowing 1. Question Whether this Cocke did crow Naturally or by Divine Motion Christs looke upon Peter was operative and Vertuous Corporall and Spirituall S. Augustine censured Peters three denialls when and where Fol. 357 Par. 9. 2. Question concerning this Cock-crowing How the different Relations of the severall Evangelists may be reconciled Here are handled 4. Quaeres 1. Quaere whether Christ sayd as S. Marke or as S. Matthew and S. Luke hath it Fol. 344 Par. 10 The 2 Quaere whether S. Peters threefold deniall was accomplished before the Cocke crowed at all or before it crowed twice ib. Par. 11. The 3. Quaere How oft S. Peter was questioned or by others affirmed to bee Christs Disciple ib. Par. 12. The fourth Quaere How many times Peter denyed Christ ib. Par. 13. Answere to the 1. Quaere Fol. 359 Par. 14. Answere to the 2. Quaere ib. Par. 15. Answere to the 3. Quaere Cajetan thinkes S. Peter was 7. times examined thrice by Women foure times by men ib. Par. 16. Answere to the fourth Quaere Cajetans frivolous objection Fol. 360 Par. 17. Three sorts of people questioned Peter Peters threefold deniall and the manner thereof ib. Par. 18. The Divers Relations of the Evangelists reconciled Fol. 361 Par. 19. The Paschall Common Supper lasted about 1. quarter 3. quarters of an houre All the Leviticall Ceremonies performed betweene 6. and 7. a clocke at Night Fol. 362 LIB 3. The Contents of the first Chapter Par. 1_A Preface by way of Admonition to the Vnlearned Invocation of the Learned Fol. 522 Par. 2 Reasons of the word Tricoenium and why I call the Work Tricoenium Christi A threefold Supper farther proved The Papists offended for calling the third Supper the Supper of the Lord. A deviation concerning Maldonat the Jesuite his Life and
makes a Supper Fol. 593 Par. 6 Adoration and the Degrees thereof 1 Degree Vncovering of the Head 2 Degree Bowing of the Head and Face 3 Degree Kneeling 4 Degree falling on the face 5 Prayer Kneeling Prostration Rising againe Standing in adoration what they signifie Jacobus de Valentia his degrees of adoration rejected Others preferred 1 Reverence and its Act. 2 Veneration and its Act. 3 Worshp 4 Adoration Adoration produceth 1 An act of the Intellect 2 An act of Will 3 Bodily Acts bending kneeling Prostration c. Probable when Christ instituted the blessed Eucharist he prayed and kneeled Prayer and thankesgiving almost one Two motives to Prayer Feare and Hope The fruits and gestures thereof both joyned together in prayer Fol. 594 Par. 7 By the ancient Heroes and Semidei are meant famous Men and Princes of renowne Secundei saith Trithemius successively rule the World Pagan Gods were very men Arnobius and Minutius Foelix do mention the places of their Births Countries c. Alexander wrote unto his mother De Diis Hominibus Tertullian wrote of Saturne that hee was a Man the Father and Sonne of a Man The Heathen Gods were borne and dyed The Heathen to preserve the memory of their Heroes made Statues and Images of them Minutius Foelix reproveth their manner of Deifying Men. The ancient Romans made an absurd decree that the Emperour might not consecrate a God without the consent of the Senate The very people did one day Deifie a God and the next day Vndeified him Tiberius the Emperour approved Christ to be a God The Senate reject him Fol. 595 Par. 8 The Pagans had severall kindes of worshipping their consecrated Gods First they did lift up their eyes unto them Secondly they blessed them Thirdly they did sacrifice unto them Fourthly they did set their Idols upon their Beast and Cattle The lepid story of the Image of Isis set upon an Asses backe They made Caroches and Carts to caray their Images upon They made Beds in their Temples in honour of their Idols They doubed them over with silver and gold They clothed them with costly garments The story of Dionysius his sacraledge The story of the Knave that stole away Jupiters golden eyes out of his head Fol. 596 Par. 9 Another kinde of Adoration of Idols at distance To kisse the hand in passing by the Idol So did Cecilius worship the Image of Serapis A Creditour by the Law of the twelve Tables might-cut in pieces his condemned Debtor who was not able to pay him The rigour of that Law commuted into shame The manner of shaming such debtors There is a civill death of a mans honour and good name as well as a corporall death of the Body Fol. 597 Par. 10 Their fashion of Adoring their Idols was either at Distance or Close by Adoration at distance was divers either of Idols in heaven or on Earth If they adored the Celestiall bodies 1 They looked up towards the Heavens 2 They did in heart give the honour to the Creature which is due onely to the Creator 3 Their mouths did Kisse their hands 4 They prayed unto them either audibly or tacitely If they Adored their Images on Earth 1 They stood before their Images somewhat off 2 They solemnely moved their right hand to their lips 3 They kissed the forefinger joyned with the thumbe 4 They turned about their body on the same hand 5 They did draw neerer and kisse the Images They kissed not onely their Lips and Mouthes but other parts of their bodies also Fol. 598 Par. 11 The manner of saluting one another among the Persians The story of Polyperchon Adoration whence so called The reason why in adoration they aid both bend and kisse The reason why they put their hands to their mouthes in adoration The ancient Romans had a house dedicated to the Sunne A greater Obeliske dedicated to the Sunne meaner to the Moone Kings adored before either Sunne or Moone The Persians worshipped the Sunne The manner how The buckler of the Sunne what it is Servius Tullus built a Temple in Honour of the Moone The Manichees adored the Sunne and the Moone Fol. 599 Par. 12 The originall of Adoration Kings and Princes had not their originall of worship from the adoration of Idols or Images as Mr Selden openeth But Statues and Images had the beginning of their adoration from the examplary worshipping of Kings and famous Heroes as Geverard Elmenhorst proveth from Saint Cyprian Athenagoras and Alexanders letter unto his mother About Serug his time they begun to draw the pictures of Magistrates Tyrants c. About Terah's daies they made Statues and Images Statues were made 1 Of Clay by the Potter 2 Of stone by the Mason 3 Of silver gold c. by the Gold-smith 4 Of iron by the Black-smith And other Artificers The divers Appellations of Images made for Gods Heroes Kings Wisemen Well-deserving men The cause of Adoration sometimes Greatnesse Goodnesse Adoration a Reward for the dead Illective for the living Both Men and Women for some evident priviledge of Vertue were deified The first inventors of every thing profitable for men Deified Jupiter so called a juvando Jovis Jovi Jovem Jove corrupt derivations from Jehovah Fol. 601 Par. 13 The Cities Countries and Places of the Heathenish gods are knowne where they were Borne Lived were Buried The great variety of gods and goddesses among the Heathen Saturnē the ancientest among the Heathen Gods Jupiter borne and buried in Crete 300 Jupiters The famous Heroes and Princes were in the World before their Images Statues were at first comforts are now sacred reliques Common people pray unto and publiquely consecrated Images The mouths of the Image of Hercules many Images at Rome worne bare by kissing Fol. 602 Par. 14 In ancient times living Kings were worshipped and adored Sonnes of God Gen. 6.2 were sonnes of Princes Elohim the name of God applyable to Princes Great men in ancient times adored for their wickednesse Men reverenced and adored for their Name In ancient time great story of Kings Nine in one battle Gen. 14. Vsuall in India for Subjects to kisse their Kings by way of Worship Some Kissed their hands yet did not adore Adored yet kissed not their hands Adorare to worship used for Orare to pray both in Scripture profane authors and Fathers Praying to an Idoll maketh it a false God The true God onely must be prayed to Prayer used for Adoration Adoration for Prayer The story of the Father Wisedome the 14 for the untimely death of his sonne Fol. 603 Par. 15 The story in the Mr of the Ecclesiasticall History concerning the Originall of Idols Idolatry had divers inventours The Egyptian Idolatry the worst That place of Scripture Then began men to call upon the Name of the Lord Gen. 4.26 vidicated from the misinterpretations of Bellarmine and Waldensis who apply it to a Monasticall life Others who gather from hence the Originall of Idolatry Examined at large truly interpreted No Idolatry before
the flood Enos was Called a God Held a God for his admirable vertue and justice His sons called the sons of God Gen. 6.2 So Adam so are Kings and their Officers so are Christians Enos the first who called upon God by the name of Jehovah How God was not knowne by the name of Jehovah to Abraham Isaac and Jacob. Two conjectures of the Author Many words in the Hebrew Bible signifie contrary things to excite our mindes to a diligent search of the right meaning Authorities that Idolatry was not before the flood Silianus Cyrill Irenaeus c. The fiâ—st Idols had their primitive Adoration from the Adoration of Kings The latter Kings c. have had Adoration from some kinde of Adoration derived from Idols When Christ celebrated the holy Communion 't is probable he fell downe on his face Falling on the face is the most forcible Gesture exciting to Devotion The prostration of the body is the elevation of the soule Christ in the celebration of his last Supper varied his gestures as occasion required The Church ought to imitate Christ in those things which shee commands Fol. 605 The Contents of the sixth Chapter Par. 1 THe first Action Hee tooke bread Christ never tooke any thing into his hand in a religious manner but it was bettered Ignatius was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the child whom Christ tooke in his armes Christs Scourge had more vertue than an ordinary whip Christs touch importeth vertue Fol. 614 Par. 2 The second Action He blessed the bread What it is to blesse Many kindes of blessings Gods blessing what it is The effects of Gods blessing Joseph a Prophet Christs blessing of the five loaves caused their multiplication not in Number but in Magnitude Christs blessing is like Gods blessing it consisteth not in meere words It is effectuall in operation Christs blessing of the bread was not the consecration of his Body Parents blessing Priests blessing and the effects thereof Illyricus would have altered the doctrine of the Keyes Christs benediction consisted partly of Prayer Thanksgiving Giving of thankes and blessing sometimes used promiscuously Piscatot's observation How God Blesseth How Christ Blesseth How Man blesseth God Why the blessed Sacrament is called the Eucharist In the Celebration of the blessed Sacrament Blessing Giving of thankes all one The power of blessing greater than the power of Nature Mans blessing of God a superlative kinde of Thankesgiving Christs blessing of God what it is The vertue of Christs blessing Mans blessing of Man what it is Christs thanksgiving and blessing in the Sacrament what it was The Jewes had distinct Graces for their Suppers Christs benediction of the Bread in the Sacrament not the consecration of it Lyranus Hugo Innocencius and S. Ambrose taxed in this poynt The properest use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst men How Christ in the blessed Sacrament did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Givethankes Probable that Christs blessing was not without Imposition or lifting up of his hands Heave Wave offerings in the old Law typs of this Possibly Christ might use Elevation and waving of the bread at the Benediction Fol. 614 Par. 3 The third Action He brake it The end why he brake it Maldonat saying breaking of the bread and giving of it is all one is exploded Christ in breaking the bread following thee Hebrew custome Breaking of the bread did properly signifie the breaking of his body on the Crosse How Christs body was broken Breaking of the bread sheweth the ancient custome of imparting the Sacrament to the standers by Lorinus in saying the bread was cut with a Knife is against three Evangelists and S. Paul The ancient Fathers doe not use the terme of Cutting but Breaking of bread The Not-breaking of the bread in the Sacrament is a trasgression of the first Institution The Church of Rome herein censured The practise of the Primitive Church both in receiving of the Bread and Wine The Papists taxed for baring the Laiety the Cup. Broken and divided not all one as Gaspar Sanctius ridiculously thinkes The Rabbin that taught Baronius direct against Lorinus The forme of bread at the Iewes ordinary Feasts described by Baron cut Lozing-wise The forme of the Panis discussatus religiously used among the ancient good Christians A crosse or Christ crucified on the Crosse was in ancient times impressed on the mysticall bread The picture of a Dove of the Holy Lambe and of a Shepheard with a sheepe at his backe and the mysticall signification of them Fol. 619 Par. 4 The fourth Action He gave it to his Disciples He himselfe gave it to every of his Disciples particularly The consecrated bread given by Christ was unleavened bread We may consecrate either Leavened or unleavened bread It is probable Christ gave the Cup Himselfe to every of his Disciples Musculus censured therein Aquinas saying The Sacrament is many things materially but one thing formally He gave it to his Disciples The Communicants at this Eucharist were none of the common Disciples but onely the eleven Apostles They in some sort represented the rest of the Priesthood onely Christ never gave power to any Lay-man to administer his sacred body Common persons are not to meddle with holy things Gods judgements upon such prophane persons Christ at this Eucharist gave his Apostles power to Consecrate the sacred Eucharist After his Resurrection and before his Ascension he seconded this power The Apostles in another regard represented the whole company of all his Disciples and Christians in generall Christ when hee Consecrated the blessed Eucharist represented the body of the Clergie Idealiter But when he received it he represented the whole body of the universall Church both Clergie and Laitie The Apostles qua Apostoli Discipuli represented the body of the Clergie Laitie Fol. 21 Par. 5 Secondly His words First word Take He said or Saying were not spoken by Christ neither are they part of his Consecration The words of Consecration were onely-these This is my Body c. Innocentius the third his opinion concerning Christs Consecration of the blessed Sacrament censured A second and third opinion related by Aquinas censured Lucas Brugensis thinkes Christ used more words in the Consecration When or at what time Christ said those words Take c. Christ gave the Hallowed bread not in Promise but in exhibition Iohn the Baptist called a foole Epictetus saying Christ put not the blessed Sacrament into the Disciples mouthes but into their hands In the Primitive Church the Christians received it into their hands So did they in Tertullians time So did they in Cyprians dayes Taking is by the hand Cases may fall out wherein the hallowed food may be put into the Recipients mouthes We are not bound to doe all whatsoever Christ did at the first Celebration Wee must doe all whatsoever he commanded us to doe Authorities for taking the blessed Sacrament into our hands The Tripartite History Chrysostome Cyprian Tertullian The Schismaticks in
called Christ his Last Supper And the Reasons why it is called the Last Supper In the Fathers it hath these titles 1 The Communion of Saints in the Apostles Creed 2 Peace of Christ Ignatius and Cyprian 3 A New Oblation Irenaeus 4 Mystery is a common appellation Augustine 5 Life So called by the Affricans Augustine 6 The Oath and strictest band of Religion Augustine 7 The Mysticall Bread Augustine 8 The holy Offering in regard of the offerings for the poore Augustine 9 The Supper of God and the Lords Banquet Tertullian 10 The Lords Testament or Legacy 11 A Communion prohibiting Schisme and Division and inclining to Peace and Vnion 12 A Blessing 13 A giving of Thankes 14 The Authentique performance of the Type Theodoret. 15 The Latines name it Missah the Masse which word some derive from the Hebrew or Chaldee and say it signifies A Tribute of a Free-will offering of the hand Cevallerius dislikes that derivation The Heathen Greek Priests dismissed their people with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romans with these words I licet Missa est Whence the Christian Roman Church borrows their Masse 16 The Greek Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ministration 17 Sacramentum Sacramentorum c. Nicolaus de Cusâ 18 God Tertullian 4. Eleventh Generall Wherein is inquired what Speeches were used by our Saviour in the Coenaculum After the Third Supper was administred The gratious Sermon of Christ His Prayer to God An Hymne PARAGRAPH 1. NOw followeth What Gesture we are to use at the administration of the holy Eucharist to others At the Receiving of it our selves Take then thus together in a Masse or lumpe from the best authority under Scripture The English Liturgy or Common Prayer is our best guide We begin it first with the Lords Prayer and the succeeding Prayer Almighty God unto whom all hearts be open c. And this is performed at the Lords Table the Minister standing and the whole Congregation Kneeling And at the Collect the Minister standeth At the rehearsing of the Commandements the Minister standeth as speaking in the person of God and commanding by authority The people hearken pray and kneele at the Recitall of every Commandement Nor did the Israelites do lesse if they did not do more at the first receiving of the Law When the Second Commandement said expresly Thou shalt not bow down thy selfe to them may well be inferred they did Then bow down to him Never did Patriach or Prophet never did Christ Evangelist or Apostle never did holy Man pray sitting when there was opportunity of Kneeling Yet I confesse that Cassian 2.12 reporteth that the Monks of Egypt did sit praying yet he addeth insidentes sedilibus humillimis The rule of S. Benedict cap. 9. mentioneth their sitting at the Reading of three lessons and their rising up at Gloria Patri For at the reading the Collect for the day and the Collect for the King the Priest standeth up and the people kneele still The Epistle the Gospell the Nicaene Creed the Sermon or Homily and the one or more Sentences following may be officiated the Minister and people standing The prayer for the whole state of Christs Militant Church must be done every one Kneeling The one two or three Exhortations following and the short Invitatory advice to the Communicants may be read to them either the Minister and they standing or he standing and they sitting or approaching The generall Confession is to be read both Priest and People humbly Kneeling on their knees The hearty prayer following conjoyned with the Operatory Absolution is to be done by the Priest or Bishop if he be present standing and the people kneeling And in that posture may continue till the Laudatory with Angels and Archagels be performed Then shall the Priest kneele down praying in the name of all the Communicants The people also kneeling and saying Amen to the prayer For I do not remember that ever the Priests did kneele when the people stood but the Priests many times stand when the people kneele As in the words of Prayer and Consecration following the Priest standeth up and People kneele When the Minister or Ministers do participate they kneele When they Distribute and Administer to the People the Priests stand the People receive it kneeling as the Rubrick appointeth And great reason is there people should then kneele at the Divine prayers The Body of our Lord Jesus Christ which was given for thee preserve thy body and soule unto everlasting life and a like prayer is devoutly powred forth at the delivery of the Cup. And will they not kneele when the heart saith Amen to these holy prayers It is so far from being Idolatrous to kneele before God at these prayers that it is obstinate Irreverence Contempt of the Sacrament yea of Christ himselfe Not to kneele for such as are well before instructed Furthermore are we not at that instant advised to be Thankfull which seldome is well performed without Prayer and Prayer is to be said as with lifting up of holy hands 1 Tim. 2.8 so most wise with bending of humbled knees It was also the wicked Pharisee who stood and prayed Luk. 18.11 But Christ himselfe kneeled down and prayed Luk. 22.41 Oh that such wretches as do beat their servants if they be not reverent humble but disrespect their Masters and little esteeme of their kindnesses bestowed would but make the comparison between their heavenly Master and themselves After the participation ended every one solemnly kneeleth downe on his knees and saith the Lords Prayer And in that Gesture continue whilst they say the next prayer or the next save one The Gloria in excelsis Deo by reason of the Prayse Blessing Adoration and Thanksgiving included in it and by reason of the Divine prayers made to the Father and the Son with the coequally-glorious holy-Spirit may well be said or sung All Kneeling The Blessing at their parting is to be performed by the Bishop or Priest standing and by the People Kneeling The Collects after the offertory are to be read all parties Kneeling for every one of them is a powerfull prayer What the Rubrick directly appoints ought to be answered with full and obedient performance And since I have spoke my mind in some points unspecialized in or by the Rubrick I submit my judgement as I do in all other things to the judgement of the Church of England And thus I proceed That the people are most an end to Kneele but especially at the Receiving of the holy Communion is so cleare that all see it except such whose eyes Satan hath blinded And if they do not repent he will lead them blindfolded into the Lake of fire and brimstone which never shall be quenched PAR. 2. THat when the people Kneele the Minister is to deliver the Communion in both kinds into the hands of them is as cleare Maximus a great enemy of the Monothelites saith All men that will Communicate must first wash their