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
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
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
Disciples of Christ fasted often The place Act. 27.33 cleered The word All in Scripture often used for many 4. Fasting much used in the old Testament 5. Poenitentia Nineveb what it is Hearty devotion the Salt of Religion Why the Ninivites made their beasts to fast PARAGRAPH I. MOre concerning Christs temperancie I will not say Let mee say something also concerning his most holy Apostles but first a little of the Romans The Romans ate foure times a day I mean the youth labouring men travellors and sicke people as they were able The first Refection Martial speaketh of in his Epigram Surgite jam vendit pueris jentacula pistor Cristataeque sonant undique lucis aves Awake arise hot Pudding-pies to th' boyes the Bakers sell And crested Cocks like faithfull Clocks the mornes approach fore-tell Some called this breakfast prandiculum The second Refection was prandium or Merenda they two were all one saith Festus or diverse words of the same signification Their dinners were short sparing private The whole day was time little enough for the busie active Roman The more Gentilely bred ate at the most but twice as Hierom Mercurialis variarum Lectionum 4.17 and Aldus Manutius de Quaesit paer Epist lib. 1. Epist 4. proveth from many old writers The third Supper which of old or at first they were wont to eate in propatulo in the open aire or sight of all men In after times they invited their friends to their private houses and chambers Our men are wiser then the Graecians saith Cicero Epistol ad Familiares 9.24 The Graecians call these Suppers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compotationes or concoenationes drinkings together or suppings together The Romans stile them Convivia as it were livings together quod tum maxime simul vivitur because then especially men lived together In defence of the Graecians I might say that the Hebrewes also excellently do call this Epularem congressum this feasting of friends from their drinking for from Shatath bibere to drinke a feast is named Mishteh potatio a drinking In eating they mentioned not their friends In their drinking they did Haman was called ad bibendum cum Regina to drinke with the Queene Ester 7.1 that is ad Convivium to feast saith Bolducus on Iob 1. But of wine and sweete meates say I rather then of Shamble-meates or fowle Yet must I needs joyne issue with Cicero in the same place when he saith to Paetus Extra jocum monco te quod pertinere ad beate vivendum arbitror ut cum bonis viris jucundis amantibus tuis vivas I would advise thee in good sober sadnesse which may much conduce to thy happinesse that thou comfort thy selfe with merry companions and those that are thy true friends nor do I referre it to pleasure meere pleasure but to community of life and repast and to the relaxation and unbending of the minde which is chiefly wrought by familiar discourse which is most sweete and comfortable at our refections with our friends The Romans fourth meale was Commessatio or postcoenium a reare supper or beover taken after supper a night drinking This tasted of superfluity and was not practised of all but was disliked by some and them of the best sort The moderate use of meate and drinke which was practised by the Apostles was so well knowne that they who accused our Saviour himselfe yet they accused not the Apostles Indeed when the knowledge of languages was immediately and divinely infused into the Christians and when they spake in divers tongues wonderfully the wonderfull works of God other men mocking the Apostles said Act. 2 13. These men are full of new wine which being a foule imputation Saint Peter wipeth it off saying These are not drunke as yee suppose vers 15. And if there had beene any truth or likelihood of truth of any ones being drunke that then was there yet it concerned other men and not the Apostles the auditors and not the speakers But the aspersion was laid on the Apostles onely and Saint Peter intended not to defend any auditor who were not accused but as the malitious Iewes sayd These men meaning the Apostles are drunke th' Apostle contradicteth saying these are not drunken for the defence of others had been impertinent when onely the Apostles themselves had beene charged home with the fault The Apostles all of them stood up with Peter to defend themselves from so foule a crime and false fame spread concerning them Act. 2.14 The Raven brought Elijah bread and wine in the morning and bread and flesh in the evening 1 King 17.6 Twice in a day God miraculously fed Elijah and the Ravens left off their ravenous nature and twice a day ministred to the Prophet A double daily refection God alloweth and if any one can prove that the Apostles are twice in one day I dare say that hee cannot prove that ever they did eate a third time in one day which inclineth to excesse Thy Disciples fast not say the Disciples of Iohn to Christ Mat. 9.15 Christ answereth Can the children of the Bride-chamber mourne as long as the Bridegroome is with them Where Christ tacitly confesseth that in his life-time his Disciples did not fast as the Pharisees or as the Disciples of John did fast viz. extraordinarily so that the people tooke notice of it and yet assured them that the time should come when the Apostles should fast For all this wee never read of any great provision that they ever had We reade they were an hungred Mat. 12 1 and did eate the very eares of corne and Christ pronounceth them guiltlesse vers 7. Necessity and want was their just excuse as the parallell of David and his company sheweth and proveth Neither when they had provision was it very costly but cheape scant ordinary and easie to be had We have here but five loaves two fishes say his Disciples Matt. 14.17 and they were also Barley-bread and two small fishes Ioh 6.9 At another time their store was onely seaven loaves and a few little fishes Matth. 15.34 And when he asked for meate they gave him a piece of broyled fish and of an hony combe Luk. 24.41 42. verses Againe hee asked his Disciples Children have you any meate and they answered him No. Ioh. 21.5 And though heē kindled a miraculous fire yet onely fish was laid thereon and bread vers 9. this was but poore entertainment for the Lord of Life and for the company of so good and gratious Disciples PAR. 3. THe Disciples ministred unto the Lord and fasted Act. 13.2 and at the Imposition of hands upon Barnabas and Saul they fasted verse 3. They did give themselves to fasting and to prayer at some especiall times 2 Corinth 7.5 Anna who also was a Disciple served God with fasting and prayers night and day Luk. 2.37 yet she lived not without sleepe and some refections to strengthen nature Saint Paul was very patient in afflictions necessities and
Angels were created after the world as the soule of man was after his body So Gennadius and Acatius Yet Beda Cassiodorus and others are peremptory that the Angels were created within the sixe dayes And they followed the Divine S. Aug. for after Aug. almost all the Latines saith Ludovicus Vives de Civitate 10.9 and since them all the Schooles say all the Angels were created within the sixe dayes I boldly say Col. 1.16 By Christ were all things created that are in heaven earth whether they be thrones or dominions or principalities or powers hee might have specialized Angels or Archangels Cherubims or Seraphims since hee added Al things were made by him and for him What some said of Origen I may say concerning those Greek Fathers that they rather Platonize than Christianize for Plato long before them in his booke de mundi opificio held the same opinion The reasoning of Augustine de Civitate Dei 11.9 is good That the creation of Angels is not left out only by Moses I thinke by this saith he it is said expresly God ended his worke on the seaventh day and hee rested the seaventh day from all his workes Gen. 2.2 And In the beginning God created the Heaven and the earth Gen. 1.1 Now if he made nothing before the sixe dayes and rested from all his worke the seaventh day then the Angels must needes be created within that time But yet there is a plaine place Exod. 20.11 though it be not sufficiently expressed without some deduction In sixe dayes the Lord made Heaven and Earth the Sea and all that in them is The Angels are in heaven and on earth This is the assumption Therefore in the sixe dayes they were created Psalm 146.6 It is varied somewhat God made Heaven and Earth the Sea and all that therein is From whence you may extract the same conclusion As man was created when all things were fitted for him and the soule is infused into the body when the body is prepared to receive it so as soone as the Heavens the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now framed the Lord filled it with Angels Furthermore it is said Psalm 148.2 Praise the Lord all yee Angels of his the reason is added in the fifth verse Let them praise the name of the Lord for hee spake the word and they were made hee commanded and they were created not onely Sun and Moone not onely Starres of light not onely heavens of heavens and the waters above the heavens but Angels also and first of all are Angels placed when hee had formerly said Praise the Lord from the heavens And so are they comprized as well as other creatures within the sixe dayes compasse of the creation Augustine in the forecited booke and chapter argueth from the song of the three children in the midst of the fire though it be Apocrypha tous for in the 34. verse it is said All yee workes of the Lord blesse yee the Lord and in the next verse O yee heavens blesse yee the Lord the subsequent verse hath it O yee Angels of the Lord blesse yee the Lord as if they were created and indeed so they were so soone as their habitation was made and God had fitted them a dwelling place But that was done towards the beginning of the creation and therefore the Angels were then created Againe though there be not expresse mention in iisdem terminis sic terminantibus In plaine words and disert termes of baptizing of infants yet the Church justly profitably and excellently observeth it And thus it may be evinced by Scripture In the Apostles time they did baptize whole housholds 1 Cor. 1.16 I baptized the house of Stephanas Lydia was baptized and her houshold Act. 16.15 So the Jaylor was baptized hee and all his streight way Act. 16. verse 33. that is his children as well as his houshold servants Act 2 38. Be baptized every one of you For the promise is made to you and to your children vers 39. This were a silly reason if children might not be baptized but indeed it is a strong motive that they should bring their children to Baptisme and an argument faire enough that children were baptized for those to whom the promise is made must be baptized but the promise is made as much to children as to any others therefore children ought to be baptized Certainly the Apostles would never have named their children if none of them had any children but the converts in that place being some thousands it could not be otherwise but many of them had children yea and that their children were baptized with themselves as in the same day was Abraham circumcised and Ishmael his sonne and all the men of his houshold Gen. 17.26 For otherwise hee had beene disobedient to the holy Apostle who said Be baptized every one of you But no good Christian will or can thinke that those then converted were disobedient and therefore their children were baptized It is a ridiculous thing to thinke the Apostles chose out such housholds only as had no little infants in them leaving great and numerous families unbaptized because some little children were in them And fairelier we may conclude In many families there were some infants But many whole families were baptized therefore some infants If some why not others If others why not all And so all infants are to be baptized Againe Baptisme is necessary for us as Circumcision was for the Jewes This is proved because of the correspondence betweene the Type and Antitype which correspondency is so square and perfect betweene the Old and New Sacrament that the Apostle 2.11.12 in effect designeth out Baptisme by the name of Circumcision But their infants were circumcised Gen. 17.27 and therefore our infants must be Baptized Act. 2.41 In one day were added to the Church about 3000 soules yea daily the Lord added such to the Church as should be saved vers 47. but children are some of those that must be saved for of such is the Kingdome of God saith Christ Matth. 19.13 It is added Mark 10.15 verse Verily I say unto you Whosoever shall not receive the Kingdome of God as a little child hee shall not enter therein Lastly lest any should cavill these children were not very little but such as came of themselves unto Christ it is said in the same verse of Saint Matthew They brought little children unto him and some of those children so brought were infants Luk. 18.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being significantly translated in our best and last translation They brought unto him also infants Therefore infants according to Christs yea the Apostles practise must be baptized For there is no likelihood but in such great multitudes as were together baptized and divers day by day but there were some infants Much more may be added to this point but Quantò diffusares est tantò substringenda nobis erit that I may use Tertullians phrase ad Nationes 2.12 The second Supper is not
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
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.
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
Numbers 36. at the last verse The 44. Section began Deuteronomy 1.1 ended Deuteronomy 3.22 The 45. Lecture began Deuteronomy 3.23 ended Deuteronomy 7.11 The 46. Lecture began Deuteronomy 7.12 ended Deuteronomy 11.25 The 47. Section began Deuteronomy 11.26 ended Deuteronomy 16.17 The 48. Lecture began Deuteronomy 16.18 ended Deuteronomy 21.9 The 49. Reading began Deuteronomy 21.10 ended Deuteronomy 25. at the last verse The 50. Lecture began Deuteronomy 26.1 ended Deuteronomy 29.9 The 51. Lecture began Deuteronomy 29.10 ended Deuteronomy 30. with the last verse The 52. Lecture began Deuteronomy 31.1 ended Deuterenomy 31. with the last verse The 53. Section of the Law began Deuteronomy 32.1 ended Deuteronomy 32 with the last verse The 54 and last Section of the Law began Deuteronomy 33.1 ended with the last words of Deuteronomy This is transcribed from the Jewish Doctors and Englished by Aynsworth and it is observable I might proceed to other their Readings out of the six Books of the Psalmes as the Jews divided them though the holy Spirit by S. Peter calleth it in the singular number The Book of the Psalmes Acts 1 20. having reference to the first composure and united body of them And out of the Prophets they had another distinct Reading Acts 13.15 After the reading of the Law and the Prophets Acts 13.27 The Rulers knew not Christ nor yet the voyces of the Prophets which are read every Sabbath day And yet by reason of one Spirits dictate and one unity and uniformity of them all in one truth of doctrine the holy Ghost saith Acts 3.18 God shewed by the Mouth of All his Prophets that Christ should suffer But now saith Cornelius Cornelii à Lapide on that place they are accustomed to sing that part which they call Haprathah Propheticam Missionem the propheticall Sending because that being ended the people are sent home See Elias Levita in his Thisbi The Jews deliver traditionally that every of the Lectures of the Law or Pentateuch consisted of one hundred thirty sixe verses And when Antiochus had rent the Books of the Law in pieces which they found and to make sure work as he imagined burnt them also with fire and this the instruments of Antiochus did monethly 1 Macchab. 1.56 58. verses To supply this the Jews saith Lapide took as many verses agreeing in sense with the former out of the Prophets and so read them united in the room of the other and wee may not think any one verse hath perished much lesse so great variety The Jews say confidently that the Lord God more regardeth and respecteth every syllable and letter of the Law than he doth the Stars of Heaven PAR. 3. THese their Deuteroseis or Traditions I will not strictly and rigidly examine though the number of verses in severall Lectures differ Only I will observe these things in or from their former good courses First against the malevolent maledicent recalcitrating ignorant Puritans who reprove our Church for mangling and cutting in pieces the Word of God because we read in our Service one piece of one Chapter and another piece of another and so patch up a Lesson as they terme it I answer In many of these Lectures of the Law Gods chosen people did do so as appeareth in their very first Lecture which ended at Genesis 6 8. and their second Lecture began not at a new whole Chapter but at Genesis 6.9 verse And the like is in diverse other Readings as by the divisions plainely appeareth Therefore if our Church led by such a President and by that which is to be preferred before any humane president Wel-grounded Reasons doth sometimes begin toward the middle of one chapter and end toward the midle of another chapter it is not to bee disallowed Wee aremore to be guided by matter than by Numbers And if any new matter of moment do occurre as often it doth about the midst of a chapter this new notable emergent point wheresoever arising may wel begin a Lesson appropriat for that time and occasion as the Sun-shine always appeareth most welcome from what part of Heaven soever it breaketh from under a cloud Secondly as I hold it most certaine that the names of the Books Divine were called even from their very beginnings as now they are Genesis Exodus and the like So I have not seene it proved that at the first the books were divided by Chapters or the Chapters by Verses Sure I am wheresoever the holy Spirit of God in the New Testament pointeth at or citeth any passage from the Old Testament though the Prophet be named or the Law that is one Book of the Pentaeteuch be mentioned or the Book of Psalmes be particularly expressed yet never in any one of all these places is the chapter much lesse the verse specialized Neither was there any need in those dayes For the Jews got by heart as we say all the Old Testament and upon the least intimation or inckling of any matter they as readily could recite it as many of us can the Lords Prayer or the Ten Commandements PAR. 4. THirdly whereas diverse people of our Westerne parts have horribly Judaized of late and have run on madly in the by-paths of Trask though it bee generally both knowne and confessed that the Iews shall be converted to us and not we Christians to the Iewes Yet I would advise them and all other English Christians whatsoever to beware of these horrid abuses following It is alas it is too common a fault for Women to hold their children out to defile the Church-yards more usuall and common for men to bepisse the corners of our Churches and make them their voyding vessels whilest some wash the filth down into their parents mouths buried nigh that place More especially and as a wicked wonder let me with griefe and indignation of heart â—ecount that whereas the City of Exeter is by its naturall situation one of the sweetest Cities of England and by the ill use of many one of the nastiest and noysommest Cities of the Land whilest not only their by-lanes but the High-faire street yeelds many offensive both sights and savours to the eyes and noses of the Passers by whilest the polluted corners of the â—athedrall are almost dyed by their urine into another colour whilest the Church-yard hath been the draught unto many and the very Câ—oysters the receptacles of their ordures Sacrilegi in Sacrario faciunt oletum I write no more than what I have seen and God thou knowest I know there in that kind worse than what I have now written which for my love to that City I do forbeare For in truth it is an honorable City and the Corporation a choyce Fraternity of worthy good wealthy men Yet let me take leave humbly to advertise them that their holy Predecessors went not to Heaven by opposing that ancient well-founded Cathedrall but by Reverencing of It and of their Canonicall Clergy the guides of their soules and their Ghostly Fathers Let them know
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
the Crosse For betweene Finite and Infinite is no preportion Will not the thought hereof stirre us up to more solemne devotion when we receive It than when we take our common repast I shall never be perswaded the Apostles were so regardlesse so uncivill as to take so heavenly a benefit without humble thanks prayers and sublimated devotions And what is held sordid and slovenly among us to lie along or sit when people receive it from us ordinary Ministers must it not needs be much worse when the Lord of heaven adminiâ—red his owne Blood in his owne Person if the Apostles did so Therefore I shall hardly beleeve the Apostles partaked of that heavenly food either sitting or reposing themselves on their discubitory beds Concerning his Body How admirable things are spoken of it Joh. 6.50 This is the Bread and it is very likely he pointed at his owne Selfe when he said Those words And the Antithesis following evinceth he spake not of Temporall food But above all the declarative positive Asseveration in verse 51. seemeth to prove so much c. to the fifty-ninth verse This is my Body which is Given for you Luk. 22.19 This is my Body which is Broken for you 1 Cor. 11.24 He eateth and drinketh Damnation who discerneth not the Lords Body verse 29. A poore discerning there is of the Lords Body if they shall eare It with no more preparation no more devotion than they doe Other meate in the same order and manner and at the same Table sitting or discumbing Let me empty my soule into thankfull humble prayers and my body be powred out as water on the earth by lowest prostration yet I shall think I am not enough dejected or mortified Luk. 5.8 Peter fell downe at Jesus knees saying Depart from mee for an a sinfull man O Lord. Did he so when he faw but a great draught of fishes and was astonished at it verse 9. Therefore let no man imagine he would sit or lie along in a carelesse indevout posture when he Beheld and Received the food of his soule by which his sinnes were remitted and the sinfull old man pardoned and sanctified S. Paul when he administred the holy Communion preached unto the Disciples and continued his speech untill midnight Act. 20.7 And when they had received the Sacrament S. Paul talked a long whole even till breake of day verse 11. That the Breaking of Bread was the Giving and Receiving of the holy Communion is proved First because it was on the First day of the weeke that is the Lords day Secondly And the Disciples were gathered together to Breake Bread which in the Scripture phrase is the Eucharist Thirdly S. Paul preached before and preached after which was not usuall at common meales if the Eucharist had not preceded Fourthly he preached till Midnight But then they were wont to fall to their common meat Fifthly it was a sacred Farewell of S. Paul with the Disciples and so in likelyhood he both tooke the heavenly Viaticum himselfe and imparted it to Others Beza on the place acknowledgeth That after the mysterious celebration they used to eate common food So the Eucharist in his opinion was first But Augustine Epistola 86. saith The bread videtur esse Eucharisticus seemes to be Eucharisticall or the bread of the Lords Supper And this exposition is confirmed by Act. 2.42 They continued in Breaking of Bread and Payers For though they were not sparing of their materiall bread and meat one to another yet this place seemeth spoken of Spirituall food onely So the Syriac translation using in this Chapter the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom agreeth the Arabick Interpreter saith Beza in sense though not in the same words Which Syriac Interpreter Beza assenteth not unto for restraining it to the Eucharist But Beza might have considered that the communication of things Temporall or of both Spirituall and Temporall mixed together followeth at large verse 44. c. Lorinus Luther Calvin Gagneius Salmeron Gaspar Sanctius Montanu therefore better interpret it of the Eucharist Lorinus proveth it by Luk. 24.35 He was knowne of them in Breaking of Bread Which Cajetan wittily but groundlesly saith was a wonderfull Breaking of Bread without hands or knife For it should seeme he forgot it is said verse 30. As he sate at meate with them He tooke Bread and blessed it and Brake it and gave to them Againe it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which may be translated In the breaking of That bread even the Bread Eucharisticall For of it doe Augustine de Consensu Evangelistarum 3.25 Chrysostome Homilia 9. ex variis Matthaei locis and many others both Fathers and new Writers expound it In all the Communions recorded in Scripture either more apparently pointed at or more reservedly described not One was celebrated on the Ground not One upon an Altar What then remaineth but they were celebrated on Tables And to returne to the old place When S. Paul preached in an high chamber even three stories high could you there looke for an Altar or could they there and then so many as they were sit or lie on Couches on the Floore and take that saving food from the plaine floore or pavement No man will imagine it Did S. Paul fall on Eutychus to recover him Act. 20.10 and did he use no humble Gesture when he gave and received the blessed Eucharist In regard of the party Administrant thus we may proceed to argue Did Christ rise up to wash their feete and did he not rise up when he washed their Soules and gave them heavenly food food better than Manna Oh how reverend lowly and humble was Christ when he was at his prayers When he prayed he kneeled downe Luk. 22.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitched or setled on both his knees He fell on the Ground and prayed Mark 14.35 He fell on his Face and prayed Matth. 26.39 His Face adored of men and Angels He fell so for us and that we may learne so to doe since the Disciple is not above the Master And can we imagine that He or his Apostles sate or lay reached out at length when he gave them the saving food of his Body and Blood Credat Judaeus Apella non ego Beleev 't Apella of Jewish seed It never shall come into my Creed I have read of a late devout Cardinall who being on his death-bed and almost dead yet did strive to goe out of his bed and to kneele on his knees because he judged it sinfull to receive the food of his soule lying all along and so by others he was helped up and staying till he had communicated kneeling on both knees This is an example worthy to be imitated though he were a Cardinall When Christ blessed any his Gesture was most holy with eyes and hands elevated Did he blesse and consecrate the holy Bread no otherwise than if it had been to have been still but ordinary bread When he consecrated the heavenliest Food can
the Eucharist which likewise he did not need nor want To this last point he either answereth nothing which he seldome doth or else it was suppressed by higher authority or his answer is involved in these words Quicquid de hoc sit and in this sense whether Christ received the blessed Sacrament or received it not I will not now speak I will passe it over or the like Aquinas Parte 3. Quaest 81. Articulo 1. handleth this point scholastically Whether Christ took his own Body and Blood And with his authorities and reasons is for the Affirmative though he saith Others think the contrary Soto likewise 4. Sententiarum Distinctione 12. Quaest. 2. Articulo 1. propoundeth the same quick question Whether Christ did Receive his own Body and Blood And he answereth stealing almost all from Aquinas There have not been wanting who have said Christ gave his Body to his Disciples but himselfe took it not Luther de Abrogandâ Missâ privatâ resolveth Christ took not that blessed Sacrament and thence collecteth if Soto belye him not that other Priests ought not to take it but to give Both kinds to the Laity If Luther so said Soto well reproveth him and confuteth him because by Luthers argument the Priests are of worse condition and in a worse state than the people Which none but a popular Claw-back or Calfe of the people will say Aquinas his Inference is much sounder Because the Ministers with us receive it first therefore we conclude Christ first took it For say I Christ commanded us to do as He did And the Church evermore since Christs time doing so that is the Priests not giving the blessed Sacrament till themselves had first received it followeth unforcedly that Christ took it first There be many Canons of the Church which command the Priests first of all to receive So is it in the Councell of Toledo If they that Sacrifice eate not they are guilty of the Lords Sacrament 1 Corinth 10.18 Are not they which eate of the Sacrifices partakers of the Altar For if to participate be to eate and the Sacrificers be the chiefe partakers it resulteth They must first eate The like was practised in the old Law The Priest was served even of the peoples offrings before the people themselves 1 Sam. 2.13 c. If you say that was but an usurpation and prophanation of Ely his sonnes then see the Law it selfe Leviticus 6.25 Where the burnt offring is killed shall the sin-offring be killed before the Lord it is most holy and verse 26. The Priest that offereth it for Sinne shall eate it Leviticus 7.29 c. You may see the Priests portion of the Peace-offrings by a statute for ever Numbers 15.20 Yee shall offer up a cake of the first of your dough Of the first of your dough yee shall give unto the Lord Vers 21. But especially see Deut. 18.3 4. verses and Numb 18.9 c. What God reserved for Aaron his sonnes daughters and house-hold that were cleane All the best of the oyle All the best of the wine and of the wheate the First fruits of them that offer and whatsoever is First ripe in the Land The people of the old Law shall rise up in Judgement against Our people who think the least and worst things are too good for the Clergy though God hath committed to us the word of Reconciliation and given us a power above Angels and Archangels in those most powerfull un-metaphoricall proper words John 20.23 Whosesoever sins yee Remit they are remitted unto them and whosesoever sins yee Retaine they are retained The people of the Law enjoyed not Their part till the Priests had first Their parts not ought Our people to participate of our sacred offerings Till the Priests have taken Their parts Soto his proofe for the Affirmative is a ridiculous one David fuit figura hujus David was a figure hereof who 1 Samuel 21.13 c. before Achish Suis se manibus referebat sic Christus suum corpus suis tenebat manibus suo sumebat ore So Christ held his owne body in his hands and received it with his mouth I answer there are no such words nor words tending to that purpose in the Vulgar either of Hentenius or Saint-andreanus or in Vatablus or the Interlineary nor in the Greeke or Hebrew Nor can I judge from what words in that Chapter Soto did gather his wild protasis or first part of the typicall comparison A weake proofe doth harme to a good cause and so hath Soto done in this point The authority of Hierom in his Epistle to Hedibia de Decem quaestionibus quaestione 2. Tomo 3. fol. 49. reacheth home Dominus Iesus Ipse conviva et convivium ipse comedens qui comeditur The Lord Jesus was himselfe both guest and feast He was both eater and thing eaten Act. 1.1 Iesus began to doe and teach his actions led the way his voyce followed He first Received then Administred He first celebrated the Eucharist then made his Sermon in coenaculo or Sermon in the Supping Chamber Before be Instituted his Baptisme he was Baptized When he said to his Apostles Doe this in remembrance of me if followeth he did take it First Himselfe The Glosse on Ruth 3. saith Christ did eate and drinke That Supper when he delivered the Sacrament of his Body and Blood to his Disciples Soto bringeth this objection When Christ said Take and Eate the question is Whether He did eate or no If you say He had eaten this is against that opinion because he had not Then consecrated the bread For by the subsequent words he did consecrate and say This is my body If He had not eaten then it is apparent He did not before his Disciples For reaching it to them he said This is my Body I answer saith Soto He first broke the bread into Thirteene pieces which when he had in a dish together in his hands He said Take eate this is my body receiving his own part First For he kept Feast with them and the nature of a Feast requireth that the Inviter feed with the Invited He fed with them in the First Supper He dranke with them in the Second Supper In the Best Supper and the Supper which was most properly his Owne did he nor Eate nor Drinke Barradius thus Accepit ex mensâ panem azymum benedixit in partes Duodecem fregit eas consecravit unam sumpsit reliquas distribuit He tooke from the Table unleavened bread He blessed it He brake it into twelve parts He consecrated it One He tooke the Other he distributed Therefore even our adversary being our judge He was at a Table Iudas was not present for then there should have been Thirteene pieces or morsels Christ himselfe received himselfe So they cannot tax me for these opinions or these opinions for novelty but they must needs condemne Barradius and diverse others of their own side Chrysostome homilia 83. on Matthew 26. Christ dranke himselfe
Militis yet I will use them as necessary both for commerce and divinity If he used Musicke so did David Aesculapius first cured Diseases yet this did not hinder Esaias to apply a medicinall playster to Ezechias And S. Paul knew a little Wine was good for the weake stomacke of Timothy Though Minerva made the first ship yet the Apostles yea Christ himselfe refused not to sayle in shipps If you name some Heathen god as Author Founder and Inventor of all and every utensils and vessels I will also say Christ did recumbere in lectulo lay on a small discubitory bed and was girded with a Towell Propriâ Osyridis veste with a vestment appropriated to the service of Osyris both when he tooke the Bason and washed the Apostles feet and when he put water into it ex urceo out of the waterpot or pitcher Remove the Abuse keepe still the right Use To argue from the abuse to the wholly removing of things in their right use is as childish and ridiculous as if another should say The Vines and the Corne are to be spoyled and cut downe because some are drunke and doe surfet and all creatures and all the world to be destroyed because Man abuseth them yea mens soules and bodies to be annihilated because there are none but sometimes and some wayes doe abuse both their soules and bodies Concerning the veneration of the Sacrament it is accorded on all sides That in the Act of Receiving or whilst we are participating of it it is lawfull to Kneele yea to fall downe and worship Christ in it Calvin who is most vehement against Adoration when the Host is carried up and downe in state as oft it is under a great goodly costly Canopy is expresse Institutionum 4.17 Parag. 37. If Christ be adored in or at the receiving of the Supper I will say that that Adoration then is lawfull if it resideth not in the signe but mounteth up and is directed unto Christ sitting in Heaven The Lutherans run with divided streames Illyricus denieth Christ to be worshipped in the Eucharist saith Bellarmine de Sac. Eucharistiae 4.29 Others hold That when we are busied in the reall present partaking of Christs body we must then worship it See Brentius in his Apology for the confession at Wittenberg and Bucer in the Acts of the Conference at Ratisbon Their leader Luther cited by Chemnitius in his Examen of the Decrees of the Tridentine Councell the second part pag. 151. of Sarerius his Edition stileth the Eucharist Sacramentum venerabile Adorabile A Sacrament to be worshipped and adored And none saith Chemnitius denieth Christ to be adored in the Supper but Sacramentaries or such as deny Christ to be truely and really present in the Sacrament of the Eucharist Chemnitius himselfe acknowledgeth these Theses 1. Christ God and Man is to be adored Onely 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 Matth. 28.17 When they saw him they worshipped him Let me adde Adoration praecedeth Communication for Adora Communica saith Chrysostome Homil. 21. ad populum Antiochenum And Nemo illam carnem manducat nisi prius adoraverit No man communicateth of those heavenly morsels who hath not first adored 3. The adoration of God is not confined to time or place S. Augustine on those words Worship at his footstoole Psal 99.5 readeth it Adorate scabellum pedum ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suppedaneum Worship his footstoole S. Augustine his opinion is expresse That Christs Flesh as made of Earth may be said to be Gods Footstoole That That Footstoole is to be Worshipped and therefore Christs Flesh is to be Worshipped And when we eate his Flesh we doe not onely not sinne in Worshipping it but we sinne if we doe not Worship it yet if the Prophet and Psalmist aymeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principally at the Adoration of Christs Flesh in that place but commandeth their prostration before the Temple and before the Sanctuary which was holy and before the Arke in it as in my judgement he doth For the Temple was the place both of Gods throne in some regard and the place of the soles of his feet in another regard Ezechiel 43.7 And God saith He will beautifie the place of his Sanctuary and make the place of his feete glorious Esay 60.13 And in the verse following he expresseth how it shall be glorious They shall come bending unto thee and they shall bow themselves downe at the soles of thy feet a very low prostration The Arke also is called the Footstoole of God and there God was to be worshipped not the Arke it selfe but God 1 Sam. 1.19 They worship before the Lord. We will goe into his Tabernacles We will worship at his Footstoole Arise O Lord into thy rest Thou and the Arke of thy strength Psal 132.7 8. verses I resume and say if the Israelites were commanded to worship God before the Temple before the Sanctuary before the Arke O come let us worship and fall downe and Kneele before the Lord which I have forealleaged We cannot thinke that God would have Christians lesse devout toward his onely Sonne God and Man than the Israelites were to the Temple Sanctuary or Arke and therefore I hold it a probable inference The Apostles Adored Christ whilst he was facially present and presenting his most sacred Body and Blood to them which was a most gracious gift and blessing more of value than the Temple and all the holy things contained in it Did God when he brought in the First-begotten into the world say Heb. 1.6 Let all the Angels of God worship him And when the same Saviour of Ours was going out of the world and was present with his holy Apostles and gave them his owne Body and Blood with all needfull graces and among them even this grace to know Whom to adore and When which are parts of his Worship can we think he was not worshipped by them Alwayes then and everywhere is Christ to be adored Fieri nec potest nec debet quin fides Christum in actione coenae praesentem veneretur It cannot be nor ought to be but that our Faith must worship and adore Christ present in the Sacramentall distribution and reception And the same Chemnitius bringeth in Augustine Ambrose Nazianzen and Eusebius Emissenus for his Co-opinionists yet thus he expounds himselfe That not the materiall Elements are to be adored but Christ onely But my inference and collection from these passages is onely this If we must adore Christ when we celebrate and take the divine Sacrament then it behoved the Apostles much more to doe so when They beheld Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visibly personally and bodily present conferring those hallowed Blessings unto them I doe not say I doe not thinke that the Apostles did alwayes at all times and in all places adore