should receive the blessed Sacrament sitting or leaning on his elbow or halfe-sitting halfe-kneeling or looking on the one side or smiling or using unseemly motion though those Gestures be not in singled particularities forbid yet they are a profanation of the Lords Supper as being forbidden in the Generall Rules First That comeliest and devoutest Gesture be used in holiest matters Sancta sanctè Secondly Let all things be done to edifying 1 Cor. 14.26 Thirdly Let all things be done in order vers 4. The rest will I set in order when I come saith S. Paul 1 Cor. 11.34 Fourthly Rom. 14.17 The Kingdome of God is not in meats nor drinks but righteousnesse and peace and joy in the holy Ghost For he that in these things serveth Christ is acceptable to God and approved by men let us therefore follow after the things which make for peace as there followeth Fiftly Let all things be done decently 1 Cor. 14.40 A comelinesse is commended Ecclesiastes 5.18 1 Cor. 11.13 It is comely that a women pray unto God uncovered Comelinesse is taught by nature as it there followeth Sixtly The meetings in sacred convocations are for good nor for evill We are come together for the better not for the worse And the contrary is reproved by Saint Paul 1 Cor. 11.17 Lastly God ruleth things Inferior by Superior things farther off by things nearer to him The people must not prescribe to the Magistrates nor to themselves Laws in things indifferent but the Governors and Pastors to the People Whosoever therefore at the receiving of the blessed Eucharist doth any thing misbeseemingly sinneth against these or some of these Rules and so sinneth against Christ I proved before that at the holy Receiving a prayer is preparatory and made for every one of us And as the Minister devoutly prayeth doth not thy heart say Amen and is not Amen truly explaned and enlarged thus O Lord I confesse this is thy Body this is thy Blood yea it is thine own Selfe which thou vouchsafest unto me and I do now Receive Oh preserve my body and soule unto everlasting life I eat in remembrance that thy Body was broken and that thou dyedst for me I drink in remembrance that thy Blood was shed and powred out for me Lord I am thankfull and I feed on thee in my heart by Faith Lord I beleeve pardon my wandring thoughts unite me unto thee make me from henceforth holy and conformable to thy selfe and let this spirituall food strengthen me in the way to Heaven To conclude in the Divine M. Hookers words Oh my God thou art True Oh my Soule thou art blessed He who useth not these or some of these or the like faithfull thankfull precatory ejaculations both at the instant act of receiving of the sacred Communion and presently after yea and whilst the Minister is praying for him he hath an obdurate heart he discerneth not the Lords Body but eateth and drinketh his owne damnation Now Reader judge again if a man will not kneele when the Minister prayeth for him and that openly If he will not kneele when he powreth out his hearty prayers unto God whether he sinneth not haynously Certainly God condemneth his foolish obstinacy and so I passe to another point PAR. 3. THe next is What names are given unto the holy Sacrament And here I will first speak of the Bread and of the Wine severally and shew you what names have been given them both in the Scriptures and by the Fathers and then will I speak of them joyntly together The hallowed Bread in the sacred Word of God is called the Lords Body broken for us 1 Cor. 11.24 discernable to be the Lords body vers 20. stiled also the Communion of the Body of Christ 1 Cor. 10.16 which Communion is not in the use of Scripture a proper name of the Eucharist but a declaration of its power and efficacy by making us one with Christ and by partaking the Sacrament with our brethren being a speciall meanes to the Communion of Saints though the Fathers make it a proper appellation saith Casaubone Act. 2.46 it is said They continued Breaking of Bread Domatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at home or from house to house In which place it is varied Communicabant in fractione Eucharistiae They did Communicate in breaking of bread where the Translator makes use of a Greek word which he doth not often It is farther called Panis Sanctus Panis Benedictus Panis Eucharisticus Panis Coelestis Holy Bread Blessed Bread Eucharisticall Bread Heavenly Bread John 6.32 The Fathers appellations for it Oratio solvenda est Corpore Domini accepto Tertullian de Oratione cap. ultimo Upon taking the Lords Body we end our Prayers The same in lib. de Idololatria cap. 7. saith some did Manus admovere Corpori Domini move their hands to take the Lords Body Irenaeus lib. 4. cap. 34. E terrâ panis percipiens invocationem Dei non jam communis panis est fed Eucharistia ex rebus duabus constans terrenâ coelesti Earthly bread Sanctified by prayer is not now common bread but the Eucharist consisting of earthly and heavenly things It is a Medicine of immortality an Antidote against death procuring life purging sin driving away all evils Tertullian Adversus Judaeos in fine calleth the Eucharist Dominicae gratiae quasi viscerationem Christs Dole to his Church And least you may think it to be a poore Dole a Leane Thin Hungry gift the same Tertullian in lib. de Pudicitiâ expresseth it better thus Opimitate corporis Domini vescitur Hee eateth of the Plenty Abundance and Fatnesse of the Lords Body and our Soule is fully satisfied fatted crammed with God of which testimony hereafter The Cup is the new Testament in his blood 1 Cor. 10.25 This is my blood of the new Testament Matth. 26.28 and it is termed The Cup of the Lord vers 7 So it is also called 1 Cor. 10.21 Ye cannot drink the Cup of the Lord. The Cup of blessing which we blesse is the Communion of the Blood of Christ vers 16. The blessed Eucharist consisting of both kinds hath these glorious Tittles In the Scripture it is termed the Supper of the Lord 1 Cor. 11.20 And the Lords Supper in all these regards First because the Lord did Institute it Secondly did Take it Thirdly did Administer it to his Apostles Fourthly did appoint the Church to do the like in remembrance of the Lords death The Papiâ—â—s as before I observed dislike the frequent use of this phrase See Casaubone confuting Justinian the Jesuit in that point and against Maldonate whilst Casaubone from the Ancients calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Great Supper the Most Divine and Arch-symbolical supper By a Metonymie of the subject a Table that is the food set on that Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Table of the Lord 1 Cor. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Testament or Legacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion as prohibiting Schisme and Division
his sake who is the propitiation for the sinnes of the whole world even Iesus Christ the righteous to whom with the holy Father and blessed Spirit be ascribed all power all thankes all wisedome and all other good things for ever and ever so be it Amen The Synopsis or summe of All. And now having ended the second Supper give me leave as it were in a Picture to present it unto your eyes as I did the first Supper 1. THe same faire Upper-chamber was well furnished still 2. The same Table was in it almost foure-square decent adorned where they tooke their common repast 3. Three bed-steds still with good furniture incompassing three sides of the bed on which they might either sit or lye downe for their greatest and best ease 4. Great store of water standing by 5. Unleavened bread sufficient 6. The Remainders of the Paschall-Lambe not removed 7. Store of wine salt and other sauce in all conveniencie still on the same Table and Table-cloth Then 8. Rost meates sod meates baked meates stewed meates as I sayd before Esculenta Poculenta Condimenta of great variety brought in by the same Administrants for the second Supper The 2. Supper began 9. Christ and his twelve Apostles eating frugally and discoursing heavenly about one quarter of an houre 10. Contentions arising among the Apostles for superiority 11. Christ then arose from the second Supper put off his cloathes girded himselfe washed and wiped his Apostles feete All of them 12. Put on his cloathes againe lay downe and preached humility to them both by word and deede 13. This Pedilavium or washing with the discourse concerning it tooke up another quarter of an houre and upward 14. The third quarter of an houre or more before the end of the second Supper was spent in the further detection of Iudas and sealed up with an exact demonstrative discovery of the Traytor by Christs delivering of a sop to him and his taking of it 15. This Sop was not the blessed Eucharist 16. Here the second and usuall supper ended 17. Satan entred into Iudas 18. Christ separated Iudas 19. The Apostles were ignorant what Christ meant by those words to Iudas What thou doest doe quickely 20. They mis-interpreted them 21. Judas his Egresse when it was Night 22. They gave thankes at the end of the second Supper 23. They had a Grace-Cup 24. And if they sung an Hymne it was a short one 25. Thus about sixe of the clocke they began to eate the Paschall Supper which lasted not much above one quarter of that houre 26. The second Supper lasted above three quarters of an houre and about one quarter of an houre after seven in the Night both the Paschall and usuall Supper were fully and perfectly dispached and transacted When I have handled the third Supper I hope in God to remove the curtaine of obscuritie and folded preplexities and to shew you a true picture drawne almost to life of the things done and appeartaining to that Most Sacred Supper of the Lord. Deus in adjutorium meum intende Lord be thou my helper Amen FINIS TRICOENIUM CHRISTI WHEREIN THE THIRD AND LAST SUPPER OF OUR LORD IS HANDLED LIBER TERTIUS Manu ducat me Iêsus Christe juva Ignoto feror aequore plenaque ventis Vela dedi totus langueo Christe juva Aut doce Aut disce Aut cupientem prodesse patere Monuit Robertus Cenalis Episcopus Abrincensis LONDON Printed for Andrew Crooke at the green Dragon in Saint Pauls Church yard 1641. This third Book is the third Generall part of my propounded method Wherin is contained 1. A Preface 2. A Tractate wherin is shewed 1. Reasons of the word Tricoenium and why I call this work Tricoenium Christi 2. Divers differences between the Agapae and the Third Supper or Supper of the Lord. 3. The use of the Holy Kisse at the Lords Supper Chap. 1. 4. Certaine Reasons why the Sacred Eucharist was substituted to the aetetnall disannulling of the Passeover Chap. 2. 5. What course our Saviour took in the perfecting of his Third or Last Supper And therein is shewed 1. After what words Christ began this Third or Last Supper A digression 1. Concerning the division of the Bible into Chapters Verses 2. Against filthy prophaners of Churches Church-yards 3. Against Conventicles Chap. 3. 2. It was instituted in the same large upper roome wherein they ate the Paschall and Common Supper 3. It was not whilst the Apostles were eating the Second or Common Supper but After That Supper 4. It was instituted on a Table 5. On a distinct Table Chap. 4. 6. Whether Christ himselfe received the blessed Eucharist 7. What posture Christ used when he consecrated the Eucharist Chap. 5. And therein I consider his 1. Actions 1. He took bread 2. He blessed it 3. He brake it 4. He gave it to his Disciples 2. Words implyed in these words And said 1. Take 2. Eate 3. This is my Body c. Chap. 6 8. What Gesture the Apostles used in Receiving the holy Eucharist Chap. 7. 9. What Gesture we are to use at the receiving of it 10. What Names have beene given to the blessed Eucharist 11. What Speeches were spoken by our Saviour after the Third Supper before he departed out of the Coenaculum Chap. 8. A PRAYER ETernall and only wise God because on the one side Satan standeth with danger in his hands and laboureth to inveigle us to search into curious and needlesse matters and on the other side standeth our naturall lazinesse with distrust making men beleeve they can never finde out such truthes as indeed may be found I humbly beseech thee O gracious God and giver of all good gifts to preserve me from both of these extremes and grant unto me good Lord that I may abhorre to looke after things unsearchable super subtile and above my reach which lie hid within the closet of thy breast and yet may with all holy and reverent industry proceed to the finding out of Thee Thyself in and by thy Truth even Iesus Christ my alone Saviour and Redeemer Amen TRICAENIUM CHRISTI LIB III. CAP. I. Which containes the first second and third Generals Wherein is shewed 1. Reasons of the word Tricaenium 2. Differences between the Agapae and Third Supper 3. Use of the holy Kisse 1. A Praeface by way of Admonition to the Vnlearned Invocation of the Learned 2. Reasons of the word Tricaenium and why I call this Work Tricaenium Christi A threefold Supper farther proved The Papists offended for calling the third Supper the Supper of the Lord. A deviation concerning Maldonat the Jesuite his Life and Doctrine The ancient Fathers both Latine and Greeke call the third Supper the Supper of the Lord. 3. A discourse concerning the Agapae or Feasts of Charity They succeeded in the place of the Chagigah or second Supper When Eaten The Eucharist before Tertullians dayes eaten in the Morning the Agapae in the Evening The Eucharist and Agapae in the Primitive
danger had beene greater Fol. ib. Par. 26 There being no such danger of an Abaddon in future times they chose any of the Vertuosi whether they were friends or kindred though their dwellings were further off Fol. 51 The Contents of the eight chapter Par. 1 The perpetuall rites of the Passeover were instituted at severall times Fol. 52 Par. 2 The generall perpetuitie excluded not just Dispensations Fol. ib. Par. 3 In what Cases Dispensations were permitted Fol. ib. Par. 4 Our blessed Sacraments may be deferred Fol. ibid. Par. 5 Change of Rites might not be Fol. ib. Par. 6 Even included permission is Legall Fol. 53 Par. 7 Some rites of the passeover unordained in Aegypt prescribed in their journying Fol. ib. Par. 8 In extremities a Kid might serve for a Passeover Fol. ibid. Par. 9 A Kid doth not so exactly typifie our blessed Saviour as a Lambe doth Fol. 54 Par. 10 The Paschall Lambe must be unspotted Fol. ib. Par. 11 Party-coloured things in high esteeme Fol. ib. Par. 12 Most sâ—eepe spotted about Jewry Fol. ibid. Par. 13 The Heathen vilifying their owne gods Fol. ib. Par. 14 The perfectnesse of the offering to be made to God the imperfections signed out Fol. 55 Par. 15 The bodily perfection of Aaronicall Priests Fol. ib. Par. 16 Diversifying in colour no blemish but an ornament Fol. ib. Par. 17 There may be spots without blemishes Fol. ib. Par. 18 Blemishes without deformity Fol. ib. Par. 19 Christ was blemished but most unjustly Fol. 56 Par. 20 Blemishes of birds a little reputed blemish hindered not the Lambe to be the Passeover an ill blemished spotted Lambe might not be the Passeover Fol. ib. Par. 21 Difference betweene spotted and party-coloured Fol. ibid. Par. 22 The Paschal lambe must not be a female one but a male a male implyeth perfection Fol. ib. Par. 23 The Lambe must be under a yeare old the Lambe of one houre above a yeare old was to be refused the sonne of a yeare Fol. 57 Par. 24 The impuritie of creatures till seven daies be passed over them the strangr effects co-incident to the number of seven Fol. ibid. Par. 25 The Jewes thinke a Lambe of nine dayes might be the Passeover Fol. ibid. Par. 26 It might be a burnt offering Fol. ib. Par. 27 Reasons why it might not be a Paschall Lambe Fol. 58 Par. 28 A proportionable number was to be chosen to the eating of the Paschall Lambe Fol. 58 Par. 29 The exact number is not cannot be set downe Fol. ibid. Par. 30 Maimonides saith they ought to agree of the number before they chose their Lambs Fol. ib. Par. 31 The fellow-communicants were called the sonnes of the Societie Fol. ib. Par. 32 It is more probable that at the first Passeover they chose their Lambe first and company afterward At the first Passeover the next neighbour or neighbours were brothers of the Societie or members of that brother-hood At the after Passeovers they were not so strict nor was it a durable Rite to have the next neighbours Fol. ib. Par. 33 Sometimes ten sometimes twentie made up the full number saith Iosephus most commonly ten Cestius the Romane Precident his policy Fol. 59 Par. 34 Thirteene were at Christs last Passeovers eating even Christ and his twelve Apostles Fol. ib. Par. 35 The Romanes imitation of these Ceremony sodalitates Fol. ib. Par. 36 Rex convivii in Macrobius dominus convivii in Gellius modimperator in Varro Fol. 60 Par. 37 The numbers no where fixed and certaine but ab libitum varied as it pleased the â—â—â—efe Ruler of the feast c. Fol. ib. The Contents of the ninth Chapter Par. 1 NOn-admittance of strangers to the Passeover divers sorts of servants strangers servants of the seede of Israel their estateâ— and priviledges servants of forgaine Nations their hard conditions hired servants and their differences from others the hired servant might not be forced to be circumcised Fol. 62 Par. 2 Maimonides falsely opineth that the seede of Abraham were onely to be circumcised Fol. 64 Par. 3 There were three sorts of strangers in Israel two sorts of Aliens Adam's sixe Precepts to all the world Noahs additionall inhibition the Law of Moses is a branch of the Law of Nature Bishop Andrewes commended and excellent passages of his Worke transcribed The Romane Lawes borrowed from the Jewes in Tertullians judgement The twelve Tables and their supposed perfections their imperfection in precept the fragments onely remaine of them some semblance betweene the foure first Commandements of the first Table in Gods Law and betweene the Romane Lawes Regalitives rejected Gothofredus preferred Comparisons betweene the Gentiles keeping the Saturday and Christians the Sunday Saturday was the Sabboth of the Romanes kept with joy and feasting as our Lords day A large Treatisâ— concerning the Lords day the Christians pray towards the East the Reasons thereof The holy Communion Table justly placed at the East end of the Chaâ—cell ignorant and irreligious Censurers taxed and objections answered the promiscuous use of the words Altar and the Lords Table The Commandements of the second Table of Moses followed by the Papyrian Law and twelve Romane Tables except the tenth Commandement onely a foreigner unfixed might not eate of the Passeover a sojourner or stranger whose males were circumcised might eaâ—e thereof and so might their sons onely Circumcised ones might eate the Passeover all other was forbidden women were held as circumcised in the circumcisinn of the Jewish males Fol. 65 The Contents of the tenth Chapter Par. 1 THe yeare of the world in which the Passeover was first instituted Fol. 90 Par. 2 The moneth of that yeare The old Iewish account of the yeares and the new anons saâ—â—â— vulgaris The yeare preceding the seventh Sabbaticall yeare viz. the 48. yeare after the old Iubilee and the second yeare before the new Iubileâ— brought forth sufficient fruits for three yeares Fol. 91 Par. 3 The Magnalia performed in the Moneth of Abib Fol. 94 Par. 4 The Passeover upon some other occasions extraordinary might be kept on another moneth Fol. ib. Par. 5 The proclaming of festivall daies commanded both by Moses some Heathen Fol. 95 Par. 6 The appointed â—â—y for the Passeover Fol. ib. Par. 7 It was the fourteenth day of the moneth not alâ—â—ble or dispensible with Fol. ib. Par. 8. The full Moone Fol. 96 Par. 9 The Iewes hope that the Messiah shall deliver Israel the same day that Moses did and that the Passeover was kept Fol. ib. Par. 10 Tertullian explained Fol. ib. Par. 11 The Iewes unlawfully altered the day of the Passeover Fol. 97 Par. 12 Christ are the Passeover on the fourteenth day of the moneth the Iewes on the day following Fol. 98 Par. 13 The strict observation of the Jewish festivals a trappe laid for Christ and broken taxations are payable to Princes against the opinion of Pharisaicall zelot Galilaeans The mis-understood story of the Galilaeans slaine by Pilot explained Fol. ib. Par. 14 Before the
the one and twentieth Chapter Par. 1 PErerius his fift Ceremony bodily posture the ancient Jewes and Romans sate at Feasts Fol. 186 Par. 2 Discumbing at feasts Fol. 187 Par. 3 Pererius his 6. Ceremony omitted Fol. ib. Par. 4 Pererius his 7. Ceremony supping on high beds The woman standing behinde Christ Fol. ibid. Par. 5 Pererius his 8. Ceremony Fasting bare-footed washing of feete practised in Abrahams daies Fol. 189 Par. 6 Pererius his 9. Ceremony lying in the bosome Abraham's bosome Fol. ib. Par. 7 Pererius his 10. Ceremony highest roomes at feasts the chiefest guests sate in the chiefest and highest roomes which place in discumbing was the highest whether Christ in the Supper at Bethany sate in the highest roome Christ had the middle place and is said most commonly to be in the middest highest in situation not alwaies highest in dignity Fol. ibid. Par. 8 Parerius his 11. Ceremony Three on a bed Triclinium whence so called How many beds at feasts Σ sigma what it was Biclinium how many guests on a bed Fol. 291 Par. 9 Whether Christ and his 12. Apostles at his last supper discumbed on three beds Fol. 192 Par. 10 Order of discumbing Jesuites in this point dissent among themselves faire collections from the Scriptures lawfull Fol. ibid. Par. 11 How farre the Apostles discumbed the one from the other Fol. 193 Par. 12 The words dividite inter vos not to be understood of the Eucharist Edentibus illis interpreted Eucharist in stituted after the Paschall Supper Christ gave bread and wine to his Disciples severally Fol. ibi Par. 13 Pererius his 12. Ceremony the Romans and Jewes ate in Common the Romans huge platters Aesop's Vitellius Platters Trojan Boare Fol. 194 Par. 14 Romans and Jewes in their feastings had divers dishes the Roman carving of foules Aegyptians and Jewes great platters M. Anthonies immania pocula Vessels of the Sanctuary vessels of desire Fol. 197 Par. 15 Romans did lye not sit on beds discumbing Pererius affirmeth denyeth it Romans Supper at times continued from night till Morning Romans changed their posture in discumbing Rosinus his description of the Romans discumbing ancient Romans temperance at feasts Roman fashion in drinking at feasts Fol. 198 Par. 16 Pererius his 13 Ceremonie the Romans in their feasts appointed Magistrum potandi Regem vini modimperatorem the manner of the Graecian and Latine jolly drinking Fol. 199 Par. 17 The Epitome of all Pererius his twofold mistaking the conclusion directly against Pererius Fol. 200 The Contents of the two and twentieth Chapter Par. 1 HOw Christ with his 12. Apostles kept his last Passeover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Disciples prepare it Christ with the 12. eate it in the Evening they sit down Fol. 201 Par. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded S. Matthews Evangelisme written in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its divers significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreted The Apostles in the description of the Lords Supper single out words properly signifying lying downe Fol. 202 Par. 3 Our English Translatours excused Fol. 203 Par. 4 Sitting Communicants censured Fol. ibid. Par. 5 As they did eate expounded Fol. 204 Par. 6 The use of the word Verily Amen its divers acceptions Fol. ib. Par. 7 Future things are to others unknowne to Christ knowne The Table and its rites sacred even among the Heathen Fol. 204 Par. 8 Judas not necessitated to betray Christ the manner of Christs detecting him traytor Fol. ib. Par. 9 What was done in the first Paschall-Supper Iudas detected for a Traytor in a generality Disciples enquire Fol. 205 Par. 10 Iudas discovered for a Traytor in a mixt manner good for Iudas not to have beene borne Fol. ib. Par. 11 Thou sayest is no full discovery of Iudas to be the Traytor Simon de Cassia his errour Iudas his treason not discovered till the second Supper divers reasons thereof Fol. 206 The Contents of the three and twentieth Chapter Par. 1 CHrists hearty desire to eate his last Supper Fol. 208 Par. 2 The words before after untill unto from c. are particles sometimes inclusive sometimes exclusive Fol. ib. Par. 3 Donec or untill negatively used de futuro Fol. 209 Par. 4 Kingdome of God what Fol. ib. Par. 5 He tooke the Cup not the Eucharisticall Cap first of the vine spirituall Nectar Turkes place eternall felicity in sensuall Pleasures Fol. ib. Par. 6 Maldonates error concerning the Cup. Fol. 210 Par. 7 Spirituall Table-talke at Christs last eating of the Passeover Fol. 211 Par. 8 Methodus rerum aut Historiae not alwayes observed in Scripture the Originall of greatest authority nothing to be altered in the Scriptures Fol. ibid. The Contents of the foure and twentieth Chapter Par. 1 MInisters or attendants at Christs last Passeover the blessed Virgin Mary no attendant difference betweene Apostles and Disciples Disciples might attend Fol. 212 Par. 2 Bishops Presbyters succeede the Apostles the seventy Names of Apostles and Disciples confounded S. Augustine questioned Fol. 213 Par. 3 Whether any of the 70. Disciples were Apostates other Disciples beside the 70. Some of them backesliders the 70. Disciple were the future Presbytery Idolatar the 70. Disciples who they were whether there were 72. Disciples Fol. ib. Par. 4 Divers legall Types of the 12. Apostles 70. Disciples Fol. 215 Par. 5 The Master of the house was not excluded he might waite on Christ also some of the houshold might be attendants Fol. ibid. Par. 6 Attendants Male and Female three degrees of Male-attendants divers offices of Attendants Christ and his Apostles had their Attendants Fol. 216 Par. 7 Some of the 72. were Christs Attendants to here his Table-talke Servitours animated instruments Fol. 217 Par. 8 The Synopsis or summe of all Fol. 218 LIB 2. The Contents of the first Chapter Par. 1THree premisses Fol. 224 Par. 2 Christs and his Apostles Temperancie Fol. ib. Par. 3 The Paschall Supper a Sacrament Type of the New Old Testament Christ eate of the three Suppers sparingly Fol. 225 Par. 4 Christ did seldome eate flesh Christ ate Butter and Honey Christs knowledge to refuse the Evill and chuse the Good The words Ad scire ipsum interpreted Fol. 226 Par. 5 The Iewes blasphemy against Christ The words Emmanuel aend Samuel whence derived That Christ was God proved from Scriptures Rabins and the word Emanuel Difference betweene Emmanuel and Samuel Fol. 227 Par. 6 The Iewes blasphemy against Christs Mother Fol. 227 Par. 7 Christ borne according to the Scriptures borne of a Woman not of a Girle The Nobility of Christs Birth wherein in consisted Fol. 228 Par. 8 Christ a Stone ibid. Par. 9 Gnalam or Glialam and Gnelem what it signifieth Fol. 229 Par. 10 Emmanuel Iesus is a name of Nature Imposition ibid. Par. 11 Mary a Virgin Aarons Rod Christ borne of a Virgin by Miracle a threefold Vnion in Christ Fol. 230 Par. 12 Christ made but one meale in one day The aspertion of Gluttony in him rejected Christ
proveâ—â— second Supper Poculum bibatorium The Tricoenium accomplished Fol. 278 Par. 6. Christ was present at the First or Paschall Second or common Supper ib. Par. 7. The Jewes at their solemne feasts had double Commons ib. Par. 8. When the second Supper began about sixe of the clocke at night How long the second Supper lasted When it ended Fol. 279 The Contents of the eleventh Chapter Par. 1 WHat was Said Done at the second supper the first quarter Christ began the Chagigah with saying of grace Grace and thankesgiving a prime duty at feasts Fol. 280 Par. 2 The forme of Grace at The eating of Manna Other feast The Paschall Festivity Fol. 281 Par. 3 The Iewes began their second Supper with the cup of Charity Wonderfull great grapes ib. Par. 4 An hymne was sung after the Grace cap among the Iewes The hymnâ— in the New Testament sung after the Eucharist Fol. 283 Par. 5 The discourse at the second Supper ib. Par. 6 The Apostles contention before they received the blessed Eucharist The Apostlâ—â— contend for superiority ib. Par. 7 When Christ began to wash the Apostles sects Osiander rejected Saint Cyrill rejected The Iewes began their second washing at the beginning of their second supper Christ in the middle of it Baronius argument confutes Osiander Fol. 285 The Contents of the twelfth Chapter Par. 1. WHat was done or said the second of the third quarters of the houre in the second Supper Christ beginneth to wash his Disciples feete The Scribes booke Commanded frequent washings The Jewes used much water for purifications both Legall Prescribed Fol. 290 Par. 2. S. Peter the Primate and Prince of the Apostles Whether S. Peter lay on the discubitory bed above Christ Fol. 291 Par. 3. Whether Christ washed S. Peters feete first of all Whether Iudas was washed at all No washing of the feete no partaking of the Eucharist ib. Par. 4 S Bernards Pedilavium no Sacrament Christs washing his Apostles feete an example of humility Whether Iudas was first washed ibi Par. 5 All the Apostles were first washed Vncertaine who first It matters not S. Peters Priviledge Fol. 292 Par. 6 S. Peters and Christs Dialogue Obedience required Iohn the Baptist called a foole Peters double deniall reproved Fol. 293 Par. 7 Bodily washing Spirituall washing ibid. Par. 8. Christ kist his Apostles feete even Iudas his feete Fol. 294 Par. 9 Whether Christ at the second Supper had on a supping garment Whether he had on a Cloake as Barradins thought 3 Vestments as Buthymius thought 5 As some others have thought Christ at his Passion had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Par. 10 The last quarter of the seventh houre or the third part of the second Supper What was done or said in it The first passage is Christs Question His Diversion Fol. 294 Par. 11. The title of Lord Master forbidden to the Apostles The difference betweene Rab and Rabbi Ambition forbibden The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to Man God in the Old New Testament How God Man Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord. Fol. 295 Par. 12. Woshing of feete imports humblenesse of minde Christs Precept and Example to be imitated Lorinus his story Christ the most perfect example of all Seneca his advice The difference betweene Examplar Exemplum Examples move more than Precepts The Worthinesse Vnworthinesse of the Administrant addeth nothing detracteth nothing from the Sacrament ibid. Par. 13 Motives to Humility Fol. 296 Servants equall to their Masters in participation of Troubles Blessings Servants inferiour to their Masters in Civill Morall Oconomicall affaires ibid. Par. 14 Nor worders nor Krowers but Doers enjoy happinesse Fol. 297 The Contents of the thirteenth Chapter 1 THe Par. 2. Passage in the 3. quarter of the second Supper is the graduall detection of the Traytor The first degree I ueds not chosen Iudas like an Asse kickt against Christ The second degree Iudas a Horse-leech a blood-sucker Fol. 298 Par. 2 Iudas aymed at in the Individuum vagum One of you c. The third degree Iudas a bold shamelesse impudent man a brazen face Fol. 299 Par. 3 Peter beckned to John Beckes have their language S. John understood S. Peters becke S. John S. Peters Mediatour to Christ. D. Colins vindicated ib. Par. 4 The first detection of Iudas his uncleannesse Fol. 300 Par. 5 The 2. detection he lifted up his heele against Christ God fore-knew Iudas would be a Traitor He predestinateth no man to sinne Why Christ would chuse Iudas The Booke of Gods Predestination cannot be opened ib. Par. 6 The 3. Detection of Iudas One should betray him Christs Passions and perturbations free from sinne ibid. Par. 7 The fourth and last Detection of Iudas He it is to whom I shall give a sop Many questions concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Whether it were Bread or flesh Diogines saying the Megerians Nonnus holdeth that 1. The thing delivered was Bread 2. It was dipt in Wine 3. It was Sacred and Divine The Aegyptians Custome Pope Iulius wholly forbade the Intention of the Bread in the Wine S. Augustine mistaken Fol. 331 Par. 8 The Morsell was Part of the second Supper Not of the blessed Eucharist S. Bernard Soto Ludulphus S. Augustine S. Hilary Soto mistaken in Bucella Salsamento Wine in all three Suppers In the second Supper great varieties The Sop not dipped in Wine Fol. 332 Par. 9 The second Quaere concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether Iudas received the blessed Euâ—â—charist in it or no Authorities that he did S. Augustine Nonnus Dominus a Soto and Aquinus from Chrysostome Dionysius S. Hirerome and S. Bernard thinke so and Soto sayes that Haymo and Remigius thought so Fol. 333 Par. 10 Soto his note upon the words Edentibus illis He makes the Tricoenium compleate Fol. 334 Par. 11 Barradius S. Hierome Eugenius S. Cyprian Euthymius Equinas thinke so S. Cyprian thought the sop to be the Sacrament ib. Par. 12 S. Augustine thought Christ praysed the Eucharist by Word Deed. S. Augustine saith Iudas received it Theophylacts wilde Crotchet Fol. 334 The Contents of the foureteenth Chapter Par. 1 AVthorities that Iudas did not receive the blessed Eucharist Hilarius Rupertus Innocentius 3. Theophylact Tatianus Alexandrinus Gregorinus Pachymeres Turian Maximus Ludolphus Baradius Beza The ground of S. Augustines and many other famous mens errours concerning this point Fol. 336 Reasons to prove that Iudas did receive the blessed Eucharist Par. 2 The 1. Reason Fol. 337 Par. 3 The 2 Reason ib. Par. 4 The 3 Reason Fol. 338 Par. 5 The 4 Reason Par. 6 The 5. Reason Christ never shewed any extraordinary favour to Iudas S. Augustine reports strange courtesies of Christ to Iudas Iudas borne at Marmotis as saith S. Bernard Much holinesse required to the participation of the body and blood of Christ Notorius wicked men not to be admitted to the Communion 338 Par. 7 The 6. Reason when the Devill first entred into Judas
Doctrine The ancient fathers both Latine and Greeke call the third Supper the Supper of our Lord. Fol. 523 Par. 3 A discourse concerning the Agapae or Feasts of Charitie They succeeded in the place of the Chagigah or second Supper When Eaten The Eucharists before Tertullians dayes eaten in the Morning The Agapae in the Evening The Eucharist and Agapae in the Primitive Church were kept neare about the same time Christians falsly accused for eating Infants at their Agapae The Agapae kept on the Lords day What scandals were taken by the Gentiles against the Christians Agapae Fol. 526 Par. 4 The second Eucharist and not the Agapae as the Papists thinke is meant by the Supper of the Lord 1 Cor. 11.20 The Agapae never practised before Christs Ascension The Agapae at first were used holily and religiously sometimes Severally from Jointly with the Lords Supper The Corinthians did eate them before the Lords Supper They were celebrated by the Corinthians in the Church Each Schisme of the Corinthians supped a part by themselves The poore neglected by the Corinthians in their Agapae The primary end of the Agapae the releefe of the poore Fol. 229 Par. 5 Charity modestly covereth a multitude of sinnes The ill fashions of the Corinthians in receiving the Lords Supper reproved Casaubone censured in two points First that the Corinthians received the Eucharist in the Morning Secondly that the Eucharist ought to be called a Dinner or a break-fast rather than a supper The Churches both Westerne and Easterne did receive the supper of the Lord fasting in the fourth Age. On good-Friday the Church used to receive it thrice That use broken by Pope Honorius and the Counsell of Tarracon Pope Eutichianus his Decretall against such as received the Sacrament not-fasting Some Churches of Africa and some Aegyptians received it about Eventide not-fasting In the second age of the Church in Tertullians time they received it some at Night some as Mealetime and some ere Breake of day We receive the holy Communion in the Morning in remembrance of Christs Resurrection Fol. 530 Par. 6 In the Primitive Church they did lye on beds when they did eate their Love-Feasts Love-Feasts forbidden to be kept in the Church by the Laodicean Councell ancient Fathers and later Divines Kneeling in the time of solemne Prayers and administration of the Supper commended by Calvin Fol. 533 Par. 7 In S. Cyprians and S. Augustines dayes some received the Eucharist every day others at certaine times onely S. Augustines Rule Let every one follow the custome of the Church wherein he liveth Eudemon Johannis by Casaubone reproved A Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy complying to avoid Schisme and for concords sake was practised by the ancient Fathers by other Christians and by Calvin himselfe and commended by Causabone Rigaltius and others Calvins good advise to Farellus His divine temper against Luther Fol. 534 Par. 8 The holy Kisse usually at the blessed Sacrament Forborne on Good-Friday The Kisse of Charitie why so called 'T is called holy to discriminate it from false amorous and civill kisses Why the holy Kisse was omitted on Good-Fry-day Divers kindes of kissing Some of salvation some of Adoration Divers manners of Kissing Some kisse the lippes or mouth former parts and hinder parts of the shoulder cheeks bands backe of the hands the feete and the toe The reason of Kissing the Popes toe The Penitents in Tertullians dayes did kisse the very foot-steps of other Christians Kissing of a Tablet or holy Board The reason thereof Holden by the eares in kissing used among Heathen and among Christians The reason thereof Joah held Amasa by the beard and kissed him The custome of kissing one another at the receiving of the Sacrament continued till S. Augustines dayes The manner of kissing in Prester Johns Countrey and among the Persians Fol. 536 Par. 9 When the Agapae began and ended uncertaine Not to be eaten in the Church and in the Chancell The use and abuse of them even in the Apostles times The abusers of them termed spots and blemishes in the abstract The words breaking of bread and breaking of bread from house to house Act. 2. verse 44 45 46. interpreted The degrees by which abuses crept into the Agapae Fol. 538 The Contents of the second Chapter 1 DIvers ends why the third holy Supper was instituted 1 Reason To substantiate the preceding type The diference betweene fulfilling of a Law and realizing or consummating of a type Tertullian censured Hierome applaeuded The Passeover was a figure of the Eucharist and of Christs Passion All figures are not Antytipes 541 2 2. Reason To conferre more grace upon it than was given unto the Jewes The figure must come short in exellencie to the thing figured The veritie and effect of the Lords Supper in us 542 3 3. Reason To prefigure Christs death and going out of the world All Sacraments of the old Law were figures of the Eucharist and did typifie Christs death 543 4 4. Reason To be a Remembrance to us of Christs death till his comming againe Tholy Eucharist not onely sealeth and fignifieth Grace but also conferreth and exhibiteth it by it selfe in the true use thereof How farre forth this effect is to be understood Why Christ received the blessed Sacrament before he went into the Garden Christ had degrees of devotion Not to faint in Prayer The blessed Virgin Mary not so full of Grace but that she was capable of more latitude 544 5 5. Reasons To unite us to Christ ib. 6. Reason To breede brotherly love and to unite us one to another Hence the Communion of Saints the Eucharist called Communion 7. Reason To be an Antidote against daily sinnes The Eucharist called Panis supersubstantialis and by S. Ambrose Panis quotidianus 8. Reason To further our spirituall Life 9. Reason Because it is the Sacrament of spirituall charity and filiation The Contents of the third Chapter Par. 1 VVHat course Christ tooke in the perfiting of this third or last Supper First he removed Judas The ceremonies of the Grecians at their Sacrifices S. Augustines error who thought Judas did eate the bread of the Lord Sacramentally A more probable opinion that Christ did not institute the blessed Eucharist till Judas was gone forth After what words Christ began his third Supper The word When doth not alwayes note the immediation of times or things consequent Fol. 547 Par. 2 A discourse by way of digression The first part thereof Concerning the division of the Bible into Chapters and Verses Neither the Evangelists nor the Apostles divided their writings into Chapters and Verses Neither Christ nor his Apostles in the new Testament cited Chapter or Verse of the old Testament Probable that the Bookes of the old Testament were from the beginning distinguished and named as now they are And began and ended as now they doe The Jewes of old devided the Pentateuch into 54. Sections Readings or Lectures The Iewish Section is either Incompleate termed Parashuh or
old time divided not themselves from the Catholique Church in this respect as S. Augustine witnesseth Nor Novatus as Ruffinus recordeth The Christians in ancient time reserved the Sacrament Some reject things really tendred unto them Fol. 623 Par. 6 The second word Eate It is probable that Judas did receive the Sop into his Hand Mouth Many of the Fathers did thinke so Sinnes revealed grow more sinfull Carolostadius his fancy by most Divines disliked disploded The Future tense is never used for the Present tense but the Present tense is often used for the Future in Scripture Fol. 627 Par. 7 The third word This is my body which is given for you c. Transubstantiation roved at The farther Disquisition thereof wittingly and willingly forborne The Authors Apologie for the same His Valediction to the remainder of his Miscellanies Resolves to spend the remainder of his dayes in holy Devotion and continuall Praying The Moores of Morocco Pray sixe times every twenty foure houres The Lords Prayer highly commended and preferred before all other Prayers It ought to be used by every Christian at least seven times a day The Church of England commended Vnto which the Author submits himselfe and all his Writings Bishop Iewell Bishop Andrewes Bishop Morton Bishop White and incomparable Master Hooker have written Polemically the controversies of the Lords Supper unto whose unanswerable Writtings the Author referreth all scrupulous Christians for their better satisfaction The Contents of the seventh Chapter Par. 1 THe Word of God hath omitted to set it downe in particular 'T is probable they did kisse their right hand and so received it An evill custome of false complementing by kissing the hand in Iobs dayes In adoration our hands must be lifted up Our voyce lowly and submisse In great Agonies it is lawfull to cry aloud and roare Probable it is the Apostles received the heavenly Sacrament humbly kneeling on both their knees Tertullian is punctuall against Sitting even after prayer The Heathen after their prayers and some even at their prayers did use to sit upon their Altars Their servants had three Sanctuaries to flie unto from their angry Masters Numa's Law to sit at the time of adoring their false gods A reason why no passage eyther in the Evangelists nor Apostles commandelh Adoration at the Sacrament How the ancient Fathers are to be understood when they say The holy Eucharist is to be adored Fol. 635 Par. 2 Reasons proving that the Apostles received the blessed Eucharist kneeling Par. 1 Reason Most sacred reverence is to be exhibited to most sacred things Par. 2 Reason The Fathers of the Primitive Church received it kneeling Par. 3 Kneeling doth edifie the simple Par. 4 It is an Ecclesiasticall custome The manner of Reverence used both by Priests and Lay people in S. Chrysostomes dayes God will be worshipped as well in our body as in our Spirit The Penitents in Tertullians time did kneele downe at the receiving of Absolution And it was the common practise of all other Christians in his dayes to worship God kneeling Except from Easter to Whitsontide and on the Lords day Divers of holier times had knees as hard as horne by their continuall kneeling at Gods Worship An admonition to stiffe-kneed Pure-trants Fol. 637 Par. 3 Reasons why the devouter sort did forbeare kneeling betwixt Easter and Whitsontide 1 The Church did so appoint it 2 Hereby the people did shew themselves thankefull Whitsunday whence it hath its denomination Kneeling imports Repentance and sorow for sinne Standing implyes thanksgiving for the pardon of our sinnes The divers usances of divers Churches in the Primitive times concerning Fasting and Feasting on the Lords day Kneeling and Standing at the time of Prayer and the reasons thereof In the Primitive Church they baptized not any except the sicke but at Easter and Whitsontide The newly baptized stood to expresse their thankefulnesse to God for their baptisme The people in some Churches stood praying at the Altar on every Sunday betweene Easter and Whitsontide in remembrance of Christs Resurrection The Christians in the Primitive Church prayed Recto vultu ad Dominum to confront the Heathen who fell downe flat on their faces when they adored their false Gods Fol. 638 Par. 4 The great variations of the Primitive Churches concerning the eating or not eating of flesh offered to Idols A just discourse to that purpose A good Rule for the peace of the Church Why our Church hath commanded Kneeling at the receiving of the blessed Sacrament when the Primitive Church hath commanded Standing Churches have great power committed unto them The Church upon just motives may change her Orders The meaner sort of all people Ecclesiasticall and Civill are bound to obedience are not to Order Peter Moulin found fault with the precise Ministers of our Church of England The day of Christs Resurrection the first day of his Ioy after his Dolorus passions Why the Fathers made Sunday their Holy-day Why they forbade Kneeling and Fasting upon that day What indifferency is according to S. Hierome A thing indifferent in it selfe being commanded by the Supreame Magistrate or Church is no longer indifferent to thee Varietie of Ceremonies not hurtfull but beneficiall to the Church of Christ The Bishop of Rome taxed by Cardinall Palaeotus excused Rome Christian in too many things imitateth Rome Heathen in publique prayer commeth short of it Heathen Rome began all their businesse in the world with this Prayer Quod foelix faustumque sit c. The greater power the Pope and his Cardinals have the more neede they have to pray to God before their publique meetings in their Consistory Kneeling at receiving the holy Eucharist never disliked as a thing of its owne nature evill or unlawfull In the Primitive Church after Whitsontide they used to kneele Kneeling at the blessed Sacrament not prescribed by Scripture but authorized by tradition confirmed by custome observed by Faith In the Primitive Church when they received the Sacrament Standing Kneeling they prayed Standing Kneeling Our Factionists would follow the Primitive Church in one thing but leave her in another Fol. 639 Par. 5. A third Reason At the first Institution of things Sacred Profane the solemnitie is greater than in the sequell Every new thing hath a golden taile Proverbe Popular Lecturers have sunke even below scorne All sinnes of former times have descended downe upon our dayes An Epiphonema or Exclamation against the profane pretenders of Devotion now adayes The lowest humiliation is too little for the house of God They cryed Abrech or how the knee before Ioseph Hee that boweth himselfe most before man is most right in the sight of God Divers examples of Prostration and Geniculation both out of the old and new Testament A Vice-Roy of Ireland devoutly fell on his knees and asked an Archiepiscopall Benediction The Heathen kneeled downe to worship their very Idols S. Hieromes saying By Kneeling wee sooner obtaine what wee aske at the hands of God Not lawfull for any to sit
in the porch of the Temple but onely the Kings of Davids loynes The humble gesture of the Iewes when they came in went out of the Temples The Primitive Church kneeled to the Altars Altars the seats of the body and blood of Christ The Crosse in Chrysostomes dayes did alwayes use to remaine upon the Altar An Angel an assistant when Christ is offered up Ambrose To this day we worship the flesh of Christ in the Sacrament Idem No man eateth the blessed Sacrament before be have worshipped Christ in the Sacrament Augustine Constantine the Emperour in his Soliloquies with God pitched on his knees with eyes cast downe to the ground K. Charles partaketh of the body and blood of Christ with as much Humilitie as the meanest penitent amongst his subjects His holy and devout gestures at the participation of the Lords Supper turned the heart of a Romanist to embrace the truth on our side In Origens Arnobius and Tertullians dayes the Saints never met in holy places about holy things without decent reverence The Papists in kneeling adore the very materials of the Sacrament Yet the abuse of a thing taketh not away the right use Proved by divers curious instances Christians may lawfully use many artificiall things though invented by Heathenish Gods and Goddesses To argue from the Abuse of things to the whole removing of the use is rediculous Illustrated by some particulars Veneration of the Sacrament is accorded on all sides In the very Act of receiving it it is lawfull to kneele downe and worship Christ in it Calvin himselfe holdeth that adoration to be lawfull The Lutherans are divided in this point Illyricus denieth Christ to be worshipped in the Eucharist Brentius and Bucer hold That then we must worship Christs body Luther himselfe stileth the Eucharist Sacramentum venerabile Adorabile Chemnitius saith None but Sacramentaries deny Christ to be adored in the Sacrament Chemnitius acknowledgeth these Theses 1. Christ God Man is to be adored Arrians deny this 2. Christs humane nature for the hypostaticall union with the Divinitie is to be adored None but Nestorians will deny this The Apostles worshipped the Humane Nature of Christ Adoration precedeth Communication by the judgement of S. Chrysostome and S. Augustine Christs flesh as made of earth may be said to be Gods footestoole So is the Arke All the Angels of God doe Worship Christ Christ is to be adored alwayes and every where Augustine Ambrose Nazianzene and Eusebius Emissenus are Chemnitius Co-opinionists Not the materiall Elements but Christ onely in them is to be adored If wee must adore Christ when we celebrate the divine Sacrament much more did the Apostles Habituall not alwayes Actuall Adoration of Christ 〈…〉 â—â—â—â—ired of the Apostles The Apostles worshipped Christ 1 When he had newly performed any Super-humane worke 2 When they begged great matters of him 3 When he did heale some who were vehemently afflicted 4 When he conferred any extraordinary blessing on their soules As hee did when he instituted the new Sacrament Master Hooker tearmeth Kneeling an Adorative gesture No kinde of Worship accepted that is not sometimes conjoyned with Kneeling Gregory Nazianzens Story of his sister Gorgonia Eusebius Emissenus and Origen say Christ is worshipped in the Sacrament Kneeling at the Communion commanded by the Booke of Advertisments set down set forth by Queene Elizabeth by the Lawes of the Realme and the Queenes Majestie Injunctions They defraud the Knees of their chiefest office and honour who refuse to bend them at the receiving of the blessed Sacrament Fol. 645 The Contents of the eight Chapter Par. 1 WHat gesture we are to use at the Administration of it to others Receiving of it our selves Both handled promiscuously The English Liturgie our best guide At the Repeating of the Law the people must kneele Receiving of the same the Israelites did no lesse Never Patriarch Prophet Evangelist Apostle nor holy Man nor Christ himselfe prayed sitting when there Was oportunity of kneeling The Monkes of Egypt did pray sitting The rule of Saint Benedict mentioneth Sitting at the Reading of three Lessons Rising up at Gloria Patri c. Severall gestures are to be used both by Priests and People upon severall occasions The Priests never kneeles while the people stand but he may stand when they kneele Great reason why they should kneele at the receiving of the Body and Blood of Christ No superstition nor idolatry then to kneele but obstinate irreverence if not blaspemy not to kneele Prayer most an end used with bending of the knees The Pharisee stood Christ kneeled when he prayed The Rubricke of the Communion Booke is to be followed by all obediently Fol. 652 Par. 2 The Minister is to deliver the Communion to the people kneeling in both kindes into their Hands Maximus would have Men to wash their hands Women to bring clean linnen that will communicate The nicetie of former times questioned The sixth Synod Canon 3. against it The consecrated bread must be carefully delivered and received To let any crumme or particle thereof fall to the ground accounted a great sinne by Tertullian and Origen Pope Pius the first punished those who let any of the Lords blood fall upon the ground or Altar S. Cyrill of Hierusalem gives a caveat to this purpose Little tables set before the Communicants in former times as now we hold linnen clothes saith Baronius The usuall fashion of receiving the Consecrated bread between the thumb and a finger or two disliked Receiving the holy bread in the Palme of the hand a safer way In Tertullians dayes the Christians did stretch abroad their hands like Christ upon the Craffe in their prayers Damascene would have us receive the body of Christ crucified with our hands framed like to a Crosse The right hand being upward open and hollow to receive the bread This accounted the safer Way Saint Cyril commanded the same kinde of usance Other manner of taking it not sinfull In things indifferent wee must not love singular irregularity All unseemly motions and gestures are so many profanations of the Lords Supper Seven generall rules to be observed against the profanation of the Lords Supper The word Amen explaned and kneeling at receiving the blessed Sacrament pressed Fol. 653 Par. 3 Tenth Generall What Names are given to the blessed Sacrament by the Scriptures and Fathers the Latine and Greeke Church The hallowed bread is called in the Scriptures 1 The Lords body broken for us 2 The Communion of the Body of Christ And the reasons thereof Breaking of bread from house to house 4 Holy bread Blessed bread Eucharisticall bread Heavenly bread Joh. 6. In the Fathers 1 Taking of the Lords body Tertullian 2 Earthly bread sanctified by prayer consisting of Earthly and Heavenly things IreÌ„naeus A Medicine of immortality an antidote against death procuring life purging sinne driving away all evills idem 3 Christs Dole to his Church Tertullian The plenty abundance and fatnesse of the Lords Body The Wine is called in
the Scriptures 1 The New Testament in his Blood 2 The Blood of the New Testament 3 The Cup of the Lord. 4 The Communion of the Blood of Christ The blessed Eucharist consisting of both kindes is styled in Scripture 1 The Lords Supper And in what regards it is so called The Papists dislike the frequent use of this Phrase Casaubone confutes Justinian and Maldonate the Jesuites and calls it The Great Supper The most Divine Supper The Arch-Symbolicall Supper 2 The Table of the Lord 1 Cor. 10.21 With us it is commonly called Christ his last Supper And the reasons why it is called the last Supper In the Fathers it hath these titles 1 The Communion of Saints in the Apostles Creede 2 Peace of Christ Ignatius and Cyprian 3 A New Oblation Irenaeus 4 Mystery is a common appellation Augustinē 5 Life so called by the Africans Augustinē 6 The Oath and strictest band of Religion Augustinē 7 The Mysticall bread Augustinē 8 The holy Offering in regard of the offerings for the poore Augustinē 9 The Supper of God and the Lords Banques Tertullian 10 The Lords Testament or Legacie 11 A Communion prohibiting schisme and division and inclining to Peace and Vnion 12 A blessing 13 A giving of thankes 14 The Authentique performance of the Type Theodoret. 15 The Latines name is Missah the Masse which word some derive from the Hebrew or Chaldee and say it signifies A Tribute of a Free-will Offering of the hand Cevallerius dislikes that derivation The Heathen Greeke Priests dismissed their people with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romans with these words I licet Missa est Whence the Christian Roman Church borrowes their Masse 16 The Greeke Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ministration 17 Sacramentum Sacramentorum c. Nicolaus de Cusa 18 God Tertullian Fol. 656 Par. 4 Eleventh Generall Wherein is inquired what speeches were used by our Saviour in the Coenaculum After the third Supper was administred The gratious Sermon of Christ His Prayer to God An Hymne 658 Tricoenium Christie Or the threefold Supper of Christ in the Night that he was betrayed 1 The Passeover wherein I consider 1 The occasion of this Discourse 2 The Introductories 1 What the Jewes used to doe at their ordinary meales 2 What they used to doe at their feasts 3 The Paschall Supper it selfe 1 As it was observed by the Jewes of those daies Here consider 1 What things the Iewes were commanded Which were of 2 sorts some were 1 Temporary In this I consider 1 The 7. great Passeovers recorded in the Old Testam 2 The 4. Passeovers specialized in the New Testament at which Christ was present Besides one more from which he was absent 3 How many Ceremonies were transitory namely 6. 1 They might chuse a Lambe or a Goate 2 They prepared it 4. daies before-hand 3 They bloodied their doores 4 They ate the Passeover in great haste shod girt staved rather standing than sitting rather sitting than lying downe at the first Passeover 5 They went not out of doores 6 They chose their next neighbours 2 Perpetuall to continue during the Iewish politie these were either 1 Propitiatory 14. 1 They were to chuse a Lambe 2 An unspotted one 3 A Male Lambe 4Vnder a yeare old 5 A Proportionable number were to eat it 6 All these were to be of the Iewish Church 7 It was to be killed on the first moneth of the Jewish yeare The yeare of the World when this first began is here handled 8 On the 14. day of that Moneth 9 Betweene the two Evenings 10 At Jerusalem 11 In one house 12 The People and not the Levites onely might kill the Lambe 13 They must dresse it whole In this are 5. other precepts 1 Rosie it with fire 2 Eate it not raw 3 Not sodden with water 4 The head with the legs 5 And with the purtenance 14 Every one was to bring an Offering according to his ability 2 Sacramentall properly only 3. 1 To eate the Passeover 2 To eate it with unleavened bread 3 To eate it with sowre herbes 3 Subsequent ceremonies 6. 1 A bone was not to be broken 2 The flesh was not to be carried out of the house 3 The Table-talke appointed 4 They continued the feast of unleavened bread seven dayes after 5 They were to leave none of the flesh untill the morning 6 What was left was to be burnt with fire 2 What they performed voluntarily 1 They washed 1 All of them their hands 2 Many their feete 3 Some their whole bodies 2 They consecrated their 1 Wine 2 Bread 3 Flesh 3 They imitated 13. of the Roman fashions saith Pererius A full intire tractate against Pererius who groundlesly holdeth that the Iewes in Christs time did conforme themselves in their feastings to 13. fashions of the Romans 2 As Christ and his Apostles kept it So farre as the Old Testament inforced New Testament hath related Whether at the eating of the Pascall Lambe were any servants present and administrant The summe of all as it were in a picture 3 The third Supper or Supper of the Lord the most blessed Eucharist Vide lib. 3. TRICAENIVM CHRISTI IN NOCTE PRODITIONIS SVAE The threefold Supper of Christ in the night that he was betrayed LIB 1. CHAP. 1. The Contents of the first Chapter 1. The occasion of this Discourse 2. The praesumptuous ignorance of some Caco-zelotes 3. The state of the question 4. Foure points propounded Three preparatory One decisive and determining These Preparatory 1. What course the Iewes tooke at their ordinary meates 2. What they used to doe at their Festivalls 3. What they especially practised at their Passeover 4. The mayne point is what religious or civill rites our Saviour more particularly observed when he kept the Passeover in the night of his apprehension PARAGRAPH 1. WHen I administred the thrice-blessed Sacrament of the body and blood of our Saviour Iesus Christ to my Parishioners among many other things I bad them take heed of the leaven of those refractory Ignorants swarming otherwhere who at and in the receiving of the holy Communion where so devour prayers are made where so sacred things are conferred refuse to kneele and to their chiefe objection that they must imitate our Saviour and his Apostles who did not kneele but sit or leane or lye downe PARA 2. I Answered that these presumptuous silly ones know onely the outside and not the inside of these mysteries that it is not clearely revealed in any place what posture was used or what was the bodily situation at the giving or taking of the body of our Lord but to build their pretended conformity on uncertaine and unknowne things is not conformable to reason much lesse religion sithence they by so doing doe make their imagination their onely originall their crooked will their onely rule PAR 3. THen did I enlarge the poynt that Christ and his holy Apostles except Indas who went out before the
and conscience is defiled as God saith in another case d Tit. 1.15 Tit. 1 15. Every creature of God is good and nothing to be refused if it be received with thankesgiving e 1 Tim. 4.4 1 Tim. 4.4 For it is sanctifyed by the Word and Prayer ver 5. So sanctifyed that the devill cannot use it to the hurt either of our soules or bodyes by stirring us up to sinne so soone or so much as if it were received thankelesly Aquine saith truely Satan had power over the creature yea over us by our sin this power is taken away from Satan through Christ by prayer thanksgiving ingratitude is one of the greatest sins to humane society cùm ingratum dixeris omnia dixeris you cannot say worse of a man Viper is a fit Embleme of the unthankefull This have I pressed the rather because the Apostle saith ver 6. If thou put the brethren in remembrance of these things which otherwise they are likely to forget or neglect thou shalt be a good Minister of Iesus Christ which God grant me to be Standeth it not with reason that if God blessed them for us we should blesse him for them Creatures taken without thankes are as flesh in our mouthes or in sacrifices without salt unsavory see f Levit. 2.11 Levit. 2.11 The returning of thankes is naturally just saith g Iosephus Antiquit Iuda c. 4.6 Iosephus Et pro compensutioâ—e rerum jam factarum pro invitatione futurarum thereby man is recompenced for what is passed and allured to be more kinde afterward with God this is approved Cessonte gratiarum actione cessat decursus gratiae God is not gracious when man is â—nthankefull How easie how cheape a thing doth God expect when he is pleased with thankes And what can we returne unto him if we returne not thankes h Psal 116.22.13 17. Psal 116.12.13 What shall I render unto the Lord for all bis benefit 〈◊〉 towards me I will take the cup of salvation and call upon the Name of the Lord See also ver 17. in every thing giving thankes for this is the will of God in Christ Iesus concerning you i Thes 5.18 1 Thes 5.18 Who offereth praise glorifieth God k Psal 50.23 Psal 50.23 The Iewes I feare will rise in judgement against us unthankefull Christians forgetfull of our duty of our Saviours actions and example who was thankefull both in publique and private to his heavenly Father PAR. 4. I Come now unto the second point what the Iewes did then at their Feasts or Festivall dayes whether the Iewes were at marriage Feasts or other more solemne feasts this they did generally as appeareth by the Thargum of Onkelos the Master of the Family began with the blessing of the cup which being filled with Wine he tooke in his right hand and sayd Benedictus sis tu Domine Deus nosâ—â—r qui crâ—â—â— frâ—ctum viâ—iâ— blessed be thou O Lord our God who createst the fruite of the Vine then he dranke and gave every one to drinke for it was the fashion of the Iewes to have poculum bibatorium or as a Bolducus in Iob. 1.4 Bolducus fathereth the word upon Oleaster bibale a cup before their meales Iobs childrens Feastings ranne round In orbem transibant Dies convivii b Iob. 1.5 Iob. 1.5 and the Iewes at their Festivals did drinke in orbem every one partaked of it To which fashion Christ alluded both in his second and third Supper as by his grace shall appeare when he said Take this and divide it among your selves c Luk. 22.17.20 Luk. 22.17 and againe v. 20. He gave them the cup after Supper and said drinke ye all of it or more properly All of you drinke of it d Mat. 26.27 Math. 26.27 At the late great King of Swedens Table a credible eye-witnesse informed me that they are no part of their food till the Divine or Chaplaine of honour had given God thankes by a cup of blessing which was first tasted this was in imitation of the Iewish custome continued by Christ PAR. 5. THen did the Master of the house take up a loafe of bread in both hands and consecrated it thus Benedictus sis tu Domine Deus qui educis panem è terra bessed art thou O Lord our God for bringing forth bread out of the earth Then did he eate and give every one a morsell of bread which sacred ceremonies being ended they fell to their other victuals In imitation whereof when excellent bread hath beene served in at my table of Wheate which grew by manurance of most barren ground with Lime I have often said prayse and thankes be to our gracious God who hath taught us to make bread of stones and blessed us in the worke of our hands c. PAR. 6. SO when they were eating or in the Feast time as it is probable they had some recreations as the good Father of the Prodigall child had musique and dancing e Luk. 15.25 Luk. 15.25 so it is certaine they had many wise conferences and heavenly discourses happy are these thy servants saith the f 1 King 10.8.5 Queene of Sheba unto Salomon which stand continually before thee and heare thy Wisedome for she spake of the attendance of his Ministers at his Table it is also likely she spake these words as she was at meate caroufing with him g Esth 7.2 Est 7.2 On the second day at the banquet of Wine began an happy discourse for the Jewes which furthered their deliverance in the royall Feast of Ahashuerus when the heart of the King was merry with Wine he sent for Vasthi when she would not come Memucan the last of the seven wise Princes who knew the Times spake first and made an Oration h Esth 1.16 Est 1.16 tending to this end that all women should give their husbands honour both great and small ver 20. And that every man should beare rule in his owne house ver 22. taking downe the imperiousnesse of unruly women Sometimes they propounded riddles as Sampson i Iudg. 14.12 Judg. 14.12 Vt dum in solutione mentis acumen exercerent interea convivialia jurgia intemperantiam vitarent While they busied their braines to unfold the riddles in the meane time they might avoyd all quarrelling and imtemperance which are too often the effects of feasting When Christ was at any feast it was seasoned with Divine discourses see Mat. 9.12 Luk. 7.36 Luk. 10.38 c. Luk. 11.39 Luke 16.9 Job 12.3 Christ about the middest of the Feast of Tabernacles you must not conceive it in the middest of dinner or supper went into the Temple and taught most heavenly Doctrine k Ioh. 7.14 Iohn 7.14 PAR. 7. VVHat the Apostles practised appeares by their Precepts l 1 Cor. 10.31 1 Cor. 10.31 Whether ye eate or drinke or whatsoever ye doe doe all to the glory of God To which that is conformable m
Passeover that they abstained from the bread of Canaan till then is out of doubt they could not eate it till they came toward the borders of Canaan and about that time Manna ceased but the place of i Deut. 29.5 Deut. 29 5 Joyned with Deut. 2.6 seemeth to me demonstrative that they are no corne at all of any other Nations till they came to the plaine of Jericho PAR. 9. THe fourth great Passeover k See 2 Chro 35.18 recorded though questionlesse betweene Joshua and Samuel many more were observed if probability may take place was in the dayes of Samuel at Mizpeh l 2 Kin. 23.22 2 King 23.22 Surely there was not holden such a passeover as Josiah kept from the dayes of the Iudges that judged Israel over whom Samuel was the last Judge nor in all the dayes of the Kings of Israel or Judah consider the change of the phrase there was none from the dayes of the Iudges nor in the dayes of the Kings of Israel or Iudah and then we may both fairely conclude for the negative that no King of Judah or Israel kept so great a passeover as Iosiah's was and affirmatively that in the dayes of the Iudges such an one was kept and lest you might stagger or be uncertaine it is expressely deâ—ermined m 2 Chro. 35.18 2 Chron. 35.18 There was no passeover like unto that which Iosiab celebrated from the dayes of Samuel the Prophet whence conjecturally we may inferre that in the dayes of Samuel there was a most famous passeover equall to Iosiah's if not superiour and in likelihood it was at Mizpeh PAR. 10. A Farther enquiry may perhaps delight you of Israels estate at that time a Iosh 18.1 Iosh 18.1 all Israel assembled together at Shiloh and set up the Tabernacle of the Congregation there Ioshua being President Shiloh was Gods place where God set his name at first b Ier. 7.12 Ier. 3.12 And the Arke was in Shiloh and there settled till the sinnes of Eli and his sonnes made it errant so God forsooke the Tabernacle of Shiloh c Psal 78.60 Psal 78.60 Whereupon all things went to wracke the Philistines overcame Israel in battaile the Arke in which they trusted being sent for from Shiloh did not helpe but the Israelites were againe overthrowne the Arke was taken the high Priest brake his necke his children dyed suddaine and violent death's the Tabernacle was separated from the Arke if not destroyed Rulers Priests and people sinfull a very anarchy was in Iacob and that which was worst of all God was offended with them PAR. 11. IN this deplorable estate Samuel entreth on the governement and first for the Ecclesiasticall estate he brought it into good order for d 1 Chro. 9.22 1 Chron. 9.22 Samuel Samuel the Seer was ordainer and founder of Rules and Orders for the Levites in the set offices though David be mentioned as joynt-reformer with Samuel and named in the first place before him as Kings are above Priests yet if David had not followed his advice it would never have beene said David and Samuel did order it PAR. 12. IT is true that every latter reformation of Religion went by former precedents King Iosiah said e 2 Chro. 35.4 2 Chron. 35.4 Prepare by the houses of your Fathers after your courses according to the writing of David King of Israel and according to the writing of Salomon his sonne Againe f 2 Chro. 29.25 2 Chron. 29.25 The Levites were set in the house of the Lord with Cymbals Psalteries and Harpes according to the commandement of David and of Gad the King Seer and Nathan the Prophet as the Lord commanded the song began with the Trumpets and instruments ordained by David ver 27. And they sang prayses to the Lord with the words of David and of Asaph the Seer ver 30. This was in Hezekiahs Passeover Salomon before them ordered the sacred things in the Temple he did not order those things by his owne will but by the last words of David Ecclesiasticall affaires were ruled as you may discerne if you compare g 1 Chro. 23.27 1 Chro. 24.3 1 Chron. 23.27 with 1 Chron. 24.3 And he was instructed for the building of the house of God h 2 Chro. 3.3 2 Chron. 3.3 Neither was Salomon ruled by Davids mouth-speech alone but David gave to Salomon his sonne the patterne of the porch and other particulars i 1 Chro. 28.11 1 Chron. 28.11 And the patterne of all that he had by the Spirit ver 12. Whence justly resulteth that David had especiall divine Revelations from God and it is likely that from the day of the first unction by Samuel when it was said k 1 Sam. 16.13 1 Sam. 16.13 The Spirit of the Lord came upon David from that day forward that he made divers of these gracious and divine Psalmes and tooke on him the extraordinary thoughts of heavenly things yea David himselfe framed the services of the Levites according to their manner under Aaron their Father as God commanded him l 2 Chro. 24 19 2 Chron. 24.19 PAR. 13. THus winding up from the bottome to the to ppe all true reformation must rest in him from whom all order did spring that is God As in the making of the Tabernacle there was nothing left to the invention of Moses m Exod. 25.9 Exod. 25.9 According to all that I shew thee after the patterne of the Tabernacle and after the patterne of all the instruments thereof so shall ye make it Which is re-confirmed in the New Testament For see saith God that thou make all things according to the patterne shewed thee in the Mount a Heb. 8.5 Heb. 8 5. So out of doubt David had his patternes to follow I named before the Spirit which taught him and the direction of his Seers and Prophets with whom he conversed and the example of Aaron Last of all I say that I may returne from whence I digrested it would never have beene said that David and Samuel ordered such and such things if David had not rather followed Samuels patterne or directions then Samuel Davids For Samuel was the ancienter both man and Iudge and Prophet yea a knowne Prophet of the Lord unto whom in trouble David resorted in private b 1 Sam. 19.18 1 Sam 19.18 And both he and Samuel went and dwelt at Naioth in Ramah and were both together ver 22. When it is likely he received instructions from Samuel concerning the future Temple PAR. 14. FOr most certaine it is that Samuel the Seer had dedicated divers things of worth which were employed on the enriching of the Temple c 1 Chr. 26.28 1 Chron. 26.28 When David was but in the poore fortune of a Reversioner and it is as certaine that David and Samuel ordered divers things d 1 Chro. 9.22 1 Chron. 9.22 as I said before Yea it is added to good purpose Samuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samuel
before Ahab He girded up his loynes b 1 Kin. 18.46 1 Kin. 18.46 Gird up thy loynes said Elisha to his servant c 2 King 4.29 2 King 4.29 when he sent him in haste When Peter was commanded d Act. 12.7 Act. 12.7 To arise up quickely he was also then commanded First to gird himselfe then to bind on his sandalls ver 8. Which is another preparative to travaile and the second hastening ceremony enjoyned to the way-fareing Israelites PAR. 30. THey were also to eate this Passeover with shooes on their feete as our last Translators well expound their meaning indeed if you weigh the words in the originall there is an Hypallage they seeme to crosse and contrary the sense Habebitis calceamenta in pedibus ye shall have shooes on your feete instead of this habebitis pedes in Calceamentis ye shall have your feete in your shooes but this is cleared by the Hebrew Idiotisme otherwhere e Iudg. 20.48 Judg. 20.48 Miserant civitates omnes in ignem where the Scripture intends onely this miserant ignem in omnes civitates they fired all the Cities I will not nicely stand on the difference betweene Calceamenta and Sandalia Shooes and Sandales A shooe was more compleate than a sandall and of more defence for the foote PAR. 31. GOing bare-foote that I may presse to the poynt was a signe of much sorrow assumed by David when out of question he might have had shooes or Sandales to expresse his wofull expulsion from his owne Countrey by his rebellious son f 2 Sam. 15.30 Isa 20.2 3 4. 2 Sam. 15.30 And distressed captives used it in their bondage in another Countrey Isay 20.2 3 4. verses PAR. 32. BUt wearing shooes or Sandals betokened also a readinesse to be walking g Isa 5.27 Mar. 6.9 Isay 5.27 Mar. 6 9. The Apostles in visiting the places of their jurisdiction were allowed by Christ to be shod with sandals as the Israelites here were to have shooes on their feete as a token of their preparation for their speedy Exodus or forth-going Neither had the twelve Apostles onely at their Mission a kinde of conformity for their feet with the twelve Tribes at their setting forth for Canaan from Aegypt but both sorts were commanded to have a staffe the Apostles had so h Mar. 6.8 Mar. 6.8 And the Israelites i Exod. 12.11 Exod. 12.11 PAR. 33. THe third ceremony of their preparednesse to their journey was that they were also to have a staffe in their hand and that not to set up in a corner not out of sight safely kept not lying by them or among their carriages but in their hand PAR. 34. YEt by these words in their hand I would have none to thinke that they never left holding their staffe in one hand or other during the eating of that Passeover for then they must have eaten it very unhandsomely and both cut and eate with one hand onely at one time which would have hindred and prolonged their supper rather then shortned it But here this is reckoned as a speed-making ceremony and therefore if now and then or for the most while they held the staffe in their hands and yet now and then let it rest or leane on it for the nimbler dispatch of their supper the intent of the Law was fulfilled PAR. 35. A Staffe in their hand perhaps to put them in minde that as Jacob passed over Jordan with his staffe k Gen. 32.10 Gen. 32.10 So should they with their staves the Israelites doing as their Father Israel did PAR. 36. BEsides a staffe in a mans hand secureth his footing preventeth sliding or falling It is an ornament to youth a crutch yea a very third legge to age it is a stay to the whole body it helpeth naturall infirmities and accidentall occurrences l Zach. 8.4 Zach. 8.4 Every man with his staffe in his hand for very age And so much for the first assertive part That the first Passeover was eaten in haste in great haste absolutely PAR. 37. THat it was not eaten in such hast ever after the Talmudists strongly averre m Beza ad Mat. 26.20 Beza saith that the sprinkling of the blood upon the doore posts the eating the passeover in haste with shooes on the men being girded with staves in their hands were practised onely this one night of the first passeover and in this saith he all the Jewish Doctors doe fully agree PAR. 38. ANd indeed what needed the sprinkling of the posts with blood when no Angell was to destroy and when they had no doore-posts in the Wildernesse to be sprinkle What needed their loynes to be girded when they were at rest What needed shooes on their feete when they mooved not nor needed to move What needed a staffe in their hand when no journey was toward What needed eating in extraordinary haste when there was no danger nor trouble nor discontent nor offence growing by the stay or by the eating leisurely or cum decenti pausâ The prime reason why they were commanded to eate in haste with those un-retarding ceremonies being to prevent imminent mischiefes arising from delayes which was not so nor likely nor scarse possible to be so in succeeding ages we may fairely conclude they did not in any future times commonly use these posting ceremonies but they were proper to their first Paschatizing This is undenyable the quickning ceremonies were neither repeated nor commanded at the reviving of the Law Levit. 23. Nor can be shewed to be precepted or practized at any other Passeover in any other place of the Old or New Testament PAR. 39. ANd so much sufficeth to have spoken of eating the first passeover in haste in great haste simply with its running moving ceremonies appropriated to it and never after in such perplexed speech performed though ever after the passeover was eaten in more haste then common food or the food sacred at other Festivities in haste not absolute but referentiall PAR. 40. THough it be said n Exod. 12.25 Exod. 12.25 When ye be come to the Land which the Lord shall give you ye shall keepe this service yet the words have no alliance with the immediately preceding transeunt ceremonies of sprinkling of blood which is of all men confessed to have ended for ever in the night of their departure and therefore by parity of reason the words comprehend not the other temporary ceremonies but onely extend to the maine businesse to the substantialls rather then the Accidentals to the durable and not to the vanishing short occasionall observances To the Reall Sacrifice to the Lords passeover as it is called ver 27. and not to the partly Semi-diarian partly Vespernall fading rites of one night All which were begotten borne living dying dead and buryed within twelve houres which rituall shadowes comparatively deserve not the great name of Gods worship the word is in the Originall Hagnabadah translated by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
seven a brawle Turba plerunque turbnlenta est sayth Gellius 13.11 from Varro that is a route most commonly turnes into a riot I would chuse alwayes if I might the number of the foure Evangelists at an ordinary repast I cannot abide to eate my morsells alone at a great solemne Feast the number of the twelve Apostles seemeth fit to me The Primitive Christians continued their course of meeting Per sodalitia by fraternities even at the time that Rome was arrived to its highest pitch of glory Pliny 10.97 wrote to Trajan that the Christians confessed they were wont to meete before day to adore worship and sing praises to Christ as God then to receive the Sacrament binding them as it were from all evill and to all manner of goodnesse when these things were ended they departed and met customarily againe to eate meate together promiscuously but innocently This was at their Love-feasts which then were taken after the blessed Eucharist The same truth is also confirmed by Tertullian in Apologet. cap. 2. Belike Trajan had heard of such meetings for sayth Plinius to him secundum mandata tua hetaerias esse vetui betaeriae hoc est ipsa sodalitita vetia erant sayth b Baron ad An. Christi 104. Num. 4. Baronius when Pliny had forbid them according to the mandate of the Emperour the Christians did forbeare such meetings To this effect Caius Plinius secundus But I fully beleeve that after Trajan his favorable Edict Conquirendi non sunt that Christians should not be enquired after and much more after that Persecution wholy failed and Peace was restored to the Churches of God the Christians met againe as they were wont and more boldly more publiquely celebrated both Divine and Humane Offices and renewed their sodalitates or fraternities The Prayer O Lord our good God a little doth content our naturall bodies yet superabundance of provision thou hast prepared for us yea thy mercy hath permitted us to recreate our selves sometimes even with Feasting and holy thankes be ascribed to thy name therefore yet we meekely beseech thee O gracious God that we never so eate or drinke to sustaine our weake nature but we may alwayes keepe our selves in appetite and strong desire to feed on the Divine food at thy heavenly Table with all the most blessed societie of our beatified Predecessors the Participants and Communicants with Iesus Christ our Lord in his Kingdome Amen CHâ—P IX The Contents of the ninth Chapter 1. Non-admittance of strangers to the Passeover divers sorts of servants and strangers servants of the seed of Israel their estates and priviledges servants of forraine Nations their hard condition hired servants and their differences from others the hired servant might not he forced to be circumcised 2. Maimonides falsely opineth that the seed of Abraham were onely to be circumcised 3. There were three sorts of strangers in Israel two sorts of Aliens Adam's sixe Preceps to all the world Noahs additionall inhibition the Law of Moses is a branch of the Law of Nature Bishop Andrewes commended and excellent passages of his Worke transcribed The Romane Lawes borrowed from the Iewes in Tertullian's judgement The twelve Tables and their supposed perfection their imperfection in precept The fragments onely remaine of them some semblance betweene the foure first Commandements of the first Table in Gods Law and betweene the Romane Lawes Rigalitius rejected Gothofredus preferred Comparisons beeweene the Gentiles keeping the Saturday and Christians the Sunday Saturday was the Sabboth of the Romanes kept with joy and feasting as our Lords day A large Treatise concerning the Lords day the Christians pray towards the East the Reasons thereof The holy Communion Table justly placed at the East end of the Chancell ignorant and irreligious Censurers taxed and objections answered the promiscuous use of the words Altar and the Lords Table The Commandements of the second Table of Moses followed by the Papyrian Law and twelve Romane Tables except the tenth Commandement onely a forraigner unfixed might not eate of the Passeover a sojourner or stranger whose males were circumcised might eate thereof and so might their sons onely Circumcised ones might eate the Passeover all others were forbidden women were held as circumcised in the circumcision of the Iewish males PARAGRAPH 1. ANother Paschatizing Ceremony of durabilitie which is the sixt was the non-admittance of strangers or the admittance of the Iewish Church onely the expresse Lawes concerning this point are some inhibitory some mandatory The negative precepts are first of all Exod. 12.43 This is the Ordinance of the Passeover there shall no stranger eate thereof Secondly ver 45. A forraigner shall not eate thereof an hired servant shall not eate thereof The preceps affirmative are these Exod 12.44 Every man servant that is bought for money when thou hast circumcised him then shall be eate thereof and ver 48. When a stranger shall sojourne with the and will keepe the Passeover to the Lord let all his males be circumcised and then let him come neare and keepe it and he shall be as one borne in the Land One Law shall be to him that is home-borne and unto the stranger that sojourneth among you ver 49. The same in effect is repeated to shew it is a lasting Rite of the passeover Num. 9.14 If we deepely consider the occurrent and emergent particularities comprised in the affirmative and negative precepts I dare say we cannot open nor understand the businsse as it ought to be understood unlesse we take notice both of the divers sorts of servants and divers sorts of strangers in the Iewish Law Servants were thus to be distinguished first such as were of the seede of Iacob secondly servants of other Nations The first kinde of servants were in a farre better estate than the latter and had divers priviledges above other servants a powerfull man might take some true or supposed offenders for bondmen otherwise the brethren of Joseph had needlesse and false suppositions in their heads for they feared lest they should be taken for bondmen Gen. 43.18 Any man might make himselfe a bondman We will be my Lords bondmen Gen. 44.9 If a Iew did sell himselfe to a stranger or sojourner he himselfe if he grew able or any of his kindred might redeeme him if not he was to be as a yearely-hired servant he shall not be ruled with rigour he and his children shall goe out in the yeare of Iubilee the reasons of these priviledges followeth Levit. 25.55 For unto me saith God the children of Israel are servants they are my servants as if he had said the Israelites indeed were Pharoahs bondmen Exod. 6.21 Thou wast a bondman Deut. 15.15 But I have redeemed you out of the house of bondmen from the hand of Pharoah Deut. 7.8 therefore they shall be no longer bondmen Gods service is perfect freedome and now saith God Exod. 4.22 Israel is my Sonne even my first borne let my Sonne goe that hee may serve me ver 23. If a
selves or deferre bathing till night or give your selves to rest and good cheere which ye doe in imitation of other Religions the summe of the controversie is Rigaltius intimateth that the Roman Sunday was to them as the Jewish Sabbath Gothofredus accounts their Saturday called Dies Saturni to be as their Sabbath which is the truest opinion Gothofredus in his notes on that Chapter among many other excellent things observes that Tertullian compareth the Gentiles keeping of their Saturday as the Christians keepe the Lords day First by their not comming at all to their bath that day Secondly or comming late some Colonies anniversarily cloathed with sacke-cloth sprinckled with ashes pray to their Idolles their shops and Bathes shut up till neere nine saith he adversus Psychicos cap. 16. their nine is all one with our three of the clocke in the afternoone Thirdly he compareth the rest and the banqueting of the Gentiles on their dies Sabbathi or Saturday with the rest and banqueting of the Christians on our Lords day quare ut ab excessu revertar qui solem diem ejus nobis exprobratis agnoscite vicunitatem non longè â Saturno Sabbatis vestris sumas wherefore that I may returne from my diversion you Gentiles who cast into the teeth of Christians the adoring of the sun from their strict observation of the Sunday confesse that you and we disagree very little we keepe our Sabbath's on Sundayes ye on Saturnes-dayes or Saturdayes the day of the Lord or Sunday is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Isidorus Pelusiota in his Epistles a day of rest and remission the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime taken in an ill sense here it is not the Apostle complaineth he had no rest in his spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.13 or it may be taken for bodily Rest and repose 2 Cor. 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our flesh had no rest or it may be taken for liberty opposed to durance so S. Paul Act. 24.23 had liberty that his friends might come unto him was permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gothofredus might have observed another parallell in the beginning of the chapter alii solem Christianum Deum aestimant quod innotuerit ad orientis partem facere nos precationem vel die solis laetitiam curare quid vos minus facitis nonne plerique affectione adorandi aliquando etiam coelestia ad solis initium labra vibratis some others say the Sun is the God of the Christians because it is commonly knowne we pray towards the East and are merry and refresh our selves on Sundayes you are like to us you doe little lesse most of you affecting the adoration sometimes of heavenly things at Sun rising doe mutter or pray hee saith not in die solis but ad solis initium or as it is varied in cap. 16. Apologet. ad solis ortum and this they practised as well on any other day as Sunday for Sunday was not their holyday or Sabbath day but Saturday which I marvell that the great Rigaltius erred in for these considerations First that the same Chapter affordeth divers passages that Saturnes day was as it were the Gentiles Sabbath therefore their Sunday was not so Secondly that Gothofredus from Iosephus lib. 2. contra Appionē and from Clem. Alexandrinus 5. Strom. had before hand published Saturni Diem seu Sabbatum otio quieti ubique Gentium Iudaeorum imitatione assignatum fuisse that Saturnes day or Saturday was the Sabbath or resting day of the Gentiles in all places which they borrowed from the Jewish custome Thirdly Tertullian in his Apologeticke which is an elucidary to the bookes ad Nationes and the amplified and refined comment on them cap. 16. hath it Aequè si diem solis laetitiae indulgemus aliâ longe ratione quà m religione solis secundo loco ab iis sumus qui diem Saturni otio victui decernunt if we indulge and be merry on Sunday we doe it not in any religion to the Sun or its day as the day of the sunne but as the Lords day and we are alike or next to those who consecrate aturnes day to repast and rest Fourthly Sidonius like wise Epist 2. l. 1. acknowledgeth so much that the Gentiles kept Festivall the day of Saturne and termeth their profusenesse luxum Sabbatarium I am sure the Noble and holy Lady Paula in S. Hieromes time and her company even on the Lords day after Sacred services were ended vel sibi vel caeteris indumenta faciebant as reformed Churches abroad doe seeme to confine the Sabbaticall day to the Sabbaticall exercises as witnesseth Hierome ad Eustochium Epist 27. and esteeme us little better than Jewes for our strict sabbatizing Also her feasts were turned into mourning and her Sabbaths into reproach for Antiochus Epiphanes had by letters commanded that they should profane the Sabbaths and Festivall dayes 1 Mac. 1.39 c. Yea many Israelites profaned the Sabbath ver 43. Augustine de Civitate Dei 6.11 usque eò sceleratissimae gentis consuetudo convaluit ut per omnes jâm terras recepta sit victi victoribus leges dederunt that is the custome of that most wicked Nation hath beene so prevalent that it is now generally received almost by all Nations the vanquished have given Lawes to the vanquisher these words doth S. Austin cite out of Seneca of the generall observation of the Jewish Sabbath Fiftly Philo in his booke de vitâ Mosis glorieth that all the Easterne people kept their Sabbath forgetting that the Chaldaeans did mocke at the Sabbaths of Ierusalem in the dayes of Ieremie the Prophet Lam. 1.7 Sixtly Macrobius Saturnal 1.7 at the end affirmeth that the Saturnalia were more ancient than the Cittie of Rome that Macrobius speaketh not of the weekly sacrifices I confesse but his Authors words may meane more than he did Lucius Accius in his Poeticall Annalls thus Maxima Pars Graium Saturno maximae Athenae Conficiunt sacra that is The Greatest part of Greece yea Athens hight To Saturne on his day their incense light Cumque diem celebrant per agros urbesque fere omnes Exercent epulis laeti that is And when both towne and Country their holiday doe keepe They most an end doe feast it untill they goe to sleepe Every Saturday their Servants might rejoyce with them He farther relateth from Cicero Septenarium numerum rerum omnium fere modum esse that the number of seven is the measure almost of all things The very vast Ocean observes this number the first day of the Moones tining the Ocean is more full than usuall it decreaseth somewhat on the second day the third day leaveth it lesse and dayly it diminisheth to the seventh day the eighth day is like the seventh the ninth equalleth the sixth the tenth day answereth to the fifth the eleventh to the fourth the twelfth to the third the thirteenth to the second the fourteenth day is as the first day So much for the
two first weekes till the full of the Moone the third week the Ocean keepes his course according to the first weeke and the fourth weeke doth as the second did and so the weekes and moneths runne round with the Ocean Seventhly Seneca Epist 95. somewhat past the middle confesseth they did accendere lucernam Sabbatis light their Tapers on the Sabbath dayes and faulting them for so doing because nor God wants light nor men take pleasure in the steame or stench of Lampes or Candles confesseth withall their Religious observation of the Sabbaths by the Romans for the point was quo modo d◠sint colendi How God ought to be worshipped Tibullus lib. 1. Eleg. 3. pag. 84. is firme proofe that he obserued Saturnes day as the holy day whether we read it as it is in the body of his workes Saturni aut sacram me tenuisse diem that is Or that unto Saturnus old I us'd his holy-day to hold Or whether it be as Joseph Scaliger the Prince of Critickes in his Castigations on the place saith it is better Omnia dira Saturni Sacrame tenuisse die that is Or that to Saturne on his day I us'd to feast to pray to play Thus much with Gothofredus and the most learned Cerda against Rigaltius his needlesse alteration of Tertullian by which the day of the Sunne or Sunday is unjustly made to be the Gentles day of rest or Sabbath which indeed was on their Saturday and yet if Rigaltius his reading be supposed to be the best it affordeth Testimony that the Gentiles had some knowledge of the weekely honour due to God one day or other in that they observed a Sabbath * The returne to this Point after the ensuing digressions you shall finde below Paragraph the 9. Chap. 9 which reacheth proofe enough to my maine intention I cannot yet end the businesse of the Lords Day but have divers of mine owne observations to set downe and come nearer to the purpose the controversie against the Sabbatarians concerning both the day and the Recreations then lawfull hath beene so unanswerably handled by Bishop White and other most learned Doctors that much cannot be added somewhat shall in a mixed way nor will I blot out mine owne observations though others also have lighted on some of them First then I say the Sabbatarians doe grossely infantiliter childishly expound S. Austin whilst they would violently hale him to their sides against all manner of Recreations and nothing is more common than S. Augustines authoritie produced against any Recreation on the Lords Day I professe his authoritie moved me much till I read him himselfe and saw him misunderstood even by great ones and chiefe among the Sabbatarians The first place is on the enarration of the 91. Psalme on the Preface of the Psalme Melius est arare in Sabbato quam saltare T is better to goe to Plow than dance on the Sabbath Day but S. Augustine speaketh of the Iewish Sabbath or Saturnes day of the first day after the creation when God is said to rest Let me adde unto him To Plow on that Sabbath the Iewish Sabbath was not amisse in a Christian but to Dance on the Iewish Sabbath was an approving of the old first Sabbath and as it were a renouncing of the Christian Sabbath See the place who will and he shall find that S. Augustine spake not of the Lords Day or Dies solis Sunday nor of the Christians day of rest properly but of the Metaphoricall spirituall Sabbath of the dayly Sabbath or rest of a good conscience view his words In corde est Sabbathum nostrum multi enim vacant membris tumultuantur conscientiâ Omnis homo malus Sabbatum habere non potest ipsa tranquillitas Sabbatum est cordis our Sabbath is kept in our heart for many have bodily rest who are troubled in conscience an evill man hath no Sabbath Inward tranquility is the Sabbath of our heart What is this to the question of the Lords day His words there are these Ecce hodiernus dies Sabbati est hune in praesenti tempore ot◠quodom corporaliter languido fluxo luxarioso celebrant Iudai Behold even this day is the Sabbath day The Iewes keepe this day at this present time idlely lazily and luxuriously so he But our question is concerning the Lords Day the memoriall not of the Creation but of Christs Resurrection which S. Augustin doth not name nor meane not so much as point at nor the least way censure for faire Recreations in this place The second place extorted from S. Augustin is in his Booke De decem chordis cap. 3. almost at the beginning It is in his tenth Tome and is thus cited by Zepper Legum Mosaicarum Forenstum 4.9 Satius est operari quà m spectaculis interesse mulieres nere quâm tota die impidicè saltare I answer First I finde not those words in that Booke Satius est operari quà m spectaculis interesse Secondly if Augustin hath said so the beholding of bloody spectacles which were in viridi observantiâ in greatest request and permitted most even by some Christian Emperours was sinfull in it selfe and condemned by many Fathers and reacheth not against faire recreations post sacra peracta after Service is ended Thirdly the words indeede are thus truely translated It is sayd to thee that thou spiritually observe the Sabbath not as the Iewes who observe the Sabbath by being carnally idle applying their mindes to trifling toyes and luxurie a Iew should doe better to goe about his profit in his ground then inthesauro in the Exchequer or perhaps in his Counting-house to be seditious and their women on the Sabbath day or the women on the Sabbath day the words will beare it were better card and spinne than impudently to dance the whole day in their new Moones but thou art spiritually to keepe the Sabbath in hope of future rest which God hath promised thee who doth what he can to obtaine that rest though it seeme laborious what he doth yet if he referre it to the faith of the promised rest he hath not truely the Sabbath in re but in spe not in possession but in hope but thou wilt rest that thou mayst labour when thou oughtest to labour that thou mayst rest So farre he The like he hath toward the later end of the first Chapter Observe First he speaketh of the Christians spirituall Sabbath with an eye looking forward to the eternall promised Sabbath of Sabbaths as he phrazeth it in his first Chapter Secondly he speaketh of the Iewish carnall Sabbath he speaketh not one word of the Lords Day or Sunday neither doth he fault any recreations of Christians on that day Thirdly he telleth not what a Christian but what a Iew should doe not simply but comparatively rather be busie and profitable in his ground than seditious and their women rather card and spinne than the whole day in their Festivals and Feastings to dance immodestly but what
are their new Moones and solemne Iewes-feasts to us Christians They shamefully wrong S. Augustin and wrong the unlearned Readers who produce this testimonie to confute seemely recreations of Christians on the Lords Day after the holy Service is ended Fourthly let the indifferent judge whether S. Augustines later passages in this testimony doe not rather afford a patrociny for labour than the former words did condemne fit refreshings Lastly good Reader when thou readest in the Fathers or from the Fathers ought concerning the Sabbath I pray thee search and examine whether they speake of the Iewish Sabbath or of the Christian Quiet very seldome doe they call the day of Christian rest properly to be Sabbatum They doe often say it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dies dominicus our Lords Day or Sunday So much be said to vindicate S. Augustin from divers too Iewishly addicted in our dayes against our lawfull Sports Secondly that most learned Prelate the last Lord Bishop of Ely citeth Theodoret on Ezechiel the 20. as saying that no other Nations but onely the Iewes observed the Sabbath Day He meant no Nation kept the Sabbath to the same end and with the same strictnesse that Iewes did 2. Indeede no Nation but the Iewes onely kept the Sabbath at that time which Ezechiel speakes of viz. at their comming out of Aegypt Ezech. 20.10 c. yet many Nations did afterwards keepe the Sabbath day 3. No Nation kept it as a particular Law and as a signe of a distinct republique as Israel did Vt sit signum inter me ipsos to be a signe betweene me and them saith Theodoret in the very words of the text ver 12. yet is he Totius historiae ignarus blinde in all history who denieth that other Nations imitated the Iewes in observation of a Sabbath In which regard the most reverend Prelate the Eye of our Tymes and one who for all religious learning may be called Arca Foederis In the same page 156. saith If any Heathen did observe the Iewish Sabbath they did it not by the light of naturall reason but by imitation of Gods people But because the living Library in his Margin in the same place quoteth Josephus contra Appionem lib. 2. and Clemens Alexandrinus stromat 5. as denying Vrbem ullam Graecorum sive Barbarorum ex Judaico ritu âdiei septini cessatione ab opere suo in suos mores suscepisse That any city of the Grecians or Barbarians did use the fashion of resting from their worke on the seventh day from the custome of the Iewes I thus answer them If they sayd and meaned that the Iewish Sabbath with all its circumstance and severe strictnesse which the words ex Iudaico titu will well permit was never received by any Heathen cities or by the immediat delivery of God as the Iewes had it then they are in the right but particularly Josephus in the same Booke against Appion declareth the cleane contrary avouching that every Nation Greeke or Barbarous observed the Sabbath in imitation of the Iewes and Clemens Alexandrinus in the same cited booke saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septimum diem esse sacrum non solùm sicut Hebraei verum etiam Graci Not onely the Iewes but the Gentiles also know that the seventh day is the holy day and he proveth it by divers reasons and authorities but Clemens ibidem exceedeth when from Plato his tenth Booke de Repub. he would prove that Plato did fore-divine of the Lords day page 437. Againe though that Mundus eruditionis that world of learning saith the Grecians and the Romanes observed for resting dayes the one the eight day and the other the ninth day and saith it well enough to oppose the simple Sabbatarians who horribly incline to Iudaisme of late and will not remember that the Iewes shall be turned to be Christians but that the Christians should be converted Proselytes of the Iewes was never foretold nor expected yet the most learned Lord Bishops words if they be rightly printed must be interpreted of some of the Romanes and some of the Grecians and not of the greater part Or secondly of the extraordinary dayes of rest and not of the ordinary and continued weekely Sabbath Plutarch in the later end of Theseus life saith indeed the Athenians did make the solemnest and chiefest sacrifices unto Theseus on the eight of October and doe further honor him every eight day of every moneth but first this was Athens alone Secondly this honoring of Theseus on the eight day hindered not their other observations of the seventh day which they constantly also kept as I have demonstated Thirdly in the same place of Plutarch it is sayd they worshipped Neptune or did sacrifice to him on the eight day of every moneth because the number of eight is the first Cube made of the even number and the double of the first squared which reasons are ridiculous Lastly as we have holy dayes besides our Lords Day so had they multitudes of extraordinary Festivals which were not properly such dayes of sacred rest as the Iewes observed Romish Pestivalls on the Ides of their moneths See at large set downe by Alexander ab Alexandro Genialium dierum 3.18 singulis Idibus saith he ibidem which Ides jumpe not exactly with every eight day a Gracis singuliâ— Calendis dii vener antur The gods are worshipped by the Grecians every Calends Macrobius in the like place maketh not the ninth day a generall rest Indeed saith he Nundina est Romanorum Dea a nono die nusceritium nuncupata qui lustricâ—â— dicitur quo die infantes lustrantur nomen accipiunt Sed is maribus nonus Octavus est faeminis Nundina is a goddesse of the Romanes so called from the ninth day that infants were borne which day was called Lustricus because on it children were purged and first named but in men children it was the ninth day in women children the eight day it may now be used for the Christning day Idem Macrob. 1.11 Nonis Iuliis diem festuÌ„m esse ancillarum vulgò notum est it is commonly knowne that the Nones of Iuly is maides holiday Dio Cassius placing the weekely Sabbath among the speciall observances of that Nation doth not say that no other Nations kept their Sabbath day but rather pointeth at this the Sabbaths were given more especially to the Iewes that they were the first Nation that kept the Sabbaths and generally and strictly observed them Secondly the Sabbatarians unto their forced expositions invent lyes that they may further their seeming devotions but God needs not mans lye to uphold his truth Who but the Father of lyes suggested those horrid untruths which are published concerning the evills that befell upon Glastonbury for prophaning the Sabbath which the Inhabitants thereof and we the neighbours doe know to be false almost in every point Thirdly is it not knowne generally how dangerously many fell into Iudaisme and turned Traskites the most ignorant of all Hereticks and
on the beginning of the first day in the week had given life to an holy rest on the Lords day then ended and passed not onely the Sabbath of that weeke but all and every Sabbath for ever of the Mosaicall Law was abolished Men were no more obliged to them when Christ arose the Sabbaths lay downe and began to taste of their eternall periods as it was sinne not to have observed the legall Sabbaths before so after Christs Resurrection it had beene a greater sin to observe it the Ceremoniall Law was languishing all Christs life was dead at Christs death in most things but after his Resurrection and the promulgation of the Gospell was deadly The next Sabbath day of the Iewish Church not after Christs death immediatly yet after the Lords day was consecrated by Christs Resurrection was the first Sabbath that was needlessely kept and continued and now the Apostle in the same place to the Colossians is bold to inferre that no man should judge them in respect of an holy day or New-moones or of the Sabbath dayes ver 16. And if any had judged of them amisse they neede not to esteeme it and in all the Apostolicall Writings is no incitement to observe the Sabbaths any longer but the Lords day which Christ himselfe chalked out unto us by his oftner appearing on that day than on the Iewish Sabbaths yea but S. Paul Rom. 9.29 called God the Lord of Sabbath it should be read Sabaoth and the Apostle quoteth it from Esay 1.9 Where it is Iehovah Tsebaoth in the Originall in the Greeke as it is in S. Paul in the Latine Dominus exercituum and Iehovah exercituum in our English The Lord of hostes and so should be read in Rom 9.29 for the same words truely transtated Iam. 5.4 The Lord of Sabaoth or the Lord of Hosts yea but Act. 13.14 the Apostle went into the Synagogue on the Sabbath day and preached and S. Panl Act. 17.2 reasoned with them three Sabbath dayes And againe Act. 14 4. He reasoned in the Synagogue every Sabbath day I answer the Apostles relapsed not to Iudaisme but laboured to convert the Iewes to Christianitie and reasoned out of the Scriptures to convert both Iewes and Gentiles unto Christ Secondly no place is excepted but one may any where endeavour the salvation of soules and what place is fitter than the Church or where are men better prepared to receive instruction than there Paul kept not the Iewes Sabbath These were my thoughts when I read our last and best English Translation but when I consulted with the Originall Greeke Text Luke 18.12 I was more confirmed in mine opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I fast twice in the weeke there cannot be two fasts in one Sabbath but in a weeke they might fast twice or more and therefore Sabbatum is there taken for a weeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know then the Hebrew Schabbath and Schabbathon have produced with a milder pronunciation the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so used every where both in the Translation of the 70. and in the new Testament thence issued the Latine Sabbatum and never Sabbathum and doth sometime signifie a Weeke according to the Hebrew Idiotisme and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for one Sabbath Matth. 12.1 and this Sabbatum is properly called the Sabbath of dayes But otherwhere there is mention of the day of the Sabbath Luke 13.16 and Luk. 14.4 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one Luke 13.14 The Sabbath day is the primary expression from the fourth Commandement or the same day was the Sabbath Luk 5.9 Much more may be sayd of the Sabbath viz. as that the Primitive Church and holy Fathers did seldome or never call the Lords day the Sabbath day and I could wish we would follow their example S. Augustin ad Ianuarium saith thus in one place men receive the Sacrament on the Sabbath and on the Lords day in another place they take it onely on the Lords day Behold a maine difference betweene the Sabbath and the Lords day the Sabbath was not the Lords day nor the Lords day the Sabbath but they were two distinct names and things Likewise though Morale naturall poynts out onely a set day for the service of God yet Morale disciplinae guideth us to doe as God our Teacher did prescribe that is on the seventh day to worship him rather than on any other day though the Jewish Sabbath expired at Christs death yet one day in the weeke was the Lords But I hasten to the words Matt. 28.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated by most learned men In the end of the Sabbath as it beganne to dawne towards the first day of the weeke but the interlineary hath it excellently and properly Vespere autèm Sabbatorum in the Plurall Lucescenti in unam Sabbatorum and this agreeth with my Interpretation that not onely that Hebdomal Sabbath was passed over but all the Iewish Sabbaths were now ended and passed none ever more needing to observe them when one of the Christian Sabbaths as in a good sense they may be called or Holy-dayes began to dawne which in other places is called the Lords day Drusius on that place saith that a late Interpreter hath turned it extremo Sabbato or extremo Sabbatorum as Illyricus hath it that is as I conceive the last Iewish Sabbath that ever was though perhaps they understood it not so In Marke 16.1 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely peractâ die Sabati but peracto Sabbato or cùm peractum Sabbatum transiret sayth the Interlineary The end of one kinde of Sabbath was the beginning of another or rather the beginning of the Lords day was the consummate end of all other Sabbaths If the publishing the abrogation of the Mosaicall Sabbath was not intended by the Holy-ghost by those words I am much deceived and yet herein I submit my selfe to my Superiours It might have beene sayd and would in all likelihood if it had beene spoken onely of the weekely Sabbath viz. In the end of the Sabbath or of the or that Sabbath day but in the end of the Sabbath cannot but have reference as the case stood to the expiration of the Moisaicall Sabbaths the Latine Translations have it Vespere Sabbathi observe the naturall day in the Iewish account began at the Vespers The Evening and the morning were the first day Gen. 1.5 and the Paschall day was both to begin at Even Exod. 12.18 and the Sabbath day among the rest began at Eventide for it is said from Even to Even you shall celebrate your Sabbath's Levit. 23.32 And that was the reason why the Jewes besought Pilate to have the legges of the Crucifyed broken and that they might bee taken away that the bodies might not remaine on the Crosse on the Sabbath day Ioh. 19.31 Which it must have done if they had not taken them downe before the beginning of
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
necessary for the Temple PAR. 6. THe issue followeth Loe We heard of it at Ephrata we found it is the fields of the woods ver 6. An Ephramite is all one with an Ephrathite as the Interlineary reades it Iudg. 12.5 should it not rather be an Ephrathite I am sure Iesse the father of David is as well called an Ephrathite of Bethleem Iudah 1 Sam. 17.12 to signifie he was not of the Tribe of Ephraim as a Bethleemite 1 Sam. 16.1 Aneestors of David Boaz Obed Iesse got riches and power in Ephrata and were famous in Bethleem Ruth 4.11 as is most probable In Ephrata was David borne ibi unctus in Regem and there he was annointed King saith Mollerus At Ephrata had he this Revelation where the Temple should be Loe we heard of it at Ephrata and according as we heard we found we found it in the fields of the Wood in the fields of the woody places about Hierusalem Campos Sylvae nominat Hierosolymam quae cincta erat montibus Sylvosis olivetis He calls Hierusalem the fields of the wood which was invironed with woody mountaines and groves of Olive trees saith Mollerus on mount Moriah was the Ramme caught in a thicket by his hornes Gen. 22.13 yet there might be fields by the wood The place which God so long so often promised to chuse is now revealed to be found and found to be in the fields of the wood upon one of the mountaines of Hierusalem was the Temple to be founded and accordingly was founded So soone as God heard the petition of David and satisfied his desire by revealing the particular place it standeth with faire Reason that David then brake out into these words 1 Chron. 22.1 This is the house of the Lord God this is the Altar of the burnt-offerings of Israel which words though they may well be appplied to the Altar spoken of 1 Chron. 21.26 yet they may be extended to the place of the Temple also David foreknowing the place of the Temple prepareth abundance for the building of it as it is in the Contents before the 22. Chapter That it was Davids prayer to finde out the especially-designed place of the Temple None will deny that David did imprecate unto himselfe some mischiefe if he did lye downe on his bed or sleepe before he knew that place is proved by the forme of the words oath and vow in Hebrew viz. si introjero si ascendero si dedero If I goe in if I shall climbe up If I shall give which being imperfect sentences you must understand this or the like sense then may some evill come unto me thus David sware and ratified his oath by his vow also PAR. 7. BVt whether David himselfe recorded these things of himselfe or his Sonne Salomon related them of his Father David and from him is more questioned then necessary to be knowne or resolved The Iewish Doctors ascribe this Psalme to Salomon so doth the late learned Musculus I will helpe them to some Arguments First the immediately and subsequent Psalmes have this inscription Canticum graduum ipsi David a Song of degrees of David this Psalme hath onely this Canticum graduum a Song of degrees Secondly David was wont to say of himselfe Why hast thou forsaken me My helpe commeth of the Lord. He doth not say Why hast thou forsaken David or Davids helpe commeth of the Lord. Thirdly Saith Musculus the later words of the Psalme are wholly Salomons and therefore he fathereth this Psalme on Salomon To the first Argument I answer many yea most Psalmes were made by David and yet doe not beare the Image or Superscription of his name The 125.126.128.129.130 and others have onely his Frontispeece Conticum graduum a Song of degrees as this the 132. hath and yet were not Salomons Againe when Salomon builded so glorious things and made the 127. Psalme it is written in the forefront Canticum graduum ipsi Selomon which word if it had beene added in this verse should have had force to make mee thinke Salomon had indited this Psalme To the second I answer the Argument is onely probable for Psal 18.50 It is said God sheweth to his annointed to David and to his seed yet David made that Psalme So David was the Author of the 144. Psalme as appeareth also by that inscription and yet it is said in a manner as of a third person ver 10. God delivereth David his servant from the hurtfull sword To the Argument of Musculus I answer though Salomon use the like forme 2 Chron. 6.41 c. yet he might doe it imitating the holy words of his Father David as David in some part and a loose off imitated the prayer of Moses Num. 10.35 and admirably enlarged it Psal 68.1 c. My opinion is that David was the Author of this Psalme and God revealed unto him that the especiall place which God so often promised to chuse was his Temple and his Temple was to be at Hierusalem and in such a part of Hierusalem I have not dwelt in any house since I brought Israel out of Aegypt but have walked in a Tent and in a Tabernacle 2 Sam. 7.6 If hee did dwell he dwelt mobiliter still ready to remove saith Cajetan Spake I. saith God a word to any of the Judges of Israel why have yee not built me an house with Ceders 1 Chron. 17.6 or spake I a word to that effect with any of the Tribes of Israel 2 Sam. 7.7 But hee promised David to apppoint the place and David knew certainely the very Vbi of the Temple at Hierusalem Psal 68.29 David mentioneth by name The Temple at Hierusalem 1 Chron. 28 11. David gave to Solomon the patterne of the Porch c. and the Patterne of all that he had by the Spirit ver 12. c. All this said David the Lord made me to understand in writing by his band upon me even all the workes of his patterne ver 19. And by the same Spirit he did foresee not onely severall positures of the parts of the Materiall Temple but also the formall parts even the particulars of Gods Service See 1 Chro. 23.6 and 27. verses 1 Chro. 24.3 1 Chron. 25.1 c. 2 Chron. 8.14 2. Chron. 25.27 and 30. verses Yea by the same Spirit did he foresee the removing of the Arke out of the City of David into the Temple and rejoyced at it as Abraham did to see Christs dayes a farre off We will goe into his Tabernacle we will worship at or towards his footestoole Psal 132.2 Incurvabimus nos scabellâ— pedum ejus We will bend our selves low before his footstoole as Vatablus reads it PAR. 8. AFter these profitable and not unpleasing discourses not wholly upon the By but trenching along upon the maine poynt I returne reassuming that though the Passeover was not to be kept at Hierusalem till the Israelites quietly enjoyed it yet that was the place so often foretold of David had it revealed unto him
of the water was here remembred as past and the fiery Pillar fiery Serpents and fiery tryall of them was prefigured or that Christ did baptize with the holy Ghost and with fire Mat. 3.11 or that the cloven tongues as of fire Act. 2.3 were secretly resembled This I am sure of an ancient Divine makes this Divine application Justinus contra Tryphonem Iudaeum Christus in Cruce nihil habuit aquae idost nihil mitigationis nihil solatii in poenis sed tam dolore quà m amore nostrifuit assus tostus Christ on his Crosse had no water that is to say no mitigation no comfort in his torments but he was tosted and rosted as well with the griefe as for the love of us No marvaile he thirsted and sayd My God my God why hast thou forsaken me At his agony in the garden Christ was so inwardly fired and rosted as Iustinus phrazeth it that he sweate great drops of blood nor were those grumi sanguinis sine guttis aquae those drops of blood without drops of water in all likelihood so when he was as on the spit of the Crosse and when they digged his hands and his feete did not both water and blood gush forth I am sure when his side was pierced there flowed out both blood and water Ioh. 19.34 PAR. 12. THe fourth precept involved in this Ceremony is the head must he rosted with the legges I shall noterre from the matter though I misse the maine intention if I say the whole rosted Passeover on the spit did some way resemble our Saviour on the Crosse the spit being a shadow of the lignum arrectarium and both the fore-legges and hinder legges bored through and strained or otherwise it had beene an unhandsome sight Each part of his was to indure affliction Rosted Iudgement must begin at the house of God I Pet. 4.17 If they have done these things in a greene tree what will they doe in the dry Luk. 23.31 Ioh. 13.16 The servant is not greater than his Lord neither he that is sent greater than he that sent him If they have persecuted me they will also persecute you Ioh. 15.20 Matth. 10.24 The Disciple is not above his Master nor the Servant above the Lord and ver 25. It is enough for the Disciple that he be as his Master and the Servant as his Lord if they have called the Master of the house Beel-zebub how much more shall they call them of the houshold Luk. 6.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectus omnis erit every one shall be perfected as his Master God had onely one sonne without sinne none without punishment Revel 3.19 As many as I love I rebuke Heb. 12.6 Whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth answerable to that Pro. 3.12 Whom the Lord loveth he correcteth even as a Father the sonne in whom he delighteth and in our Saviour rosted whole was God well pleased no rent in his coate no schisme in his body no separating Button-maker no leader of such obstinate ignorants to the all-permitting Amsterdam no Buchanan no Knox the whole inâ—â—re body without partiary divisions must be roasted together PAR. 13. THe fift and last appendant precept to this Ceremony was they were to rost the Purtenance also This may also touch at the whole Service of God and signifie their Totall delivery so that no good thing should be left behind no quarter sacrifices no halfe-sacrifices please our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either all or not at all whether in the Lambe or by it selfe or one side of the Lambe I will not determine the purtenance not the guts and garbage not the gall not any thing unsavorie uncleanely or unwholsome I will for my part not envie the feasts of those daintie ones who use to eate the guts of Larkes and Wood cockes new-killed young chickens in the shells not yet or newly pipient and raw-bacon Ingeniosa gula est Bello crudelior omni Luxuria incumbit that is The gut for dainties witty is hence farre More Cruell Luxury doth flow than warre The Lights are good food easie of digestion some love them above all other inwards the Liver and Heart are principall parts healthy and strong no good thing was to be cast away one part might please one another part might be desired by another here was variety the head of the company the Mr. of the society might eate the choycer-bits the meaner people might eate the courser and more refused or lesse-desired morsells This sacrifice was like nature it neither abounded in things superfluous nor was wanting in things necessary So much for the 13. preparatory Ceremony of continuance before the eating of the Passeover PAR. 14. THe 14. and in my Method though not in Nature the last durable Rite preparatory was that every one was to bring an offering according to his ability the proofes are these Deut. 16.16 Three times shall all thy Males appeare before the Lord in the feast of unleavened bread and they shall not appeare before the Lord empty 17. Every man shall give as he is able according to the blessing of the Lord thy God which he shall give thee The like precept for the gift at the Passeover is Exod. 34.18.20 and Exod. 23.15 which is thus enlarged Eccles 35.1 He that keepeth the Law bringeth offerings enough and so on to these words ver 6. The offering of the Righteous maketh the Altar fat and the sweete savour thereof is before the most high and so forward to the 10. ver Give unto the most high according as he hath enriched thee and â—s thou hast gotten give with a chearefull eye a reason of strong consequence is annexed in the words following for the Lord recompenseth and will give thee seven times as much In this point two things are observable from the Jewish professour First that every man of ability came into the Temple the great first day of the Feast and there and then was to make his offering a burnt-offering either of fowle or beast yet if sickenesse hindred him by the way so that of necessitie he came tardy at the beginning yet his first day of appearing in the Temple what day soever it were was to him the day of his offering and as the first day of the feast to others Secondly no man was bound to bring his offertory on the other dayes of the feast though he appeared often in the Court and holy Convocation yet if any man would it was accepted and the more Religious the people were the more they gave proportionable to their worth remember the royall gifts of Hezekiah for offering day by day during their great Passeovers 2 Chro. 30.24 and of Josiah 2 Chro. 35.7 and the most munificent offerings of Josiahs Princes ver 8. Tea to the people Hezekiah sayd Come neare and bring Sacrifices and thankesgivings into the house of the Lord and the Congregation brought in sacrifices and thanksgivings and as many as
Serm. de Caena Dom. pene in principio Parag. 2. p. 500. Christus finem legalibus Ceremoniis impositur us parari sibivoluit Pascha ex consuetudine Legis ea quari quae solennitas exigebat assum agnuâ—â— panes ezymos lactucas agrestes that is Cyprian in his Sermon of the Supper of the Lord almost in the beginning Christ being about to put an end to the Legall Ceremonies would have the Passeover prepared for him and those things to be provided according to the Custome of the Law which the solemnitie of that feast did require namely a rosted Lambe unleavened bread sowre â—erbes PAR. 2. VVE may not imagine they ate the flesh of the Paschall without unleavened bread nor yet unleavened bread alone in that supper without the Paschall-Lambe but were to be both served in and eaten together the end of rosting was for eating and the manner of eating the Lambe was with unleavened bread Exod. 12.8 They shall eate the flesh rosted with fire with unleavened bread and this precept is repeated Levit. 23.6 Numb 28.17 At the Even the 14. day was the Passeover of the Lord to be slaine and to be eaten the other Evening which began the 15. day with unleavened bread PAR. 3. MAymonides saith the Passeover may be eaten if they cannot get unleavened bread nor sowre herbes I answere it is not then truely and perfectly the Passeover the infinite wisedome of divine providence so sweetely ordeined this Sacrament that where Ewes and Lambes were fed there must needes be grasse and other herbes and naturally some wild herbes sprout up rather than the choycer herbes and may be sooner gathered picked washed and minced then a Lambe could be rosted In lesse time also might the flower be made unleavened either bread or cakes or wafers likewise the leavened Masse presupposeth the unleavened for if any flower be to be had at all it is unleavened before it is leavened So that the Jew neede not suppose the want of unleavened bread if they had any corne at all ye shall eate the Passeover with unleavened Bread and with bitter herbes therefore whatseover the Jew saith they might not eate it without either of these PAR. 4. BOth unleavened bread and bitter herbes must not onely be present but eaten and eaten with it else it was but an adulterate Passeover and a great spot or maime was in that Sacrifice was the flesh of the Passeover to be without bread especially in a Land of Corne Deut. 33.28 They may as well remove bread from being one of the materialls in our Sacrament of the Eucharist PAR. 5. IN the Sacrifice of thankesgiving they were to offer unleavened cakes or wafers Levit. 7.12 and yet besides the cakes he shall offer for his offering leavened bread with the sacrifice of thankesgiving of his peace offerings ver 13. And in the new meate offering or the first fruites unto the Lord they were to bring two wave-loaves of fine flower baken with leaven Levit. 23.16 17. And yet Leaven was wholly forbidden in divers things Levit. 2.11 No meate-offering which ye shall bring unto the Lord shall be made with Leaven for ye shall burne no leaven in any offering of the Lord made by fire I answere these words and they immediately following doe evince leaven is not excluded from all offerings but onely in burnt-offerings on the Altar As for the oblation of the first-fruits yee shall offer them unto the Lord but they shall not be burnt on the Altar for a sweete savour why so because the two wave-loaves of the first fruites were to be baken with Leaven Levit. 23.17 Briefely thus with Origen leaven was forbidden ad sacrificium non ad sacrificii ministerium ad sacrificium non ad esum that is it was forbidden in the Principall sacrifice not to the subservient ministers againe Levit. 23.18 Thou shalt not offer the blood of my sacrifice with leavened bread which is varied thus Levit. 34.25 Thou shalt not offer the blood of my Sacrifice with leaven Lastly in the Passeover offerings unleavened bread was excluded even from their houses and coasts in the feast of seven dayes which feast was called the feast of unleavened Bread Exod. 12.17 PAR. 6. THat the Israelites used any at all from their going out of Aegypt till they came into the Land of Canaan I doe not see prooved sure I am God saith Levit. 23.10 When ye be come into the Land which I shall give you leavened bread was permitted to be offered ver 17. So the Law of meate offering and drinke-offering was prescribed When ye be come into the Land of habitations Numb 15.2 and ver 18. And when you come into the Land whether I bring you then it shall be c. Likewise for the leavened wave-loaves of their first fruites this was not fulfilled in the wildernesse where they had no corne growing but the Law was to take force when they came into the borders of Canaan where corne was They carryed no Leaven out of Aegupt and within 33. dayes they were fed with Manna till they tasted of the old corne of the land of Canaan Josh 5.12.40 yeares did they eate Manna Exod. 16 35. In this journey from Ramesis to Succoth or at their resting places there they baked unleavened cakes of Dough Exod. 12.39 Josephus saith the Israelites lived on unleavened bread till they had Manna It appeareth not that they are leavened Manna nay rather it is probable that they did never leaven it For no Manna was kept above two dayes none above one day except the Sabbaticall Manna which was a wonder and except the re-memorative and miraculous Manna reserved in the pot for future times besides the taste of Manna was like wafers made with honey Exod. 16.31 If it had beene leavened it would have beene bitter or sowre cleane contrary to the taste of honeyed things againe Manna needed no preserving by leaven it was stedfastly good till the time by God appointed corruption could not seize on it on the other side all the leaven in the world could not keepe it from stinking and wormes and putrefaction if they spent it not by its appointed time to put leaven into Manna was to mingle things profane with sacred Dr. Willet on Exod. 12. quest 15. hath these words it is to be considered that in this first Passeover they were not commanded to eate unleavened bread seven dayes neither did they intend so much but they carryed their dough forth unleavened not for any Religion but for haste therefore that prescription to abstaine from leavened bread seven dayes ver 14. belonged to the perpetuall observation of the Paschall but the other Rites prescribed unto the 14. v. appertained to the first Passeover If Dr. Willet doe meane onely that the Israelites did eate unleavened bread the night of the Passeover but were not necessarily bound to keepe the feast of 7. dayes of unleavened bread till they came into Canaan I will not much oppose him both because
in that feast it was the fashion that if any thing had beene left of the banquet or feast it should be consumed with fire this made Cato who was no common jeaster when Albidius had wasted his goods and at last had his house burnt to scoffe saying that he did Proterviam facere offer the Sacrifice Protervia and what he could not eate he did burne Macrobius Saturnal 2.2 This also amongst other parts of devotion among the Romans it seemed they borrowed from the Paschall-Lambes remainders burned So much for the prescribed ceremonies of the Passeover whether temporary or perpetuall The Prayer LOrd thy Law was the guide of performance unto the Jewes for the ceremonies and Service of their Passeover thy Prescriptions their directions give me grace good Lord still to looke up to thy Commandements and to regulate my thoughts words and workes thereby through the mediation of my blessed Lord and Saviour Jesus Christ Amen CHAP. XVI The Contents of the sixeteenth Chapter 1. The Jewish custome to wash their feete especially at feasts 2. The Jewes did not stinke more than other men against Cardinall Baronius Mr. Fuller taxed also 3. If the Emperour Marcus sayd so probable reasons for his imaginations at that time 4. Of Judas his stinke when he was dead out of Cedrenus and the Iewish Nation defended The great number of the Iewes long agoe and now from whom the Americans descended the Tartars came not from the Israelites 5. The Pharisees marvelling at Christs not washing before meate the double sinne of Pharisees in washing 6. Women in the Primitive Church washed the feete of Saints 7. In the old Testament they onely presented water but washed not the feete of their guests 8. The great sinner is the first recorded to have washed anothers feete even Christs and the great Saviour is the first recorded to have washed many mens feete 9. They sometimes washed and bathed their whole bodies and anointed them also 10. The Iewes used more than ordinary blessings at the Passeover a particular explication thereof 11. The reasons why I handle at large the Iewish Passeover 12. Christ kept all the fixed rites preparatory and the Sacramentall Ceremonies and the subsequent perpetuall Customes 13. Christ a perfect observer of the Law yet not bound to the Iewish voluntary undertakings or will-worship PARAGRAPH 1. ANd now am I fallen upon those rites and ceremonies of the Passeover which were not of expesse command either fading or fixed but of voluntary undertakings and those have I mustred up from Iosephus Philo the ancient Rituall from Fagius Beza and Baronius and especially from that Rabbi of Rabbins Moses Ben-Maymon and I reduce them to these two heads 1. Their washings and anointings 2. Their reiterated blessings these two belong partly to the first and partly to the second Supper First concerning their washings they are well knowne to have beene in much request pedibus de more lotis saith Iosephus de bello Iud. 6.31 This was an ordinary usance at times unsacred Nor may we thinke they omitted washing at houres of greater devotion for the Jewes placed much Religion in manifold washings at common meales they were cleanely-fowle even to superstition Baronius ad An. Christi 57. Num. 107. c. proveth that Jewes Gentiles and holy Primitive Christians were wont to wash before they prayed PAR. 2. BUt it is an incredible report that above others gravis foetor corporibus eorum inhaeret their bodies did stincke above ground which he avoucheth ad An. Christi 72. Num. 31. It may be some called them foetentes Iudaeos stinking Jewes as our English calleth those stinking companions who are wicked and offensive Besides some uncleanly might be so called properly that the Nation were so all or most I deny though we apply it to those since the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispersion of them I knew but two Jewes in all my life both Teachers of Hebrew in Cambridge with one of them I was well acquainted but never did I smell any ill smell from them more than from other men though I was one of their Auditors and very familiar with one of them PAR. 3. IF Ammianus Marcellinus say true that the Emperour Marcus passing through Palestine to Aegypt complained that the Jewes did stinke and were worse then the Marcomanni Quadi Sarmatae yet this is no proofe that the Jewes were naturall stinkards or inwardly had noysome mal-odorous bodies but many other accidentall occasions might cause the Emperour to say so he might passe through Iudaea in a very hot season when a little ill smell disperseth it selfe 2. He spake comparatively preferring the cold Germanes Bohemians and Scythians before the sweaty-open-pored Jewes 3. He might dislike the Jewes more then those other for their unruly tumultuating and pressing upon him with so much company that the steame of them was offensive as is often done amongst us in narrow roomes 4. It may be some poorer petitioners of them might be noysome as those of the Jayle are amongst us and their smell might be by that meanes unhealthy yea infections was not the like at our Assizes in England namely at Exeter in Devon under the raigne of Queene Elizabeth Anno 1586 vide Stowes Annalls fol. 1218. 5. The rebellious Jewes were often slaine by thousands and by thousands crucifyed and they might lye unburied and so corrupt the very ayre as he passed by If any pious soule shall feare an inconvenience and shall either from report or likelihood or desire perswade it selfe that it is generally observed to be thus in the places where the Jewes dwell and if we hold it as one brand of the curse that lyeth upon them since their crucifying and rejecting the Lord of Life it maketh much for the honour of our Saviour I answere I know no such generall observation nor ever heard of it till now nor was there ever any threatning of such matters denounced against them if they left their stinking when they were washed in the laver of regeneration and turned Christians which the accusers of them will not grant I would confesse both the matter and the cause nor would any argument prevaile so much with them if stinking Jewes were never changed to savorie Christians to turne inoffensive converts Iohannes Baptista Montanus in his Consilia pag. 331. saith indeed Totum genus Hebraeorum est ferè melancholicum quia sanguinem habet crassum hepar calidum the whole Nation of the Iewes is for the most part melancholy because they have grosse blood and hot livers yet these distempers make not in my opinion os olidum a rammish smell or a stinking breath foetidum anhelitum Moreover if the Iewes the now out casts of the world live in homely places and through covetousnesse be not cleanely but sordid nasty and stinking this is not their nature nor yet generall againe divers who have lived among the Iewes smell no such matter or make no such complaint I would hold it if it were true as
though they were 13. all are out of the same platter as appeareth in Christs words Who dippeth his hand with me in the Platter he shall betray me that is one of you shall betray me for all are meate out of the same platter besides thirteene could not eate out of one and the same platter if the Tables had beene long-sided First I say if all this were granted mine undertakings are no way praejudiced but how lamely doe his proofes creepe Christ and his Apostles lay on three Beds because thirteene put their hands into one platter which they could not doe if it had beene a long Table For all this they might have lyen on foure or five beds yea or on two beds yea or on one if it had beene of compasse and large For their Tables were fitted to their beds and some fitted their beds to their Tables and some of them were round enough like an halfe-moone some like a Σ sigma and might have beene capacious enough Secondly the Platters were very large and were sometimes removed from one place of the Table to another and yet Judas might so lye that both Christ and the Traytor might at the same time dippe into the platter Thirdly why doth Pererius say that Christ did not signe out any certaine one of the Discumbents When he said He who dippeth the hand with me in the platter shall betray me Matth. 26.23 Did ever any other Interpreter deny but he signed out Judas particularly Though after â—here was a more manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Christ tooke a Soppe and said he would give it to the Traytor and did give it Ioh. 13.26 Yet the former words in the Paschall-Supper Matth. 26.23 made such an impression on the heart of Iudas that he said Master is it I ver 25. Theophylact on the place Manifestè proditorem reprebendit quoniam cum reprehenderetur non emendabatur propterea manifestat illum dicens qui intinxerit mecum that is He doth manifestly reprove the Traytor because when he was reprehended he was nothing amended and therefore he doth manifest him saying He that dippeth his hands with me A man may therefore justly marvell at Pererius denying that Christ by these words did signe out one certaine Traytor PAR. 8. BVt I come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Poynt matter in question betweene Pererius and me How homely and poore the Romane people were at first hath beene in part touched at I will further say Prandium Coena in propatulo fiebat quià palam coenitare dedecus non erat secretò verò coenitâsse probro ignominiae fuit They dined and supped in the open ayre under the Canopy of heaven because it was no disgrace to sup openly but it was ignominious to sup secretly Then say I they ate their meate by the fires in their Kitchins Hyeme ad focum aestivo verò anni tempore in aprico coenitabant in Winter they supped by the fires side in Summer in the open ayre sometimes they supped in other roomes close by their Kitchings which received smoake and blacknesse from their fires and from those fuliginous noy somnesses both smelt and seene those places were first called Atria though afterward such inward reserved roomes were called Atria which nor smelt of soote nor were blacke-coloured that the ruder and first Romane people did eate without any tables at all may well be collected from Alexander ab Alex. Genial Dier 5.21 in the beginning I will not deny afterwards the dainty fitting of their roomes and chambers who knoweth not Lucullus his Summer-house and his Apollo and the horrible excesse of later times PAR. 9. IT is true what Pererius saith that the place where our blessed Lord supped last of all with his Apostles is called Coenaculum grade stratum a large upper-roome furnished by the vulgar and if he had consulted with the Greeke he should have found that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie more than CoenaculuÌ„ grande stratum tribus lectis more than a large upper-roome furnished with three beds that is to say a roome so furnished ut nihil deesset sive ad usum sive adornatum that nothing was wanting either for use or ornament some Greeke Coppies after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furnished have also annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared this the Syriacke followeth and Origen hath it paratum prepared Hierome Mundatum made cleane It was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper Chamber Luke 22.12 In the Syriake Helitho so called from the ascending up the stayres which higher roomes they usually let and set out keeping the lower roomes for themselves you may call it if you please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod subductum sit â solo because it was above-ground above staires and is properly opposed to an under-roome or a roome placed on the earth I am sure it is in the vulgar of Hentenius and S. Andreanus 1 Sam. 9.21 Assumens Samuel Saulum puerum ejus introduxit eos in Triclinium dedit eis locum in capite eorum qui fuerant invitati that is And Samuel tooke Saul and his servant and brought them into the Parlour and made them sit in the chiefest place among them that were bidden Vatablus hath it better in Coenaculum Triclinia were not then heard of the 70. have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is likewise Marke 14.14 and is well interpreted a guest-chamber the Hebrew hath it Liscatab Cubiculum a Chamber as the Interlineary turneth it though the Margin supplieth Coenaculum a Supping-roome with Vatablus Some may thinke that this Feast or Sacrifice of Samuel and Saul was Sub dio in the open ayre but they are much deceived for though the houses in those times and places were made plaine that people might walke securely on the top of them because they were appointed to make battlements for their roofe lest they brought blood upon their house if any man fall from thence Deut. 22.8 and though the house tops were places to walke in and refresh themselves as David did 2 Sam. 11.2 and places for private Prayer as S. Peter used them Act. 10.9 and a place of secret conference as Samuel used it who communed with Saul upon the top of the house 1 Sam. 9.25 when Samuel would not suffer so much as Sauls owne youth to heare what passed betweene them ver 27. Christ commanded his Disciples Mat. 10.27 What ye heare in the eare that preach ye upon the house-tops Aegidius Hunnius on the place saith the Iewish house-tops were plainer than ours senced suis peribolis with battlements ut iis commodè inambulari possit I say if the house top bad not beene a convenient place for such a matter Christ would not have bid them preach it there yet I no where can find a footestep or signe of proofe that Samuel and Saul feasted in solario in the face of the Sunne but rather went into the house or into the Parlour
Iewes herein followed the Romanes which is the maine Quaere of mine and the ground-worke layd by Pererius To his arguments I thus answere 1. If it had beene usuall at every meale and at every invitation to anoynt the head of guests the Pharisee would not have omitted that Ceremonie towards Christ At their more solemne feasts the custome of the wealthier sort may be granted to be such not at their dayly repasts and to guests of prime note of upper-most roomes at feasts Mat. 23.6 of the chiefest seates not to the men imi subjellii as the Parasite in Plautus phraseth it 2. Christ found fault with his omission accidentally and as he reproved him not at the first sitting to meale so we may thinke he would have wholly passed by that point of the Pharisees incivility if the Religious act of that devout woman had not ministred a faire occasion of fault finding 3. Our Saviour was to be reputed above any ordinary guest and his entertainement to be above any feasting for he never ate with any but he fed their soules more with grace and goodnesse then they fed him or his Apostles with bodily food therefore justly was the Pharisee reprooved because on so momentuall occasions and times and persons fit for the best entertainement both for the matter and the manner of their well-come both Reall and Complementall he neglected that Ceremonie of anoynting our Lord. 4. The penitent womans act had not beene so glorious if the fashion had beene ordinary or dayly at every meale To the second instance of Pererius I say the Lord commandeth the Faster to anoynt his head as if he were very merry chearefull or going to a feast indeed as if he feasted not as if he dined onely as Pererius hath it for they had many dinners and many suppers in which they used none anoyntings and where joy and mirth were not alwayes seene attendant at the Table nor to be discerned by their lookes as Christ would have it seene in him who fasted before God and seemed not to fast before men to the third instance I say the fact of Mary powring oyntment on the head of Christ was rather heroically devout and divine than a matter of fashion she durst have done that holy deede if anoynting had never beene used in feastings for her end was heavenly Against the day of my burying hath she kept this saith Christ Ioh. 12.7 and I doubt not but she had supernall inspirations directing her to doe so if we shall argue from a singular fact to a generall usance as Pererius doth then one might as well conclude that washing ones feere with teares and wiping them with the haires of a womans head without ceasing was the custome of those times because the himbled penitent did so Luk. 7.44 PAR. 2. BEsides let the difference be observed according to Peterius the anointings of the Romans preceded their feasts but the anoyntment of Christ was in Supper-time by his owne confession and so no imitation was taken up by the Iewes from the Romans in that point which recoyleth on Pererius his maine ground that Unction and anointing before feasts was usuall among the Romanes is a confessed truth lesse proofe will serve Martial 8.77 Assyrio semper tibi crinis amomo Splende at cing ant florea seri a caput Candida nigrescant vetulo Chrystalla Falerno Et caleat blando mollis amore torus Qui sic vel medio fivitus vixit in aevo Longior huic facta est quam data vit a fuit that is With choyce Assyrian gunune let thy lockes alwayes shine Let flowrie garlands eke compasse that head of thine Let thy cleare Venice glasses be crown'd with Bacchus browne Whilest wanton Venus tosses upon thy beds of Doune Who thus shall live and dye though in the flowre of 's age Hath runne a pleasant race beyond dame Natures stage So held the Epigrammaticall Epicure PAR. 3. BUt the sober Orator Tully 5. Tuscul quaest saith divinely Vnus dies benè ex praeceptis Philosophiae actus understand him of true Philosophy which differeth not from our Theologie peccanti immortalitate est anteponendus that is one day spent well and according to the Rules of Philosophie is to be preferred before a world of wickednesse Omnis iniquit as est stultitia all iniquity is folly say I Et omnis stultitia laborat fastidio sui saith Seneca and every folly is a burden to its selfe continuall joy is found commorant among the actions of goodnesse and wisedome Rejoyce alwayes and againe I say rejoyce in the Lord Phil. 4.4 the greeke Philosopher Musonius hath a dainty quaint sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be better translated than by the words of Cato in his Oration to the Knights and Horsemen at Numantia about Biscai in Spaine from whom Musonius as it seemeth borrowed the matter si quid vos per laborem recte feceritis labor ille â vobis citò recedit benefactum â vobis dum vivitis non abscedit si qua per voluptatem nequiter feceritis volupt as citò abibit nequiter factum illud apud vos semper manebit you shall finde this in Aulus Gellius 16.1 If by labour you doe any thing well the labour shortly vanisheth from you but whilest you live the good deede departeth not from you if you doe any thing unlawfull though pleasure the pleasure soone fadeth but the foule fact will still remaine with you Thus much on the By against that loose voluptuous Poet Martial and his fellow-hog-Epicures Seneca Epist 86. Parum est sumere unguentum in his die terque renovetur ne evanesecat in corpore quid quod odore tanquà m suo gloriantur Horace 2. Serm. satyr 3. describeth a fordid Clowne from him not anoynting himselfe Quantulùm enim summae curtabit quisque dierum Vngere si cauleis olco meliore caput que Caeperis impaexa faedum porrigine that is Tell me I prethee how much from thy summe Well each day shave if that with sweeter butter Thou baste thy meate and with more costly gumme Thou dawbe thy pate which Dandraff-scurfe doth utter PAR. 4. THe Graecians also used anoyntings at their feastings Thyestes Versu 944. c. in Seneca's Tragoedie Act. 5. Scaen. 2. Verne capiti fluxererosae Pingui madidus crinis amomo Inter subitos stetit horrores that is My rosie Vernall Crowne dropt from my head My bayre with fattest oyntments moystened Through suddayne horror upright startled Martial lib. 5 Epigr. 65. Pinguescat nimio madidus mihi crinis amomo let my moyst hayre be far with store of Oyle or Gumme PAR. 5. ANtyphon witnesseth that the ancient had severall Oyntments appropriated to severall uses of each severall part you shall finde it in Athenaeus lib. 15. Vnguento Aegyptio pedes livit crura Phaenicio buccas ubera Sisymbrino utrumque brachium Amaracino supercilium comam Serpellino cervicem atque genna that is He doth Anoynt His feete and legges
〈◊〉 〈◊〉 〈◊〉 two Disciples prepare it Christ with the 12. eate it in the Evening they sit downe 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded S. Matthews Evangelisme written in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its divers significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreted The Apostles in the description of the Lords Supper single out words properly signifying lying downe 3. Our English Translatours excused 4. Sitting Communicants censured 5. As they did eate expounded 6. The use of the word Verily Amen its divers acceptions 7. Future things are to others unknowne to Christ knowne The Table and its rites sacred even among the heathen 8. Judas not necessitated to betray Christ the manner of Christs detecting him Traytor 9. What was done in the first Paschall-Supper Judas detected for a Traytour in a generality Disciples enquire 10. Judas discovered for a Traytour in a mixt manner good for Iudas not to have beene borne 11. Thou sayest is no full discovery of Iudas to be the Traytour Simon de Cassia his errour Iudas his treason not discovered till the second Supper divers reasons thereof PARAGRAPH 1. HAving ended whatsoever I thought convenient about the Passeover so farre as the old Testament directed or explained or as the voluntary practise of the Iewes was The next part of my method leadeth me to handle how our blessed Saviour with his Apostles observed this his last Passeover which most properly may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Passeover of the Crosse so far as the New Testament affordeth light S. Marke describeth the Paschall Supper briefely observe these things first although S. Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22.13 two Disciples went from Christ to prepare the Passeover yet in the Evening Christ came with the 12. Mar. 14.17 therefore they who prepared the Lambe viz. Peter and Iohn Luke 22.8 went forth to meete Christ and went backe againe to him whilest some other of the house tended it to signifie all was prepared whereupon Christ knowing the Passeover was made ready ver 16. He commeth in the evening with the 12. not with 10. onely but with the 12. Secondly They sate it is added Luke 22.14 When the houre was come he sate downe So they might be in the house before and might both say and doe diverse other things yet till the exact appointed time of the Passeover they sate not downe to eate it Thirdly he sate downe and the 12. Apostles with him ver 14. the circumstance of that number is exactly instanced upon also Matth. 26.20 Though other where it is likely that more than 12. did feast with Jesus Matth. 9 10. Sinners sate downe with Jesus and his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly S. Marke useth the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they sate Mark 14.18 which is all one in sense with that Matth. 26.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sate downe with them both words being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit downe PAR. 2. I Cannot omit how the learned doe interpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maldonate thinkes that at the Paschall they did not discumbere but sedere Barradius judgeth it more likely to be so accordingly our late translation rendreth it he sate downe Matth. 26.20 They sate and did eate Mark 14.18 He sate downe and the 12. Apostles with him Luk. 22.14 Moreover Irenaeus 31.1 saith S. Matthew wrote his Evangelisme in the Hebrew tongue and I am sure in the Hebrew Gospell according to S. Matthew set out by Munster it is sayd he sate Iashab gnal hashulcan sedit ad mensam He sate at the Table as Munster translateth it yet in the Greeke the words which properly signifie sitting are not used in the text nor any one of them the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used when no lying downe can be understood Matth. 19.28 When the Sonne of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall sit in his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye also shall sit Mark 10.37 grant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may sit one on thy right hand another on thy left and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth sitting at meate as opposed in my opinion to recumbing Gen. 43.33 They sate before him and in those times it was not the Aegyptian guise to lye all along at meate Exod. 32.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people sate downe to eate and to drinke which words are repeated 1 Cor. 10.7 Nor were discubitory beds in fashion in the wildernes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 runneth to the same sense Matth. 22.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit thou on my right hand excluding discumbing beds Matth. 26.69 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter sate without in the Palace you must not thinke he lay all along basking himselfe against the fire yet Peter was warming himselfe Mark 14.67 and more expressely Luke 22.55 The fire was in the middest of the Hall and they sate downe together with Peter in the midst of them for so runneth the Originall no likelihood at all that he lay along 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also is so to be interpreted Matth. 26.55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sate dayly with you teaching Non jacet in molli veneranda scientia Lecto that is Knowledge that brings men to renowne Lies not upon a bed of Doune Nor did they teach è molli Lecto on a feather bed Io. 4.61 Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he not stretch'd himself at length but sate on the well Nor is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or its derivation or descendents once named in the description of the Paschall Supper but the Apostles doe single out such words as principally import lying along S. Matthew and S. Marke the compounds of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used by S. Luke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sate downe Mar. 6.39 upon another occasion the people are sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit downe and though it be sayd in the time of the second Supper after he was set downe againe Ioh. 13.12 where his thrice sitting is insinuated yet the originall runneth in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was set downe againe yet Maldonate truely expoundeth the meaning of both words Evangelistae verbis discubitum significantibus significant sessionem sicut nos nunc dicimus Accumbere mensae in mensâ discumbere cùm tamen sedeamus non discumbamus mutatus mos est recumbendi verba retenta that is the Evangelists by words which signifie discumbing or lying down doe meane sitting as we now adayes say to sit at the table and to discumb or lye at the table when as neverthelesse we doe sit and doe not lye-downe the manner or fashion of recumbing is changed whereas we keepe the words still Barradius also judgeth this opinion probable Joh. 6.10 There was much grasse in the place so the men sate downe in number about 5000. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 6.39 Jesus commanded them to make all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another word implying
farre more precious than the blood of the Paschall-Lambe that sprinkled the doores and the lintells this sprinkling our Consciences that blood delivering from temporall death Christ from eternall the standing-water being a wall to the Israelites on hoth sides but the flowing water and blood streaming from his side washing and purging our soules and preparing us for heaven of which the terrestriall Canaan was but a Type thus of the Paffeover and of better than the Passeover did our Saviour discourse according to the Law at the eating of the Paschall-Lambe PAR. 8. THe words which follow Luke 22.24 And there was also a strife among them were spoken at the second Supper when I handle it they shall have their explication in their due order and this is plainely acknowledged that the blessed Spirit did not by S. Luke keepe Methodum Rerum or Historiae the History of things in order as they were done but upon great and just cause though unknowne unto us did intermingle other matters unlesse we flye to that wich Beza thinkes not impossible that there is a transposition of verses that the now 19. and 20. verses should be annexed to the 16. verse and after them the now 17. and 18. veses should be numbred but this transposition and trans-changing of verses doth as much confound the story in mine opinion and the same things might bee sayd at two suppers Apud Syrum interpretem maximae merito authoritatis in the Syriake translation which doth worthily deserve the greatest authority Beza should rather have given the greatest authority to the Originall Greeks from whence the Syriack was derived the 17. and 18. verses of Luke 22. are wanting Contrarily in a Greeke and Latine Coppie of mine saith Beza venerable for Antiquitie the latter part of the 19. verse and the whole 20. verse are not reade I doe say with Beza Ego nihil mutandum censeo I hold that nothing ought to be altered and yet hee propounds a transchanging of the verses but I would have nothing altered at all nor like these shifting dislocations The Prayer O God thy Word is a Lampe unto my feete and a light unto my path the fulnesse of thy Scripture doe I adore the riches thereof are above silver gold or precious stones good Lord grant that I may examine all my actions words and thoughts by it and frame them all unto it in thy light I shall see light and come to the light of the living which I beseech thee to grant for Jesus Christ his sake who is the joy of my soule and the blessed summe of my desires Amen CHAP. XXIV The Contents of the twentie fourth Chapter 1. Ministers or attendants at Christs last Passeover the blessed Virgin Mary no attendant difference betweene Apostles and Disciples Disciples might attend 2. Bishops Presbyters succeede the Apostles the seventy Names of Apostles and Disciples confounded S. Augustine questioned 3. Whether any of the 70. Disciples were Apostates other Disciples beside the 70. Some of them backe sliders the 70. Disciples were the future Presbytery Idolater the 70. Disciples who they were whether there were 72. Disciples 4. Divers Legall Types of the 12. Apostles 70. Disciples 5. The Master of the house was not excluded he might waite on Christ also some of the houshold might be attendants 6. Attendants Male and Female three degrees of Male-attendants divers offices of Attendants Christ and his Apostles had their attendants 7. Some of the 72. were Christs Auditours to heare his Table-talke Servitours ammated instruments 8. The Synopsis or summe of all PARAGRAPH I. I Cannot end this first booke of the Paschall Supper till I have handled one quaere more whether any waited in the roome whether my servants ministers or attendants were present besides Christ and his Apostles at his last Passeover For the Negative part these arguments may be collected First there is no mention of any one attendant Ergo none Respondeo the argument for the Negative is but weake for I thus retort it there is no mention that there was none attendant Ergo some were Argumenta â Scripturis Negative non tenent arguments drawne from Privative Scripture are no good Logicke Secondly there is mention of no more than twelve who came with Christ Mark 14.17 Thirdly there is mention only of 12. that did sit or sup with Christ Luke 22.14 He sate downe and the 12. Apostles with him Fourthly Mark 14.20 It is one of the 12. that dippeth with me in the dish I answere to all three that the certaine mentioned number that came or did sit or suppe with Christ doth not exclude the unmentioned servants attendant both may well consist together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sitters at meate and the attendants Fiftly Christ saith Luke 22.26 Let him that is chiefe be as he that doth serve and ver 27. I am among you as he that serveth I am in the middest of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he that serveth I answere this rather proveth that some did serve indeede to whom Christ did liken himselfe that Christ did not serve as others but was as one that serveth Cinctura ministrantium est the being girded about is a signe of service attendance and administring whilst Christ was bound and busie with water and the bason and the towell he might properly be sayd through his owne voluntary condescent to serve and administer and so Kings and Queenes may be sayd to serve when they descend to wash the feete of the poore Sixthly S. Peters and S. Johns praeparation for the Passeover may seeme to be of little waight if all things and every thing necessary was not throughly provided but they must have others to attend I answere no preparation was so exquisite that waiters were unnecessary who should fill out fresh wine who remove the dishes who serve them in who was to take them away who to save or gather up the fragments Seventhly if any one besides the Apostles had beene there we may thinke the most blessed Virgin was there but she was not to be an attendant I answere out of question Christs most holy Mother had not attended if she had beene there though she would not grudge to waite on him but his greatest humility would never have permitted her to serve him yet other attendants might be and were in likelihood though shee were absent Eighthly it is not likely Christ would have washed his Apostles feete especially the feete of Iudas if other attendants had beene there I answere if in the presence of others he did wash them all it was an evident signe of his greater humility and then more might take good example contrarily for the Affirmative 1. It is sayd Matth. 26.18 I will keepe the Passeover at thine house with my Disciples so ver 19. Marke 14.12 13 14 and 16. verses Luk. 22.11 But there is great difference betweene the Disciples and the Apostles wherefore the Apostles might sup with him and the Disciples waite and eate after him
in some other roome or perhaps after the 2. Supper in the same roome I answere indeede they were distinct in dignity and order and the Apostles were a choyce sort selected out of the Disciples and Peter James and John were exempt in great matters out of the rest of the Apostles PAR. 2. MOreover Bishops succeeded the Apostles as the Presbyters doe the 70. in the Language of antiquitie and the Commission of the 12. Apostles was more large than that of the 70. Disciples and had more and better promises See Matth. 10.1 c. and Luke 9.1 c. And he ordeined 12. that they should be with him Marke 3.14 that is of his house and family Sacellani Domestici Domesticke Chaplaines in Ordinary unto him â sacris the 70. were to goe still before him we reade not that after their Commission was certified by them to have brought forth wonderfull effects that ever they did eate or drinke with him if not now and if they were none of the waiters yet many other might yet are the 12. Apostles called 12. Disciples and the names are confounded Matth. 10.1 He called unto him his 12. Disciples and ver 2. nameth Simon Andrew Iames and John c. who were most properly Apostles Luke 9.1 he called his 12. Disciples together and it is apparent if you compare S. Matthew with S. Luke that they were the 12. Apostles onely for after the Commission given to the Apostles The Lord appointed other 70. also and sent them two and two before his face into every City and place whither he would come Luke 10.1 PAR 3. SAint Augustine on those words Psal 99.5 Worship at his footestoole but with him it is enarration on Psal 98. fol. 230. litera A. thus Scandalizati sunt quidam discipuli ejus 70. fermê dixerunt durus èst hic sermo recesserunt ab eo amplius culm eo non ambulaverunt that is Certaine of his Disciples well nigh 70. were offended and sayd this is a hard saying and departed from him and walked no mort with him the words indeed he spake Joh. 6.60 and 66. but that they were propetly wholly or for the greater part of the 70. Disciples S. Augustin shall give me leave to doubt Ambrose in Epist ad Rom. cap. 8. giveth over the 70. Disciples as castawayes apostates or reprobates Epiphanius Haeresi 51. is more moderate that some of them returned unto Christ yet he secretly granteth their fall from Christ If the fathers say true we cannot thinke that any of the 70. ministred after unto Christ viz. at his last Supper But I first require proofe that any of the 70. peculiarly so called did fall either totally or finally from Christ Secondly I am sure Luke 10.17 Even the Devills were subject unto them through Christs Name and Christ sayd unto them ver 20. Their names were written in heaven and bids them rejoyce therefore Are they reprobates whose Names are written in heaven And they had small cause to rejoyce if they were to be damned True it is that many Disciples of his went backe yet it cannot be evinced that any of the 70. were among the number of those backesliding Disciples I am sure besides the Apostles and besides the 70 there were another sort of people who sought him and followed him for to satisfie their hungry guts Ioh. 6.27 and in a large sense may be called Disciples and some perhaps followed him for Novelty-sake some for curiositie others to spie bis wayes others to question him on the suddaine and to entrap him Morbus signa Cibus blasphemia dogmafuerunt Causae cur Dominum turba sequuta fuit that is Cures signes meate Doctrine suppos'd blasphemie By these five cords Christ drew his Company These also in as much as he taught them and they followed him and he fed them may in a general appellation be termed Disciples and some of these Disciples beleeved not and Christ knew who they were that beleeved not Iohn 6.64 But that any one of the 70. to whom Christ said before that their names were written in the book of life did Apostatize or that they to whom the devils were subject should be subjected to the devils as they were if they were damned cannot creepe into my Creed that a whole troope of 70 or the major part chosen especially out by Christ himselfe and representing Idaealiter the future Presbyters of the Church for ever should perish everlastingly seemeth unto me contrariant to reason or Divinitie Let any that are uncharitable concerning the 70 remember what Christ sayd unto them Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me and ver 19. I give you power over all the power of the enemie but they had not power over all the power of the enemie if they were damned And nothing shall by any meanes hurt you which words extend to more than miraculous outward operations and designe Christs particular grace and saving Co-operation for them I must adde that Christ in that houre thanked God ver 21. for revealing those things unto babes for so he calleth the 70. and opposeth them unto the worldly wise and seeming prudent which were blinde Were those Babes to goe to hell for whose Illumination Christ gave thankes unto the father so solemnely so speedily Besides antiquity saith Matthias was one of the 70. Disciples So Eusebius 1.12 and lib. 2.1 so Epiphanius Haeresi 20. and Hierome de Scriptoribus Ecclesiast in Matthiâ yea Beda on the Acts saith from Clemens Alexandrinus that both the Competitors Ioseph called Barsabas and Matthias were two of the 70. Chrysostome Homil. 3. in Acta avoucheth that the 70. whom Christ chose were among the 120. Brethren who were assembled at the Election of Matthias Act. 1.15 Clemens as Eusebius hath it 2.1 maintaineth that the Apostles did instruct the Disciples as Christ instructed the Apostles the seven Deacons were chosen out of the 70. Disciples saith Epiphanius 1.21 the 70. were exactly tythed say I the same Epiphanius Heres 20 saith that after Christs Ascension the 70. were great Publishers of the Gospell James the brother of the Lord was one of the 70. and made a Bishop by Apostolicall authority saith Eusebius 2.1 Like-wise S. Marke was one of the 70. saith Epiphanius Haer. 51. Christ had many Disciples ere he chose the twelve Apostles and of the Disciples immediatly after a whole nights prayer he selected twelve Apostles Luke 6.13 The very Apostles are called twelve Disciples Matth. 10.1 and Luke 9.1 nor were they part of the 70. Disciples for after Christ had chosen his Apostles out of other disciples The Lord appointed other 70. also Luke 10.1 Some indeede who were called Christs Brethren like false brethren did not beleeve in him Ioh. 7.5 I cannot finde an Instance effectuall to prove that any of the 70. were condemned I know many reckon the disciples to be 72. but the Greeke Chaldee and Syriack are for the just number of 70.
in this world he that knoweth the things of God as well as the spirit of man knoweth the things that are in a man Esay 11.2 The spirit of wisdome and understanding shall rest upon him the spirit of counsell the spirit of knowledge vers 3. He shall make him of quick understanding under which is comprised Omne scibile every thing that may be knowne All Theory Wisdome reacheth to the knowledge of all divine things understanding pierceth into all Immaterials The spirit of God searcheth out all conclusions To counsell belongeth the understanding rerum omnium Agibilium of all practicall affaires and things Agible Whosoever desires a further examination of Christs knowledge let them consult with the Schoolemen Tertia parte in Thomam Quaestionibus 9.10.11.12 Amongst other things he shall finde that Christ knew Omnia singularia praesentia praeterita futura All and every particular thing present past and to come And could he be ignorant what tree he saw But of Christs extraordinary knowledge we spake before PAR. 13. IF any for Calvin do object why came he thither to thē treē and sought fruit if he knew there were no fruit on it and why did he curse the tree when the time of Figs was not yet Mark 11.13 To the first I answer He tooke an occasion to worke a miracle and by that miracle to signifie that he would roote out the Iewish Synagogue for not bearing fruit Indeed there are many places of Scripture the resultancē whereof may seeme to bee this That Christ was ignorant of many things For hee asked Iohn 21.5 Children have you any meate If hee knew it himselfe what need he aske them So Luke 24.41 he enquired Have yee here any meate But Disquisition is of matters doubtfull or unknowne And yet ere this mortality was swallowed up of immortality and he had an incorruptible body and a beatified soule in a superlative degree for he was risen from the dead Therefore it seemes this was spoken to confirme the doubtfull Likewise in his naturall life hee seemed ignorant of divers things which hee knew well enough as when he said John 11.34 Where have you laid Lazarus which words from any other man had argued Nesciencie So he said Iohn 5.6 to him that had an infirmitie 38. verses Wilt thou be made whole When as both Christ and others knew the man waited for it Mark 7.18 Are yee so without understanding also He questioned what he knew that they were without understanding in that point Mat. 22.20 Whose is this Image and Superscription saith Christ Yet knew he that before and thence drew the argument to reprove the Iewes Matthew 22.12 How camest thou in hither not having a wedding garment Christ marvelled at the Centurions faith Matthew 8.10 whereas no man useth to marvēll at such things as are evident to his knowledge As for Christs words concerning the Centurion I answer First they were spoken saith Aquin. 3. parte Quaest 15. as if the Centurions faith were wonderfull to other men and in regard of other mens faith Not in respect of Christ himselfe Let me adde Sure it is that Christ infused that faith into the Centurion and therefore must needs know it In the Schoole termes take it thus Christ as God knew all things Christ as Man and considered as a Comprehensor had Cognitionem facialem and was not ignorant the same Christ as hee was Viator had knowledge infused which was great and acquired knowledge also in matters experimentall Nor can he bee blamed for having some Nesciencie since Ignorantia negativa non habet formale peccati Negative ignorance hath not the formality of sinne A second answer is indeed commonly among men Admirans dubitat He that wondreth doubteth Aristotle saith so in the first of his Metaphysicks And admiration groweth from precedent Nescience yet Christs divine knowledge could not wonder nor his infused knowledge but the experimentall knowledge in Christ might wonder Thus did he learne obedience by the things he suffered Heb. 5.8 and therefore knew them not before Thirdly Plato saith Admiramur propriè magna wee properly admire great things And therefore the Centurions faith being great Christ is said to wonder Not as if any thing were strange to Christ but because thereby He did stir up those that followed him to wonder at his faith tacitly recommending the like great faith unto them Fourthly he is said to wonder as he is said to be angry not properly but per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuming unto himselfe like passions of men speaking of himselfe as other men do and as a wondring man doth wonder indeed Such an one did Christ resemble when it is said He wondred Though his name shall be called wonderfull Isaiah 9.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Admirabilis not Admirabundus He is one to be wondred at not one that did wonder The object of wonder to others not the subject of wonder in himselfe Wonderfull Efficienter efficiently for He onely doth wonderfull things Psal 72.18 Not wondring ignoranter ignorantly or ex antecedente Nescientia nupera consecuta cognitione Out of former antecedent Nesciencie and new-found knowledge Againe though the rest of the fore-named Scriptures seeme to imply Christs Nesciencie yet indeed they do not Christ was ignorant of nothing though he propounded many questions for he questioned many matters and seemed a learner whilst hee intended to teach and I am bould to say that nor Solomon nor Adam himselfe nor the best and skilfulest of men put to them could co-equall the knowledge of Christ Lord thou knowest all things Iohn 21.17 When he said to his Apostles How many loaves have yee Goe and see Mark 6.38 It is said indeed there When they knew which words argue they knew not before But no such word is said of Christ And when Christ said to Philip Iohn 6.5 Whence shall we buy bread that these may eate The holy spirit incloseth it with a Parenthesis vers 6. This Christ said to prove Philip for He himselfe knew what he would doe Not onely what Hee could doe but what he would doe also nothing was is hid from him Hell is open destruction hath no covering PAR. 14. TO the second objection to wit Why He would curse the tree for not bearing fruit when the time of ripe figges was not come I answer briefly That Christ did not curse the tree in any anger nor was the tree sensible of the curse Nor were the Iewes accursed for not bringing forth fruit before the due time To say thus were to wring bloud out of the Scriptures and in every minute particular to expect a correspondencie with the Type Whereas we must rest content when the maine intent holdeth And yet if I should say That our blessed Saviour did cause the tree to wither for not bearing fruit though the time was not come to intimate unto us That if he were so severe against a plant a
exhilarated body with competent meate and drinke wee finde by experience to make us better affected both towards God and Man Hold man hold though thy Master hold that when a man hath eaten moderately he is fitter to receive the Communion then when he is fasting because after meate the head is more purged the mouth cleaner the breath sweeter yet I dare say the head is fuller of noysome fumes the mouth no cleaner when one hath eaten and if thy breath stink common food maketh it no sweeter then the Divine Eucharist I am sure the third Councill of Carthage Canone 29. hath decreed Vt Sacramenta Altaris non nisi a jejunis hominibus celebrentur That the Sacraments of the Altar should not be celebrated but onely by those that are fasting and the seventh Councill of Toledo Canone 2. excommunicateth such as eate any thing before the performance of divine offices It was likewise a Novell position That when a man commeth most unprepared to receive the holy Sacrament then hee commeth best prepared and when he is most sinfull then a sinner may most worthily receive His very words are these in his Sermon of the Eucharist made 1526. Ille ut aptissimus ad communicandum qui ante retro est peccatis contaminatissimus sine peccatis mortalibus nullum debere accedere Hee is fittest to communicate who before and behinde who on all sides is most defiled with sinne and without deadly sinne none ought to come to the Communion He meaneth not that a new life sufficeth without contrition confession satisfaction as some of his fellowes say his words runne to a worse sense For in another Sermon of the worthy receiving the Eucharist eight yeeres before Optima dispotio est saith he non nisi ea quâ pessime es disposit us è contrario tunc pessimè es dispositus quando optimè es dispositus Then art thou best disposed when art thou worst disposed and contrarily then art thou worst disposed when thou art best disposed Are not such words the meanes for men to commit sinnes and continue in them and with unrepentant hearts boldly fiercely impudently to swallow up the heavenly food of our soules the sacred Eucharist rather then exhortations to devout receiving Is this way the proving and judging of our selves doth it teach repentance for sinnes past sorrow shame feare selfe-accusing for the present doth it teach a stedfast resolution and a setled purpose never to doe so againe doth his way encrease faith strengthen hope nourish charity yet these things are expected from a worthy Communicant What preparation was used at the giving of the Law Exodus 19.20 c. What sanctifying of themselves both people vers 14. and Priests vers 22. All this preparation might have beene cut off and saved by Luthers doctrine They did not eate the Paschall Lambe without divers washings and many legall purifications insomuch that a second Passeover in another moneth was ordained for the uncleane by Gods extraordinary appointment Numbers 9.10 Which was practised in Hezekiah his dayes 2. Chron. 30.15 18 19. verses Abimelech gave the hallowed Bread to the sanctified onely 1. Sam 21.4 c. David professed I will wash my hands in innocencie So will I compasse thine Altar O Lord Psal 26.6 Saint Paul adviseth or commandeth 1. Corin. 11.28 Let a man examine himselfe and so let him eate of that bread and drink of that cup. Aug. alluded to the words of the Psalmist when he said Tractatu 26. in Iohannem Innocentiam ad altare pertate peccata si sint quotidiana vel non sint mortifera Carry innocencie instead of Frankincense unto the Altar though thou hast committed no mortall sinnes but sinnes of infirmity The same Divine Saint Augustine Hom. 50. Tom. 10. pag. 115. Constituto in corde judicio adsit accusatrix cogitatio testis conscientia carnifex timor Inde quidem sanguis animae confitentis per lachrimas profluat posiremo ab ipsa mente talis sententia proferatur ut se indignum homo judicet participatione sanguinis corporis Domini Vt qui separari â regno coelorum timet per ultimam sententiam summi judicis per Ecclesiasticam disciplinam a Sacramento coelestis panis interim separetur When a Tribunall is erected in thy heart let thy thought accuse thee thy conscience be witnesse against thee thy feare and dread be thy tormentor then let the bloud of a soule confessing it selfe flow out in teares Lastly let the minde pronounce this sentence That a man judge himselfe unworthy to receive the body and bloud of our Lord That he who feareth to be separated from heaven by the last sentence of the supreme judge may in the meane time bee separated according to Ecclesiasticall discipline from the Sacrament of the heavenly Bread By which words in the meane time might well be inferred that S. Augustine differed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven wide from a novel German who would have a man fall upon the Sacrament with mortall offences on his soule with unwashed hands having newly committed sins Vastantia Conscientiam devoratoria salutis which lay waste a mans conscience and woorie his salvation He avoucheth the best disposition to be the worst and the greatest preparation the unfittest But Augustine would have a man after mortall sinne to abstaine from the most holy Eucharist a competent time till hee had repented till hee had proved and judged himselfe till hee had confessed his sinnes and laboured to wipe away the blots by his teares Which truth is confirmed divinely by our sacred Liturgi If any of you be a blasphemer of God c. unto these words so shall yee be meete partakers of these holy mysteries when Christ said Come unto me all yee that are heavie laden he meant not with loads of unrepented sinnes for as such cannot move one foot toward Christ to such obstinate sinners Christ is a judge and condemner not a mercifull Saviour And the words cannot aime at that sense for then not onely the spirituall food in the Sacrament but even Christ should bee the great allurer unto sinne as being abettor thereof which God forbid for then not onely a window but a doore were set open to all iniquity and villany but the meaning of that most comfortable invitatory is and must be this All yee who have sinned and are heartily sorry for your offences wearied groaning and ready to faint under griefe for the same yea who finde no comfort in your selves but are ready to be swallowed up of despaire or too much not sinnes but sorrow for sins O come yee unto me and this is evidenced by the gratious promise I will refresh you refreshing being opposed to trembling dejectednesse weakenesse swownings trepidations grievings faintings which are fruits of the heavie-hearted sinner and steps or breathings toward repentance refreshing is not opposed robustae iniquitati to strength of sinning or boystrous coutinuing in iniquity or triumphing rebellion and so the sorrowfull penitent
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
de coena Agni when he said Christ rose from the Supper and laid aside his garments for the Lambe was ended before as Saint Iohn hath it Iohn 13 1. and the 2. and there are but few who say as Ribera relateth in comparison of others One of these learned men of the same order are opposite to another and both the ground is most weake and the matter most unlikely if not untrue that Christ did Recumbere lye downe at the Passeover which Ribera intimateth Kemnitius in the 8. chap de Fundamentis Sanctae Coenae ex Lucae 22.20 thus to our purpose concerning the maine though on the By hee hath some errours Absolutâ jam typicâ coenâ Agni Paschalis Finitâ etiam conclusâ alterâ illâ subsequenti coenâ communi instituit Christus novam peculiarem Novi Testimenti coenam quā Paulus Dominicam appellat hoo est quod Paulus Lucas dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The typicall supper of the Paschall Lambe being now finished and that other common subsequent supper being concluded Christ instituted a new and peculiar supper of the New Testament which Saint Paul calls the Supper of the Lord. And this is that which Paul and Luke do say after hee had supped And this is that which I call Tricoenium Christi most divinely expressed by Kemnitius in other words but fully to my purpose And a little before Illam etiam alteram communem coenam Christus concludit more Israelitarum sicut Hebraeorum Commentaria habent usitato Accepto poculo gratias egit dixit accipite hoc dividite inter vos Christ concluded that other common supper after the usuall manner of the Israelites as the Commentaries of the Hebrewes have it when hee had taken the Cup hee gave thankes and said Take this and divide it among you That the last Passeover of Christ was observed like the Antecedent ones No man denieth this saith Scaliger and Christ kept the antecedent Passeovers according to the same rite custome or ceremony as the Jewes did saith hee and indeed otherwise hee had broke the Law which hee rather fulfilled Therefore both at other Passeovers and at his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascha his saving Passeover Christ partaked of the two Suppers appointed by the Law besides the new third one which he instituted Scaliger ibidem pag. 569. mentioneth the Cibaria or dishes which to this day the Jewes call cibaria duarum coenarum the dishes of two suppers or duorum symposiorum of two banquets And the second supper was called Coena dimissoria a dimissory supper as the Secundae mensae or second supper of the Gentiles saith hee or rather say I the Secundae mensae of the Gentiles were like the second supper of the Iewes So much concerning my proofes from the Old Testament that a second supper did as it were tread on the heeles of the first supper of the Passeover by the very letter and expresse command of the Law The Prayer O Lord God in thy great wisdome thou didst ordaine the Paschall Lambe principally as food for the soules of the Jewes and didst annexe a second supper for a refreshing of their bodies grant that wee may chiefly attend the good of our soules and desire that spirituall meate and for the weake fading transitory corporeall nourishment wee may so use it that wee may be truly said to look up through the creatures to the Creator and eate to live thankfully not live to eate intemperately for Jesus Christ his sake Amen CHAP. VIII The Contents of the eight Chapter 1 Proofes from the New Testament for a second Supper 2 Proofes from the Fathers especially Saint Cyprian Cibus inconsumptibilis 3 The second Supper was Fibula Legis Evangelii 4 Inter or betweene evinceth a Triplicity Saint Augustine Theophylact Damascen PARAGRAPH 1. SEcondly the proofes from the New Testament for the second supper are these Matthew 26.21 Edentibus ipsis As they did eate Namely when Christ ad secundas mensas discubuisset coenâ priore jam peractâ sate downe at the second supper the first Supper being now ended as appeareth Iohn 13.2 saith Beza whence thus I argue The first supper was ended Iohn 13.2 before the discourse and actions which followed but after that Christ riseth from supper verse 4. And sits downe againe verse 12. and did eate and eate bread with Iudas verse 18. Therefore this was the common and second supper For no man will say that Christ at the most holy Supper of the Eucharist would rise from it and wash their feete and sit downe againe A flying thought ought not to disturbe our devotion at the receiving of so high a mistery neither would Christ give an example of so irreverent an action during the administration of the Supper of the holy Supper of the Lord. So it being neither the Paschall nor Eucharisticall supper it must needs be the second-common supper from which Christ arose and after returned to his old place For hee did rise from supper Againe as Saint Iohn is punctuall that the first Paschall supper was past and ended ere he described the second supper So Saint Luke is as punctuall that Christ administred the sacred Eucharist after supper Luk. 22.20 If any one say the words After supper may be understood of the Paschall supper and after it I confesse they may be stretched so farre according to the letter yet from the sense we must necessarily distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after may be interpreted either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mediately or immediately After with some distance of time words and actions intercedent or after that is presently after but it cannot be meant presently after the Passeover because S. Iohn recordeth many things both said and done after the Paschall which were not performed in a short time and so not presently after the Passeover but mediately Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After supper must necessarily have reference to the end of the second or ordinary supper which approaced neerer in time to the supper of the Lord than the Paschall supper could Betweene which and the holy Supper many matters arose and matters were begun and ended in the second supper of which hereafter PAR. 2. Proofes from the Fathers especially S. Cyprian SAint Cyprian Sermone de Coena Domini pag. 500. distinguisheth thus Coen◠disposita inter Sacramentales epulas obviarunt sibi instituta antiqua nova Two sacramentall feasts there were the Paschall and the Eucharist and betweene them was a supper made or placed what could this be else but a second supper and thus did the old and new rites meete for as I proved before it was one of the old rites of the Paschall to have annexed to it a second ordinary supper and when the Lambe was consumed as the old tradition prescribed which none ever proved was done or to be done wholy at the first supper and I have proved it might without sinne continue
who said Cum lotiâ— animi puritatis ad suscipiendum Saccramentum necessariae monumentum fuerit ante Sacramenti institutionem exhiberioportuit Since the washing of the minde was the monument of the purity which was necessary to the receiving of the Sacrament it ought to be used before the institution of the Sacrament Baronius hath a good argument against the innovating Osiander That the Paschall Lambe being to be eaten in haste if Christ had risen from it and washed their feete before the end of that Supper he had broken the Law but he brake not the Law Therefore it was at the second Supper even toward the latter end thereof that Christ by his owne washing of them prapared them by humility unto the receiving of his owne last best and blessed Eucharist being truely called the Supper of the Lord. If I have not guessed rightly at the true cause and just occasion why Christ washed his Apostles feete yet it is most certaine that he washed them which as I said tooke up about another quarter of an houre of their second Supper No man can reasonably thinke that Christ did wash their feete at the Passeover that was soone ended as the washing and wiping was ended Nor may it be thought that Christ would rise from the most sacred Supper of the Eucharist to wash them This derogateth too much from that divine Supper Therefore the second Supper was the fittest time and in it indeede did Christ wash them For how could he wash the feete of twelve of them severally twenty foure feete in all as they continued at Supper in lesse time then a quarter of an houre and wipe them all and well wiped them out of question with that towell wherewith he was girded Ioh. 13.5 weigh that time by the time we should spend our selves if wee were to dispatch such a businesse if we wash but our owne feete and wipe them above a twelfth part of a quarter of an houre quickly slideth away The Prayer O RedeeÌ„mer of mankinde thou wert pleased to wash the feete of thy Apostles even those feete of Iudas among the rest which had trotted before to the high Priests and Elders to betray thee and those which were apt and readie to shed blood even the innocent blood of thee the Lord of life Wash I beseech thee not onely my feete but my hands my head my whole body and especially my heart that I may be wholly purified and fitted to partake of thy blessed mysteries and by them be united to thee my gracious and mercifull Saviour Amen CHAP. XII The Contents of the twelfth Chapter 1. What was Done Sayd the 2. of the 3. quarters of the houre in the Second Supper Christ beginneth to wash his Disciples feete The Scribes booke Commanded frequent washings The Jewes used much water for purifications both Legall Praescribed 2. S. Peter the Primate and Prince of the Apostles Whither S. Peter lay on the Discubitory bed above Christ 3. Whither Christ washed S. Peters feete first of all Whither Judas was washed at all No washing of the feete no partaking of the Eucharist 4. S. Bernards Pedilavium no Sacrament Christs washing his Apostles feete an example of humility Whither Judas were first washed 5. All the Apostles were washed Vncertaine who first It matters not S. Peters Priviledge 6. S. Peters Christs Dialogue Obedience required Iohn the Baptist called a foole Peters double deniall reproved 7. Bodily washing Spirituall washing 8. Christ kist his Apostles feete Even Judas his feete 9. Whither Christ at the second Supper had on a supping garment Whither he had on a Cloake as Barradius 3. Vestments as Euthymius 5. As some others have thought Chrâ—st at his Passion had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. The last Quarter of the seventh houre or the third part of the second Supper What was Done Sayd in it The first passage is Christs Question His Diversion 11. The Titles of Lord Master forbidden to the Apostles The difference betweene Rab and Rabbi Ambition forbidden The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to Man God in the Old New Testament How God Man Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord. 12. Washing of feete imports humblenesse of minde Christs Precept Example to be imitated Lorinus his story Christ the most perfect example of all Seneca his advice The difference betweene Exemplar Exemplum Examples move more than Precepts The Worthinesse Vnworthinesse of the Administrant addeth nothing detracteth nothing from the Sacrament 13. Motives to Humility Servants equall to their Masters in participation of Troubles Blessings Servants inferiour to their Masters in Civill Morall Oeconomicall affaires 14. Nor Worders nor Knowers but Doers enjoy happinesse PARAGRAPH 1. NOw let me descend to the things done and sayd in this third quarter of an houre the middle part and second quarter of the three allotted as it were to this second Supper About halfe an houre after fixe our holy humble Saviour beginneth to wash the Disciples feete A little before Christs incarnation there was a booke written by the Scribes in which they commanded frequent washings even in the times of dinner or supper because there were many Legall uncleannesses which came by the very touch of divers things and by which they were uncleane till the Evening Therefore had they store of water alwayes in a readinesse At the Marriage in Cana Iohn 2.6 There were set sixe water-pots of stone after the manner of the purifying of the Iewes Sc. aut legalem aut traditionalem aut convivalem either Legall or traditionall or convivall Each water Pot containing two or three firkins a peece non ad potum sed ad lotionem paratae aequales illae hydriae aut vasa aquaria Those water-pots were not prepared for drinking but for washing And in likelihood they had spent some good quantity of that water For Christ commanded them to fill them and they filled them up to the brimme vers 7. And against the Passeover our Saviour did foretell them they should meete a man bearing a pitcher of water Mark 14.13 And when it is sayd He shall shew you a roome furnished among other things it may well be expounded A roome furnished with store of water for they had water alwayes in a readinesse for purifications prescribed by the Elders as well as for legall purifications Ciacconius is of opinion that water was given for their feete at the entrance into the houses yet it was to such as were soule and uncleane for if they were cleane they presently sate downe saith he But Baronius from the Rituall saith the Jewes washed their feete twice at the Paschall Lan be once at the eating of the flesh and once at the eating of unleavened bread Either the Rituall or Baronius confoundeth matters for they are not Paschall Lambe but with unleavened bread first taken Baronius should rather have distinguished two suppers Legalem communem the Paschall and Common Supper then make one Supper of the Lambe another
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.
offâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est ab scidisse separasse divisisse a Sacro choro traduxisse quoque Iudam in potestatem Diaboli the Ancients doe note that the Lord by that sop did cut off separate and divide Iudas from the holy Quire of the Apostles and did deliver him over into the power of the devill This proveth that Iudas went out before the holy Sacrament was administred And how could he then partake of the Eucharist Moreover the words As he entred into Iudas may be as a parenthesis having an entire sense of it selfe though the word of similitude reacheth not to identifie the times but onely compareth the entrances themselves and the words are full of Divine sense though they were reade Come not to this holy Table lest after the taking of that holy Sacrament the Devill enter into you and fill you full of all iniquities Moreover the Lyturgie may truely be sayd to compare the sinnes and following punishments though it compared not the times who offend like Iudas shall be punished like Iudas though the Devill entred into Iudas even before the Paschall Supper and doth enter into Christians after they have received the punishment shall be all one though inflicted at severall times Before the Passeover Iudas sought how he might conveniently betray him Mark 14.11 And before the Passeover Iudas sought opportunity to betray him Mat. 26.16 Yea before he trafficked for blood and before he communed with the chiefe Priests and Captaines Satan entred into Iudas Luk. 22.3 For he had resolved for the sinne before and then Satan entred He entred also into him after hee had received the sop and this was at the second Supper Which of those two extreames did the Lyturgie intimate Againe when Satan entred into Iudas is no matter of faith or of any great consequence nor is so propounded to us in the Lyturgie Last of all the Lyturgie doth not say that Iudas received the Divine food of the most Sacred Eucharist nor can the sense of those words be deduced thence But it saith at the utmost extension that the devill entred into Iudas after he had received the holy Sacrament Which holy Sacrament may very well be understood of the Passeover which was an holy Sacrament of the Iewes and which Iudas questionlesse did take and after which he tooke the Sop at the second Supper and then the devill entred into him And yet for all this Iudas did not partake of the body and blood of our Lord which he was justly separated from because he had sinned and betrayed the innocent blood as himselfe confessed of himselfe Mat. 27.4 And this I hold to be the most satisfactory answere to that specious objection from the Lyturgie the word Sacrament being applyable both to the Jewish and Christian Sacrament Judas taking the former the other Disciples taking both The Prayer OEternall God in Wisedome great in greatnesse powerfull in power infinite in judgement most just and yet such a gracious God whose mercy is over all thy workes and therefore much more over all our workes have mercy upon us deliver us from being the sonnes of perdition keepe Satan from entring into our hearts but rather tread him under our feete and lift us up to thee and fixe our scules on thee for Christ his sake Amen CHAP. XV. The Contents of the fifteenth Chapter 1. Reasons proving that Judas was not present at the Eucharist The 1. Reason drawne from Christs owne Example Examples pierce deeper than words Legall Conjunction 2. A 2. Reason drawne from the Leviticall Leper Leviticus 14.46 3. A 3. Reason drawne from the Leviticall Priests Ezek. 44.23 4. The 4. Reason drawne from Christs purging the Temple from prophane things Marke 11.11 5. The 5. Reason drawne from Davids example Psal 26. 6. The 6. Reason Iudas a Devill Iohn 6.70 7. The 7. Reason drawne from 1 Corinth 10.20.21 The Cup of the Lord and the cup of Devills opposite 8. The 8. Reason drawne from Christs washing the Apostles feete Iohn 13.2 The Schoole-mens opinion 9. The 9. Reason drawne from Heb. 10.26 10. The 10. Reason from Iudas his being excluded from Grace at the end of the second Supper The fourth Generall point 11. The Subsequent or Concomitant occurrences after the Traytors detection The 1. Occurrence Satans entring into Judas When Satan entred into Iudas How Satan entred into Iudas S. Augustine saith Affectu tantum Voluntate Ludolphus Essentially Not into his Soule But into his Body Tolet not Corporally but taking a quiet possession of him Theophylact Occupavit Cor ejus Cyrill praecipitem egit Origen Egit ut Ascensor equum Item Iudas totum Satanam suscepit in se After the Sop. 12. How Iudas was tempted Temptations are either 1. Ascendentes Inward 2. Obrepentes Outward 3. Immissae Darted in by Satan himselfe 13. Three Conclusions 1. Conclusion the Temptations of the world are severall from the Devills Three kindes of Tempters 1. The World 2. The Flesh 3. The Devill 2. Conclusion The temptations hath 3. degrees 1. Beginning 2. Proceeding 3. Consummation Or thus Consider 1. The Primitive Motion 2. The Assisting Commotion 3. The Plenary Agreeing Or thus 1. Suggestion 2. Delight 3. Pleasure 3. Conclusion The Devill is the Authour and Cause of all and every temptation The Devill a tempter The World and Flesh the Devills Instruments 14. How the temptations of the Devill be knowne from the temptations of the World Flesh 15. Satans temptations are Many Manifold Which temptations are grievous and fiery Which temptation is the worst and most dangerous How the World Flesh Satan tempteth The same sinne may be of the World Flesh Devill 16. The Creatures of God tempt us not primarily but by casualty the starres and heavenly influences tempt no man to sinne No more does any earthly thing in its owne Nature What temptations be from Satan the variety of Satans Temptations 17. All men have beene Tempted even the Spirituall Not Christ himselfe nor his Apostles free from Temptations The manner of Satans Temptations 18. Satan may enter into a man often times Iudas his state after Satans second entrance into him PARAGRAPH 1. THe Reasons also hold fairely that Iudas was not present at the Eucharist First whatsoever the Lord commanded himselfe fulfilled for Act. 1.1 Christ began both to doe and teach His first teaching was his doing no teaching is compared to the first practising Examples pierce deeper than words he was first baptized by Iohn before either he baptized and or gave authority to his Disciples or Apostles that they should baptize any But the Lord commanded the giving of holy things to holy people onely when he did say Give not that which is holy unto the dogges neither cast your pearles before swine Mat. 7.6 Therefore he himselfe gave not the holy Sacrament unto Judas PAR. 2. SEcondly Levit. 13.46 The Leper is uncleane he shall dwell alone without the Campe shall his habitation be Numb 5.2 Put out of the Campe every
properly at the latter end of the second Watch or in the third Watch and before three in the morning is the beginning of the Chaunticleering or first crowing which is more and more reiterated and louder or shriller till day It seemeth to me that the word of God distinguisheth and divideth the crowing of the Cocke from the even midnight and morning Marke 13.35 Yee know not when the Master of the house commeth at even or at midnight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or at the crowing of the Cocke in the morning In the fourth Watch of the night Christ was delivered to the servants of the High-Priests to be mocked spit upon and many wayes abused and beaten and this continued three houres till sixe of the clocke in the morning and then was Christ condemned by a decree of the Consistory Luke 22.66 For they came together as soone as it was day And when the morning was come all the chiefe Priests and Elders of the people tooke counsell to put Iesus to death Matth. 27.1 PAR. 8. COncerning this Cocke-crowing two not unnecessary Questions may be mooted 1. Whither the Cocke did crow naturally of himselfe or was by meanes Divine spurred stimulated or pushed on unto it 2. How the Evangelists different variations may be reconciled In which many other Quaeres are inwrapped Concerning the first some may probably thinke that our blessed Saviour being Valdè Naturae mystes acquainted exactly with the course of it and divinely foreseeing and fore-knowing what would come to passe in an usuall and ordinary way was content to let the creatures Exercere actus suos proprios to exercise their proper acts S. Peter to deny his Master for feare yet voluntarily and the Cocke to crow at his usuall times So that the Cocke did not crow because Christ had foretold so much or because he was provoked otherwise than of himselfe to crow but because Christ fore-knew that S. Peters deniall would be about the crowing of the Cocke therefore did Christ fore-tell it But I may more probably thinke the whole course was above the levell of Nature and that Satan desiring to winnow S. Peter put a great and sudden feare into him and that Christ for a little time did desert S. Peter and turned as it were his backe unto him That afterward Christ pittying S. Peter did inwardly and tacitly command the Cocke to crow as hee in all likelihood forbade the fish by some hidden motion or instinct to approach nigh the ships where S. Peter and the Apostles toyled all the night and tooke nothing Luke 5.5 and precepted the fish extraordinarily and immediatly to come in troopes in obedience to Christs Will to this end that his miraculous power might be the better seene when they let downe their Net for one draught and the great multitude of fishes breake their net Luke 5.6 and began to sinke their ships ver 7. And all this astonishing wonder was but divinely preparatory to make Peter beleeve the words of Christ who promised that thenceforth Peter should catch men Luke 5.10 and as he commanded againe in a way best knowne to himselfe the fish to bring a stater or halfe a crowne of silver in his mouth unto the same S. Peter and yet to bite at the bayte which was fastned on the hooke which S. Peter cast into the sea Matth. 17.27 For I will not thinke that Peter cast in an hooke without a bayte or if he did it was the greater wonder All which are things above the bounds of Nature Likewise when at the crowing of the Cocke Peter remembred the words of Jesus Mat. 26.75 My opinion is the Cocke might have crowed for tie times and S. Peter never a whit the rather have remembred the words of Christ nor repented but that our mercifull Saviour even in the midst of his owne sufferings remembred and pittied S. Peter for the Lord turned and looked upon S. Peter and Peter remembred the words of the Lord Luke 22 61. When Christ turned his face to Peter and looked on him it was an operative looke and piercing eyes vertue flew from them and with divine power reached to turne Peter now Peetr saw Christ as well as Christ looked on Peter Peter did read his own fault in his Masters countenance the language of Christs lookes did Peter understand and it was not a naturall but a divine motion which made him remember the words of Christ Augustine de gratia Christi 1.45 saith That Christs looking on Peter was spirituall with the spirituall eyes of mercy reducing Peter to repentance He looked not on him with bodily eyes Sed hic Augustinus non tenetur Here S. Austine was awry I doubt not but Christ beheld Peter both corporally and spiritually Indeede it is said Marke 14.66 Peter was beneath in the Palace warming himselfe And Peter was without in the Palace Matth. 26.69 and hee was gone out into the Porch ver 71. which imply that Christ and Peter were in severall roomes Christ within and above Peter without and beneath I answer that they were in severall roomes at first none can deny but that Peter went not up where Christ was or that Christ was not brought downe after judgement so that hee might see Peter can never be proved for Peter went in and sate with the servants to see the end Matth. 26.58 A poore sight could he see if he stayed still without The first deniall of Peter was by the fire in the Hall the second in the Porch when the Cocke crew first No reason can evince but at the second crowing of the Cocke both Iesus and Peter might be in one roome I am sure it was above the space of an houre betweene the first and third deniall as it fully resulteth from Luke 22.59 And upon Peters first deniall the Cocke first crew And Then they led Iesus from Caiphas unto the Iudgement-hall At which time he might very well looke upon Peter if Peter himselfe had not followed into the roome where Christ was condemned as it is most likely he did PAR. 9. THe second poynt and an hard one it is to reconcile the different relation of the Evangelists Herein will I first lay open to the full their severall variations The words of Iesus were Before the Cocke crow thou shalt deny me thrice Matth. 26.75 And the same words are repeated Luke 22.61 But it is in S. Marke Peter called to minde the words that Iesus said unto him Before the Cocke crow twice thou shalt deny mee thrice Hence ariseth The first Quaere whether Christ said as S. Marke hath it or as S. Matthew and S. Luke have it PAR. 10. THe second Quaere is Whether S. Peters three-fold deniall was accomplished before the Cocke crew at all or before he crowed twice For three Evangelists say in effect the Cocke should not crow at all till the three-fold negation of Peter was passed And immediatly the Cocke crew Ioh. 18.27 But it is in Marke 14.30 Before the Cocke crow twice
thou shalt deny mee thrice which is repeated verse 72. Accordingly the Cocke did first crow when Peter was in the Porch ver 68. And after his three-fold deniall The second time the Cocke crew vers 72. PAR. 11. THe third Quaere is How often S. Peter was questioned or by others affirmed to be Christs Disciple since the Evangelists much vary therein S. Matthew relateth two severall maides avouchments that Peter was with Christ and thirdly the by-standers affirmation of the same Matth. 26.69 c. And with S. Matthew doth S. Marke agree Marke 14.66 c. S. Luke thus varieth it A maide first affirmed it Luke 22.56 Secondly a man said Thou art also of them For Peter said man I am not ver 58. In the third place Another confidently affirmed it and Peter answered Man I know not what thou sayest ver 16. S. Iohn storieth it differently from all The Damosell which kept the doore first questioned Peter Art not thou also one of this mans Disciples And he answered I am not Ioh. 18.17 In the next place more interrogated the same thing How many more is not expressed but more Peter denied and said I am not ver 25. In the third place Malchus his Kinsman said Did not I see thee in the Garden with him ver 26. PAR. 12. THe fourth Quaere is How many times Peter denyed Christ since from S. Matthew it may be collected hee denied it two severall times to two severall maydes and once more to standers by And S. Luke confesseth his generall denyalls to two severall men S. John acknowledgeth his deniall to divers at once PAR. 13. I Answer briefely to the first the words of Iesus were spoken as they are in Saint Marke and the word twice is to be understood and by way of sense is to be included in the other three Evangelists For the holy Ghost spake a fuller truth by S. Marke for truth hath its latitudes and no Evangelist did or could lye and what is set downe is expresly to be beleived but the other three Evangelists might omit and otherwhere have omitted many severall words many severall matters and some write more largely some more briefely some omit more some lesse and wheresoever any affirme what others omit we must beleeve what is affirmed by any one though all the rest passe by it Neither Matthew Luke nor Iohn say negatively Christ spake no other words but these if they or any of them had so said there had beene an irreconcileable contradiction unto S. Marke But they saying onely These were the words of Iesus Before the Cocke crow thou shalt deny me thrice they might understand the word Twice Before the Cocke crew twice which they lawfully omitted as not being bound to expresse every particular and S. Marke who could not erre in writing hath directly taught us so to expound them And for confirmation hereof S. Marke names the severall places S. Peter was in when the Cocke crew twice which they all also omitted as being poynts of the By and not on necessitie to be particularly specialized Quod subintolligitur benè omittitur quod subauditur sine causa exprimitur That which is necessary to be understood may be well omitted That which is understood is needelessely expressed PAR. 14. IN this answer you have another involved resolution to the second Quaere The Cocke crowed first when Peter was in the Porch and this did not strike to Peters heart Nor can it be proved that Peter heard the Cocke crow the first time or if he did heare he might thinke it an ordinary Naturall crowing without any reference to himselfe But when his Trina negatio was passed immediatly the Cocke crew the second time and Christ turned himselfe to Peter to make Peter returne to him and looked upon Peter as if he had said Peter I I thrice fore-told thee thou wouldest deny me thrice before the Cocke crow twice Thou hast denied me thrice and the Cocke hath now crowed twice I have beene a true Prophet be not hereafter too confident of thy selfe Remember my words repent goe forth and weepe bitterly and so he did PAR. 15. TO the third Quaere How often S. Peter was questioned or vouched to be Christs Disciple I answer It seemeth cleerely by the Evangelists that S. Peter was doubted of by some and affirmed by others to be Christs Disciple divers times but they must be reduced all to three onely for you are to consider all foure Evangelists agree The first who spake of Peter was the Maide the doore-keeper The other Maide spake of Peter not to him but upon her speech a man said Thou art also of them saith S. Luke The Maides talking and the Mans accusing are to be held as one enquiry or affirmation Then not one after one but divers almost at once fell upon S. Peter They said unto him Art not thou also one of his Disciples Ioh. 18.25 who those They were S. Matth. setteth downe viz. They that stood by which might be the very same men that S. Iohn meaneth though first they interrogated as it is in S. Iohn and after bluntly and boldly affirmed it as it is in S. Matth. and particularly among that company might be the confident-affirmer in Luke and Malchus his cozen in Iohn So he was questioned or affirmed to be a Disciple once by the Doore-keeper once by a Man from another womans words and the third time by Troopes or Routes or many together three times in all Cajetan on Iohn 18. thinketh that he was seven times under the file of examination thrice by Maides or Women foure times by Men. But the witty Cajetan might have considered the Apostles relate the same thing though in divers manners some inhering in one circumstance some in another and as I said The severall relations may designe out the same persons and did as severall sayings of S. Peter made up but his thrice deniall If hee had well weighed this he would not also have determined as he hath done That S. Peter denied Christ seven times thrice to the Women foure times to the Men which reacheth home to PAR. 16. THe next Quare the fourth in number How many times Peter denyed Christ Whatsoever Cajetans account is I beleeve that S. Peter denied our Saviour but Thrice First because our Lord three times insisted on that fixed number of thrice Thou shalt deny me thrice The first time was upon this occasion Zachary foretold and Christ poynts at the place I will smite the Shepheard and the Sheepe of the flocke shall be scattered S. Peter professed he would not be offended Christ replied S. Peter should deny him thrice Matth. 26.34 S. Peter saith he will not and did out-argue Christ in words A second occasion was this Satan had winnowed Indas and prevailed and would have winnowed S. Peter but Christ prayed for him and Satan prevailed not to his finall overthrow But when Christ said to Peter When thou art converted strengthen thy brethren his fall was fore-seene
treasures who pity the vanity of such as set their hearts on beasts to keep them company and think themselves great by daily conversing with their Inferiours You learned soules embelisht with grace and goodnesse feeding on content and a good conscience in this world Reversioners to Heaven Come ô come bring forth your treasures both new and old You are the Lights of the World Heires of Grace having Glory in reversion and shining as Lights in dark places Come I say and further this work Scientia fit per additamenta Science grows by steps â—nd degree Timotheus had never been so excellent a Musician unlesse Phrynis had been before him saith Aristotle in the 2 of his Metaphysicks And so God blesse our endeavours PAR. 2. I Hold it not amisse here in the forefront to shew some reasons why I tearme this work of mine Tricaenium True it is I have not read the word any where But as true it is I never met with Author but he frameth some words to his present occasions every wit inventing and adding somewhat Horace de Arte Poëtica almost in the beginning concerning the inventing of new tearmes intimateth there is given and expresseth there shall bee granted a power to invent new tearmes Dabiturque licentia sumpta pudenter Et nova fictaque nuper habebunt verba fidem si Graeco fonte cadant parc è detorta You leave may have new-coyned words to chuse If that you modest liberty will use If from the Grecian fountaines they do flow And keep the Latine cadence all a row Let me say of my selfe as Horace doth there of himselfe Ego cur acquirere pauca Si possum invideor cum lingua Catonis Ennî Sermonem patriam ditaverit nova rerum Nomina protulerit Licuit semperque licebit Signatum praesente notâ procudere nomen If I by chance a few new words can coyne Why should a man my liberty purloyne Since Cato rude and Ennius harsh of old T' inrich their mother tongue were very bold And stampt new-words Which for to do they saw Both ever was and ever would be law I will be briefe in some particulars Pererius in Theatro rerum creatarum cap. 19. p. 145. saith thus Lycophron Poëta vocavit Herculem Tri-esperum quasi Trinoctem propter triduum quo necando pisci intra ejus alvum immoratus est The poet Lycophron called Hercules Tri-esper as if he had called him Three-nighted Hercules by reason of the three dayes and three nights which he stayed in the fishes belly which he killed Divinely is the story of Jonas recorded in the old Testament In reference to which the Heathen fabulously ascribe some such thing to one of their Hercules for they had many so called And in the new Testament the history of Jonas is confirmed by the mouth of Truth it selfe For Christ said Mat. 12.40 Jonas was Three dayes and Three nights in the Whales belly Naevius termeth Nestor Tri-saeclum because he lived towards Three hundred yeares Usuall in antiquity are the words of Bi-clinium and Tri-clinium why not Bicaenium and Tricaenium Martial 12.78 mentioneth Trinoctiale Domicaenium Tricaenium is not farther fetched Ludovicus de la Cerda on Tertullians first Book de Pallio Numero 252. useth the word Antecaenium The word Pocaenium is commonly used where a Third Supper is shall we exclude Tricaenium The Latines did Graecize All nations under the Roman Empire did Latinize And composition of severall words was most frequent in both languages It were losse of time to enlarge such a confessed truth I deny not but in classicall authority the only word Coena is extended to comprize the Ante-past the Supper it selfe yea and perhaps the Post-past also Macrobius Saturnal 3.13 thus Coena haecfuit Ante coenam echinos ostreas crudas quantum vellent peloridas sphondylos turdum asparagos subtus gallinam altilem c. The manner of the Supper was this Before supper Urchins the now meat of vagabond Gypsees raw Oysters in abundance Palours the roots of Angelica Thrushes Sperage covering under them a crammed Hen with other strange delicates Macrobius addeth In coenâ at Supper Sumina sinciput aprugnum patinam piscium patinam suminis anates querquedulas elixas lepores altilia assa amylum panes Picentes The sowsed hinder teates of newly farrowing Sows the cheeks of a wild Bore or Brawn a great platter of fish a charger of fat Ducks Teals boyled Hares fatted foules rosted wafers loaves of bread fetched from the people dwelling about Rubicon and Ancona Yet of both these of all hee saith only Caena haec fuit this was their Supper And the divine Apostle though there was nothing else or eaten or drinken save only the consecrated bread and wine at our blessed Saviours receiving and administring the holy Eucharist calleth this heavenly refection the Supper of our Lord 1 Cor. 11.20 And behold whilst I was writing of this passage I received a gratulatory letter from that Mundus eruditionis that living Library the most eminent Regius professor of Divinity Doctor Collins Provost of our Kings Colledge in Cambridge in these very words So wishing you Tri-Nestora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to your Tricaniums happy accomplishment for he had heard of it fearing no Martha's obstreperousnesse while you play both Martha and Mary in one I crave your good prayers to God Accordingly I have prayed and do pray to God to blesse us with increase of Grace and guide us to his Glory Amen Therefore I have presumed upon the Triple Supper at which our Saviour was present in one night the last night that he lived in this world a naturall common life viz. The Paschal solemnity the ordinary Supper the thrice-sacred-Supper of our Lord and Saviour to terme all three joyned together or continued Tricaenium the threefold Supper of Christ To the proofes in the second book for a threcfold Supper let me now adde the words of Justinian the Jesuit on 1 Corinth 11.20 Solet triplex caena distingui Legalis seu typica quâ agnus Paschalis comedebatur Mystica seu nova quae spectat ad Sacramenti institutionem tertia communis quae ad azymorum usum inchoandum instituta erat The threefold Supper is usually distinguisht into the Legal or Typical wherein the Paschal Lamb was eaten the Mystical or new Supper which belongs to the institution of the Sacrament and the Third or common Supper which was ordained to begin the use of unleavened bread Though Justinian erre in the order placing the Supper of the Lord before the Common Supper and though he erre in the reason because the Jewes did eate their Paschal Supper with unleavened bread before the Second Supper was brought in and so the Second Supper did not begin the use of unleavened bread yet in the maine for Three Suppers he is in the right Nor can I well digest that the Papists are so vehemently offended with our men for calling the Third Supper the Supper of our Lord. Estius Franciscus Lucas Brugensis
especially Maldonate if the words be not fathered on him Any name almost better pleaseth them than that the Supper of our Lord. In my Miscellanies and in the second book of this Tricaenium I have beene very bitter against the maledicency and scolding of the Jesuit Maldonate And in truth the words in his book deserve sharp reprehension and recrimination as being too full of spleene partiality calumny and base untruth That I wrote so eagerly against the person of the man I am sorry For I have been credibly informed lately by one who in all likelihood knew the inside of such businesse even my very learned good friend Mr John Salkeld that Maldonate in his life was esteemed a moderate Papist yea a favourer of our Religion and after his death that his Commentaries on the Gospels did suffer by divers other more factious Jesuits both dispunctions and additions with strange alterations Da magistrum give me my master quoth Cyprian of Tertullian The right reverend father in God Richard now Lord Bishop of Norwich was sometimes my President whilst I was chamber-fellow with him in the Kings Colledge in Cambridge His writings have I delighted in His most learned Apparatus was I on other occasions reading when unexpectedly as I was writing my excuse of Maldonate I found the same opinion confirmed by him another way I rather think saith he Apparatu 7. Paragrapho 16. that other Massipontane Jesuits did intersert into Maldonate his Commentaries when he was dead the railings against our men since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicus Thuanus that most true historian Thuanus relateth that Maldonate was a most modest man But in his Commentaries are most scurrilous revilings which could never proreed from Modesty I date say The same day also I overviewing upon other occasions the learned Casaubone found to my hand as casually as Abraham found the Ram and Isaac the venison as he said that Exercitatione 16. cap. 32. he saith of Maldonate that he was a learned man sine controversiâ acerrimi ingenii Now whether he meaned that out of doubt and confessedly he was of excellent parts and of a most keen sharp wit or that he was a sharp-witted man except when he medled with controversies I did somewhat doubt For Casaubone could not but have read and perhaps to it he alluded what Aulus Gellius lib. 10. c. 15. hath written viz. that when Antonius Julianus the Rhetorician had heard a rich ill-bred Gentleman too too talkative in a doubtfull if not unexplicable controversie he said privately most facetiously and with an exceeding bitter irrision Adolescens hic sine controversiâ disertus est If he meddle not in hard points he is an eloquent young man But passing by the man let us come to the matter the ground why I call it the Third Supper is because when the Paschal and the Common Supper were eaten before the blessed Eucharist was instituted in the last place and the same holy Eucharist is tearmed by the Apostle St. Paul 1 Corinth 11.20 The Supper of the Lord this is not to eate the Lords Supper Concerning the Third Supper it is nowhere in Scripture called a Supper saith Maldonate on Matth. 26.26 and in this point falleth a scoffing thus The Calvinists without authority of Scripture without example of old writers without reason without judgement call it a Supper when they ought rather to call it Merenda a bever if they take it after dinner a dinner if they take it at noon a breakfast if they take it in the morning Yet Maldonate himselfe calleth it so his fellow Jesuits call it so Cyprian and other Fathers call it Canam Domini the Supper of the Lord. Caena Dei the Supper of God in Tertullian The same Maldonate on John 13.2 Tres caenas Christus ut nonnulli authores observarunt illâ nocte fecit Christ as some authors have observed made Three Suppers in the same night in which he was betrayed The first was the Legal Surper of the Paschal Lambe The second was the Common Supper the paschal being ended which was not ordeined so much to satiate and nourish nature as to keep the Legal Ceremony that they who had eaten the Lambe if they wanted more meate to satisfie themselves might be filled with ordinary meates Consider Reader if these two testimonies from him do not hack one another If it be objected that Bellarmine saith Dominus post ceremoniam agni Paschalis continuò subjunxit celebrationem Eucharistiae nec distulit in aliud tempus aut locum ut apertè ostenderet se novâ istâ coremoniâ coremoniâ finem imponere veteri The Lord after the Ceremony of the Paschal Lambe did presently subjoyne the celebration of the blessed Eucharist neither did he put it over till another time or place that he might plainly shew that he did impose an end to the old Law by that new ceremony From which words it may seeme to result that there was no second Supper I answer Bellarmine speakes not of the Sacrificium agni the Sacrifice of the Lamb but of the Ceremonia agni Paschalis of the ceremony of the Paschal Lamb which may very truly be extended to the end of the second Supper The second Supper treading as itwere on the heels of the first and the Paschal Lambe or the flesh therof standing still on the table unremoved till the end of the second Supper And thus Bellarmine may seeme to be rather for us than against us PAR. 3. The Greek Fathers stile it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea most expresly it is called the Lords Supper 1 Corinth 11.20 and though Maldonate interpreteth the place of the Agapae which out of doubt were not rightly used in those dayes and were reprehended by St. Paul yet at those Agapae was the Lords Supper eaten or they a little before or after it And St. Paul divinely teacheth them first negatively that they eat not the Supper of the Lord when they eat their owne supper one before another vers 20.21 or when some were hungry some drunken and that in the Church of God whereupon he telleth them they had houses to eat and drink in and will by no meanes praise their doings ver 22. Secondly positively that they truly eat the Supper of the Lord who follow Christ for their patterne and imitate his example and so by consequence sheweth the right institution of the Lords Supper which was his maine intent fully to declare against all concomitant abuses to that end that they might follow it accordingly As the Eucharist came in the roome of the Paschal so the Agapae after Christs time succeeded in the place of the Second Supper of the Jewes Alba-spinaeus observationum 1. observatione 18. pag. 58. speakes timorously I will not deny in the Apostles time but that the Agapae were made perhaps at or with the celebration of the Eucharist He might have spoken boldly Three things are certaine First before Tertullians time the Eucharist was given and
16. cap. 31. thus Peccatum Corinthiorum quod reprehenditur ab Apostolo etsi propriè ad Naturam substantiam hujus Sacramenti admittebatur erat conjunctum cum venerandi mysterii contemptu contumelia in iis nempe conviviis quae Sacramento adjicere moris erat exercendae charitatis ergô propterea Paulus totam illam Corinthiorum actionem quae sacro communi convivio constabat à potiore parte vocat Coenam Dominicam The sin of the Corinthians which the Apostle finds fault withall though it belonged not properly to the nature and substance of this Sacrament yet because they committed it by occasion of the Sacrament and was accompanied with the contempt and shame of the venerable Eucharist namely in those Feasts which custome added to the Sacrament to excercise their charity therefore Paul called all that action of the Corinthians which consisted of a sacred and common Banquet from the better and nobler part thereof the Supper of the Lord. But that great scholer is miserably deceived in this following thing Manè sine dubio saith he Corinthii Eucharistiam celebrabant quam sequebantur posteà epulae Communes Out of doubt the Corinthians received the Eucharist in the morning and the Common Feast followed after Yet the Apostle fully intimateth that the Corinthians kept their refections in the Church Before they received the blessed Eucharist and some of them were kept with great excesse as I proved before Casaubone his Sine dubio out of doubt is but a fancy of which himselfe made no doubt others do Another error is in the same chapter That what S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Supper should rather be tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prandium a dinner if we respect the time or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breakfast And he alleadgeth this reason out of Chrysostome according to the Churches usage which the Apostles out of doubt instituted of receiving of the Sacrament Early and Fasting that Heavenly banquet may be tearmed a breakfast or a dinner Suppose this were so that the holy Communion of the Corinthians may be ought rather to be called in respect of the time of taking it a breakfast which they took only Salivâ virgineâ with Virgin spittle or fasting as it is apparently false yet ought it to be tearmed the Supper of the Lord. For the Lord took it not at breakfeast or at dinner but at night only at the Third Supper And this is enough to justifie the title of Tricoenium Justinian the Jesuit neare the place above-cited saiâ—h the words Postquam coenavit after he had supped may be expounded not only of the Paschall Lamb but also of the Common Supper Nam sub finem coenae communis instituta est Eucharistia for about the end of the Common Supper which was the Second Supper Christ did institute and celebrate the Eucharist which is the Third and Last Supper of our Lord called by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by Dionysius Areopagita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most Heavenly and Archi-mysterious Supper as Casaubone well observed called by other Fathers and by Baronius and Justinian Coena Domini The Supper of the Lord as you may see the proofes at large in Casaubone Dei Coena Gods Supper saith Tertullian ad uxorem 2.6 Augustines appellation is Communio Coenae the Communion of the Supper de Anima cap. 6. 11. In the eleaventh place I think the words of Casaubone require more proofe or are to be distinguished upon when he saith Out of doubt the Apostles did appoint the Church to receive the Sacrament Early and Fasting That the Churches did so and did well to do so in later times is confessed That some Churches did take the holy Communion Early and Fasting in the fourth Age is also confessed It was a fault objected against Chrysostome that he gave the Communion Post sumptum cibum after the Christians had broken their fast The Romans used this peculiar king of action when they swore they took up a stone and did fling it from them and prayed May Jupiter throw me away as I fling away this stone if I speak not truth The good old father S. Chrysostome was much moved with that false suggestion and thereupon with enough if not too much earnestnesse He perhaps alluded to the oathes of the Gentiles but certainly swore in Christian tearmes If I have done so let Christ cast me out of his Kingdome In his seven and twentieth Homily in 1 Epistolam ad Corinthios he saith you before you receive the holy Eucharist do Fast that you may some way or other seem worthy to Communicate and if that be a sound Rule in the Decretals that None should beare witnesse but Fasting whereby they may the better consider what they sweare I judge that propter dignitatem corporis Dominici for the honor of the Lords body no sustenance should be taken before the blessed food which strengtheneth our soules be taken by us And yet if Chrysostome had administred the Sacrament after meat he instanceth in the example of our blessed Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who administred the Communion after Supper S Augustine himselfe tooke it Fasting propter honorem corporis Dominici for the honour of the Lords body yet he ad Januarium confesseth some Churches of Africa received the Sacrament in the end of the day others received it both in the Morning and in the Evening Augustines ad Januarium Epist. 118. cap. 4. is sufficient authority that on Good-friday anniversarily the Church received the blessed Sacrament twice once in the Morning once in the Evening Et cap. 7. Plures propè omnes in plerisque locis eo die Coenare consueverunt Most and almost all used to take it at Supper And the priviledge of this day viz. to receive the blessed Eucharist at night continued till the dayes of Pope Honorius who brake it off And though Augustine himselfe with his were wont to fast Then tocelebrate the Communion Then to sup cap. 5. yet the same Augustine ibid. cap. 6. Liquidò apparet quando primùm acceperunt discipuli corpus sanguinem Domini non eos accepisse jejunos It is a plaine case that when the Disciples did first receive the body and blood of the Lord they did not receive it fasting The Apostles at first are not the Eucharist Fasting But wee must not therefore calumniate the Universall Church because they always take it Fasting For it pleaseth the holy Ghost that for the honour of so great a Sacrament the Lords body should be eaten before other meats and therefore per universum orbem mos iste servatur this custome is kept over the whole world And the contrary custome of receiving the Eucharist after supper was forbidden by the third Councel of Carthage Canone 29. except only on the Anniversary day of the Supper of the Lord. Yea that very permission and indulgence of receiving the Sacrament at night only on Good-friday at night was disannulled
to discriminate it from False Amorous Civill Kisses A False Kisse Joah gave to Amasa with a deadly stab 2 Sam. 20.9 A more False Kisse Judas gave to Christ Betrayest thou the Son of Man with a Kisse saith Christ to the Traytor Luke 22.48 Amorous Kisses some of them are wholy unlawfull such as are obscene and incite to swelling Lust Oscula qui sumpsit si non c. As it is in that voluptuous prophane and Epicurean Poët I forbeare to English Et quae sentiri non esse Sororia possent saith the same experienced Leacher Such as lewd wantons not deare Sisters give For the Kisses of Sisters ought to be modest cold and civill The Kisses also of kinred and of friends ought to be civill and shamefac'd Someu sed them dimidio labro with a touch of the lip only Martial 2.10 Persians Jews Graecians and Romans kissed their friends when they met them And Polydor Virgil de Jnvent rerum lib. 4. cap. 1 3. saith Consuetudo nunc ubique gentium servatur praesertim apud Anglos quorum mulieres non cognatos modo sed quoscunque generatim osculo tantum salutant resalutantque illud quidem primoribus uti dicitur labris tam decentissimè quà m honestissimè faciunt It is a common fashion now adayes almost through the whole world but especially among the English whose women do use to salute and to resalute by way of Kissing not their kinred alone but generally all others as occasion serves and that they do in a most comely and civill manner onely with their former lips as the proverbe speaketh Plato his verses ascribed to him by Laertius cited by Aulus Gellius Noctium Atticarum 19.11 smell too much of paedaristia unfit for so great Divine and ancient a Philosopher Socrates was not void of fault in Kissing faire youths which Agesilaus is noted to have avoyded Virgil was set on fire by his beautifull Alexis Even the friendly civill kissing grew through too much use troublesome and was forbid by Tiberius Yet wonderfully both practised and complained of long after even by Martial lib. 7. Epig. 94. against Linus See the insatiable Martial 11.9 of his over-valewing the salacious kisses of his lewd boy and the generall abuse of the City in their Kissing at meetings Martial 11.99 It was wont to be In foro inter omnes amicos In the market between All acquaintance when they met Et levi basio by a touch only when it was used at the best S. Augustine in questionibus super Genesim quaest 87. upon these words Jacob kissed Rachel Genesis 29.11 thus Consuetudinis fuit maximè in illa simplicitate antiquorum ut propinqui propinquos oscularentur hoc hodie fit in multis locis It was a custome of old especially in those dayes of simplicity of the ancients for Kinsmen to kisse Kinsmen and this is practised yet in many places Saint Augustine had come neerer to the point if he had said It was the fashion for Kinsmen to kisse Kinswomen for so did Jacob here kisse his Cousin Rachel Yet I deny not but it was the fashion then to salute men also Gen. 29.13 Laban kissed Jacob. Joseph kissed All his Brethren Gen. 45.15 yea even his dead Father Gen. 50.1 Samuel the Prophet kissed Saul 1 Sam. 10.1 Ionathan and David kissed one another 1 Sam. 20.41 Let me be bold to say The kisses of Samuel Ionathan and David were not only Civill and Reverend kisses as the former were but Holy kisses figures perhaps of what was to be in the law of Grace For the Christians kisses were terminated in Honesty and modest Civility in peace and joy in the Holy Ghost and their greetings were with Holy kisses as I said before different from the best and câ—vilest kisses of other Nations and much more holy The omission of the Holy kisse on Good-friday may be thought to be grounded on this because Christ was betrayed by the Kisse of Iudas See Tertullian de oratione cap. ultimo Die Paschae quo communis quasi publica jejunii religio est meritò deponimus osculum we doe for very good reason forbeare the Holy kisse on the Paschall day because we doe then religiously observe and keep the Common and Publick Fast Let no man understand it of Easter day for then they might not Fast but of Good-friday For Paschae passio Domini est and elegit Dominus diem Paschae quo pateretur saith Tertullian otherwhere as Heraldus Cerda and Pamelius have judiciously observed The Pasch or Passeover is the Passion of the Lord and the Lord hath chosen the day of the Passeover to suffer on Ignatius in his Epistles to those of Antiochia and Tarsus hath these words toward the end of both of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salutate invicem in osculo Sancto salute one another with an Holy Kisse non subdolè vel fictè quale Judas tradidit Salvatori saith Hierom. on Romans 16.16 not a Trayterous or False Kisse such an one as Judas gave to our Saviour And still remember there is a great distance and difference between Kisses of Salutation and Kisses of Adoration of which hereafter Nor did they kisse only the Lips and Mouths but both the Fore-parts and Hinder-parts of the Shoulders the Cheeks the Hand the Back of the Hand even the very Feet See Ritterhushius on Salvianus pag. 379. Baronius ad annum Domini 294.8 Relateth of one Praepedigna that she fell at the feet of Caius the Pope and according to the custome of those times Kissed them as it is in the Acts saith Baronius Numero 10. Claudius kissed the feet of Gabinius the Priest with joy Maximus also kissed Caius his feet Numero 12. Who so desires to see more concerning this point or to know the reason and originall of Kissing the Popes Toe Let him read Polydor Virgil. de invent rerum lib. 4. cap. 13. E're since our blessed Saviour was betrayd With a Lip-Kisse his Vicar is afrayd From whence perchance this common use did grow To kisse his t'other end I meane his Toe Quarles Divine Fancies lib. 3.22 Tertullian de pudicitiâ cap. 13. is playne that the poenitents did lambere omnium vestigia did omnium genua detinere Kisse the knees yea the very foot-steps of other Christians and were wont to fall down in the congregation conciliciati concinerati in sack-cloth and ashes which is better than conciliati as I suppose Yea the very precept of Kissing one another was used more warily afterward For the women were kept apart from the men in the Church and so did not promiscuously kisse and yet for all this caution saith Baronius ad annum Christi 45. Numero 26. because by the Divels cunning deceipt crept in among the mutuall kisses of them whether men or women It was a laudable fashion in some Churches to kisse a Tablet or sacred Board And indeed by that meanes many sins might be prevented whilst by kissing as Plato speakes hyperbolically the soule
that it should be Holy and without blemish Ephes 5.26 27. Aqua quae benedicitur purgat illuminat hominem The water which is blessed doth purge and illuminate man saith Gregory Nyssen in lib. de Baptismo Caro abluitur ut anima emaculetur the body is washed that the soule may be made cleane saith Tertullian de resurrectione carnis From whence in all likelihood Augustine tract 80. in Johannem propounded that assevering interrogation unde tanta vis aquae ut corpus tangat cor abluat from whence is that powerfull vertue of water that the body being touched the soule is washed The blessed Sacrament of the Eucharist is more powerfull than over Paschal was Tertul. de resurrectione carnis thus Caro corpore Christi sanguine veseitur ut anima de Deo saginetur our flesh feedeth on the body and blood of Christ that our soules may be filled and fatted with God Bernard in primo Sermone de coena Domini pag. 145. Who can quell so fierce raging wilde motions of concupiscence who can beare the itchings bitings or akings of this wound Beleeve Gods grace is sufficient for men And that ye may be secure saith Saint Bernard you have the investiture that is a new acquist and possession of the Sacrament of the body and blood of Christ For that Sacrament worketh two things in us Et sensum minuit in minimis ingravioribus peccatis tollit omnino consensum it infeebleth and diminisheth sin in the smallest matters but in more grievous sins it wholly taketh away our consent If any of you find not so sharp motions to anger envie luxury or the like let him thank the body and blood of our Lord because the vertue of that Sacrament worketh effectually in him and let him rejoyce that the fowlest ulcer beginneth to heale I conclude this passage with the memorable words of our Saviour at the institution of the holy Eucharist Mat. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins Thus doe the Sacraments of Grace remit quell and mortifie sin whereas the divine Apostle speaking of the Sacraments of the old Law is expresse Heb. 10.4 It is not possible that the blood of Goats and Bulls should take away sins PAR. 3. A Third Reason for its Institution was to prefigure Christs death and going out of the world John 13.1 Jesus knew his houre was come that he should depart out of the world unto the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut transeat that he might Passe out of the world having apparent reference both to the old and new Passeover on the Crosse All Sacraments of the old Law were figures of the Eucharist And they did also finally designe and typifie Christs death Therefore the blessed Eucharist must needs adumbrate Christs death also Indeed the Egyptian Passeover by the sprinkling of whose blood the Israelites were freed from the exterminating Angel doth most lively typifie Christ slaine and his blood delivering us But the Paschal Lamb which afterward was yeerely slaine did more resemble the Sacrament of Christs body and blood and yet both the first and the succeding yeerely Passeover may all of them and each of them in a true and fitting sence be said to prefigure not only the Sacrament of the body and blood of Christ but the very Crucifixion of our blessed Saviour Jesus Christ PAR. 4. A Fourth Cause of Christ's superinducing of the blessed Eucharist was to be a remembrance to us of Christs death till he commeth againe 1 Cor. 11.24 Doe this in remembrance of me so verse 25. As often as ye eat this bread and drink this cup ye doo shew the Lords death till he come ver 26. The Paschall was a memoriall of their deliverance from Egypt and of their passing the Red-sea without danger whilst the Sea stood as two Christall walls on the right hand and the left and they passed through dry-footed Exod. 14.22 Againe when in after times their children were to ask What mean you by this service Ye shall say It is the Sacrifice of the Lords Passeover who passed over the houses of the children of Israel in Egypt when he smote the Egyptians and delivere dour houses Exod. 12.26 c. But the Eucharist is a memoriall of our deliverance from Sin Hell and the power of Satan Therefore so farre as spirituall deliverances are above temporall as the soules are above the bodies heaven above earth so farre doth our holy Eucharist antecede their Paschal and bringeth with it more certaine fruit and fuller Grace infused not only Sealing and Signifying Grace but Conferring and Exhibiting it by it selfe in the true use I urge not this effect so farre as to exclude Baptisme from working remission of sinnes nor as if the sacred Sucharist did remit the Same Individuall sinnes which were Before remitted by Baptisme or as if it did remit sins that never were Repented of God doth not so much But the Sacrament of the body and blood of our Lord forgiveth such sins as have beene committed betweene the receiving of Baptisme and it and such sins as have overborne us since our hearty Contrition and Repentance yea where sins are perfectly forgiven before the holy Communion yet doth the Holy Communion Enseale and Ratifie the former remission if I may so speake and the Eucharist in the right use maketh an Attrite man a Contrite One A Contrite man to be Justified A Justified man to be Holy An Holy man to be More holy and the Holiest One to be more lively spiritfull and prompt in religious services than I think he would have beene if the Sacrament had beene omitted Thus I doubt not but if the Thrice-blessed Virgin Mary had received the consecrated Eucharist as in likelihood she did though she were full of Grace according to the Angels salutation when she received it yet it would not have beene uneffectuall to her Good for she was not so full of Grace but that shee was still capable of more and greater additaments of Grace Many more Reasons there are why Christ Jesus did superinstitute the blessed Eucharist destroying and abolishing thereby the old Passeover I will instance only in some of them and that very briefly PAR. 5. A Fifth Reason why Christ did institute this Sacrament was to unite us to Himselfe 1 Corinth 10.16 The cup of blessing which wee blesse is it not the Communion of the blood of Christ The bread which we breake is it not the Communion of the body of Christ The cup is so necessary that the Apostle placeth it before the bread 6. To breed brotherly love and to unite us to Christ and one to another For we being many are One Bread and One Body For we are all partakers of that One Bread 1 Cor. 10.17 Hence floweth that great Article of our Creed The communion of Saints Hence is that Sacred Eucharist called Communio A Communion John 6.56 He that eateth my flesh and drinketh my
blood dwelleth in me and I in him 7. To be an antidote against dayly sins Panem nostrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give us this day our daily bread Here the Eucharist is called Panis supersubstantialis our supersubstantiall or Heavenly bread yea saith Ambrose it is called Panis quotidianus our daily bread because it is a medicine and a remedy against daily sins de Sacramentis 5.4 8. To further our spirituall Life And therefore it is not only set down negatively John 6.53 Except ye eat the flesh of the Son of Man and drink his blood ye have no life in you but it is further positively averred I am that bread of Life ver 48. and ver 50. This is that bread which commeth downe from Heaven that a man may eat thereof and not dye And ver 51. I am the living bread The bread that I will give is my flesh which I will give for the Life of the World And most apparently in the 54. ver who so eateth my flesh and drinketh my blood hath aeternall Life For my flesh is meat indeed and my blood is drink indeed ver 55. and ver 57. as the Living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Lastly Cardinall Cusanus Exercitationum 7. Eucharistia est supremae charitatis Sacramentum The blessed Eucharist is the Sacrament of the most heavenly gift of charity When Christ had loved his unto the end because all the rest did not suffice to perfect Charity unlesse he gave himselfe for all of which the Eucharist was the wonderfull mystery Recipit se in manus suas in Sacramento fregit distribuit He taketh himselfe into his own hands and in the Sacrament brake and distributed himselfe Like as if bread were alive and should break and distribute it selfe that they might live to whom it was distributed and it selfe should dye by being distributed So Christ gave himselfe to us as if he did so distribute himselfe to us by dying Nota. that he might give life unto us In the same place he calleth it the Sacrament of Filiation all doubt being taken away concerning the Filiation of God For if Bread can passe over into the Son of God therefore Man may who is the end of bread Vide Dionysi Carthus in Luc. 22. fol. 258. Much more may be said but other points draw me to them THE PRAYER I Am not worthy O Lord holy Father of the least of thy benefits yea I have deserved that the full vyals of thy heaviest wrath should be powred down upon mee for I have many wayes offended thee and after manifold both vows and endevours to repent after teares sighs groanes and my contrite heart hath been offered on thy Altar yet I arknowledge my relapses and recidivations Good God let thy goodnesses strive against my wickednesse and fully overcome it Cleanse mee though thou slay mee and though thou shouldest condemne mee who wholly trust in thee yet Sanctify me thy Servant for Iesus Christ his sake my blessed Redeemer Amen CHAP. III. and fist Generall Which is divided into 5. Sections or particulars The first whereof is contained in this Chapter And therein is shewed 1. After what words Christ began this Third or Last Supper 2. A Digression 1. Concerning the division of the Bible into Chapters and Verses 2. Against filthy prophaners of Churches and Church-yards 3. Against Conventicles 1. What course Christ tooke in the perfecting of this Third or Last Supper First he removed Judas The ceremonies of the Grecians at their Sacrifices S. Augustines error who thought Judas did eat the bread of the Lord Sacramentally A more probable opinion that Christ did not institute the blessed Eucharist till Judas was gone forth After what words Christ began his Third Supper The word When doth not always note the immediation of times or things consequent 2. A discourse by way of digression The first part thereof Concerning the division of the Bible into Chapters and Verses Neither the Evangelists nor the Apostles divided their writings into Chapters and Verses Neither Christ nor his Apostles in the New Testament cited Chapter or Verse of the Old Testament Probable that the Books of the Old Testament were from the beginning distinguished and named as now they are And began and ended as now they do The Iewes of old divided the Pentateuch into 54. Sections Readings or Lectures The Iewish Section is either Incompleate termed Parashuh or Distinction signed with three P. P. P. Compleate stiled Sedar an Order marked with three S. S. S. All the Jewish Lectures read over Once a yeare The first Lecture what time of the yeare it began At what place of Scripture every every one of the 54 Lectures begins and ends Six books of Psalmes according to the Iewish division Every Lecture of the Law consisted of 136 verses Antiochus rent the Law in pieces God more regardeth every Letter of the Law than the Starres of Heave 3. Puritans taxed who taxour Church for mangling the Word of God and patching up a Lesson The bookes of the Bible were not at the first divided by Chapters nor the Chapters by Verses as now they are The Iews had by heart all the Old Testament 4. Traskites censured The Iews shall be converted to Christians not Christians to Iewes Secondly the second part of the Digression Against â—lthy prophaners of Churches and Church-yards more especially against them of the City of Exeter Nero bepissed Venus tombe The Heathens very zealous against such prophanation Caecilius his opinion concerning it Vespasian forbade it The Authors Apology His petition both to the Clergie and Laity of Exeter Gods Law Deut. 23.12 against filthinesse The Cats and the Birds cleanlinesse God and his holy Angels walke in the midst of our Temples That Law of God not Ceremoniall or Judiciall but Morall The Esseni diligent observers of it Cleanlinesse a kind of Holinesse Vncleannesse in the Camp was an uncleannesse in the Jews themselves God commandeth Cleanlinesse and Sweetnesse for mans sake not for his own Vncleanlinesse makes God turne away from us God a lover of internall and externall Cleannesse The Abrahemium the first Church-yard in the world Jacobs reverence to the place where he slept Some places more holy than other The Authors exhortation in this respect to the Magistrates of Exeter 5 Campanella the Friar examined and censured He learned Art magicke of the Divell Every one hath his Tutelary Angell as Saint Hierome and Campanella are of opinion Campanella healed of the spleene as hee saith by Charmes The name of a Friar more scandilous than of a Priest Proverbs and Taunts against Friars and Monks A Friar A Lyar. Friars railed against both by Ancient and Moderne Writers Priests and Jesuits at debate who shall be the chiefest in authoritie Friars Deifie the Pope Friars lashed by Pope Pius the second â—ampanella a prisoner for twenty yeeres together The Jesuits nipped by the Sorbonists banished by the
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
as dividing one chapter into soure chapters another or the second chapter into three chapters Nonnus observeth not our chapters much lesse verses Suidas doth otherwise distinguish the chapters Cyrill maketh twelve bookes on Saint John as if all were concluded in twelve chapters Who desireth to see more let him have recourse to the cited place of that rare Scholer and he shall find admirable curiosities concerning chapters and verses of the New Testament and he shall not repent him of his labour And let him consult with Sixtus Senonsis Bibliothecae Sanctae 3. pag. 157. c. Let me adde somewhat more The Arabick Translator is much different from all others Francis Junius in his preface before the Arabick translation of the Acts Arabs noster capita nec sine judicio aliter planè distinguit atque in libris nostris distincta sunt consimiliter versus alios dividit in nostris confusos Alios conjungit disparatos suâ compositione id quod fuerat obscurius tanquam adunatis stellis illuminant Our Atabick Interpreter saith Iunâ—us distinguisheth not without cause or reason the chapters otherwise than they are distinguished in our bookes Likewise concerning the verses he divided some which are confounded together in our bookes and joyneth others together which were disparate and sundred And by this his Composition that which was more obscure he ilustrateth and illuminateth as by a conjunction of stars Heinsius in the fore-cited place concurreth with unius that some others divisions are better than those which we now have in use in some things His words are Intelligimus eos nonnunquam meliùs quae non haererent divisisse where some chapters or verses had little dependance one upon another they sometimes better distinguished them than we doe now I answer if in some few of their variations they come neerer to conveniency than ours doe which I will not wholly deny yet if I have any judgement they have strayed worse than the Greek divisions have done in other places whilest they strive to be menders that ought to be but Translators Indeed if Saint Mark had delivered the Gospell to the Syrians as themselves say he did and if their distinguishments be now such as Saint Mark left them it would make much for their authority Or if any of those Arabians Acts 2.11 who were at Jerusalem at Pentecost had in the dayes of the Apostles translated the Gospels and kept them since from alteration we might ascribe much to it But concerning the Syriack translation Non desunt etiam quaedam in ea editione quae viris doctis piis non admodum placent There are somethings in that edition which holy and learned men are not well pleased with saith Bellarmine And I cannot easily be brought to beleeve that S. Mark delivered to the Churches of Syria and Egypt the Syriac edition of the New Testament since neither Clemens Alexandrinus nor that living Library Origen who laboured more about the Editions than ever any other did Nor Eusebius nor Athanasius nor Dydimus nor Theophilus nor Epiphanius nor Hierom nor Cyril nor Theodoret nor other Fathers who were Bishops or Priests in Syria or Egypt since none of these Fathers who lived there mentioned any such Edition or Translation it shall passe with me as a work of later times The same Arabick translator maketh fifty chapters of the Acts of the Apostles whereas we have only 28. chapters The first Epistle of S. Paul to the Corinthians in the Arabick hath 21. chapters having only 16. chapters with us The second Epistle hath only 12. chapters in the Arabick and yet we have 13. chapters in the Greek Ammonius divided every one of the foure Evangelists into many chapters S. Matthew into 355 chapters S. Marke into 135 chapters S. Luke into 344 chapters S. John into 232 chapters So Sixtus Senensis Bibliothecae sanctae lib. 3. pag. 160. relateth If such difference be in chapters which is the mainer division there must needs be more variant diversity in the verses which are the subalternate differences depending on the chapters Much more might be said but I have wandred too long and returne to what I handled before namely That we have no reason of necessity to expect that Christs administring of his Third and Last Supper should be distinguished by the beginning of a new chapter For it is not so in any other of the Three Evangelists Nor are the chapters and verses of Divine institution but servient to the Churches ordination varying according to the opinions of diverse ages and in the opinion of Junius and Heinsius may be better than now they are And yet there might be a new chapter in ancient times when Judas went out the old one ending John 13.30 at these words And it was night For presently thereupon in all likelyhood was the blessed Eucharist administred and the Evangelist S. John wholly omitted what the other Three Evangelists had so fully described And a new chapter might begin John 13.31 Or if not a new matter namely our thrice blessed Saviour his holy heavenly last Sermon Sermo Domini in coenaculo which the other Three Evangelists very briefly touched at but S. John declareth at large from John 13.31 to John 18.1 Foure whole chapters and more in a continued and uninterrupted manifesto or declaration PAR. 8. LAstly since it is apparant even to sense and rectified reason that Christ mingled not his most sacred Third Supper and holy Eucharist with ordinary meats but took it by it selfe as a distinct Sacrament of the New Testament and as a glorious testimony of the Law of Grace there is no place in my opinion so likely to establish our Saviours administration of it as immediately upon Iudas his excommunication and secession And when the holy administration was ended to the joy of the Apostles and to the glory of God Our divinest Saviour brake forth into this Jubilee and exultation of joy Now is the Son of Man glorified and God is glorified in him viz. when his Flesh and Blood were made a glorious Sacrament of the New Law then Christ was glorified and God in Christ How was Christ at that instant glorified above other times if not by Iudas his departure and Christ giving the holy Eucharist to his holy Apostles Or where could it be given more commodiously As for the words Edentibus ipsis I have heretofore cleared them by good authority that they are not to be taken strictly as if whilest meat was in their jawes and whilest their mouths were full and their teeth champing Christ gave them the Supper of the Lord nor as if we were not to receive the hallowed food but as we are eating of some other things nor as if it were essentiall to have a co-eating No Christian heart can think so For it were an undervaluing of the Body and Blood of the Lord and little or no discerning of the Lords Body from other common meats yea indeed an horrid mingle-mangle But the words are to
all this while The Inadvertency or not distinguishing of this one point That the Supper of the Lord was instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After Supper as both S. Luke and S. Paul have it in the same tearmes and letters hath bred many great errors As That Christ Sate at the Eucharist which indeed if at all was at the Paschall That he tooke and gave the Eucharist Sitting or Leaning because at the Second Supper they did All Discumbere and Christ Rose up and Lay down Again That the most Holy and Common food were eaten together and promiscuously And that grosse opinion of Aquinas justly disliked by Estius on 1 Cor. 11.25 That Christ gave his Body in Supper-time and his Blood After Supper though Aquinas seek to give a mysticall reason of it But had Aquinas considered the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similiter Likewise he would have been of another mind The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Likewise twice used Luke 22.20 Likewise also he tooke the Cup After Supper and 1 Cor. 11.25 After the same manner also he tooke the Cup. In both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which doth demonstrate Not that Bread was given them Before Supper was ended and the Cup After which is Aquinas ill-hanged conclusion but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oâ— the word Likewise extendeth fully and fairely to this point That both the Bread and the Wine were Alike and in the Same sort given and administred After supper And this S. Paul did learne of the Lord himselfe and he received it of the Lord vers 23. And this also which others misunderstanding and misapplying some words of S. Luke have held That After the thrice blessed Sacrament of the Eucharist given and received they fell Again to their victuals But in Luturgico Canone saith Estius absolutè dicitur Postquà m coenatumest instead of the Vulgat postquà m coenavit post coenasse as others have it post cibos saith Augustine Not in meale time but After was the Holiest of Holies administred Consider I pray you these two propositions cannot consiste together but are Contradictory 1 Christ administred the Sacrament As they were Eating At Supper 2. Christ administred the Sacrament to them After Supper Which is most likely PAR. 3. THirdly it must be acknowledged that whatsoever Gesture or Posture our blessed Saviour had used if it were certaine that he used it it had been Approveable Holy and Divine His exemplary beginning might justly give a forme to After times And whatsoever he had done had been admirably good But oh the vaine thoughts of men loosing themselves in unlikely conjectures Ludolphus without any good ground saith That Christ went with his Apostles into a Lower Chamber to wash their feet which hath not so much as a foot-step or shadow of reason Nearer to the purpose The same Ludolphus the Carthusian cap. 55. is too peremptory Mensa erat in Terrâ more antiquo in Terrâ sedebant ad coenam in coenaculo strato quasi jacendo recumbentes The Table was on the earth and according to the Old fashionâ— they Sate at supper on the earth as it were Lying and Recumbing in the Furnished Room Perhaps Hugh Broughton from hence tooke his wild Irish opinion Concerning the discumbing of Christ with his Apostles and their Tables see what I have written lib. 1. Tricoenii cap. 21. Let me adde my opinion for all the world is full of opinions in so unexpressed a matter That they Sate not at the Sacred Supper on Couches or Carpets spread on the ground or such like things though a very learned man my honored old acquaintance quem honoris causâ nomino is a little too resolute in the point For it is not probable much lesse very probable that our Saviour did institute this Sacrament of the blessed Eucharist potius supra Pavimentum quà m supra Mensam rather upon the Pavement than upon a Table For if he had instituted it Supra Pavimentum upon the Pavement yet had he instituted it also Supra Mensam upon a Table For the earth adorned with Carpets or other furniture supplyed the room of Tables Coenaculum stratum A well prepared Chamber implyed more than Mensam stratam A spread Table Mensa strata a Table spread is involved in coenaculo strato in a well prepared chamber not è contra Certainly in so dubious a point I heartily could have wished a more timerous kind of assertion Christ saith he did administer the same not sitting at a Table but Lying on the floore on Couches I answer They never lay on the floore at repast but they had Tables also of one forme or other or spread Carpets instead of Tables for that couches were on the floore without any Tables seemes strange to me It is impossible to prove this Negative Christ administred the Eucharist not sitting at a Table or this Affirmative he administred it Lying on the floore on Couches Couches were above the floore if not always yet most an end And the Tables and Couches were answerable in conveniency one to another that there might be a delightfull and convenient repast with all possible ease But it is little ease if you make triall to lye on Couches above ground and to stoop for your meat and drink down to the earth or pavement and take them from thence Tables that are for ease delight and conveniency are and must be as high if not higher than the beds on which guests lye or feates on which they sit Experience daily teacheth so much The very formes of the old Triclinia kept as venerable Monuments to this day do prove Christ Sate not on the Ground nor Lay on a low couch neare the Ground Nor was it the fashion of that Nation in those times to eat their meat on the Pavement spread with Carpets Nor can it be proved that in any of all those great Feasts in the Jewish Law whether they were sacred or profane they did eat their meat on the Floore or Pavement That they did Discumbere veste stragulâ Sit on Carpets being uppermost in Stratis tapetibus with covered Tapestry I will not deny Juvenal Satyra 5 vers 17. goeth further Tertia ne vacuo cessaret culcitra lecto Vna simus ait On my third pallet take you a place Lest on one bed there be a voyd place Horace Sermonum 1. Satyra 4. Post medium more fully Saepe tribus lectis videas coenare quaternos Twelve sup together oft as you may see Foure on a bed and so the beds are three Nor had they Beds only and Arras but Cushions or Pillows Seneca in lib. de Irâ Quid interest quam lecti partem premas Honeâ—â—iorem te aut turpiorem potest facere pulvinare It mattereth not on what part of the Bed you lye can a Boulster or Pillow make you ever a whit the better or worse That these Beds were immediately upon the Floore or Pavement or neare it I deny They were raised above the ground and the
Philosophize in the records of Minutius Foelix Some hold that Jupiter was so called à juvando But Mr. Selden more excellently to this effect Jovis Jovi Jovem Jove are but derived corruptions of the most sacred name of Jehova Generally it is confest men were Deified not so much in acknowledgement of Greatnesse as of Goodnesse and doing of Good And yet perhas Mr. Seldon doth measure Greatnesse only by Goodnesse It was wont to be his old position None Great but Good Deus Optimus the Best God running in title before Deus Maximus the Greatest God and so we may say they were Deified for Greatnesse next after Goodnesse PAR. 13. SEcondly it is apparent that the Heathen Gods were but Men as I proved before Let your Conscience condemne us if it can deny that all your Gods were Men. quoth Tertullian in Apologet. cap. 10. He proceedeth We know the Cities wherein they were borne and the Countries wherein they left footsteps of their works In which also they were Buried Nor will I instance in every one of your Gods being so many and so great New Gods Old Gods Barbarous Gods and Greek Gods Roman Gods and Strange Gods Gods whom you have taken Captive and Gods whom you have Adopted your own Countrey Gods and Common Gods He-Gods and She-Gods Clownish Gods and Civill Gods Sayling Gods and Fighting Gods Tertullian ad Nationes 2.12 varieth the couples thus Greater Gods and Lesser Gods Old Gods and New Gods Unmarried Gods or Married Gods Gods Artificers or Lazy Gods Citty-Gods or Peregrine Gods Rustick Gods or Urbane Gods He addeth you had no Gods before Sâ—turne and no Historian hath divulged him other than a Man Latinus Pacatus thus Terra Cretemsis parvi Jâ—vis gloriata est cunabulis Creet gloried that Jupiter was there Borne or that they had the Cradle of the child Iupiter Know with all that diverse Fathers both Greek and Latin and most Historians say that Iove was Buried also in Creet and a Temple there built to him with this Epigram saith the Alexandrian Chronicle it might rather have said Epitaph Here lieth Picus dead whom also they call Iupiter or Iove Yet there being 300 Iupiters we had need to have a truer man than a Cretan to shew us which of the 300 Iupiters it was who was there Intombed Prudentius wittily reproveth them Miror quod ipsum non sacratis Mentorem Nec templum aras ipse Phidias habet Fabri Deorum vel parentes Numinum Qui si caminis institissent segniùs Non esset ullus Jupiter conflatilis I marvell that you do not consecrate Mentor and Phidias The God-makers and Fathers of your deities For if they had not heated throughly their furnace No Molten Iupiter had nourished impieties Thirdly the Famóus Heroës and Princes were in Rerum Naturâ in the world before their Images The Statues being Statues of such and such eminent Men. For the Represented must be before the Representor and the Similitude beginneth in time after that to whom it is like Exemplar est prius exemplato the Example is before the thing Exemplified As Vnio est rerum praeexistentium unio as things must preexist and have a being before they can be united and joyned together Graven Images were not the Chimeraes and wilde Anticks or meere Fancies of mens braines having reference to Non entia not beings if such a reference be to be had but were Remonstraces of things that had been extant and were now out of sight and passed Minutius Foelix in Octavio Dum Reges suos colunt religiosè Dum Defunctos eos desiderant in Imaginibus videre Dum gestiunt corum memorias in Statuis detinere sacra facta sunt quae fuerant assumpta solatia While they religiously do worship their Kings Whilst when their Kings were dead they desired to see them in their Images Whilst they rejoyce to keep their memories in their Statues What were at first Comforts are now Sacred Reliques And afterwards Quis dubitat horum Imagines consecratas vulgus orare publicè colere Who doubteth that the Common people doth pray unto these consecrated Images and publikely worship them I must adde out of Cicero against Verres That the Mouth Chin of the brazen Image of Hercules were more worne than other parts thereof because in their prayers and gratulations they were wont not only to worship but to kisse them also And thus it is seen in many Images at Rome where massy stones are worne bare by the kisses of Adorers Woe worth the time when Rome Christian affected to be like Rome Ethnick or Pagan Cyprianus thus Si aliquando Dii nati sunt cur hodie quoque non nascuntur nisi forte Iupiter senuit partus in Innone defecit If Gods were sometimes borne why is it not so now unlesse Jupiter be grown Old and Juno past Child-bearing PAR. 14. FOurthly Even in the more antient times Living Kings were Worshipped and Adored In the Infancy of the world Caine built a City and called it after his Sons name Gen. 4.17 Before the generall undage were Giants and their children became Mighty men Men of Renown Gen. 6.4 Whereas we read it Sons of God ibid. vers 2. Others read it Sons of Princes So the Chaldee And indeed that one name of God viz. Elohim is ascribed and applyable to men Psal 82.1 Exod. 21.6 So before the Flood there were Giants Mighty men Men of Renowne Princes and the Sonnes of Princes and these doubtlesse were much Honoured by the people if not Adored according to the great wickednesse of those dayes When there was not a good thought in the heart of man Gen. 6.5 Within a while after the Flood Nimrod began to be a Mighty One in the e arth He was a mighty Hunter and the beginning of his Kingdome was Babel or Babylon Gen. 10.8 c. So he was a King and the people testified their subjection unto him and homage was tendred by Kissing Kneeling or Falling downe to him For he was a mighty Hunter which words point at his Tyranny and Oppression Before the Lord as it is in our translation Against the Lord as Agustine hath it De civitate 16.4 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being like a Sandall fitted to either foote signifying both Before and Against The builders of Babel aimed eagerly at Renowne Let us make us a Name Gen. 11.4 Reverence Honor Worship Adoration did attend on such as made themselves a Name or Famous even whilst they lived Unto those dayes Josephus doth referre the beginning of Idolatry In Abrahams dayes is mention made of nine Kings at one battle one of them was Tidal King of Nations Gen. 14.9 How many more Kings were there then afarre off And how long before had the Old World their Kings 1 Sam. 10.1 Samuel powred a Viall of Oyle on Sauls head and Kissed him Drusius on the same place saith The Kisse of Dignity or Greatnesse is meant in this place of Samuel Master Selden observeth well
Counterfeits Pictures or Images the Statues had Adoration derived unto Them from the Adoration of those eminent Men who being but Men were by Men made such Gods as they were for doing of good and for those mens sakes and in memory of them were their Semblances or Portraytures and Statues made Adorned Prayed unto or Adored Gen. 4.26 Then began men to call On the Name of the Lord or to call themselves By the name of the Lord as it is in the Margine of our last translation It is true indeed that some learned men and Master Selden among them De Diis Syris in his Prolegomena cap. 3. pag. 28. read it Tunc coeptum est profanari in invocando nomine Jehovae because say they Chalal is interpreted both to Begin and to Profane But the reason is shallow and may be thus retorted Because Chalal is interpreted both to Begin and to Prophane it cannot signifie Coeptum est Profanari but either Coeptum est or Profanatum est That Chalal signifies sometimes to Profane is confessed on all sides But it oftner signifieth to Begin See the great Pagnine pag. 699. c. on the Arabicks Chalal The Interlineary rendreth Hochal by Coeptum est Some of the Jewish Doctors are for Profanare and some for Incipere Aben Ezra upon a most true and sound foundation against all other Jewes of the other side saith If it did here signifie to Prophane Nomen non verbum cum particulâ cohaereret Such is the relation and judgement of Iunius and Tremelius on the place in which I rest Bellarmine Tomo 2. de Monachis lib. 2. cap. 5. is in one extreame A Religious life saith he is so ancient he must meane a Monasticall life if he will confute Melancthon and Calvin as he there pretendeth to doe that there was an adumbration of it in the law of Nature before the Flood for Enos began to call on the Name of the Lord. From whence Authors doe gather saith he that Enos did institute some particular Worship and Higher and Better than the Religion of the people If he meane of the people that were of the cursed seed of Cain I will confesse it If he meane Enos as a Patriarch or chiefe head of a Family instructed the people and prescribed them their Duties both to Beleeve and to Practise and that the people did not right to regulate or frame a Religion to Themselves or their Superiours I will say as he saith Let ignorant presumptuous and frantick Rebels who will Guide both King and Kirke think of this I say God defend me from a Religion compiled and made by the Ignorants or by the Vulgar though two or three factious Superintendents as Thomas Muncer Buchanan Knox or the like doe either lead them or be led by them Bellarmine citeth Waldensis as one of the Authors yet he is a party not a legall witnesse and more suspected than Bellarmine himselfe as living in more ignorant times Yea Bellarmine himselfe might as well have said that Adam's and Eve's manner of life before they had any Childe did adumbrate effigiate or afford a patterne or patrociny for the solitary life of the married Hermites for some such they have had and one of late If Enos did prefigure then a Monasticall life it was of married Monkes also For he begate sonnes and daughters eight hundred and fifteene yeares Gen. 5.10 Lastly If it must be read Profanatum est nomen Domini as is possibly verifiable Then from this place no Monkery can be adumbrated Others are in Another extreame and gather from hence That now was the publique Breaking-in of Idolatry and Gods Name now began to be prophaned So farre was that time from establishing any extraordinary way of religious service of God in their judgements And therefore they reade it as I said before Tunc coeptum est profanari in invocando nomine Iehovae But I say First for the Reading they translate the Hebrew amisse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hochal cannot be expounded both Coeptum est and Profanari also in the same place though in severall places it may signifie sometimes the one and sometimes the other and perhaps both together if Hochal were doubled or repeated Master Selden in the place above cited saith Divers Rabbins have read it Tunc profanatum est in invocando nomine Jehovae where he might have observed that coeptum est was and must be left out Vatablus averreth that another learned Jew expoundeth it Tunc Inquinatum sive profanatum est nomen Domini but Vatablus himselfe rendreth it best of all Tunc coeptum est Invocari nomen Jehovae Profanatum est nomen Domini may possibly be a good reading Coeptum est Invocari is farre more probable in my judgement But single Hochal cannot be rendred Coeptum est profanari if it were true that it might be so at large justifiably expounded from the sense The Interlineary hath it literally and truely Tunc coeptum est ad invocandum in nomine Domini Indeed in the Margin it is Invocari nomen vel pollui where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Likra is made appliable either to Invocation or Prophanation But the word is tortured and though the Interlineary cites the reading so it doth not therefore approve it But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hochal is rendred most properly Coeptum est and in some other place Inquinatum est yet it doth not nor cannot in this place comprehend within its signification any of These two readings either Coeptum est Invocari or Coeptum est Profanari as I said before I say Hochal by it selfe cannot signifie so Lastly I for my part will adhere to the translation of our Church who have it in the Bishops Bibles Then began they to make Invocation in the Name of the Lord or in the last Translation as is before recited God grant me to avoyd unnecessary crochets or straines of singularity with any earnestnesse by following the major part and by using the commonest notions of the words Though the first Edition of Tremelius had it as Drusius saith Tunc coeptum est Profanari the later hath it as a palinody say I Tunc coeptum est Invocari And truely I was glad that after I had uttered and pend my setled single judgement I found Drusius on the place concurring with me Si Hochal hoc loco significat coeptum est non significat Profanatum est contra si significat profanatum est non significat Coeptum est If Hochal in this place doe signifie They Began it doth not signifie They Prophaned and contrarily If it signifie here They Prophaned it cannot signifie They Began So Drusius hath it in his Commentary Ad difficiliora loca Geneseos Cap. 15. pag. 30. where he handles the words more at large Secondly concerning the matter it selfe which neerer concerneth the point in question Whether Worshipping of Idols preceded Worshipping of Kings or Men of Renowne and so Kings came to be Worshipped
not themselves from the usance of the Church in this specialtie For Augustine Tom. 7. contra literas Petiliani 2.23 pag. 22. saith to Petilian and his adherents I doe instance and make rehearfall unto you of a man who lived with you into whose hands yee placed or put the Eucharist Ruffinus Ecclesiastica Historiae 6.33 saith of Novatus or Novatianus That when he divided the Sacrament to the people he held the Hands of the Receivers till he made them sweare by what they held in their Hands and then they did Sumere They did accipere manu Sumemere ore Tooke it with their Hand and received it with their Mouth And I doubt not but these holy ancient Fathers followed Christs celebration in such things as he commanded When they did Reserve the Sacrament and carry it to their houses I hope they tooke it not into their Mouths they carried it not in their Mouths but tooke it in their Hands Accepto corpore Domini reservato saith Tertullian in the end of his booke de Oratione It was first received and this was not within their Mouths but with their Hands If it had beene in their Mouths it was not so fit to be Reserved And how vaine had it beene to take it out of their Mouths and to reserve it to that end that they might put it another time into their owne Mouthes or into other folkes Mouthes either If you plead it was reserved for the sicke Gregorius Nazianzenus Oratione 11. in laudem Gorgoniae saith If Gorgonia's Hand treasured up any part of the Antitypes of Christs honoured body and blood shee bedewed it or mingled it with her teares The word If not betokening any doubt but implying a certainty that sometimes shee did weepe over the consecrated mysteries which her Hand had Reserved The word If being taken for When. So it is used 1 King 8.46 If they sinne against thee for there is no man that sinneth not I conclude with the binding Rubrick of out Lyturgy that the Priests or Priest must deliver the Communion to the people in their Hands Kneeling Maldonate on Matth. 26. confesseth it further proofe needed not Yet was Maldonate too blame to say The same Church with better Counsell begins to give the Sacrament not into their hands but into their mouthes because there was both more reverence and lesse danger To call that better Counsell which varied from Christs Institution I like not Nor doth Maldonats similitude hold For if the Churches are the Eucharist fasting varying from Christ yet they had Apostolicall Authority to guide them which the Handlesse and Mouthlesse Receivers wanted Some Reject things really Given and Tendred Matth. 7.9 Yee Reject the Commandements of God Jeremy 8.9 Some rejected the Word of the Lord. Luke 7.30 The Pharisees and Lawyers rejected the Counsell of God against themselves 1 Samuel 10.19 The Israelites rejected their God Is not in those words included a plaine offer and withall a Not-accepting of the Tendry Remarkably is it said Joh. 12.48 He that rejecteth me and receiveth-not my words the same Word shall judge him at the last day Rejecting is expounded by Not-receiving if it signifie not worse also So some Refused to heare Gods Word Jeremy 13.10 Ammon refused to eate 2 Sam. 13.9 though the cakes were powred out before him Elishah though he was urged to take a gift yet refused 2 Kings 5.16 Yet for all this I cannot think but when Christ said to his Disciples Take they did Take it and when he said Eate they did Eate For it argueth Obedience to their Master and their conformity to partake of the mysteries of Christ PAR. 6. THe next part of our Saviours words is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eate That Christ gave Judas a Sop is cleare a dipped Sop Joh. 14.26 that Iudas received it I hold as cleare Iohn 14.30 He then having received the Sop went immediately out That Iudas did eate it is not expressed nor so cleare He might possibly Take it and not Eate it but let it lie on his trencher Besides the Sop beeing given for a Manifesto that Iudas was the onely Traytor perhaps he was not willing to swallow the Disgust as he accompted it and the Sop also But it may be well answered Iudas was so surprized with the unexpected Offer his reason wit and senses so clouded his soule amazed with such arisings and fumes of his treasonable plot in one word so given over to Satan that what another man yea what he himselfe would have done at another Time either not Receive or not Eate he certainly received and in likelihood swallowed If the words of Scripture be closer followed and more forcibly urged That Iudas having received the Sop went out immediately and therefore he did receive it onely but not Eate it I answer The end of his Receiving was onely to Eate it and there was no great distance of time betweene the Receiving and Eating of the Sop but he might put his hand to his mouth even almost in an instant or in tempore penè imperceptibili in the twinckling of an eye and swallow without chewing a moystned soft little glibbery Sop that his going out immediately excludeth not his Eating Besides the word Receive may extend not onely to his Taking of it with his hand but to the Eating of it also For there is a receiving into Ones mouth and it is not possible to be proved that Iudas did not So receive it nor Eate it And it may be well beleeved because so many holy Fathers have declared themselves to think He did Eate the Sop. I know but few that deny it but many affirme it Some indeed say He carried away the Sop and shewed it to the High Priests and thence framed a forged accusation against Christ or an excuse for his own treachery as if without cause he would not have betrayed him A man having his hidden sinnes revealed groweth worse and more madd in sinning Per scelera semper sceleribus tutum est iter said One The safest way to commit sinne Is by new sinnes still to beginne Lucas Brugensis on Matth. 26. saith That after the word Eate the reason was given And the word Enim is to be understood Indeed it may well be understood because at the delivery of the Cup it is expressed Matth. 26.28 For this is my blood of the new Testament And yet the sense seemeth to me as full Take Eate This is my Body as if it had beene written Take Eate For this is my Body I would not willingly adde any new sense to Scripture no more than I would diminish a letter from it especially if as it is the sense may be well accepted Carolostadius and never any before him that I have read of fancieth That when Christ said these words This is my Body he put his finger to his breast shewed himselfe and meaned thus Here sitteth my Body which shall be given for you This Sleidan reporteth in the Fift booke of his Commentaries
reines as quarries of stones my parents knew no such disease though they lived long my right hand heretofore carelesly unfenced and undefended from the cold alas for the time hath swelled with the gowt as if it would break I have been often sick always weak yet have I prevented antelucanam opificum industriam nox ad diem accessit Early and late have I performed my hard taske Yea Midnight hath conceived full many of the dayes expressions and oft have I arose from my bed and meales with a Conclusum est to prevent forgetfulnesse But the manifold avocations by my own private affaires and especially by publick employements both in Ecclesiasticall and Civill Justice have after their dispatch set an edge and sharpned the appetite of my endeavours The unbent bow hath prepared it selfe for the stronger shooting or delivery Yet now my senses decay my memory faileth me I have no courage or incouragement I am out of heart I am worne to the stumps and spent I must imitate old Ennius his race-horse to whom age afforded quiet and exempted from more active exercise craving pardon if my book in some passages have partaken of my weaknesse and infirmities or languishing And now thou great Work of mine concerning the Estate of humane soules from their creation to the day of the generall Judgement exclusively on which I have bestowed thousands of houres Lie still and sleep S. Hierom did seeme always to heare Surgite Mortui venite ad Judicium Arise you dead and come to Judgement And me thinks I heare the repeated precept as spoken to my selfe and such only as are in my case 1 Thess 5.17 pray without ceasing pray always Luke 21 3◠Yea though I be enfeebled and faint wronged and distressed as the widow was yet the rather ought I alwayes pray and not faint Luke 18.1 The very Mcores of Morocco pray six times in 24. houres And thinck he is not held worthy to beare witnesse to a truth who hath not said his prayers six times in a naturall day Seven times a day did David prayse God Psal 119. vers 164. Some have held and sure that Christian doth best who saith the Lords Prayer at least seven times in a day There never was composed a perfecter and sweeter prayer To what prayer shall God give eare if not to the prayer composed by his own son which the extravagant bablings of Pharisees and battologies of those who Longum precantur love long prayers as Tertullian phraseth it and the sudden extemporary ebullitions of Lip-holy seeme-Saints are as far inferior as Hell is to Heaven which no men no raptures of Angels or Archangels can mend O Lord prepare my heart to continue in Prayers and guide my prayers to please thee through him in whom thou art well pleased Jesus Christ our blessed Saviour and Redeemer 2. I will go briefly to work Concerning the divisions of these times and the scruples from these words I wholly put them off to the Masters of Controversies and the Anti-Bellarminian Canvasers and I refer my selfe and my beliefe to the Doctrine of the Church of England assenting to her wholly so far as my knowledge reacheth and in other things beyond my capacity implicitly beleeving in her For I see no reason but in such things as the Lay-man and Ignorant must trust in his Priest by an implicit Faith so the Clergy man ought to trust in his Church It is no false ground whatsoever the ignorant Zelotes do say or write but fit to be imbraced To confesse and follow Scripture expresse in things apparent and to beleeve such senses thereof as may be though to us unrevealed Not can it be amisse to subscribe to our Church in points beyond our Sphere Needle or Compasse but to Follow the Faith of our Governors Overseers and Pastors That which I know is good what I know not I beleeve to be better said Heraclitus of old To her I subject in humblest manner all my Writings with my selfe professing in the sight of God who searcheth soules and tryeth consciences that I beleeve the Church of England to be the purest part of Christs Militant Church pro quâ non metuam mori as one said in another case In the defence whereof I could be well content if occasion served to sactifice my dearest blood In a more particular expressing I unbosome my thoughts thus We have had foure right Reverend and most learned Lords Bishops Bishop Jewel Bishop Andrewes Bishop Morton and Bishop White who have written polemically and unanswerably of this subject and may give content to any indifferent Reader Many other Heroës of our Church of England have also done excellently well but the incomparable Mr. Hooker exceeds them all Let them who have him not buy him who have him study him and who is scrupulous concerning these words This is my Body c. let him reade and diligently consider and he may safely beleeve what Mr. Hooker writeth in his Ecclesiasticall Polity lib. 5. Par. 67. I cannot but transcribe part Thus then divinely he proceedeth p. 179. Variety of Judgements and opinions argueth obscurity in those things whereabout they differ But that which all parts receive for truth that which every one having sifted is by no one denied or doubted of must needs bee matter of infallible certainty Whereas therefore there are but three expositions made of This is my Body The first This is in it selfe before participation really and truly the naturall substance of my body by reason of the coëxistence which my omnipotent body hath with the sanctified element of bread which is the Lutherans interpretation The second This is in it selfe and before participation the very true and naturall substance of my body by force of that Deity which with the words of Consecration abolisheth the substance of bread and substituteth in the place thereof my body which is the Popish construction The last This hallowed Food through concurrence of divine power is in verity and truth unto Faithfull receivers instrumentally a cause of that mysticall participation whereby as I make my selfe wholy theirs so I give them in hand an actuall possession of all such saving grace as my sacrificed body can yeeld and as their soules do presently need this is to them and in them my body Of these three rehearsed Interpretations the Last hath in it nothing but what the rest do all approve and acknowledge to be most true nothing but that which the words of Christ are on all sides confest to inforce nothing but that which the Church of God hath always thought necessary nothing but that which alone is sufficient for vvery Christian man to beleeve concerning the use and force of this Sacrament finally nothing but that wherewith the writings of all Antiquity are consonant and all Christian Confessions agreeable And as truth in what kinde soever is by no kinde of truth gain-faid so the mind which resteth it selfe on this is never troubled with those perplexities which the
other do both find by meanes of so great contradiction between their opinions and true principles of reason grounded upon experience nature and sense Which albeit with boysterous courage and breath they seeme oftentimes to blow away yet who so observeth how again they labour and sweat by subtilty of wit to make some show of agreement between their peculiar conceits and the generall Edicts of Nature must needs perceive they struggle with that which they cannot fully master Besides sith of that which is proper to themselves their discourses are hungry and unpleasant full of tedious and irksome labour heartlesse and hitherto without fruit on the other side reade we them or heare we others be they of our own or of ancienter times to what part soever they be thought to incline touching that whereof there is controversie yet in this where they all speak but one thing their discourses are heavenly their words sweet as the Hony-comb their tongues melodiously tuned instruments their sentences meere consolation and joy are we not hereby almost even with voyce from Heaven admonished which wee may safeliest cleave unto He which hath said of the one Sacrament Wash and be cleane hath said concerning the other likewise Eat and live If therefore without any such particular and solemne warrant as this is that poore distressed woman comming unto Christ for health could so constantly resolve her selfe May I but touch the skirt of his garment I shall be whole what moveth us to argue of the manner how life should come by bread our duty being here but to take what is offered and most assuredly to rest perswaded of this that can we but Eat we are safe When I behold with mine eyes some small and scarce discernable graine or seed whereof Nature maketh promise that a tree shall come and when afterwards of that tree any skilfull artificer undertaketh to frame some exquisite and curious work I look for the event I move no question about performance either of the one or of the other Shall I simply credit Nature in things Naturall Shall I in things artificiall relye my selfe on Art never offering to make doubt and in that which is alone both Art and Nature refuse to beleeve the Author of both except he acquaint me with his ways and lay the secret of his skill before me where God himselfe doth speak those things which either for height and sublimity of matter or else for secrecy of performance we are not able to reach unto as we may be ignorant without danger so it can be no disgrace to confesse we are ignorant Such as love piety will as much as in them lyeth know all things that God commandeth but especially the duties of service which they owe to God As for his dark and hidden works they prefer as becommeth them in such cases simplicity of Faith before that knowledge which curiously sifting what it should adore and disputing too boldly of that which the wit of man cannot search chilleth for the most part all warmth of zeale and bringeth soundnesse of beleife many times into great hazard Let it therefore be sufficient for me presenting my selfe at the Lords Table to know what there I receive from him without searching or inquiring of the manner how Christ performeth his promise Let disputes and questions enemies to piety abatements of true devotion and hitherto in this cause but over patiently heard let them take their rest Let curious and sharp-witted men beat their heads about what questions themselves will the very letter of the Word of Christ giveth plaine security that these mysteries do as nayles fasten us to his very Crosse that by them we draw out as touching officacy force and vertue even the blood of his goared side in the wounds of our Redeemer we there dip our tongues we are died red both within and without our hunger is satisfied and our thirst for ever quenched they are things wonderfull which he feeleth great which he seeth and unheard-of which he uttereth whose soule is possest of this Pascall Lambe and made joyfull in the strength of this new Wine This Bread hath in it more than the substance which our eyes behold this Cup hallowed with solemne benediction availeth to the endlesse life and wel-fare both of soule and body in that it serveth as well for a medicine to heale our infirmities and purge our sins as for a sacrifice of thankesgiving with touching it sanctifieth it enlightneth with beliefe it truly conformeth us unto the Image of Jesus Christ What these Elements are in themselves it skilleth not it is enough that to me which take them they are the Body and Blood of Christ his promise in witnesse hereof sufficeth his word he knoweth which way to accomplish Why should any cogitation possesse the mind of a Faithfull Communicant but this O my God thou art true O my soule thou art happy So far M. Hooker The Prayer THou art mercifull oh Heavenly Saviour thou art mercifull to Mankind against the fiery and furious temptations and assaults of spirituall powers sometimes alluring sometimes haling sometimes leading men captive unto sin and under it Thou most graciously hast ordained an Host of Holy Angels to help us to suggest good thoughts unto us to free us to streng then us that we shall not so much as hurt our foot and there are more on our side than against us But in opposition of the allurements from the wicked world and the insurrections and ebullitions of the skittish civill warre betweene the flesh and our soule thou hast provided both preservatives that we fall not and redemptives if we fall even thy powerfull Sacraments replenished with Divine vertue For thine own sake most holy Mediator and Advocate let thy blessed Sacraments work effectually in us be conduit-pipes of grace and conveyers of goodnesse into our soules Let them nourish us up unto true Faith Hope and Charity and let thy sacred Eucharist be our spirituall Food both in Life and Death Amen Lord Jesus Amen CHAP. VII And the eight Generall Wherein is questioned what Gesture the Apostles used in Receiving the blessed Eucharist 1. The Word of God hath omitted to set it down in particular 'T is probable they did Kisse their Right hand and so receive it An evill custome of False complementing by Kissing the hand in Jobs daies In Adoration our hands must be lifted up Our voyce lowly and submisse In great Agonies it is lawfull to Cry alowd and Roare Probable it is the Apostles received the heavenly Sacrament humbly Kneeling on both their Knees Tertullian is punctuall against Sitting even after prayer The Heathen after their prayers and some even at their prayers did use to sit upon their Altars Their Servants had three Sanctuaries to fly unto from their angry Masters Numa's Law to sit at the time of Adoring their false Gods A reason why no passage either in the Evangelists nor Apostles commandeth Adoration at the Sacrament How the Antient Fathers are to
De corona cap. 5. Deus auditum in auribus fodit visum in oculis accendit gustum in ore conclusit odoratum in naribus ventilavit contactum in manibus astimavit per haec exterioris hominis ministeria interiori homini ministrantia fructus munerum divinorum ad animam deducuntur à sensibus God hath bored hearing in the eares because into them it descendeth as into an hole He hath kindled sight in the eyes for the eyes do sometimes sparkle with fire and are of a fiery nature He hath shut up tasting within the mouth for he hath bounded it within that compasse He hath winnowed or vanned smelling in the nostrils by the playing of the wind He hath made the hands the judicatories of touching which touching being diffused over all the body yet is more used by the hands He concludeth divinely By these ministeriall bodily Organs serving the inner Man the blessings and fruits of heavenly gifts are from the Senses conveyed to the soule Much more might be added of other parts I will end all in this addition They defraud their Knees of the chiefest office and greatest honour who refuse to bend them in holy times and places especially at the receiving of the blessed Sacrament which I would take after I had fallen on my Face and used groveling Adoration if the Church so appointed me or if scandall would not arise from such extraordinary Gesture THE PRAYER O Lord thou knowest my heart and that with Soule and Body I Reverence and Adore thee in thy divine Eucharist I humble my selfe as much as I can and I would humble my selfe lower even unto the gates of Hell if I could confessing my worthinesse in nothing but that I am worthy to be condemned In such contemplations quakeing and terror take hold of my heart and I am horribly afraid of thy Iudgement Abraham Isaac and Jacob shall be in a sweat at the day of Iudgement as good children shall be in a dread to see their father angry with his rebellious children The earth shall melt away like wax the heavens shall tremble and the pillars of Heaven shall shake to whom shall I fly to whom shall I say Cover me but unto thee most compassionate Saviour for thou art my rocke thou art the buckler of my defence under the shadow of thy wings do I desire to rest as thou wert superexalted because thou didst humble thy selfe so grant good Lord I may so fall down before thee that I may bee taken up by thee and that the greatnesse of my humility may bring unto mee by thy favour the riches of thy glory the exaltation both of my soule and body Lord heare my prayer and let my cry come unto thee for Iesus his sake Amen CHAP. VIII Which containes the ninth tenth and eleventh Generals Wherein is declared 1. What Gesture we are to use at the Receiving of the blessed Eucharist 2. What Names have been given to it 3. What Words were spoken by our Saviour after the Third Supper before he departed out of the Coenaculum 1. What Gesture we are to use at the Administration of it to others Receiving of it our selves Both handled promiscuously The English Liturgy our best guide At the Repeating of the Law the people must Kneele Receiving of the same the Israelites did no lesse Never Patriarck Prophet Evangelist Apostle nor holy Man nor Christ himselfe prayed Sitting when there was opportunity of Kneeling The Monkes of Egypt did pray Sitting The Rule of Saint Benedict mentioneth Sitting at the Reading of three Lessons Rising up at Gloria Patri c. Severall Gestures are to be used both by Priest and People upon severall occasions The Priest never Kneeles while the people stand but he may stand when they kneele Great reason why the people should kneele at the Receiving of the Body and Blood of Christ No superstition nor Idolatry then to Kneele But obstinate Irreverence if not blasphemy not to Kneele Prayer most an end used with bâ—nding of the Knees The Pharisee Stood Christ Kneeled when he prayed The Rubrick of the Communion Book is to be followed by all obediently 2. The Minister is to deliver the Communion to the people Kneeling in both kindes into their Hands Maximus would have Men to wash their hands Women to bring clean linnen that will Communicate The Nicity of former times questioned The sixth Synod Canon 3. against it The consecrated bread must be carefully delivered and received To let any crumb or particle thereof fall to the ground accounted a great sinne by Tertullian and Origen Pope Pius the first punished those who let any of the Lords blood fall upon the ground or Altar S. Cyril of Hierusalem gives a Cave at to this purpose Little Tables set before the Communicants in former times as now we hold Linnen clothes saith Baronius The usuall fashion of receiving the Consecrated bread between the Thumb and a Finger or two disliked Receiving the holy bread in the Palme of the hand a safer way In Tertullians dayes the Christians did stretch abroad their hands like Christ upon the Crosse in their private prayers Damascene would have us receive the Body of Christ crucified with our hands framed like to a Crosse The right Hand being upward open and hollow to receive the bread This accounted the safer way S. Cyril commandeth the same kind of usance Other manners of Taking it not sinfull In things indifferent we must not love singular irregularity All unseemely Motions and Gestures are so many profanations of the Lords Supper Seven Generall Rules to be observed against the profanation of the Lords Supper The word Amen explaned and Kneeling at Receiving the blessed Sacrament pressed 3. Tenth General What Names are given to the blessed Sacrament by the Scriptures and Fathers the Latine and Greek Church The hallowed Bread is called in the Scriptures 1. The Lords Body Broken for us 2. The Communion of the Body of Christ And the Reasons thereof 3. Breaking of Bread from house to house 4. Holy Bread Blessed Bread Eucharisticall Bread Heavenly Bread Joh. 6. In the Fathers 1. Taking of the Lords Body Tertullian 2. Earthly Bread sanctified by prayer consisting of Earthly and Heavenly things Irenaeus A Medicine of immortality an Antidote against death procuring life purging sin driving away all evils idem 3. Christs Dole to his Church Tertullian The Plenty Aboundance and Fatnesse of the Lords Body The Wine is called in the Scriptures 1. The New Testament in his Blood 2. The Blood of the New Testament 3. The Cup of the Lord. 4. The Communion of the Blood of Christ The blessed Eucharist consisting of both kinds is styled In Scripture 1. The Lords Supper And in what regards it is so called The Papists dislike the frequent use of this Phrase Casaubone confutes Justinian and Maldonate the Jesuits and cals it The Great Supper The most Divine Supper The Arch-Symbolicall Supper 2. The Table of the Lord 1 Cor. 10.21 With Vs it is commonly
called Christ his Last Supper And the Reasons why it is called the Last Supper In the Fathers it hath these titles 1 The Communion of Saints in the Apostles Creed 2 Peace of Christ Ignatius and Cyprian 3 A New Oblation Irenaeus 4 Mystery is a common appellation Augustine 5 Life So called by the Affricans Augustine 6 The Oath and strictest band of Religion Augustine 7 The Mysticall Bread Augustine 8 The holy Offering in regard of the offerings for the poore Augustine 9 The Supper of God and the Lords Banquet Tertullian 10 The Lords Testament or Legacy 11 A Communion prohibiting Schisme and Division and inclining to Peace and Vnion 12 A Blessing 13 A giving of Thankes 14 The Authentique performance of the Type Theodoret. 15 The Latines name it Missah the Masse which word some derive from the Hebrew or Chaldee and say it signifies A Tribute of a Free-will offering of the hand Cevallerius dislikes that derivation The Heathen Greek Priests dismissed their people with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romans with these words I licet Missa est Whence the Christian Roman Church borrows their Masse 16 The Greek Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ministration 17 Sacramentum Sacramentorum c. Nicolaus de Cusâ 18 God Tertullian 4. Eleventh Generall Wherein is inquired what Speeches were used by our Saviour in the Coenaculum After the Third Supper was administred The gratious Sermon of Christ His Prayer to God An Hymne PARAGRAPH 1. NOw followeth What Gesture we are to use at the administration of the holy Eucharist to others At the Receiving of it our selves Take then thus together in a Masse or lumpe from the best authority under Scripture The English Liturgy or Common Prayer is our best guide We begin it first with the Lords Prayer and the succeeding Prayer Almighty God unto whom all hearts be open c. And this is performed at the Lords Table the Minister standing and the whole Congregation Kneeling And at the Collect the Minister standeth At the rehearsing of the Commandements the Minister standeth as speaking in the person of God and commanding by authority The people hearken pray and kneele at the Recitall of every Commandement Nor did the Israelites do lesse if they did not do more at the first receiving of the Law When the Second Commandement said expresly Thou shalt not bow down thy selfe to them may well be inferred they did Then bow down to him Never did Patriach or Prophet never did Christ Evangelist or Apostle never did holy Man pray sitting when there was opportunity of Kneeling Yet I confesse that Cassian 2.12 reporteth that the Monks of Egypt did sit praying yet he addeth insidentes sedilibus humillimis The rule of S. Benedict cap. 9. mentioneth their sitting at the Reading of three lessons and their rising up at Gloria Patri For at the reading the Collect for the day and the Collect for the King the Priest standeth up and the people kneele still The Epistle the Gospell the Nicaene Creed the Sermon or Homily and the one or more Sentences following may be officiated the Minister and people standing The prayer for the whole state of Christs Militant Church must be done every one Kneeling The one two or three Exhortations following and the short Invitatory advice to the Communicants may be read to them either the Minister and they standing or he standing and they sitting or approaching The generall Confession is to be read both Priest and People humbly Kneeling on their knees The hearty prayer following conjoyned with the Operatory Absolution is to be done by the Priest or Bishop if he be present standing and the people kneeling And in that posture may continue till the Laudatory with Angels and Archagels be performed Then shall the Priest kneele down praying in the name of all the Communicants The people also kneeling and saying Amen to the prayer For I do not remember that ever the Priests did kneele when the people stood but the Priests many times stand when the people kneele As in the words of Prayer and Consecration following the Priest standeth up and People kneele When the Minister or Ministers do participate they kneele When they Distribute and Administer to the People the Priests stand the People receive it kneeling as the Rubrick appointeth And great reason is there people should then kneele at the Divine prayers The Body of our Lord Jesus Christ which was given for thee preserve thy body and soule unto everlasting life and a like prayer is devoutly powred forth at the delivery of the Cup. And will they not kneele when the heart saith Amen to these holy prayers It is so far from being Idolatrous to kneele before God at these prayers that it is obstinate Irreverence Contempt of the Sacrament yea of Christ himselfe Not to kneele for such as are well before instructed Furthermore are we not at that instant advised to be Thankfull which seldome is well performed without Prayer and Prayer is to be said as with lifting up of holy hands 1 Tim. 2.8 so most wise with bending of humbled knees It was also the wicked Pharisee who stood and prayed Luk. 18.11 But Christ himselfe kneeled down and prayed Luk. 22.41 Oh that such wretches as do beat their servants if they be not reverent humble but disrespect their Masters and little esteeme of their kindnesses bestowed would but make the comparison between their heavenly Master and themselves After the participation ended every one solemnly kneeleth downe on his knees and saith the Lords Prayer And in that Gesture continue whilst they say the next prayer or the next save one The Gloria in excelsis Deo by reason of the Prayse Blessing Adoration and Thanksgiving included in it and by reason of the Divine prayers made to the Father and the Son with the coequally-glorious holy-Spirit may well be said or sung All Kneeling The Blessing at their parting is to be performed by the Bishop or Priest standing and by the People Kneeling The Collects after the offertory are to be read all parties Kneeling for every one of them is a powerfull prayer What the Rubrick directly appoints ought to be answered with full and obedient performance And since I have spoke my mind in some points unspecialized in or by the Rubrick I submit my judgement as I do in all other things to the judgement of the Church of England And thus I proceed That the people are most an end to Kneele but especially at the Receiving of the holy Communion is so cleare that all see it except such whose eyes Satan hath blinded And if they do not repent he will lead them blindfolded into the Lake of fire and brimstone which never shall be quenched PAR. 2. THat when the people Kneele the Minister is to deliver the Communion in both kinds into the hands of them is as cleare Maximus a great enemy of the Monothelites saith All men that will Communicate must first wash their
and inclining to Peace and Union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a giving of Thanks With us it is commonly called Christ his Last Supper which word Last not only signifieth that he ate no supper any day or night for ever After with a mortall passible body but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Last includeth and involveth the two precedent Suppers of that night as if it had been said This Supper is the Last of the Three and Last of All. It is also termed Communio Sanctorum in the Apostolicall Creed The Communion of Saints In the Fathers are found these Titles Pax Christi The Peace of Christ by Ignatius Epistola 14. And Dare Pacem Lapsis to give Peace to them that have fallen is all one with admitting people to the holy Communion in Cyprian Epistola 10. Irenâ—us saith It is Nova oblatio a New oblation 4.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mystery is a common appellation Augustine de peccatorum Meritis contra Pelag. 1 24. saith The Affâ—icans do most significantly call Baptisme nothing else but Salutem Health or Salvation and the Sacrament of the Body of our Lord nothing else but Life And himselfe contra Faustum 20.13 saith It is Sacramentum Religionis the oath and strictest bond of Religion and the Mysticall bread in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Offering in regard of the Offerings made for the poore And Sacrosancta oblatio by Augustine contra Faustum 20.18 The Consecrated oblation Dei Coena Dominicum Convivium Gods Supper and the Lords Banquet by Tertullian ad uxorem 2.4 Theodoret termeth it Verum typi archetypum the authentick performance of the Type The Latins call it Missah which some derive from the Hebrew or Chaldee For what is in the Vulgat Spontanea Oblatio a sufficiency or tribute of a Free-will offering of thy hand Deut 16.10 The Chaldee hath it Missath In the Interlineary it is translated Sufficientia Spontis manus tuae or Spontanea manus tuae Which for substance divinely agreeth with our Eucharist Juxta sufficientiam donarii spontanei manus tuae erit quod dabis as Vatablus well interpreteth it Thou shalt offer according to the worth of the voluntary gift of thy hand asmuch as thou well art able Some say that Missath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an offering made to God and due for a perfonall duty or service But saith Cevallerius in Pagnine his great Lexicon I do not think so because none of the Hebrew Doctors which I have read use it so And well might he dislike it For the Hebrew phrases or words did not per saltum skip over to the Romans but were derived to them by the Greek Church Therefore since none of the Greek Fathers did ever use the word Missa I cannot think the Latins borrowed it from the Hebrews The Heathen Greek Priests dismissed the people saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romanist gave the parting blow to the people by these words I licet Missa est And the Christian Romane Church which hath imitated too many of the old Romes customes hath not done amisse in this to use the like things and words The Greek Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had its ground from Acts 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophets and Teachers in the Church of Antioch did minister to the Lord. The holy Eucharist is called by Nicolaus de Cusa Sacramentum Sacramentorum Exercitationum 6. pag. 532. in ipso est consummatio Fidei saith he and a little before Hoc est Sacramentum consummatae Vnionis ad vitam aeternaliter vivificantem It is the Sacrament of Sacraments in it is the consummation of Faith It is the Sacrament of the most perfect Union to the life which quickneth us eternally Lastly Tertullian de Resurrectione carnis cap. 8. saith Our flesh is fed with the Body and Blood of Christ ut Anima Deo saginetur that our Soule may be filled Sated Fatted with God The Eucharist being called God which is an high Expression He who will see more attributes of Hallowed Supper let him have recourse to Cyprian de Coena Domini pag. 500. Casaubone Exercitatione 16. c. 30 c. PAR. 4. IT followeth in my Method to inquire what speeches were spoken by our Saviour after the Third Supper was administred S. Paul mentioneth none The gracious Sermo Domini in Coenaculo was after Supper after the Third and Last Supper beginning John 13.3 continuing to John 16.33 Then as he had made a long Sermon to his Apostles so he continueth with a Prayer to God in part of the seventeenth chapter of S. John Then did they sing an Hymne Matth. 26.30 what it was is unknowne In likelihood after the Hymne they departed the house and then fully ended the Third Supper Then they went over the brooke Cedron over the Mount of Olives David when he fled from his unnaturall and rebellious son Absolon went up by the ascent of Mount Olivet and wept as he went up 2 Sam. 15.30 No doubt also but our Saviours heart was full of sorrow For in the way as he went to the Mount He foretold that all the Apostles would be offended Matth. 26.31 c. and that Peter would deny him howsoever he promised the contrary Hence in some likelihood proceeded the strife when S. Peter was curbed by our Saviour which of them should be accounted the greatest Luke 22.24 Which was determined by Christ from the 25 verse unto the end of the 30. Though some think the strife was at the Second Supper Whereupon Christ to teach them humility washed their feet and became as their servant When hee came to the Mount he prayed When he came down from the Mount he still had more conference with his Disciples and comforted S. Peter in speciall and all the Apostles in general We cannot think but he passed all the time in holy devotions and heavenly discourses About halfe an houre before midnight he came to the village Gethsemane situated at the foot of the Mount of Olives and there the Apostles did sit and stay by his command except Peter and thetwo sons of Zebedee and they went with Christ and Christ prayed thrice Matth. 26.36 Then might he conclude and seale up all with a prayer for his Church John 17.9 For when he had spoken these things John 18.1 Then did he passe the brook Cedron where was a Garden into which he entred and his Disciples as he was wont Judas knew the place Joh. 18.1 c. and Judas came thither v. 3. and there was Christ betrayed and bound From thence was he carried and recarried unto manifold examinations and more revilings He was hurried to judgement to sentence all along the dolorous way to the shamefull death of the rosse THE PRAYER BY the vertue and merits of which crucified Jesus good Lord free me from all sin passed prevent me from sinning hereafter guid me by thy Grace confirme me by thy Goodnesse and leave me not O leave me not most gracious Lord till thou hast brought my soule to my desired haven thy blisse in heaven through Jesus Christ my only Saviour and Redeemer To whom with thee and the blessed Spirit three persons and one God bee all possible praise and thankesgiving ascribed for prolonging my life for strengthening my feeble body for giving me power to end this Work and for all other favours vouchsafed to me a poore sinner for Christ his sake Amen Amen Amen Gloria in excelsis Deo cum Gratiarum actionibus Trin-uni Vni-trino Deo Sacrum Malim Deo placere quà m aliis omnibus Malim mihi ipsi placere nonnullis aliis quà m solummodò nonnullis aliis non mihi Explicit in Vernali Aequinoctio 1637 hic liber tertius Siquid hic verum ac non incommodè dictum inveniatur illud non humano cujusvis ingenio sed Deo omnis veritatis auctori ut scripsit S. Augustinus omninò ut par est ascribendum est Simendum aliquod vel erratum inciderit id meae imbecillitati tribuendum est Cujus coelesâ—i misericordiâ veniam humiliter precor Gabriel Palaeotus in fine libri de Sacri Consistorii consultationibus Vt principio Finis cohaereat Omnia haec in his tribus libris de Tricoenio Christi in nocte proditoriâ Ecclesiae Anglicanae Judicio submissa sunto An Advertisement to the Reader REader I may not conceale that after I had fully ended though I confesse not throughly transcribed my Tricoenium there were brought unto my hands by the meanes of M. John Tournay the Works of two Jesuits who have written of this selfe same subject that I have He who wrote lately is one Theophilus Raynandus an eminent man full both of quick wit much reading and great schollership The title page of his book weareth this superscription Optimae vitae finis pessimus The summe is almost comprised in his 8. and 9. chap. The other did write de Triplici Coenâ Christi Agni Vulgari Eucharisticâ 22 yeares since His book printed at Antwerp by the heyres of Martin Nutius and John Meursius I never saw nor heard of any of them till my Work was accomplished Nor since took so much as one line or any one testimony from either of them In most things and in the maine they agree with me and I with them in something we dissent The Jesuit Johannes Walterius Viringus who writ so long since amasseth strange testimonies not commonly heard mentioned in our Schooles pulpits or Masters of controversies The Jesuits have run their way I mine They might have done me much service and pleasure if I had seen them soon enough I commend them in very many things and they shall wipe of the aspersion of Novelty from me in most matters if any Romanist shall charge me with it Compare the Work who will And so God blesse their labours and mine to the benefit of thy soule Good Reader So hoping for thy prayers I bid thee farewell in Christ Jesus our gracious Redeemer Thine in the Lord EDWARD KELLET FINIS