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
fasted even to a miracle oft times Christ as God knew all things Fol. 233 Par. 13 Why Christ sought fruit on the Figtree How Christ seemed ignorant of many things Admiration is of doubtfull and great things In Christ a threefold knowledge Divine Infused Experimentall How Christ is said to wonder No mans knowledge ever equall to Christs Fol. 234 Par. 14. Why Christ cursed the Figtree Fol. 235 Par. 15 Christs hunger rather Vluntary than necessary Christ under-prised Temporall food in respect of spirituall Christs abstinence from flesh Fol. 236 Par. 16 Difference between Christs eating before his Death A double Digestion after his Resurrection ib. The Contents of the second Chapter Par. 1 THe ancient Romanes ate foure times a day Fol. 238 Par. 2 The Apostles temperancie in meate and drinke A double daily refection allowed by God The Apostles provision not costly Fol. 239 Par. 3 The Disciples of Christ fasted often The place Act 27.33 clecred The woad All in Scripture often used for many ib. Par. 4 Fasting much used in the old Testament Fol. 240 Par. 5 Poenicentia Nineveh what it is Hearty devotion the Salt of Religion Why the Ninivits made their beasts to fast ib. The Contents of the third Chapter Par. 1 ILlyricus his errours concerning fasting Confession and beating the breast in fasting Fol. 242 Par. 2 Rising in the night to serve God Christ shall come at midnight A Jewish Tradition ib. Par. 3 Bowing downe the head in fasting Fol. 243 Par. 4 Shaving the Head Beard ib. Par. 5 Calixtus foure-fold fasting Jejunia quatuor temporum ib. Par. 6 Illiricus his absurd Division of a religious fast into crupclosum jejunium Holy Hypocriticall Fol. 244 Par. 7 Fasting taking for innocencie of life S. Augustine and S. Chrysostome fasly taxed by Illyricus Jejunium generale ib. Par. 8 Illyricus wild positions concerning fasting Fasting not alwayes a signe of but sometimes a meanes to a contrite heart rending of garments ib. Par. 9 Washing of guests feete Fol. 245 Par. 10 Rending of clothes ib. Par. 11 The Ceremonies of fasts Lutherans crapulous repentance ib. Par. 12 Illyricus his two Reasons against fasting The colder the climate the hotter the stomacke Germans must fast proportionably to the Iewes Fasting must tame not disease or kill the body ib. Par. 13 Illyricus playes the Dy-dapper He denies Fasting to conduce to Prayer Why Christ and his Apostles did fast A broken heart sometimes goes before Fasting sometimes followes after fasting God oft commutes eternall punishment into temporall Fasting not alwayes a signe of a contrite Heart Fol. 246 Par. 14 A body weakened by fasting is more fit to pray Preparation before the Sacrament necessary Illyricus and Luther taxed Fasting the best way to please God Two extreames in fasting Some fast too much some fast not at all Illyricus an Epicure The best Christians fast to pray and pray to please God The Contents of the fourth Chapter Par. 1 SIcke and old folkes exempted from fasting Fol. 249 Par. 2 Night meditations advance day-studyes ib. Par. 3 The trouble of the body disturbes not the intention of the minde Homer falsely cited The belly an importune evill ib. Par. 4 A difference betwixt Ordinances at Fasting and Feasting Fol. 251 Par. 5 Fasting a voluntary not naturall action Divers ends of the same fast ib. Par. 6 Sorrow prepareth us to prayer The Apostles did not neglect fasting A difference betweene neglecting and not performing Hypocriticall not true fasting faulted in the Jewes Christ fasted and why ib. Par. 7 Sorrow a Concomitant of fasting fasting and mourning two distinct things Fol. 252 Par. 8 Illyricus maketh Nature Custome and Chance the ground of fasting and prayer Prayer not the onely remedy for all evils Fides sola solitaria saveth not Saving faith is not seperated from other Theologicall vertues Fol. 253 The Contents of the fifth Chapter Par. 1 ALL in fasting must afflict their soules Fasting commanded in the old and new Testament Fol. 254 Fasting is more than a temperate sober life Par. 2 Divers effects of sorrow Divers efficient causes of fasting ib. Par. 3 The Germans little practise Fasting The singular commendation of Fasting by Athanasius S. Chrysostome Leo Magnus S. Ambrose Bellarmine Fol. 255 Par. 4 A parting blow at Illyricus Fol. 256 The Contents of the sixth Chapter Par. 1 VVHat severall Evangelists wrote concerning the severall Suppers Fol. 257 Par. 2 The Supper of the Lord instituted after the second or common Supper ib. Par. 3 Why there is no expresse mention of a second Supper Consequentiall divinity Proved Approved Creation of Angels and when Infants Baptized Scripture not alwayes tyed to expresse termes Joh. 21.25 expounded reasons thereof rendred Fol. 258 Par. 4 Divers reasons why the name of a second Supper is pretermitted Fol. 262 The Contents of theÌ„ seventh Chapter Par. 1 THat there was a second Supper at the Jewish Pascall Proofes from the old Testament Vnto the Paschall was annexed the Chagigah Fol. 263 Par. 2 Difference betweene the first and second Supper Maimonides Schaliger Beza and Baronius erred in this point Fol. 265 Par. 3 The first Supper when it begun Fol. 265 Par. 4 The different mâ—ateâ— at the First Second Supper Iewes and Gentiles at their great feasts did eate two Supers ib. Par. 5 Christs gesture at the Paschall Supper Coena Domini Tricoenium Christi Christ in his last Passeover kept the Ceremonies of the Jewes Coena Dimissoria what it was Fol. 266 The Contents of the eight Chapter Par. 1 PRoofes from the New Testament for a second Supper Fol. 268 Par. 2 Proofes from the Fathers especially Saint Cyprian Cibus inconsumptibilis ib. Par. 3 The second Supper was Fibula Legis Evangelii Fol. 269 Par. 4 Inter or betweene evinceth a Triplicity Saint Augustine Theophylact Damascen ib. The Contents of the ninth Chapter Par. 1 PRoofes from the Protestants for a second Supper Kemnitius Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza awry Scaliger commended Fol. 271 Par. 2 Diverse kindes of sauces at the second supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth ibid. Par. 3 Bellaria expounded Bacchus his Bellaria Rich wines Scaliger and Beza censured Fol. 272 Par. 4 A description of the Ceremony of the Passeover Poculum Hymneseos Things in the description of the Paschall Supper Redundant and Deficient Embamma what it was At what time of supper Christ wash't his Disciples feete Benediction at what time of supper used What kinde of herbs were eaten at the Passeover The second supper when it began ib. The Contents of the tenth Chapter Par. 1 PRoofes from the Papists Baronius amisse in some points of the Paschall Supper Baronius Lucas Burgensis Sebastian Barradius and Maldonate prove a second Supper Fol. 275 Par. 2. Maldonate doubteth whether the Paschal be called a Supper Piscator censured Fol. 276 Par. 3. Tolet Suarez Bellarmine prove a second Supper Fol. 277 Par. 4. Bellarmine censured S. Cyprian cleered ib. Par. 5. Adam Conizen and Scapleton
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
doe the Virgins love thee said the Spouse to Salomon Cant. 1.3 Oyntment even in the abstract oyle powred out not inclosed not unlike the Poet who said Fluere excusso Cinnamafusa vitro While the King sitteth at the Table my Spikenard sendeth forth the smell thereof Cant. 1.12 saith the Spouse out of question fore-signifying what in aftertimes was to be done when Christ was to be anointed Nard may be taken as well for an oyntment so called Nardo vina merebere saith Horace to Virgil as for an herbe Pliny 12.12 describeth it S. Bernard taketh it as an herbe whose lownes causes him to discourse of humility Philo Iudaens thus Nardus medicus est fructus Syriae Indiae praestantissimus eolore rufo comosus odoratis simus saporis amari snavitatem odoris diutissime retinens calefacit exiccat viretque perpetuo miscetur antidotis efficacissimas vires ad quam phorimos morbos babet that is spikenard is a most excellent Plant growing in Syria and India of a red colour full of branches and leaves most odoriferous bitter in taste and continues fragrant in smell a very long time it is hot and dry in operation it continueth alwayes greene is an excellent ingredient in your dosies and is a Soveraigne Medicine against most diseases of its use in Compositions or unguents he speaketh not here though some were more thicke some more thinne all appliable to Unctions PAR 15. ASI will not deny in these places abundance of choyce metaphors and spirituall meanings so I will not wholly abolish the litterall sense but freely confesse 1. That both Salomon and his Spouse were gloriously attyred so gloriously that our Saviour thought not fitter of any Art or Artsman to approach in borrowed beauty to the Naturall beauty of the Lilly the worke of Gods owne hand I say unto you that even Salomon in all his glory was not arraied like one of these Mat. 6.29 2. Immediately after the Holy Ghost had sayd literally of Salomon Psal 45.7 God thy God hath anoynted thee with the Oyle of gladnesse above thy fellowes the spirit addeth ver 8. All thy garments smell of Myrrhe Aloes and Cassia so for the Church her cloathing was of wrought gold she shall be brought unto the King in rayment of Needle-worke Psal 45.13 c. And the smell of the Spouses Oyntments was better than all spices Cant. 4.10 And as Aaron's sweete perfumes descended upon his garments as it is in the Hebrew So the very cloathes of those great-ones were not untouched but sweetened with those spreading sweete Oyntments Who is this that commeth out of the wildernesse like Pillars of smoake perfumed with myrrhe and frankincense with all powders of the Merchant saith our last Translâ—tion Cant. 3.6 All manner of Spices of the Apothecary as it is in the Bishops Bible pigmentarii of the perfumer saith the Vulgat good part thereof was about their vestments some purposely some casually all with comfort decencie and sweete-smelling But the head above all did they anoint So much be said for the anoynting of the Head in Salomons time before Rome was out of the shell or pipient Let who will now take up the bucklers in defence of Pererius for this third ceremony I am ready to mainetaine the Iewes that custome long before the Romanes and did not so to flatter or imitate the Romanes and the Romanes might imitate the Iewes or other Syrians or the anoynted Graecians Yet what needed all this stirre by Peretius about anoyntings at the feasts of Romanes and Iewes when no Evangelist no Apostle no holy father so farre as my memory beareth ever sayd that Christ and his Apostles were anoynted at the eating of the Paschall-Lambe either a little before or whilest they were earing or presently after since no Ceremony of Pascharizing either transient or permanent or voluntary so farre as is to be proved implyeth such a businesse and no Precept no example of Scripture no tradition of Elders invited them thereunto besides if I should not bee too great a digressour I could quaere whether at any great sacred feasts and festivals the Jewes were wont to be anoynted since the prime end of them was devotion and this festivall was of this sort though I am ready to acknowledge at the lesse-sacred festivities and solemnities at solemne invitations of their better friends and kinred they were accustomed to Unctions especially the able sufficient-rich-ones who used that exercise more frequently and some perhaps dayly without some intervenient occasion to the contrary The Prayer BLessed Saviour the veÌ„ry Christ and Messiah anoynted anoynted of the Lord with the Oyle of gladnesse super-eminently above any or all other Creatures in the lower or higher world I beseech thee of thine infinite mercy to powre thy healing Oyle into the wounds of my soule and so anoynt me with Oyle that I may have a chearefull countenance and smell sweete and be pleasing to thee O Lord my God through Christ who is a sweete savour for us all So be it O Lord so be it Amen and Amen CHAP. XX. The Contents of the twentieth Chapter 1. Pererius his fourth Ceremony 2. Romanes and Jewes at their feasts changed their cloathes 3. The Romanes Tricliniary Ornaments wearing apparell Larding and cramming purple Scarlet cloath of gold silver Lex vestiaria 4. The Bed-Ornaments of the Jewes 5. Ornaments of Idolls Levites Priests High-Priest Tabernacle 6. Wearing apparell of the Jewes varietie thereof for divers occasions for 1. Gifts 2. Appearance 3. Disguise 4. Sorrow or Mortification Sacke-cloath feasting white apparrell extraordinary apparrell approved at feasts comely alwayes new-fanglednesse taxed in French English Spanish English in part defended diversity of apparrell for severall ages degrees abundance of apparrell a blessing the excesse taxed 7. Changing of apparrell at feasts practised by the Jewes before the Romanes Romanes had more than one garment on at feasts the wedding garment not the onely garment fashions at sacred civill feasts different 8. Wedding garment What. PARAGRAPH 1. THe fourth ceremony on which Pererius insisteth now followeth Quartò saith he Romani accubituri mutabant vestes quòmundiores viz. hilariores convivarentur in antiquis marmoribus Romanis accumbentes in Tricliniariis lectis magnâ ex parte veste duntaxat unâ super nudo tecti conspiciuntur that is fourthly the Romanes before they went to dinner or supper did change their garments to the intent they might be the more cleanely and merry at their feastings In the ancient marble statues among the Romanes they that lye on their Tricliniary beds are for the most part seene to have but one onely garment upon their bare skinne These points he insisted on they changed their cloathes the ends were two to be cleanlier to be merrier Lastly great part of the ancient Statues represent the discumbents with one onely vestment to cover their bare skinnes that this was observed in the feasts of the Jewes is plainely signified in that parable in the Gospell Mat. 22. Who
feasts 2. Discumbing at feasts 3. Pererius his 6. Ceremony omitted 4. Pererius his 7. Ceremony supping on high-beds The woman standing behinde Christ 5. Pererius his 8. Ceremonie feasting bare-footed washing of feete practised in Abrahams dayes 6. Pererius his 9 Ceremonie lying in the bosome Abraham's bosome 7. Pererius his 10. Ceremony highest roomes at feasts the Chiefest guests sate in the cheifâ—st and highest roomes which place in discumbing was the highest whether Christ in the Supper at Bethanie sate in the highest-roome Christ had the middle-place and is sayd most commonly to be in the middest highest in situation not alwayes highest in dignity 8. Pererius his 11. Ceremonie 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 9. Whether Christ and his 12. Apostles at his last Supper discumbed on three beds 10. Order of discumbing Iesuites in this point dissent among themselves Faire collections from the Scriptures lawfull 11. How farre the Apostles discumbed the one from the other 12. The words dividite inter vos not to be understood of the Eucharist edentibus illis interpreted Eucharist instituted after the Paschall Supper Christ gave the bread and wine to his Disciples severally 13. Pererius his 12. Ceremonie the Romanes and Jewes ate in Common the Romanes huge Platters Aesop's Vitellius Platters Trojan Boare 14. Romanes and Jewes in their feastings had divers dishes the Romane carving of foules Aegyptians and Jewes great Platters M. Anthonies immania pocula Vessels of the Sanctuary vessels of desire 15. Romanes did lye not sit on beds discumbing Pererius affirmeth deuyeth it Romanes Suppers at times continued from night till Morning Romanes changed their Posture in discumbing Rosinus his description of the Romanes discumbing ancient Romanes temperance at feasts Romane fashion in drinking at feasts 16. Pererius his 13. Ceremony the Romanes in their feasts appointed Magistrum potandi Regem vini modimperatorem the manner of the Graecian and Latine jolly drinking 17. The Epitome of all Pererius his twofold mistaking the Conclusion directly against Pererius PARAGRAPH 1. THe sift point singled out by Pererius wherein he saith the Iewes observed the custome of the Romanes concerning their bodily Posture in their feasting 1. Pererius acknowledgeth that the ancient Iewes at supper and feasts did sit Eccles 31.12 If thou sit at a bountifull Table Prov. 23.1 if thou sit to eate with a Ruler Iudg. 19.6 The Levite and his Concubine sate downe and did eate and drinke both of them together 1 King 13.20 They sate at the table Gen. 43.33 the brethren of Joseph sate before him 1 Sam. 20.5 To morrow is the new moone or Kalends and I should not faile to sit with the King at meate Exod. 22.6 The people sate downe to eate and to drinke and rose up to play so farre Pererius Let me adde the Apostle citing that place of Exodus readeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sate downe which shaketh off tricliniary accubation and properly signifieth Session 2. The ancient Romanes were wont to sit at feasting saith he Perpetuis soliti Patres considere mensis saith Virgil. that is It was their guise in ancient Time To sit at boords when they did dine And Pererius grounds himselfe on Philander and Mercurialis Marcus Varro indeed and Servius affirme that both men and women among the Romanes anciently supped sitting in processe of time the men did lye along at their feasting and the women sate still at last both men and women lay along on beds when they supped and feasted he addes Virgil at the latter end of his first booke of Aeneids Pictis discumbere lectis To lye along on painted beds This last authority addeth no force to the point of sitting at feasts but rather weakeneth it Secondly let me adde in all those places of Canonicall Scripture the Radix Jashah is used which seldome very seldome by it selfe proveth discumbing but sitting Thirdly more places may be added Prov. 9.14 She sitteth at the doore of her house on a seate in the high-places of the Citie Ier. 3.2 In the wayes hast thou sate for them which two places cannot possibly bee interpreted of tricliniary accubation Lastly in 1 Sam. 20.5 it is doubled Iashab Esheb sedendo sedebo by sitting I will sit PAR. 2 THirdly Pererius saith the Iewes in Christs time did not feast sitting but discumbing praeter morem Romanorum quem ipsi tum imitabantur contrary to the usance of the Romanes whom they did imitate the mis-printing of Praeter is the least fault it should be juxta propter or secundum morem Romanorum quem ipsi tunc imitabantur according to the usance c. as the sense convinceth and his subsequent proofes declare fourthly the Romanes feasted and supped Non sendentes inscamnis vel sellulis sed accumbentes in lectis not sitting upon benches formes stooles or chaires but lying along on beds saith he as he proveth by many authors and by the Marble Statues to be seene in divers Palaces of Italy sternantur lecti Caeciliane sede saith Martial 8.67 The discumbing-beds are fit Pray good Caecilian sit Not onely out of Supper-time as here but even at supper sometimes was Session even in the midst of accubation upon the beds as the woman in Ezekiel Veiashabt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedisti in lecto pulcherrimo she sate even on a stately bed Ezek. 23.41 yet the stately bed on which she sate with a table prepared before it as there followeth in signe of a feasting bed is also called ver 17. the bed of love into which the Babylonians came to her So Hest 3.15 the King and Haman Iashbee sate downe that they might drinke As I easily grant this manner of Jewish and Romane feasting so nor he nor any of his shall ever bee able to proove that the Jewes did take up that custome from the Romanes though perhaps in some few or small Ceremonies of their feasting some few who had beene at Rome or were inwardly acquainted with the Romanes might conforme themselves to the Romanes For not onely other Asiatickes but the very Iewes used that custome before ever Rome was thought of much lesse will it ever bee evicted that the Iewes in their Sacred Paschalls had any resemblance with the profane feastings of the Romanes which is the maine point now in question See the first booke 7. Chap. what there I prove or disprove PAR. 3. THe sixt point wherein Pererius intended to shew the assimilation or correspondence of the Iewes unto the Romanes either he quire forgot and so I must let it dye with him or he did not marke it or mis-marked it and then it hath its answere under one of the other points PAR. 4. SEptimò saith he the Romanes were wont to sup and feast accumbere in altis lectis seu thoris to lye-downe on high-beds Inde thoro Pater Aeneas sicorsus ab alio Christ also did sup at the Pharisees house on an high
lesse Quando suppetet Pascha beatius cibusque coelestis in Regno Dei since hee had a more blessed Passeover and a heavenly banquet in the Kingdome of God PAR. 2. IT is a true Rule that not onely the prepositions before after untill unto from and the like which denote or signifie the bounds limits either of time or place either initiall or finall and determinative but all other descriptions or circumscriptions of time space or place are ambiguous and sometimes include sometimes exclude those very bounds assigned out Before the day of the Passeover the word before saith Illyricus sometimes includeth sometimes excludeth the very day of the Passeover when it is to be understood inclusivè the sense is Ante diem Pasche terminatum vel finitum before the day of the Passeover was terminated or ended yet commonly it is used exclusivè so after three dayes Christ shall rise againe Marke 8.31 and after three dayes he said he would rise againe Matth. 27.63 by which expressions is not meant that he would rise againe the fourth fifth sixe or seventh day or any time after that but the third day is included not excluded for his Resurrection was fore-prophecied of by Christ himselfe that it should be accomplished on the third day Matth. 16.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised againe the third day and accordingly it was performed Christ rose againe the third day saith the Apostles Creed He rose againe the third day 1 Cor. 15.4 according to the Scriptures After sixe dayes Jesus taketh Peter and James and Iohn and bringeth them unto an exceeding high mountaine Matth. 17 1. Marke 9.2 yet is it varied Luke 9.38 about an eight dayes after The reconciliation is faire the word after in S. Matthew and Marke excludeth dies terminales It was not in any part or parcell of the sixe dayes they were fully ended and passed but the preposition after in S. Luke excludeth them So Christ became obedient unto death Phil. 2.8 and though the word unto be often exclusive yet because Christ came not onely to the gate doore or chamber of death but passed through them and really truely was dead therefore death is not here excluded but included in the word usque or unto 1 Sam. 15.35 Samuel came no more to see Saul untill the day of his death usque ad that is from the houre neither before nor then nor after I have the more insisted on this Rulebecause it removeth many seeming contradictions in Scripture which the ignorant are not able to reconcile but swallow downe with their difficulties and now I descend unto the word Donec or untill to the further clearing of these difficult words Donec or untill the first is affirmative Matth. 28.20 I will be with you unto or untill the end of the world which promise proveth not that he would not be with them after the end of the world but rather that he would be much more with them in another world though he would not desert them here Psa 110.1 Sit thou on my right hand till I make thine enemies thy footestoole grosse is the man who hence inferreth that Christ shall not sit at Gods right hand when Christ shall tread upon his enemies now he doth raigne over them even whilst there is opposition and shall much more hereafter when they shall be under his feete here Donec also affirmeth of the future times PAR. 3. THe second force of Donec is negative defuturo for the time to come Matt. 1.25 non cognoscebat eam donec peperit He knew her not untill shee had brought forth c. he meaneth not that after her sacred child-bearing Ioseph knew her for it is an Hebrew Idiotisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donec the word untill excludeth without exception expressely till such a time and leaveth it implicitely to be understood that much lesse was it done or to be done afterward Rem nunquam factam certo tempore exprimit non factam quô videri facta poterat scireque necessaria erat non factam Excellently saith Lucas Brugensis he expresseth a thing never done by the not doing of it at a certaine time viz. at such a time as in all likelihood all others would have knowne their wives upon a new marriage but Ioseph did not so much no not at that time much lesse did he so afterward Michal the daughter of Saul had no child untill the day of her death 2 Sam. 6.23 Stupid is he who concludeth that she had children or a child after her death The Resultance is rather and firmer thus If shee had no child till her death much lesse had shee one after Ioseph knew not the blessed ever-Virgin Mary till she was delivered much lesse did he after that In both these passages the force of donec is negative So here I will not any more eate thereof till it be fulfilled not here much lesse hereafter in heaven where we shall have a more blessed Pascha sine intybis vel amaritudine without any bitter Sallet the like may be said of the word untill in the 18 verse but what is the kingdome of God Or how is the Passeover fulfilled in the Kingdome of God I answer by the Kingdome of God in this place is not meant the Militant Church but the Triumphant Origen Euthymius and others here appropriate it to the future world and in the world to come the Passeover is thus then fulfilled and perfected because the Iewish Passeover was to be eaten with bitter herbs and that Passeover was accompanied with a second Supper nor were all and every one blessed that tooke the Passeover therefore was it in a manner imperfect but blessed are all and every one who are called to the Marriage-Supper of the Lambe Rev. 19 9. and in that Supper is nothing wanting all sorrow excluded all joy prefected the Type being drowned in the glory of the great antitype an happier Supper an happier Passeover shall be in heaven This manner of speech perhaps hence arose saith Illyricus because the Writer would determine onely for his owne time or the time he propounded to handle and cared not to speake of further or remoter times as it was principally intended and all things were accordingly prepared that Christ might eate the Passeover Marke 14.12 So it is most true Christ sate not as an idle spectator but he did indeede eate the Passeover and promised never to eate it more PAR. 4. WHat else Luke 22.17 He tooke the Cup and gave thankes and said Take this and divids it among your selves for I say unto you I will not drinke of the fruit of the Vine untill the Kingdome of God shall come that this was not the Eucharisticall Cup appeareth by the Sequell where he instituted the blessed Sacrament of his body and blood PAR. 5. BUt what mean these words I will not drinke of the fruite of the Vine untill the Kingdome of God shall come What is the fruite of the Vine which then shall be drunken the
Church were kept neare about the same time Christians falsly accused for eating Infants at their Agapae The Agapae kept on the Lords daye What scandals were taken by the Gentiles against the Christians Agapae 4. The sacred Eucharist and not the Agapae as the Papists think is meant by the Supper of the Lord 1 Cor. 11.20 The Agapâ—e never practised before Christs Ascension The Agapâ—e at first were used holily and religiously sometimes Severally from Jointly with the Lords Supper The Corinthians did eate them before the Lords Supper They were celebrated by the Corinthians in the Church Each Schisme of the Corinthians supped a part by themselves The poore neglected by the Corinthians in their Agape The primary end of the Agapâ—e the releife of the poore 5. Charity modestly covereth a multitude of Sinners The ill fashions of the Corinthians in receiving the Lords Supper reproved Casaubone censured in two points First that the Corinthians received the Eucharist in the Morning Secondly that the Eucharist ought to be called a Dinner or a Break-fast rather than a Supper The Churches both Westerne and Easterne did receive the Supper of the Lord Fasting in the fourth Age. On good-Friday the Church used to receive it Thrice That use broken by Pope Honorius and the Councell of Tarracon Pope Eutichianus his Decretall against such as received the Sacrament Not-Fasting Some Churches of Africa and some Egyptians received it about Eventide Not-Fasting In the second Age of the Church in Tertullians time they received it some at Night some at Mealetime and some ere Breake of day We receive the Holy Communion in the Morning in remembrance of Christs Resurrection 6. In the Primitive Church they did lye on beds when they did eate their Love-Feasts Love-Feasts forbidden to be kept in the Church by the Laodicean Councell ancient Fathers and later Divines Kneeling in the time of solemne Prayers and administration of the Lords Supper commended by Calvin 7. In S. Cyprians and S. Augustines dayes some received the Eucharist every day others at certaine times only S. Augustines Rule Let every one follow the Customes of the Church wherein he liveth Eudemon Johannes by Casaubone reproved A Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy complying to avoyd Schisme and for concords sake was practised by the ancient Fathers by other Christians and by Calvin himselfe And commended by Casaubone Rigaltius and others Calvins good advise to Farellus His divine temper against Luther 8. The holy Kisse usuall at the blessed Sacrament Forborne on Good-Friday The Kisse of Charity why so called 'T is called Holy to discriminate it from false amorous and civill Kisses Why the holy Kisse was omitted on Good-Friday Diverse kinds of Kissing Some of Salutation some of Adoration Diverse manners of Kissing Some kisse the lips or mouth former parts and hinder parts of the shoulders cheeks hands back of the hands the feet and the toe The reason of Kissing the Popes toe The Penitents in Tertullians dayes did kisse the very foot-steps of other Christians Kissing of a Tablet or holy Board The reason thereof Holding by the eares in kissing used among Heathen and among Christians The reason thereof Joah held Amasa by the beard and kissed him The custome of kissing one another at the receiving of the Sacrament continued till S Augustines dayes The manner of kissing in Prester Johns Countrey and among the Persians 9. When the Agapae began and ended uncertaine Not to bee eaten in the Church and in the Chancell The Vse and Abuse of them even in the Apostles times The Abusers of them termed Spots and Blemishes in the Abstract The words Breaking of bread and breaking of bread from house to house Act. 2. verse 44 45 46. interpreted The degrees by which Abuses crept into the Agapae PARAGRAPH 1. IN things unrevealed in circumstances omitted a wide window yea a doore is open for diversities of opinions and variety of opinions proveth there is obscurity in those things about which they differ In this obscurity we are left to doubts and doubts are determinable by the fairest proofes Knowledge is not so common a matter as is esteemed many may light on a good beleefe who have not any divine knowledge Cognitio fieri non potest nisi cognoscenda praecedant Augustine de Genest ad litteram Cap. 32. De non intelligibilibus non est intellectio Doubting it selfe is not wholly voyd of all knowledge nor doth any man know any thing truly of which he never made any doubt before saith Petrus Pomponatius de Incantationibus cap. 9. Plato his young youth was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquisitive Name qui nil dubitat nil capit inde boni For he that reading makes no doubt Doth little profit get thereout A signe to a nimble wit is as persuasive as a sentence to a dull braine The institution of the venerable Eucharist is for the substantiall part thereof set down at large by three Evangelists and by S. Paul But for the time place and manner of administring what preparatives were used by word or deed with what gestures Christ did celebrate and the Apostles receive that blessed Sacrament what Reverence was shewed what Prayers Precedent Concomitant or Subsequent were made is not directly expressed in holy Scripture Scarce ever was there an holy subject more subject to various constructions For we are forced to seek for the light without any shine of it the ashes must bee blown away and hidden corners searched Fire is produced by a strong applying of the flint to the steele and we must be as tinder dryed and apt to entertaine the least flying spark points unwritten must be extracted and distilled out of things written Wherefore good Christian people whosoever you be that are unlearned and can talke only of our English originall forbeare censure in these dubious points be willinger to follow than to lead to learne than to determine But come you hither O ye inquisitive and learned Conjecturers Here is work for you and in this work let me intreat you rather to build than to destroy to cut of rather than multiply perplexities And you dainty Criticks the sweet Children of the Arts and Muses you mines and minters of Invention come with your nimble fancies and pricking apprehensions towring beyond sight fetch light out of darknesse adde improvement to learning and truth and strength of reason to conjecture And you especially most Reverend and Holy divines the true Epoptae Stewards of the mysteries of God and beholders of his secrets who daily converse with God and his blessed Angels who spend not your thoughts on the stincking trash of this filthy world whose death to the world is life to Godward and who are Finita divitiarum cupiditate divites rich in that you covet not riches Whilest an earthworme or muckworme is Medias inter opes inops poore like Tantalus in the middest of his riches You who bury your selves among your books and joy more to illuminate obscurities than to find
especially Maldonate if the words be not fathered on him Any name almost better pleaseth them than that the Supper of our Lord. In my Miscellanies and in the second book of this Tricaenium I have beene very bitter against the maledicency and scolding of the Jesuit Maldonate And in truth the words in his book deserve sharp reprehension and recrimination as being too full of spleene partiality calumny and base untruth That I wrote so eagerly against the person of the man I am sorry For I have been credibly informed lately by one who in all likelihood knew the inside of such businesse even my very learned good friend Mr John Salkeld that Maldonate in his life was esteemed a moderate Papist yea a favourer of our Religion and after his death that his Commentaries on the Gospels did suffer by divers other more factious Jesuits both dispunctions and additions with strange alterations Da magistrum give me my master quoth Cyprian of Tertullian The right reverend father in God Richard now Lord Bishop of Norwich was sometimes my President whilst I was chamber-fellow with him in the Kings Colledge in Cambridge His writings have I delighted in His most learned Apparatus was I on other occasions reading when unexpectedly as I was writing my excuse of Maldonate I found the same opinion confirmed by him another way I rather think saith he Apparatu 7. Paragrapho 16. that other Massipontane Jesuits did intersert into Maldonate his Commentaries when he was dead the railings against our men since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicus Thuanus that most true historian Thuanus relateth that Maldonate was a most modest man But in his Commentaries are most scurrilous revilings which could never proreed from Modesty I date say The same day also I overviewing upon other occasions the learned Casaubone found to my hand as casually as Abraham found the Ram and Isaac the venison as he said that Exercitatione 16. cap. 32. he saith of Maldonate that he was a learned man sine controversiâ acerrimi ingenii Now whether he meaned that out of doubt and confessedly he was of excellent parts and of a most keen sharp wit or that he was a sharp-witted man except when he medled with controversies I did somewhat doubt For Casaubone could not but have read and perhaps to it he alluded what Aulus Gellius lib. 10. c. 15. hath written viz. that when Antonius Julianus the Rhetorician had heard a rich ill-bred Gentleman too too talkative in a doubtfull if not unexplicable controversie he said privately most facetiously and with an exceeding bitter irrision Adolescens hic sine controversiâ disertus est If he meddle not in hard points he is an eloquent young man But passing by the man let us come to the matter the ground why I call it the Third Supper is because when the Paschal and the Common Supper were eaten before the blessed Eucharist was instituted in the last place and the same holy Eucharist is tearmed by the Apostle St. Paul 1 Corinth 11.20 The Supper of the Lord this is not to eate the Lords Supper Concerning the Third Supper it is nowhere in Scripture called a Supper saith Maldonate on Matth. 26.26 and in this point falleth a scoffing thus The Calvinists without authority of Scripture without example of old writers without reason without judgement call it a Supper when they ought rather to call it Merenda a bever if they take it after dinner a dinner if they take it at noon a breakfast if they take it in the morning Yet Maldonate himselfe calleth it so his fellow Jesuits call it so Cyprian and other Fathers call it Canam Domini the Supper of the Lord. Caena Dei the Supper of God in Tertullian The same Maldonate on John 13.2 Tres caenas Christus ut nonnulli authores observarunt illâ nocte fecit Christ as some authors have observed made Three Suppers in the same night in which he was betrayed The first was the Legal Surper of the Paschal Lambe The second was the Common Supper the paschal being ended which was not ordeined so much to satiate and nourish nature as to keep the Legal Ceremony that they who had eaten the Lambe if they wanted more meate to satisfie themselves might be filled with ordinary meates Consider Reader if these two testimonies from him do not hack one another If it be objected that Bellarmine saith Dominus post ceremoniam agni Paschalis continuò subjunxit celebrationem Eucharistiae nec distulit in aliud tempus aut locum ut apertè ostenderet se novâ istâ coremoniâ coremoniâ finem imponere veteri The Lord after the Ceremony of the Paschal Lambe did presently subjoyne the celebration of the blessed Eucharist neither did he put it over till another time or place that he might plainly shew that he did impose an end to the old Law by that new ceremony From which words it may seeme to result that there was no second Supper I answer Bellarmine speakes not of the Sacrificium agni the Sacrifice of the Lamb but of the Ceremonia agni Paschalis of the ceremony of the Paschal Lamb which may very truly be extended to the end of the second Supper The second Supper treading as itwere on the heels of the first and the Paschal Lambe or the flesh therof standing still on the table unremoved till the end of the second Supper And thus Bellarmine may seeme to be rather for us than against us PAR. 3. The Greek Fathers stile it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea most expresly it is called the Lords Supper 1 Corinth 11.20 and though Maldonate interpreteth the place of the Agapae which out of doubt were not rightly used in those dayes and were reprehended by St. Paul yet at those Agapae was the Lords Supper eaten or they a little before or after it And St. Paul divinely teacheth them first negatively that they eat not the Supper of the Lord when they eat their owne supper one before another vers 20.21 or when some were hungry some drunken and that in the Church of God whereupon he telleth them they had houses to eat and drink in and will by no meanes praise their doings ver 22. Secondly positively that they truly eat the Supper of the Lord who follow Christ for their patterne and imitate his example and so by consequence sheweth the right institution of the Lords Supper which was his maine intent fully to declare against all concomitant abuses to that end that they might follow it accordingly As the Eucharist came in the roome of the Paschal so the Agapae after Christs time succeeded in the place of the Second Supper of the Jewes Alba-spinaeus observationum 1. observatione 18. pag. 58. speakes timorously I will not deny in the Apostles time but that the Agapae were made perhaps at or with the celebration of the Eucharist He might have spoken boldly Three things are certaine First before Tertullians time the Eucharist was given and
Table For if David did so in urgent and extreame necessitie and in the desolate inhospitable Wildernesse is it likely Christ would doe so where all necessary utensils were prepared for a Feast Nor are the words of David in Terminis as my learned friend supposeth though they approach to the sense He that sitteth at Table with me Psal 41.9 And if they had been so from the correspondence betweene the Type and Substance I should rather have concluded As Achitophel did eate at Davids Table so did Judas at Christs Table They both did eate at a Table and both were notorious traytors If Beza say Such a Table as our Saviour did institute this Supper on or That Table was no Table indeed but in name onely or not a Table framed of wood I must tell Beza that none is able to prove his Negatives and the contrary is evinced by their common usance And the word Table doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most properly signifie somewhat to eate upon raysed from the ground Nor can I finde in any place of S. Augustine any inclination of him to this That the earth ground plaine floore or pavement was the Table on which Christ instituted the holy Eucharist So much against the opinion that Christ celebrated his blessed Supper and Sacrament on the pavement with humble subjection of my Writings to the Church of England the uncorruptedst part of Christs Militant Church and with this solemne protestation that though I differ in judgement in this point from the learned Doctor yet I shall never differ from him in affection but be ready upon better proofes to change somewhat of my opinion and still to love him Lastly I shall fling water into the Sea and mispend time to prove that the Jewish people made great and much use of Tables long before Christs Incarnation and so downe to his death PAR. 5. COncerning the blessed Eucharist it cannot be certainly knowne on what speciall Table it was administred or what was the forme or fashion of That Table Two points are considerable The first seemes more than probable to me That it was administred or celebrated on a Table Secondly I hold it likely it was administred on a Table distinct from the Paschall and ordinary-Supper Table Concerning the first In the Temple at Hierusalem they had a Table of Shittim wood two cubits the length thereof and a cubite the breadth thereof and a cubite and an halfe the height thereof Exod. 25.23 And thoushalt set upon the Table Shewbread before me alwayes vers 30. There was no Long-square Table of Incense but the Altar to burne Incense upon was also of Shittim wood foure-square A cubit the length thereof and a cubit the breadth thereof Exod. 30.1 And it was two cubits high The former Table allegorically did signifie the Table of the body and blood of Christ as Cornelius à Lapide on Heb. 9.2 avoucheth from Cyrill Hierome Damascene Therefore the Substance of the Type was also a Table and Christ celebrated the I ords Supper on a Table Secondly 1 Corinth 11.20 it is called the Lords Supper The Administring and Receiving of the Eucharist is called the Supper of the Lord. Augustine ad Januarium Epistolâ 118. cap. 5. affirmeth that the Apostle calleth the very Receiving of the Eucharist the Dominicam coenam the Supper of the Lord So Ambrose Pelagius Glossator Lombardus Hervaetus Aquinas Rickelius saith Estius on the 1 Corinth 11. Theodoret and Oecumenius call Dominicam coenam The Lords Supper Domini Sacramentum The Sacrament of the Lord though Estius minceth the point But they were wont in those times to eate their Suppers on Tables Ioh. 12.2 Lazarus was one of them who sate at the Table with Christ when Christ said Luk. 22.30 Yee may eate and drinke at my Table in my kingdome he draweth the Metaphor from the Tables on which he and others were wont to feed on in those dayes Ioh. 12.2 c. Matth. 15.27 The dogs eate of the crummes which fall from their Masters Table Therefore there was a distance betweene the Tables and the Ground S. Mark 7.28 varieth it thus The dogs under the Tables eate of the childrens crummes Therefore the Tables were not On the ground when dogs could be under them The rich man had a Table from whence such crummes fell as would have fed Lazarus Luk. 16.21 Therefore the Table was not On the ground floore or pavement but Above it and from it the crummes fell lower So Tables being in viridi observantiâ in ordinary use among the Jewes in those dayes and Christ avoyding factious singularity and running fairely with the streame of those times in things indifferent we may conclude Christ fed not from the pavement at any time for ought that is recorded or involved But it is very likely our Saviour on a Table did celebrate the holy Eucharist Tables were principally ordained to be eaten and drin kt upon whether at sacred or common Feasts Take this and eate it as from a Table and Christ tooke the cup as from the Table and gave thankes as they used to doe at the Table and gave it to them as they were at Table Drinke yee all of this as was wont to be done at the Table Matth. 26.27 Act. 6.2 It is not reason we should leave the Word of God and serve Tables And these Tables were for the poore or for their holy feasts of charity if not for the receiving of the most holy Eucharist also For it may be well observed Men were chosen to serve Tables full of the holy Ghost of honest report and wisdome as Stephen was a man full of faith and of the holy Ghost verse 5. full of faith and tower verse 8. consecrated to that worke by prayer and imposition of hands with as much ceremony and solemne majesty as others were chosen to be Presbyters nay more viz. with the generall consent and joynt action of all the Apostles To serve at Common Tables alone such worthy Heroes were not fittest to be destinated or appointed that I may use the Scripture phrase meaner people might and would have served the turne But these sanctified Deacons did not onely take care of the poore but administred at the most holy Tables on which the Eucharist was celebrated Ignatius Epistol ad Trallenses almost in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee ought to please the Deacons the ministers of the mysteries of Christ in all things for they are not the servitors of meats and drinkes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministers of the Church of God doe you reverence them as Jesus Christ whose Vicars they are My collection is Sacred things yea the most holy Eucharist was celebrated Then on Tables And in all likelihood from the example of Christ who consecrated the blessed Sacrament on a Table Nor doe the Apostles think it unreasonable to serve Tables either common or sacred simply and absolutely for the works were devout but comparatively and referentially They
tree a meere vegetative creature for not bearing fruit it behooveth us reasonable men to bring forth fruit with all possible speed since the time of bearing fruit is alwayes present with us and there is none houre but wee may wee must doe good and if the holy spirit related that the time was not come to quicken us men what inconvenience ariseth And so I part with this point PR 15. WHen Christ had fasted fortie dayes and fortie nights He was afterwards an hungred Matthew 4.2 Yet was he not so hungry as to tempt God or to make bread of stones as he could have done Wherefore God sent unto him at the end of the temptation the help of Divine Servitors They will not grudge the name Behold Matthew 4.11 Angels came and ministred unto him and no question brought him food Let Ravens wait on Elias The Angels of Heaven joy to serve Christ Iesus being wearied with his journey said to the woman of Samaria Give me to drinke for his Disciples were gone away unto the Citie to buy meat Iohn 4.6 c. we read that the woman left her water-pot vers 28. But that she drew water for him or that he dranke we read not It may be he did by the water as he did after by the meat when they prayed him Master eate vers 31. He said unto them I have meate to eate that yee know not of vers 32. And vers 34. My meate is to doe the will of him that sent me and to finish his worke But wee read not that He did there eate His hunger was rather voluntary than necessary Temporall food he alwayes under-prised in regard of the spirituall Iohn 6.27 Labour not for the meate which perisheth but for that meate which endureth unto everlasting life Matthew 6.25 Take no thought what yee shall eate or what yee shall drink Iohn 21.4 When the morning was come Iesus stood on the shore and said Children have yee any meate In all likelyhood Christ said so to refresh his wearied Disciples not for himselfe For we do not read that hee then ate but gave to them both bread and fish vers 13. So Luke 24.30 He sate at meate with the two Apostles that were going to Emmaus and tooke bread and blessed it and brake and gave it to them That himselfe did eate I read not I beleeve not He that fed many thousands are not then himselfe for ought that is revealed He who was the Bread of Life and heavenly Bread and better then Manna yet often fasted He thirsted also who cried out If any man thirst let him come to me and drinke The water that I shall give him shall be in him a Well of water springing up unto everlasting life Iohn 4.14 Indeed Luke 24.41 hee enquired Have yee here any meate And they gave him a piece of a broyled fish and of an honey-combe 42. And he took it and did eate before them verse 43. Act. 10.41 We did eate and drink with him after he rose from the dead Augustinus Epist 49. Propter dubitantes cibum potum sumere voluit non semel sed saepius ne illum non corpus sed spiritum esse arbitrarentur sibi non solide sed imaginaliter apparere Hee received meat and drink not once alone but oftentimes for their sakes that doubted left they should thinke him not to be a body but a spirit and that he did appeare unto them not indeed but onely in conceipt All this was done after his Resurrection and before his Ascention And out of question they did eate and drinke with Him often farre oftner even in his naturall life Yet neither before his death nor after his Resurrection is there any demonstrative argument that he ate flesh save onely of the Paschall Lambe PAR. 16. YEt is there a great diversity betweene his eating as he was a mortal man before his death and his eating after his Resurrection Whilst hee lived amongst men what hee did eate converted as other mens meate doth into the substance of his body and nourished it for He was like unto us in all things sinne onely excepted But after his Resurrection as wee are to know Hee did not eate phantastically so He did not delude their senses but did orally and really And whatsoever He did then eate turned not into any nutriment became not flesh not bloud none was chymified nor chylified but consumed or vanished Whatsoever Durandus Sentent 3. Distinct 2. Quaest 6. ad 2. imagineth to the contrary Augustinus in his 49. Epist to Deogratius toward the beginning thus Christus post resurrectionem cibatus est legimus Angelos ejusmodi escas eodemque modo sumpsisse non ficto inam phantasmate sed manifestissima viritate nec tamen necessitate sed potestate Aliter enim absorbet terra aquam sitiens aliter solis radius candens Illa indigentiâ iste potentiâ Futurae resurrectionis corpus imperfectae foelicitatis erit si cibos sumere non potuerit imperfectae foelicitatis si cibis eguerit Which is thus translated Christ did eate after his Resurrection and wee read that the Angels did eate meate and after the same manner not in a fained and emptie phantasie but in most apparent truth Not by necessity but by power The thirsty ground drinkes up the water one way the hot rayes of the Sunne consume it another way That through need or want This through power A body after its Resurrection shall have but imperfect felicity if it cannot take meate or if it stand in neede of meate Let me adde or if it could not consume the meate in the passage before it come to any immutation or any degree of concoction Some over-nicely distinguish a double digestion The first reaching from the lips and mouth to the taste The second digestion from the palat to the ventricle and so farre say they the meate came but I say not so farre but either was changed into some more subtle substance or vanished as it were into the aire or was consumed some other unknowne way But it was truly eaten The Prayer MOst glorious and blessed Saviour the more I thinke of thee the more I love thee the more I search into thee the more I adore thee In all thy workes thou art wonderfull in all thy words powerfull in all thy thoughts most holy Frame me sweet Iesu by little and little to be like unto thee though I be wounded with a crowne of thornes though I taste of the gall which was offered thee give mee grace I beseech thee patiently to runne through these or other crosses that thou mayest receive me into the Kingdome and crowne mee with some portion of glory Amen CHAP. II. The second branch of the first particular of the first Generall The Contents of the second Chapter 1. The ancient Romans ate foure times in a day 2. The Apostles temperancie in meate and drinke A double daily refection allowed by God The Apostles provision not costly 3. The
Disciples of Christ fasted often The place Act. 27.33 cleered The word All in Scripture often used for many 4. Fasting much used in the old Testament 5. Poenitentia Nineveb what it is Hearty devotion the Salt of Religion Why the Ninivites made their beasts to fast PARAGRAPH I. MOre concerning Christs temperancie I will not say Let mee say something also concerning his most holy Apostles but first a little of the Romans The Romans ate foure times a day I mean the youth labouring men travellors and sicke people as they were able The first Refection Martial speaketh of in his Epigram Surgite jam vendit pueris jentacula pistor Cristataeque sonant undique lucis aves Awake arise hot Pudding-pies to th' boyes the Bakers sell And crested Cocks like faithfull Clocks the mornes approach fore-tell Some called this breakfast prandiculum The second Refection was prandium or Merenda they two were all one saith Festus or diverse words of the same signification Their dinners were short sparing private The whole day was time little enough for the busie active Roman The more Gentilely bred ate at the most but twice as Hierom Mercurialis variarum Lectionum 4.17 and Aldus Manutius de Quaesit paer Epist lib. 1. Epist 4. proveth from many old writers The third Supper which of old or at first they were wont to eate in propatulo in the open aire or sight of all men In after times they invited their friends to their private houses and chambers Our men are wiser then the Graecians saith Cicero Epistol ad Familiares 9.24 The Graecians call these Suppers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compotationes or concoenationes drinkings together or suppings together The Romans stile them Convivia as it were livings together quod tum maxime simul vivitur because then especially men lived together In defence of the Graecians I might say that the Hebrewes also excellently do call this Epularem congressum this feasting of friends from their drinking for from Shatath bibere to drinke a feast is named Mishteh potatio a drinking In eating they mentioned not their friends In their drinking they did Haman was called ad bibendum cum Regina to drinke with the Queene Ester 7.1 that is ad Convivium to feast saith Bolducus on Iob 1. But of wine and sweete meates say I rather then of Shamble-meates or fowle Yet must I needs joyne issue with Cicero in the same place when he saith to Paetus Extra jocum monco te quod pertinere ad beate vivendum arbitror ut cum bonis viris jucundis amantibus tuis vivas I would advise thee in good sober sadnesse which may much conduce to thy happinesse that thou comfort thy selfe with merry companions and those that are thy true friends nor do I referre it to pleasure meere pleasure but to community of life and repast and to the relaxation and unbending of the minde which is chiefly wrought by familiar discourse which is most sweete and comfortable at our refections with our friends The Romans fourth meale was Commessatio or postcoenium a reare supper or beover taken after supper a night drinking This tasted of superfluity and was not practised of all but was disliked by some and them of the best sort The moderate use of meate and drinke which was practised by the Apostles was so well knowne that they who accused our Saviour himselfe yet they accused not the Apostles Indeed when the knowledge of languages was immediately and divinely infused into the Christians and when they spake in divers tongues wonderfully the wonderfull works of God other men mocking the Apostles said Act. 2 13. These men are full of new wine which being a foule imputation Saint Peter wipeth it off saying These are not drunke as yee suppose vers 15. And if there had beene any truth or likelihood of truth of any ones being drunke that then was there yet it concerned other men and not the Apostles the auditors and not the speakers But the aspersion was laid on the Apostles onely and Saint Peter intended not to defend any auditor who were not accused but as the malitious Iewes sayd These men meaning the Apostles are drunke th' Apostle contradicteth saying these are not drunken for the defence of others had been impertinent when onely the Apostles themselves had beene charged home with the fault The Apostles all of them stood up with Peter to defend themselves from so foule a crime and false fame spread concerning them Act. 2.14 The Raven brought Elijah bread and wine in the morning and bread and flesh in the evening 1 King 17.6 Twice in a day God miraculously fed Elijah and the Ravens left off their ravenous nature and twice a day ministred to the Prophet A double daily refection God alloweth and if any one can prove that the Apostles are twice in one day I dare say that hee cannot prove that ever they did eate a third time in one day which inclineth to excesse Thy Disciples fast not say the Disciples of Iohn to Christ Mat. 9.15 Christ answereth Can the children of the Bride-chamber mourne as long as the Bridegroome is with them Where Christ tacitly confesseth that in his life-time his Disciples did not fast as the Pharisees or as the Disciples of John did fast viz. extraordinarily so that the people tooke notice of it and yet assured them that the time should come when the Apostles should fast For all this wee never read of any great provision that they ever had We reade they were an hungred Mat. 12 1 and did eate the very eares of corne and Christ pronounceth them guiltlesse vers 7. Necessity and want was their just excuse as the parallell of David and his company sheweth and proveth Neither when they had provision was it very costly but cheape scant ordinary and easie to be had We have here but five loaves two fishes say his Disciples Matt. 14.17 and they were also Barley-bread and two small fishes Ioh 6.9 At another time their store was onely seaven loaves and a few little fishes Matth. 15.34 And when he asked for meate they gave him a piece of broyled fish and of an hony combe Luk. 24.41 42. verses Againe hee asked his Disciples Children have you any meate and they answered him No. Ioh. 21.5 And though heē kindled a miraculous fire yet onely fish was laid thereon and bread vers 9. this was but poore entertainment for the Lord of Life and for the company of so good and gratious Disciples PAR. 3. THe Disciples ministred unto the Lord and fasted Act. 13.2 and at the Imposition of hands upon Barnabas and Saul they fasted verse 3. They did give themselves to fasting and to prayer at some especiall times 2 Corinth 7.5 Anna who also was a Disciple served God with fasting and prayers night and day Luk. 2.37 yet she lived not without sleepe and some refections to strengthen nature Saint Paul was very patient in afflictions necessities and