of his garments Psal 133.2 l Psal 133.2 For this trickled from his bloodyed head crowned with sharpe thornes his indented and as it were furrowed backe by the tearing whips and rods his broad-wounded side so broad that Thomas the Apostle put his hand into it l Ioh 20.27 Joh. 20.27 his pierced or rather digged hands and feete for so the Hebrew will beare it Psal 22.16 I saw trickled even to the ground this is a better sprinkling then all the Leviticall sprinklings for by it our hearts are now sprinkled from an evill conscience In the old Law all parts of their doores were sprinkled with blood to turne away the Apolyon or Abaddon the destroying Angell but the thresholds of their doores were not bloodied m Heb. 10.22 by which omission perhaps was signified that no sacred or holy thing should be cast on the ground or troden under feete which truth our Saviour divinely ratifieth n Matth 7.6 Matth. 7.6 Give not that which is holy unto dogges neither cast yee your pearles before Swine lest they trample them under their feete neither doe I remember any where that the Threshold or the ground were sprinkled in any of the Leviticall Services but men and all the people a Heb 9.13 19. Heb. 9.13 and 19. and the booke in the same verse and the Tabernacle and all the vessells of the Ministery vers 21. but Christ spirituale illud ostium that spirituall doore was sprinkled all over with blood and by the blood sprinkling of him we are saved from the exterminator or destroying Angell Two things more let me observe eâ—re I shake hands with this point first that onely one doore they did strike with blood on the two side-posts and on the upper doore-post of the houses b Exod. 12.7 Exod. 12.7 the doore in the singular throughout all the Chapter yet doore of houses and vers 13. posternes backe-doores or other out-lets needed not to be stricken with blood but as I guesse onely the great streete doore or fore doore or the doore in the high way of the death inflicting Angell Secondly this type must be cast into the number of those types which were soone to fade away and were never performed but once as the offering up of Isaack as Jonah's resemblance as Sampsons carrying away the gates of Gazah and the figure of the Lyon and the Bees out of the eater came meate out of the strong came sweetnesse other Types of our Saviour were yearely monethly weekely daily to be performed as sacrifices and the like PAR. 18. IT may be the witty Hannibal had heard how the destroying Angell was to passe over the houses marked with blood and in part imitated it for he commanded the Tarentines to keepe within doores and write their names on the doores all houses whose doores were not written upon he pillaged and gave over to direption so d Livius lib. 25 Livius and Polybius specializeth the incription Tarentini that was the ward-word I am sure Master George Sandys in the relation of his travailes begun Anno 1610. saith thus during our abode at Cairo in Egypt fell out the feast of their Byram when in their private houses they slaughter a number of sheepe which cut in gobbets they distribute unto their slaves and poorer sort of people besmearing their doores with their blood perhaps in imitation of the Passeover so farre hee PAR. 19. THe fourth ceremony peculiar to the first Paschatizing was They ate their Passeover in haste I shall proceede too hastily if I doe not distinguish on the word haste haste is twofold simple comparative they ate the first Passeover simply in all haste possible God commanded it time place and the occasions so required it and accordingly they performed it And in this first Passeover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in haste doth involve tremulous fearefull suddaine and confused motions upon the apprehension of some solid great danger Mephibosheth's nurse fled in haste and in the flight lamed him e 2 Sam. 4.4 2 Sam. 4.4 The Syrians fled in haste and cast away their vessells and their garments f 2 King 7.15 2 King 7.15 Concerning the second kind of haste I say they are the Passeover ever after in haste yet not absolutely but onely referentially in respect of their slower eating of their common meales or in respect of their continued feasting at other Sacrifices which were eaten with grave majesty and devour during solemnities In Egypt they ate that passeover in confused haste caused through danger and feare the same radix is used Deut. 20.3 Deut. 20.3 doe not tremble or doe not haste which words are Synonyma's in the judgement of our last translatours and the immediate consequents prove that terrours weÌ„re annexed to such haste PAR. 20. IN the like haste was it never eaten afterwards for they had not the same cause of terrour or spurre to hasten them yet for ever after they might eate it in more haste then their ordinary food and that first in remembrance of their prime praesident Secondly as it was a Sacrifice or a Sacrament not to be retarded or demurred upon too long thirdly because it was as a preparatory or antipast to a second supper A sacred messe beginning with sower herbes their Paschall Festivalls which in Deuteronomy God enjoyned of which volente Deo more hereafter where I say the eating of the Passeover in the fore-described haste was peculiar to the first passeover in that one proposition two are involved one affirmative the other negative the affirmative that it was eaten speedily then and very speedily the negative it was never after eaten in such haste as the first was for then it would be of peculiar more common and indeed not peculiar Gratia quae datur omnibus non est gratia a courtesie done to all is no especiall favour done to any one Concerning the positive or assertive part thus that it was commanded to bee eaten in haste is notified g Exod 12.11 Exod. 12.11 yee shall eate it in Festinatione or Festinanter in haste or hastily that the things commanded were sutably performed is also evidenced ver 28. the Israelites did as the Lord commanded Moses and Aaron which is most remarkeably repeated so did they certainely Moses forepropecied to Pharaoh and it came to passe h Exod 11.8 Exod. 11.8 All these thy servants shall bow downe themselves unto me saying get thee out and all the people that follow thee therefore the Aegyptians did humbly beg them to goe forth in haste PAR. 21. IOsephus saith Iosephus lib. 2. cap. 5. the Aegyptians went by troupes to the Kings palace crying out that the Israelites might be suffered to depart and as certaine it is the Aegyptians were urgent upon the people that they might send them out of the Land in haste Exod. 12.33 Exod. 12.33 And the Israelites were thrust out of Egypt and could not tarry neither had they prepared for themselves any victualls
TRICOENIVM CHRISTI IN NOCTE PRODITIONIS SVAE THE THREEFOLD SVPPER OF CHRIST IN THE NIGHT THAT HE VVAS BETRAYED Explained by EDVVARD KELLETT Doctor of Divinity Canon of Exeter Balducus in praefatione in Iobum Multa damus aliis neque visa neque audita quae meis sensibus attemperavit spiritus ille qui ubi vult spirat Veruntamen quia spiritus prophetici subjecti sunt prophetis ideo me omnia mea tam scripta quam scribenda subjicio censurae Ecclesiae Anglicanae libentissimè LONDON Printed by Thomas Cotes for Andrew Crooke at the green Dragon in Saint Pauls Church yard 1641. THE THREE FOLD SUPPER OF CHRIST 3 2 1 By Dr. Kellet London Printed for Andrew Crooke 1641. W. M. sculpsit TO THE RIGHT HONORABLE SIR IOHN FINCH BARON OF FORDITCH LORD KEEPER OF HIS MAIESTIES GREAT SEALE AND ONE OF HIS SACRED COVNSELL MY Miscellanies I offered unto Aaron your elder Brother who is set over us by our most gracious King as a ruler of the House of God I now thinke it convenient to offer unto you as to Moses a second part of my Studies such as they are God blesse them to be as a spurre to your devotion and as a partiary meanes of your salvation and then I have my desire in this world Let others joy in other matters Your worth is knowne you are inwardly indowed with an excellent spirit able to discerne evill from good shadowes from substance To you therefore doe I flye stand but you in the gap and defend what I have written I aske no more and desire no lesse as you knew the particulars study of my youth and of late to my wonder recalled and recounted the very Bookes in which they were written so now I beseech your Honour to accept with portion of the Studies of my old age Lastly you vouchsafed to me many speciall particulars whereof our Westerne parts take notice which binds me for-ever to acknowledge and be thankefull unto you and to consecrate the best part of my indeavours to the honour of your name which I pray to God may be as glorious in heaven as it is on earth and that in the meane time you may daily grow up more and more into favour with God and his sacred Majestie and as you doe with all good men Your Honors at Command to serve you EDVVARD KELLETT TO THE READER READER Be thou gentle or ungentle I will tell thee my faults and accuse my selfe which sometimes findeth more love than selfe-love doth In erring there are divers degrees and there is a difference betweene a deviation a digression and a divagation a deviation may be but a little way off like the exorbitancie of a wheele out of the wonted tract or roade though still running on in the high way every Writer thus erreth oftentimes And there may be a digression which is a fetching of a remoter compasse either for necessitie or delight as to see some fenced Castle or royall Court or some excellent Monument which being viewed men returne to their old way this is not much discommendable sithence few men write without using this libertie But a Divagation is of larger extent and in effect may be compared to the trayling of an Hare and after he is started to the pursuing of him in all his wily turne-abouts and doubles over hills over dales thorow bushes buyers and thornes till he be quite tired I could not avoyd but use frequently many Deviations and divers times some digressions The third sort namely Divagations I use onely on great occasions if that be a fault I yeeld and confesse it yet let one say truly I doe no where expatiate but if thou follow me thou wilt finde some pleasure and I doubt not of good mens approbation when in quest and search after truth J follow a Papist as Pererius was or a stiffe Opinionist and over-rigid Lutheran as Illyricus was and follow close to the heeles the enemies of Truth which way soever they take sithence the investigation of Truth is a more refined Recreation and of a more spirituall refreshment than the deceiving sensuall and temporary sports or pleasures can be For all this if thy nature cannot brooke with such extravagancies skip cleane over them And yet good Reader I have a greater fault Thou wilt meete with some passages nervous and ponderous others not polished but savouring of my Common-places and not halfe digested then followeth one point ad amussim accurately handled ad subtile examinatum as Censorinus phraseth it unto Caerillius anacomized to the utmost by and by another poynt remisse languide and with a distinct loose-flowing vestment yet J will not despaire of thy favour when thou considerest that J have continued constant writing in moyst and rotten weather when a mist or cloud hangs over my understanding in weakenesse and in sicknesse the first never departing from me the second seldome in griefe of minde and paynes of body by the Gout and Stone and divers other infirmities in the distraction of thoughts betweene Study on the one side and avocations irresistable on the other side Lastly J assure thee J had rather make another new Booke then revise this againe My faults make me crave thy pardon and good Reader pray for me whose age and imperfections are hastning to the grave Thine in Christ EDVVARD KELLETT LIB 1. The Contents of the first Chapter Par. 1THe occasion of this Discourse Fol. 1 Par. 2 The presumptuous ignorance of some Caco-zelots Fol. 2 Par. 3 The state of the Question ibid Par. 4 Foure points propounded Three preparatory One decisive and determining Par. These Preparitory 1 What course the Jewes tooke at their ordinary meates 2 What they used to doe at their Festivalls 3 What they especially practised at their Passover Par. 4 The mayne poynt is what Religious or civill rites our Saviour more particularly observed when he kept the Passeover in the night of his apprehension ibid. The Contents of the second Chapter Par. THe Iewish strictnesse in often giving of thankes Fol. 3 Par. 2 The duty of thankefulnesse exhorted unto ibid Par. 3 Ingratitude condemned Fol. 4 Par. 4 The Jewes at their Feasts began their banquet with blessing of a cup of Wine what the particular words were Poculum bibatorium every one dranke in order our most blessed Saviour scorned not to follow that custome The custome of the Table of the King of Sweden ibid. Par. 5 The Master of the Feast among the Iewes consecrated the Bread the very words of Consecration translated are set downe Fol. 5 Par. 6 Some recreations were at their Feastivalls and wise holy discourses sometimes riddles were propounded our Saviours divine Table-talke ibid Par. 7 The duty of thankesgiving appointed by the Apostle for all our doings ibid Par. 8 The temperance of the Primitive Church at their repast and at Feasts also proved by Tertullian and Minutius Foelix also their Prayers and singing and sober retyring Fol. 6 Par. 9 Our age in a double
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
bed for the great sinner Luk. 7.38 Stood at his feete behind him weeping and began to wash his feete with teares and did wipe them with the haires of her head and kissed his feete and anoynted them with the Oyntment Id autem fecit saith Pererius non procumbens necgenibus nixa sed ut dixit Lucas stans retrò secus pedes ejus quò evidenter ostenditur altitudo lecti in quo discumbebat Dominus that is she did not that falling downe or kneeling on her knees but as S. Luke saith standing behind Iesus at his feete by which word the height of the bed on which our Saviour lay is plainely shewen First to the word of S. Luke in which the pith and marrow of his Argument consisteth I say with Lucas Brugensis on the place the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stans or standing is not necessarily to be taken as opposite to lying downe or sitting It may be taken for any Posture ut sit idem quod existens manens and may signifie being or remaining as it often used See Psal 34.3 Who shall stand in his holy place Yea saith he we may not doubt but that she cast her selfe downe on the ground to the feete of Jesus which did either touch the earth vel non perindè alte distabant or were not very high above it which killeth Pererius his opinion in the eye Cyprian in Serm de ablut pedum goeth further saying suum etiam caput sternebat calcandum pedibus Iesu pro suppedaneo she layd downe her head under Christs feete instead of a footestoole for him to tread upon though the scripture mentioneth not either her falling downe to the ground or her offering her head as a footestoole to be trod or trampled on by our blessed Saviour yet that holy extasie of Repentance might carry her so farre or farther Maldonat fellow Jesuite with Pererius saith of her Non dicitur stetisse quod rectâ in pedes steterit stetisse id est constitisse dicitur she is not sayd to have stood because she stood upright on her feete but she is sayd to have stood that is to say to have beene there the discumbing bed was not so high that the woman standing upright did kisse his feete and wiped them with the haires of her head Mine owne opinion is she used the humblest gesture that a contrite soule could suggest unto her if she did cast her selfe downe to the ground as was usuall in adoration if she rose on her knees and wept and prayed yet because the principall posture was her standing though even standing she might stoope and weepe over the feete of our blessed Saviour and wash and wipe and anoynt them it is sayd she was standing and stand shee might in that sort though the bed were very high againe that Christ lay on an high-bed and that the custome of feasting on high beds was taken from the Romanes by the Jewes Pererius will never be able to demonstrate Lipsius saith Mensa collocabatur rotunda humilis there was placed a low round Table how then were the Toralia alia or the Torus altus how was the bed high sith the beds were not higher than the Tables That the Romanes used at first round Tables I will confesse with Lipsius but that then they had their faire discumbing beds and from them did eate the meate on those Tables I will not beleeve if the Table were round or which is lesse of an ovall forme the beddes must be framed in such sort that the conveniencie of eating at those roundish tables might not be hindred but they must all come to their meate at a faire proportionable distance and so one side of a bed at least made some what round and orbicular to come neere to the round table or else one who was farther off must reach and stretch himselfe more than others did to take hold of his meate but I have not read in profane History of the sides of their beds made hollow and concave or proportionate in roundnesse to their tables nor doth Romane antiquitie mention that or Table or beds were so inequally framed that it were paine and trouble for some to come to their victualls and easinesse and pleasure to others such feasting was never generally observed it would have bred strife for the easier places whereas their maine endeavours aymed at content and all were fellowes at feasting againe one Swallow makes not a summer one proofe evinceth not a custome or fashion and it yet remaineth to be evinced by Pererius that the Romanes had higher discumbing beds than the ancient Iewes Lastly though I cannot directly evince the Negative that Virgil had no ground but his imagination for high-beds in those ancient times yet I held it probablest he Poetized in that point rather than historified writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at large rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verity in exactnesse but supposing all perfect truth Pererius his collection is not sound for if Aeneas a great governour did lye downe and discourse from an high-bed it followeth not that others then did so and as I sayd if other Latines Trojanes or Romanes or Jewes in Christs time did so or if they did that they did so in imitation of the Romanes PAR. 5. EIghtly saith Pererius solebant Romani coenaturi cónvivia inituri priùs detrahere sibi sole as nudis pedibus accumbere the Romanes when they were about to goe to Supper or to feast were wont first of all to plucke off their patens and to lye downe bare-footed Christus etiam in ultimâ Coenâ nudos Apostolorum pedes lavâsse creditur Magdalena nudos coenantis Christi pedes lavis unxit Christ also at his last Supper is supposed to have washed his Apostles bare feete and Mary Magdalen did wash and anoynt the bare feete of her Saviour Christ as he was at Supper I answere to the phrase why not rather Lavit than Lavâsse creditur especially sith it is expressely sayd Ioh. 13.12 that Christ washed their feete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lavit pedes eorum saith their owne Vulgar Mary Magdalen washed not his feete so properly as Christ washed the Apostles but to the maine though both Iewes and Romanes were wont to feast bare-footed yet Pererius makes it not good that the Jewes borrowed the Custome of the Romanes which ought chiefely to be handled poore Cotta to prevent farther stealing of his shooes as he pretended and yet to be like others at or in their Suppers Excalceatus ire coepit ad coenam Martial 12.89 He'gan to goe unshod to Sup. And Martial 3 49. Deposui sole as I doffe my sandalls at a feast of Ligurinus Servi soccos detrabunt Lectos sternunt coenam apparant my Servants plucke off my Pinsens they make the bedds and provide Supper saith Menedemus in Heautontimor Act. 1. Scen. 1. Nor can we fairely suppose but both Mary Magdalen washed Christs naked feete and Christ washed the bare-feete of
and former correspondence with the Aegyptians before the Romanes Briefely I doe not see any inkling of any great Platters in Christs time among the Jewes save such ones as might hold the whole Paschall-Lambe but such Platters were no doubt even from the first eating of the Paschall-Lambe which was long before the Romanes were a people or Nation when Salomons dayly provision or for one day was 30. measures of fine flower and 60. measures of meale and 10. fat Oxen and 20. Oxen out of the Pastures and an 100. sheepe besides Harts and Roe-buckes and fallow-Deere and fatted foule 1 King 4.22.23 I cannot chuse but thinke the Jewes had great Platters and this was before Romulus was borne Neither did ever Romane King Consul or Emperour for dayly provisions come nigh Salomon wherefore the Iewes could not take this Custome from the Romanes but the Romanes might imitate the Iewes twelve silver chargers were offered Numb 7.48 of 130. shekles weight after the shekell of the Sanctury and they must needes be great afterward Cyrus re-delivered to the Israelites to carry to Jerusalem 30. chargers of gold a 1000. chargers of silvers 30. basons of gold silver basons of a second sort 410. Lastly if we grant all this yet is Pererius never the nearer his maine conclusion that they borrowed this fashion of the Romanes Judg. 5.25 She brought forth Butter in a Lordly dish Phialâ magnatum usa est shee made use of a plate fit for a Prince which saith Peter Martyr on the place was very great Poculis enim peramplis ac patentibus insignes vini solent accipi For great men doe use to be entertained in very great and spacious cuppes pieces or vast drinking bowles Cicero in Antonium mentioneth Anthony his immania pocula vast drinking bowles in Conviviis magnatum consuevê unt sub finem afferri majora pocula towards the end of the banquets of Noble men greater cups did use to be brought forth in Cratere insignium in a goblet of Noble men as Vatabl is hath it making it to be a drinking-cup Tremellius hath it In simpulo magnificorum in a Chalice of honourable magnificoes or persons id est amplè ut ad satietatembiberit that is to say saith he that he might drinke his fill All are in one errour the Lordly dish was not to drinke in but to eate on who gives butter in a great drinking vessell The Lordly dish was either some great or costly platter R. David kimki expoundeth it in mine opinion farre more likely that Iabel after she had given him drinke now sets something for to eate and in this sense Peter Martyr expungeth the word phiala which is often used for a drinking vessell rather than an eating one unlesse saith he by phiala genus vasis intellexerimus in quo ipse Cibus apponi soleat that is unlesse phiala may be taken for a Platter out of which we eate meate in the great feast or Supper as the 70. have it which Belshazzar made to a thousand of his Lords Dan. 5.1 though Belshazzar and his Lords his wives and his Concubines did drinke in such sacred vessells as were fit to conteine and handsomely re-deliver the wine yet I presume they dranke not in basons and Chargers of which they had store from Ierusalem and I doubt not but they did also eate out of such holy vessells as were convenient to hold the meate though so much be in drinking and carousing than in eating Nor could this great feast be without great platters and chargers I am sure some of the vessells of the house of God were great 2 Chro. 36.18 and are called goodly vessells or vessels of desire PAR. 15. THe close of the 12. point in Pererius his resemblances is this the Romanes did lye not sitting on the beds but stretched themselves along resting on their left elbowes or on pillowes or cushions sometimes with legges stretched out at length now and then the hamme of the right legge leaning on the left knee then with feete folded up interchangeably at some times weaving one legge within another as if they sate on benches that I may use the old words of Pemponius in a bodily posture and gesture like to Taylours and as Turkes and other Easterne people use to sup that is crosse-legged concerning this fashion he expresseth nothing of the Iewes imitation of the Romanes Secondly he denyeth and yet confesseth the sitting on the beds the truth is the greater part of their time spent in feasting they did lye all along thence hath it the name of discubitus yet because they could not so conveniently eate or drinke lying at full length as if they sate up it must fairely follow they did rise up and sit sometimes also as sicke people with us when they keepe their beds are raised up right or almost upright even unto their middle that they may as it were sit and most commodiously eate and drinke So did both Jewes and Romanes they changed their gestures and postures as was easiest for them or else we must acknowledge them to be fooles for nature delighteth in varietie I would not wish one a greater torment than to lye along all the feast time without any manner of sitting up their Suppers were sometimes from night to morning Martal 7.9 In lucem coenat Sertorius Sertorius useth for to sup till the night set or till darkenesse flye and day be up Martial 1.29 Hesterno foetêre mero qui credit Acerram Fallitur in lucem semper Acerra bibit that is Who ever thinkes Acerra stinkes with wine he dranke ore night Is much deceiv'd Acerra drinkes untill it be day light If they had eaten and dranke lying along it had beene a woefull Supper it would rather have choaked them than afforded them delight and ease therefore as they did most an end discumbere during their times of discoursing so divers times they rested their bodyes on their elbowes and their elbowes on pillowes or cushions and at other times they sate upright and they may be truely sayd to fit even then when they are as truely sayd to lye on their beds See what weapons I used in the sift grapple with Pererius That I make not mine owne ipse dixit or affirmation for the guide unto errour I have learned this from that great Antiquarie Rosinus who Antiquit. Roman 5.28 describeth the Romane discumbing partly from bookes partly from monuments thus they lay with their heads somewhat lifted up pillowes at their backes If more lay upon one bed the first lay at the head of the bed whose feete reached behinde the backe of the second the second mans necke and pole being to the Navell of the first man a pillow being betweene and his legges lay at the backe of the third man and so the third fourth and fifth when they had ended eating they layd downe their heads on the boulster and sometimes they sate bolt-upright He who will see more rarities concerning this point let him have
cum aetate luctatur effugit pueritia sed retrahitur that is 'T is a most insolent custome that a company of Servingmen must stand round about the Table waiting upon their Master whilst he sits at Supper when we are set downe to Supper then one forsooth must tread-out our spitting and spawling another must take up that which the drunkards have let fall under table another carves up the costly foules and carrying about his cunning hand this way and that way disjoynts the legges and the wings unhappy wretch who was borne for none other purpose but to a cunning Carver onely of the two he is the more wretched who doth teach it for pleasures sake more than he that learnes it because of necessitie another waytes on his Master to attend him with wine and he forsooth must be attired like a Virginella that so he may seeme young and contend with age his youth is past but he would faine if it were possible draw it backe againe he intimateth also the censors of the guests obsonatores quibus dominici palati notitia subtilis est To them were added Tasters and carvers analectae servi which tooke up the remainders of Supper or the things which fell from the board more than one Analect whereas almost the meanest housholder had one or more to tend on him at Feasts we cannot imagine that our blessed Saviour and twelve others of his Apostles were without some Administrants It must be acknowledged that as it is not impossible so it is very improbable that thirteene discumbing should serve themselves without any other assistants we can hardly suppose such a thing at our Refections which yet were and are more commodious for such ministeriall subserviency then the discubitory beds of the Iewes or Romanes especially on their feasting dayes and yet more especially on this great Feast by how much sitting with shooes on they can sooner aptlier and easier stand and goe from place to place and move or bring any thing to the Table or carry and remove any thing from it then they could on discubitory beds whence it was harder to arise and more cumbersome to addresse them and put on their shooes if not their cloathes also When our Saviour arose to wash his Apostles feete observe the preparation specialized besides what was omitted as putting on of Sandals or the like He riseth from Supper He laid aside his garments he tooke a towell and with it he girded himselfe Ioh. 13.4.5 and after he had washed their feete he tooke his garments put them on and did sit downe PAR. 7. THe Iewes were appointed to have a company of the yonger and inferiour sort to aske questions and heare the Rememorative Table-talke but this was a fixed Ceremony and therefore Christ omitted it not and whom should he have in all likelihood but some of his 72. Disciples For they were as children in comparison of the Apostles who were as fathers Our Saviour himselfe mentioneth two distinct sorts at the Table at that Table one greater that sitteth at meate and one that doth serve Luke 22.27 and yet even the Servitors were esteemed and called by Crassus the animated instruments of houshold affaires Comiter servum in sermonem admitte in consilium in convictum amicum invenies Seneca Epist 47. Be affable to thy servant in thy common discourses in thy counsell at meate and meale and thou shalt indeere him unto thee and make him thy friend Some servants have beene even to wonder faithfull and carefull of their Masters and have voluntarily shed their owne blood for them So was Eros to Antonius and in the times of the great proscriptions many more Naamans both maid-servants 2 King 5.3 and his men-servants ibid. ver 13. gave him better advice than himselfe and being followed proved benificiall to him above expectation Vertue knowne and alwayes stedfast draweth on the love of all by-standers as the loadstone attracteth iron and if it breede love in others it raiseth admiration in servants They who behold the divine worth the glory of the Creator the love of the Redeemer the sweet refreshing of the Comforter and see it as it were but a far-off cannot be so ravished with it as Gods sons and servants who daily discerne it and feele warmer flames of zeale piety and conformitie to the divine will O Lord I am thy servant I admire and love thee for thy selfe and in my most rectified reason acknowledge thee the chiefest good the onely good such a good as if it were in my power I would not alter nor wish any way altered I meekely praise thee for being as thou art for thou continuest such as nothing can be imagined better either in it selfe or in the common eating its goodnesse of which I have found manifest experience and therefore among other things The Prayer MY God my God I humbly blesse thee that thou hast prolonged my life and sent me such a portion of health that I have made an end of this first Book and I entirely desire thy fatherly goodnesse to continue thy gracious favours unto me that the rest of those Workes which I have undertaken to declare thy truth may be also accomplished and published and that thereby thy great name may be glorified and the soules of the Readers and my selfe edified and that for Iesus Christ his sake Amen PAR. 8. BEhold then the Summe of all that hath beene delivered by me as in a Picture A faire upper-Chamber well furnished A Table almost foure-square in it decently adorned Three Bedsteeds with their furniture one on each of the three sides of the Table the fourth side standing uniclosed and open on which they might either sit or lye downe but most probably they sate and lay not downe at the Passeover which was in a short time dispatched for the first Supper was quickly ended in the first Passeover were no such discubitory-beds Our Saviour and the Apostles washing After washing Vnleavened bread brought in A Lambe An unspotted one A male Lambe Under a yeare old served in in one dish Soure herbes were also set on the Table in all likelihood salt it being the generall Condiment All Consecrated as well as the wine The number of the recipients was thirteene Christ and the twelve Apostles All of the Iewish Church This was all done on the first moneth of the Iewish yeare On the fourteenth day of that moneth Betweene the two Evenings At Ierusalem In one House The Lambe was dressed whole Rost with fire Not eaten greene or rawish but thoroughly rosted No part sodden with water The Head with the legges altogether And with the purtenance altogether So was it eaten and A bone not broken No part of the flesh earried out of the House The Table-talke of our Saviour equall in goodnesse if not better than was commonly appointed No part of the flesh left till morning Or If any was left it was burnt with fire The Servitors or Attendants No certainty who they were
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
the first Generall MY propounded method leadeth mee now to examine in the second place what severall Evangelasts wrote concerning the severall Suppers Which beeing cleered much confusion will be chased away and the greatest dubious matters will distinctly appeare S. Matthew Chapter 26. speaketh of the Passeover from v. 17. to the 25. inclusivê Saint Marke Chapter 14. doth the like from vers 12. to vers 21. inclusivê also Saint Luke Chapter 22.7 beginneth a large narrative from the beginning of the preparation to the Supper it selfe and at the 14. verse the continuance of that Supper till the 19. vers exclusivè The Passeover which the three Evangelists had described so fully Saint Iohn omitteth and toucheth onely at the heele or end of that Supper Iohn 13.2 Supper being ended viz. the Supper of the Paschall lambe For neither was the sacred supper then instituted or begunne much lesse ended No nor yet was the Common supper during which so many matters of moment were acted of which hereafter and therefore the words must be understood of the ending of Paschall Concerning the second Supper the common or ordinary Supper Saint Matthew said nothing and Saint Marke nothing And Lucas usus est praeoccupatione Saint Luke recordeth the last supper before the second saith Barradius Tom. 4. pag. 64. concerning the history of the Supper adding that hee learned it of Saint Augustine Yet Saint Luke admirably declareth things done and words spoken from the 21. vers to the 30. inclusivè which in fairest probability were done and spoken at the second supper rather than in the first or in the third supper Saint Iohn writing last and seeing memorable passages omitted in the second supper hee onely points at the passeover making the end of it to be the beginning of the second supper Nor doth hee mention or so much as point at the third supper at all because it was throughly discribed by all the other three Evangelists but applyeth himselfe wholy to a large and full explanation of things done and words spoken at the second supper Iohn 13. from vers 2. to the 30. vers inclusively PAR. 2. COncerning the Supper of the Lord it is apparent that it was not be begunne till after the second supper 1 Cor. 11.25 In the same manner hee tooke the Cup when hee had supped Likewise also hee tooke the cup After Supper Luk. 22.20 So the first supper was ended and then began the second And after the second supper was ended that is when Iudas was gone forth of which hereafter when it was night Iohn 13.20 and after some little discourse from verse 31. to verse 38. inclusivè Christ instituted his last best holiest Supper of the Eucharist So the first supper that is the Passeover was ended where Saint Iohn began his discourse of the second supper And the blessed Eucharist was also instituted after supper which must be understood of the ending of the second supper after their being washed The third supper is described from Matthew 26.26 to part of the 30. verse inclusively from Marke 22. to part of the 26. verse inclusively also And from Luk. 22.19 20. verses And this third supper they ended with an Hymne PAR. 3. The second Supper The third particular of the first Generall ANd now two of those points which I thought fit to be premised being done I come to handle the third and last puncto or praelibandum And it consisteth in the answers to this question Why there is no expresse mention of a second supper I am bold to say expresse mention is not necessary A thousand matters of weight and moment have beene passed over without expresse mention yet really have beene performed and are most true of their owne nature Moses passed over the creation of Angels and Archangels and the innumerable glorious hosts of heavenly incorporeall spirits and doth not so much as once name them whence the Sadduces belike did gather that there are neither Angels nor Spirits No expresse mention is there of baptizing of infants or many other matters Consequentiall and inferentiall Divinity if truly and unforcedly collected cannot be disapproved Quae colliguntur ex Scripturis perinde habenda sunt ac si in illis scripta essent Greg. Nazianzenus Theologiae lib. 5. You are to esteeme such things as are gathered out of the Scriptures as those that are written in them Quae in divinis Scripturis non sunt scripta tractare debemus per ea quae scripta sunt sayth Origen in Matth. cap. 23. Those things which are not written in sacred Scriptures must be handled or explained by those things that are there written Augustinus contra Mendacium ad Consentium cap. 10. In divinis Scripturis vera aliquando tacentur non mentiendo sed tacendo Many true things are concealed in Scripture not by lying but by omission or silence From those things that are written we must saith the Divine Saint Augustine gather such things that are not written In the whole booke of Hester there is not the name of the Father Sonne or Holy Spirit No nor so much as the name of God yet manifest effects are there of the divine providence justice and mercy of God In the whole Scriptures there is not in expressis terminis a mention of the Unity in Trinity or Trinity in Unity yet the deductions naturally flowing are most evident for it Thus though there be no expresse mention of Angels in the History of the Creation yet by resultance the hidden truth is inlightned the concealed doctrine is revealed Some of the Fathers because no such is named in the story of the Creation have held that the Angels were created before the world as Hieron in his Commentary on the Epistle to Titus 1.2 from the words God promised eternall life before the wold began If any who besides the Angels Therefore the Angels were before the world beganne I answer 1 In that place is no mention of Angels nor intention towards Angels or any promise to them or for them of eternal life The Apostle speaketh concerning the hope of mens salvation 2 Augustine de Civitate 12.16 truely observeth Promittere eo loco nihil aliud esse quam statuere vel praedestinare promised in that place signifieth nothing else but ordeined or predestinated 3 Why may I not say if the words were taken litterally for promise it is an holy trialogisme of the Father Sonne and Holy Ghost before the foundations of the world sweetly concording and promising eternall life to mankinde though man was not as yet created Ambrose Hexameron cap. 5. saith Angels were before the creation So Hilarius de Trinitate 12. So among the Greekes Basill Homil 1. c. 2. Origen Homil. 4. in Esaiam Chrysostom Nazianzen Ludovicus Vives on Augustine de Civitate Dei 11.9 saith The Greeke Divines for the most part hold that Spirituall things were made before corporall and that God did use those as instruments to produce these Others ran into another extreme that the
hee would have extolled them above the Rhodian bunches Mr John Sanderson our country man travelling 1601. as Purchas hath it pag. 1635. relateth In the valley of Escholl at this day there are grapes one bunch of them will weigh of our weight about twenty or one and twenty pounds The holy Scripture Num. 13.24 recordeth that the Spies came to the River of Escholl and cut downe thence a branch with one cluster of grapes and they bare it on a barre betwixt two Lest the heavenly Scripture may suffer prejudice and be thought hyperbolicall where it is apparently literall I thinke fit to adde in another quarter of the world namely in Africa as you may finde in the second booke of Iohannes Leo and in Purchas from him pag. 779. viz. in Tagodast a City seated on the top of a Mountaine That the Grapes thereof are red and are for their bignesse called in the language of that people Hennes Egges which is meant of the severall particular grapes not of the severall bunches for even our cold climates have bunches as bigge as three or foure Hens egges And now suppose that three hundred such single Grapes grew upon one branch may it not be carried betweene two upon one colt-staffe So much on the by to explaine a seeming difficulty of Scripture and yet I opine that the messengers did carry on the barre between them some Pomegranates and Figges also as is in the same verse which might be so many as to make a just and portable shoulder-burthen I cannot omit this parallell digression because it gravelled mee in my youth before I came to taste of Rhetoricke or much humane learning Iudg. 20.16 of seven hundred men left handed every one could sling stones at an hares bredth and not misse Peter Martyr Tremellius and others are wholly for the hyperbole And indeed I see no reason why the Divine Scripture may not use an hyperbole as well as humane authors if not better as certainly it doth in diverse places But since wee can finde examples in profane stories which do almost equall this even in truth of things done though the heavenly prescripts be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be beleeved for themselves yet the additament of humane authority to a doubting minde will make the Seripture more credible and more seemingly reasonable There was one who before Alexander the Great shewed extraordinary dexterity by standing a pretty distance off and did sling a pease into and through the hole of a board which hole was very little bigger than the pease it selfe One Aster did grave on the shaft of his arrow Aster Philippo and with that arrow stroke out one of Phillips eyes See Strabo lib. 8. and Plutarch reporting this to have happened to Philip Alexander the Great his father If it were not for like performances it were incredible what Damianus à Goes pag. 200. saith of those of Lâ—spland for their admirable skill Also Florus 3.8 saith thus of the Ilands of Majorca and Minorca in Bello Balearico Every man fighting hath three darts who can mervell that they strike so certainly when darts are their onely weapons and they study nothing else but to be apt slingers The mothers give not meate to their children till they have hit the marke shee appointeth Iohannes Stadius on that place of Florus in his Commentary saith some thinke they were called Baleares a studio per fundos feriendi from their study and practise in exquisite striking of the marke by stones from their slings Livy in diverse bookes mentioneth the great skill of the Baleareans for slingers yet in his 38. booke he preferreth before those Ilanders certaine men of Aegium Patre Dimae townes of Achaia and saith of these latter They were so skilfull that they would a great way off sling a bullet through a garlands rings and small hoopes nay they would be sure to hit not onely the head of the enemie but any part of his face they aimed at and never faile So farre Livy who so beleeveth these strange relations neede not much doubt of the words of sacred Scripture Judg. 20.16 Purchas in his Pilgrimage of Africa 9.9 pag. 1499. thus historisieth of the Arabians Their horses are leane little swift laborious and bold and the horsemen active beyond beleefe darting and catching with the hand the same dart in the horses swiftest race before it commeth to the ground also taking up weapons lying on the ground while the horse is running and in like swift race hit the smallest marke with Arrow or Sling Who so beleeveth c. I returne Ioseph Scaliger goeth on Hebraei epulis sacrificii functi secundis mensis gratias Deo agebâ—nt potionem circumferebant id quoque bodie retinent So he The Hebrewes were wont at the banquets of the sacrifice and second course to say Grace and to drinke round a Cup of Charitie which custome they keepe even at this day PAR. 4. POst poculum bymnus cantabatur saith Scaliger after he Grace-Cup they used to sing a Psalme If he meanes it of the Iewes he saith true if of Christ and his Apostles then he misseth his marke for the hymne mentioned in the new Testament was not sung till the end of the third Supper till they had received the Eucharist For when they had sung an Hymne they went out into the mountaine of Olives Matth. 26.30 And yet perhaps they might sing a little Hymne at the end of the second Supper concerning which I intend to speake hereafter Solenne fuit antiquis Israelitis sacra celeberrimaque Cantica Cantica à vini degustatione nichoare saith Montanus on Judg. 9. pag. 367. It was the usuall custome amongst the ancient Israelites after they had drunke a Cup of wine to beginne some sacred and choyce Psalmes PAR. 5 THey gave thankes they dranke wine they did eate they discoursed and all this was done in the first quarter of an houre in the second Supper But what was their discourse Or why did Christ take occasion to wash their feete I answer we can know neither of these things infallibly and demonstratively Secondly I answer if we knew no ground of it nor could guesse at the reason of it wee may well presume Christ did wash his disciples feete on great just momentuall motives For many things he knew cause why he did so or not so though they be hid from us And we must not be too inquisitive when he is silent Before I come to demonstration I must proceede upon three foundations probable enough First that the Apostles might fall out or strive upon severall occasions though none be expressely mentioned Seven guests make a feast but nine feasters make a brawle or are scandalous saith the old proverbe Many harmelesse occurrences might engender debate Secondly that there was controversie betweene them now especially in theÌ„ second Supper about superioritie is most probable PAR. 6. THirdly that S. Luke toucheth at their contention Luk. 22.24 I hold very likely For though he placeth the
Corinthinans cap. 11. By Isidore de Divinis Officiis By Bede on Luke 22. By Paschasius de corpore Domini cap 19. and most amply handled by Walafridus Strabo de rebus Ecclesiae cap. 19. So far Pamelius on Cyprian That ill Custome is condemned by Calvin Institut 4.10 But the kneeling in prayers with our hats off he there commendeth and the administration of the Lords Supper not fordidly and unmanerly but sollemnly and reverently More particularly concerning Kneeling in the time of solemne prayers he saith ibid. Parag. 30. That it is so an Humane tradition that it is also a Divine tradition And it proceedeth from God as it is part of the Decency which the Apostle commendeth to us but of this more hereafter PAR. 7. I Now proceed to the twelfth point In the Epistle of Cyprian and of the African Synod to Cornelius as it is in the first volume of the Generall Councels printed at Venice pag. 381. Nos Sacerdotes sacrificia Des quotidiè celebramus we Priests doe daily celebrate the service of God And Augustine in the fore-cited Epistle to Januarius thus Alii quotidiè cōmunicant corpori sanguini Dominico alii certis diebus accipiunt c. Some every day receive the Eucharist some at certaine times only In one place they receive it on the Sabbath and on the Lords day in another they take it only on the Lords day Neither doth Saint Augustine condemne those who take it daily nor them who choose Set-daies nor them who receiue After Supper or Sup After their receiving Faciat ergo quisque quod in eâ Ecclesia in quam venit invenerit Let every one saith he follow the Custome of that Church in which he liveth Which is an holy advice in it selfe but thrusteth through the loynes of all selfe-conceited Singularists who know not or use not that holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that pliable condescent that humble yeelding that charitable peaceable and candid exposition of things either unknowne or doubtfull which the Fathers of the first Christian times both practised and taught Casaubone commendeth the Fathers for it and wished to find it among the Jesuits and I for my part rather preferre a supple accordance a reconciling and uniting of differences before the drawing and stretching of the rope of Contention by both ends and before the multiplying of alienations or divisions which S. Basil calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Over-earnest desire to draw all things to the contrary part Eudemon Johannes that fierce fiery Divell holds That healing vertue that balme for scissures or ruptures that milde and moderate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be little lesse than the betraying of Truth than the abjuration of all Christian Religion Casaubone justly reproveth the eager and fiery Jesuit Exercitatione 16. cap. 32. And not Casaubone only but the great and learned Rigaltius in his Observations on Tertullian de Oratione commendeth in the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Tertullian aswell as of other Fathers Tanta fuit patribus charitatis cura ut plerosque ritus ratione non bona receptos tolerarent potius quà m rigidâ censurâ vel minimam scissurae occasionem praberent pag. 40. The Fathers saith Rigaltius had so great a regard unto or care of Charity that they did rather beare with diverse Rites though instituted and received upon no good ground than they would by rigid censure administer the least occasion of scissure or division Yet there were ever some who whereas they ought to esteeme or labour to make indifferent things good and good things Better do yet indevour to make good things but Indifferent Indifferent matters to be bad and bad to be worse But as Rigaltius truly observeth Hac erat illo aevo Christianoruni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In those dayes not only the Fathers but other Christians also used that modest holy complying and condescent Neither God bee blessed hath this latter age had all and only rigid and inflexible Lutherans Jesuits and Puritanes but God hath given unto the Church moderate men of softer metall Calvin himselfe gives good advice to Farellus Though saith he we be free in all things yet let us be servants to peace and concord I cannot but add that most divine temper of Calvin if the same flowed from his heart which flowed from his pen that though Luther called him a Divell a thousand times yet he would never say otherwise of Luther but that he was a chiefe servant of God And I hope the best because in another case where he was much abused yet his complaints were moderate and modest To establish his new-found Presbyterie which was falling to the ground he became the busiest Polypragmon that ever was in the world of his meanes He cryeth downe Tithes giveth all power almost to the Lay-Magistrates of Geneva upholdeth usury culium obsequio petens by flattery and beggery seeking to be reverenced accepteth a slipend of forty pounds annually And when the fixed honorary of Tithes was taken away the unfixed humours of the Laicks appeared They cared not to pay him his ten pound quarterly and if the silly man had starved for his pretty new invention they had not much esteemed Yet doth not he play the Boutefeau he animateth none to rebellion he seeketh not the change of estate though the penurious man in his Commentaries on Gen. 47. and Gal. 6. could not but complaine how slowly and ill he was paid When they received the blessed Sacrament on Good-friday they did forbeare to kisse one another as it was usuall at other times For the Apostle commands it Romans 16.16 1 Cor. 16.20 and 2 Cor. 13.12 in all three places not a Lustfull but a Peacefull An Holy kisse is appointed Greet ye one another with an Holy kisse as it is in all three places But 1 Thes 5.26 it is varied Greet ye All the brethren with an Holy kisse Lastly the Apostle Saint Peter sheweth what manner of Kisse this ought to be Greet ye one another with a kisse of charity peace be with you all that are in Christ Jesus 1 Pet. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kisse of Charity perhaps because it was given and received when they went to their Agapae or Feasts of Charity a Kisse to manifest true Charity a Kisse to settle peace a Kisse to seale up the prayers of Christians one to another and practised duly and reverently it was as appeareth both by the Greek and Latine Liturgies Origen saith this Custome is delivered to the Churches that After prayers fratres suscipiant se invicem osculo the Christian brethren kissed one another Saint Augustine thus divinely and alwayes like himselfe After the Lords prayer they say Pax vobiscum peace bee with you and then the Christians kisse one another with an Holy Kisse which is the signe of peace As thy lips approach to the lips of thy brother so let thy heart come nigh his heart Sermone 83. de diversis So this kisse is called Holy
and curious questions and receive back ridiculous answers gather up summes of money to uphold faction and to animate the obstinate Ones breed up youth to boldnesse fiercenesse selfe-conceipt and to swallow downe a presumption of their owne salvation Then they proceed to declare Who shall bee saved Who shall be damned which is more than Men or Angels good or bad doe know till toward death What scandalls have beene offered what sins under that Cloke committed every great Towne knoweth and every Christian heart lamenteth that knoweth this But I would fain learn of these false Breehren or their false guides Where ever since the beginning of the world or by Whom Such Conventicles were practised by any of Gods people unlesse it were in the dayes of persecution or where the Churches were shut up from the true service of God When Satan was let loose when the raging sword was drunk with blood we read Heb. 11.37 c. They wandred about in sheep-skins and goat-skins being destitute afflicted tormented Of whom the world was not worthy They wandred in deserts and in mountaines and in dens and caves of the earth This did they doe also after S. Pauls death during the Ten great Persecutions But never was there heard of one Conventicle of Orthodox Christians when religious Princes favoured the Church as Gods holy Name be blessed they doe and long time may they prosper and whilst the Gospel flourished as these thousand yeeres it never prospered more And will our people be wiser than all that ever went before them or dare their profane mouthes accuse our most sacred and holy King as an enemy to the true Professours and doctrine of Christ than whom God be blessed we never had a more religious favourable gratious temperate chaste and sanctified Prince since England embraced Christianity Rather than they should mis-spend their time in their own will-worship edifie unto evill give scandalls to the Church call themselves weak brethren whilst they think themselves the most learned Doctors and devoutest part of Gods militant Church I could wish them each in their private houses if our Liturgy and Church Service be not savory enough that is not long enough for them to do as the Iewes did As they on their Sabbaths had a long Lecture or Lectures every Sabbath day one of which you may see before so let these on the Lords day or each day of the Lord when our Church Service is ended reade the same Lecture or Lectures and another if they please out of the New Testament Let them reade with hearty precedent prayes unto God for a blessing Reade not to prate and to dispute but to practise holy duties Let them remember Psalme 25.9 The meek will God guide in judgment to the meek will he teach his way Let them be assured Saving knowledge goeth up and downe our streets and there is none of yeeres of discretion but knoweth enough to be saved even Jesus Christ and him crucified There remaineth nothing but that each man labour to be Christiformis and as farre as our weaknesse will permit to imitate Christ in holinesse of life and to be conformable to him here in lowlinesse of minde that he may perfect us hereafter Oh but the people judge and say It standeth with Reason to serve God more than the Magistrate appointeth and whatsoever is reasonable may passe for a Law For Tertul de corona militis cap. 3. saith if the Law consist of reason then every thing by whomsoever brought forth which partaketh of reason shall be a Law But say I Tertullian here fell short of the truth For the cause why Lawes are in force is not only because they accord with Reason though no Law ought to be unreasonable but because the Lawes are made by such as have authority to make Lawes and it openeth too great a window unto licentiousnesse that every thing shall be held a Law which every one thinks is consonant to Reason Rather observe this distinction If any man whosoever findeth any Rule running along with Reason and Religion if it be not crossed by his superiours let that be if he will a Law to him let him be guided by it till he finde a better Rule or be taught otherwise by Authority But a Generall Rule it must not be till he who hath a Law-making power doe stamp it with the approbation of publicke authority Order commandeth a subjection of the Inferior to the Superior Order is relucentia sapientiae a bright shining ray of wisedome and participateth of the light of wisedome saith Cusanus de venatione sapieutiae cap. 31. Let Gods people beware of will-worship though gilded with religious pretences Let them remember what Calvin in his Epistles saith When men desire to worship God as themselves please whatsoever they averre of their owne is a stincking prophanation And still I say Nesutor ultra crepidam A Cobler must not go beyond his Last The temptation of the Serpent Dit eritis yet shall be as Gods is to this day a temptation which Satan useth and by it seduceth many thousands who think they know Good and Evill and therefore will run on in their own by-pathes forsaking the Kings high-way the good and dangerlesse High-way and by their Singularity doe favour of arrogance and pride For it is agrecable to prudence and humility ad Majorum Peritiorum consilia recurrere to trust to learned Counsell as may be gathered from Aquinas 2 a 2 ae Quast 49. Artic. 3. as it is arrogance and pride to trust too much to a mans owne selfe God gave guides unto the Church he left not every one to guide himselfe wholly Whost faith fellow ye saith the Apostle PAR. 7. LAstly as I said before that I may returne to my old matter Though the heads of the Books might have been the same from their first being written yet the division by Chapters and by Verses is not so ancient Elias Lovita in the preface of his book called Massoreth Hammossoreth affirmeth with the Rabbins that the whole Law of old was but one Pasuk or one sentence in one all did stick fast one to another without any distinction of verses And that foure hundred and six yeers after the finall destruction of the City they were divided into Pesukim that is Verses and Sentences à Judaeis Tiberitis by the Iewes of Tiberias Here let me say somewhat concerning the New Testament and its division by the Ancients differing from what is now The learned Caesarius brother to Saint Nazianzen in his Questions saith we have foure Gospels which consist of eleven hundred sixty two Chapters Euthymius on John bringeth the sixty sift chapter of Matthew which is now but the six and twentieth with us The most learned Heinsius proceedeth Exercitationum Sacrarum cap. 13. p. 254. c. and by divers evident proofes evinceth that the more ancient division of our Gospels by chapters and verses much differeth from ours And that the Syrian Translator yet differed from all
all things hold fast that which is good Search the Scriptures John 5.39 Our love must abound more and more in knowledge and in all judgement that we may try or approve things that are excellent Philip. 1.9 Grow in grace and in the knowledge of our Lord Jesus Christ 2 Pet. 3.18 I can say it by experience He who diligently searcheth for the revelation and inlightning of the Truth though he find not sometime that particular for which he inquired hee shall find many excellent things for which he did not seck and perhaps of more force and worth than the thing searched for And so O Truth Tu non inventa reperta es Remember withall that no beast under Heaven though never so great and vast hath so great and large braines as man hath nor broader allies lanes or cels for the animall spirits of man to walk or rest in which may serve for the disquisition of deep or higher knowledge Yet I would have no man so given to novelty as Campanella who ascribeth Sense to the earth and dry sticks 3.14 Reason to beasts with an hundred other vain imaginations The craft of the Spider saith he de sensu rerum 2.23 is wonderfull or stupendious by reason she makes her net frameth the attractory threads of her web egreditur ad captionem musce cum multis syllogismis Comes forth to catch the fly with many syllogismes And Canes exmotu sylvae latitantem syllogisant bestiam saepe arguto syllogismo Leporem insectantes And the Dogs by the motion of the wood do reason concerning the hidden beast often chasing the silly Hare with witty and subtill syllogismes And the Ants of necessity speak or use their voyces and many the like uncouth positions which he is glad at the end of that Chapter to temper and modifie with a Quasi Discursiva dicenda sunt rationalia The creatures which can discourse are said to be Reasonable yet so that Man is said to be Reasonable and not Brutes not because Brutes do not at all use Reason but for that they use Reason but a little As Plants are not called Animals because they have but a little sense And thus will we speak saith he But we understand a Man Rationall in his mind and do give Brutes only Reasonable sense which Aquinas calleth Estimative Is this all this discourse come now to this I will take a liberty to speak as I please and so I will set up new positions and contradict all in my way that ever was said before and then I will so qualifie it that I will have only new tearmes new expressions and yet but old matter that all the Reason of Beasts be but the Estimative faculty as Aquinas calleth it Affected novelty be thou humble And though we must be humble and Scepticall where we have no firme footing yet if we put into the weights two opinions with their best circumstances we are not forbid upon a diligent triall and search of them not in the Bakers ballance but in the exacter scales of the Gold-smith to say such an opinion is so many Graines Scruples Dramms Ounces or Pounds better and heavier than the other Proceed wee then to examination whether it were a distinct Table or no That it was celebrated After Supper no man can contradict If it had been at the Paschall or at the Common Supper or during their turnes or times no man could deny but it had been administred at the same Table And too many Christians not observing that point have run into many errors and let slide from their pens apparent mistakings But at that Table it could not be administred conveniently And herein again I appeale to any learned man or good Christian soule Which is fitter of the two That the most wonderfull Sacrament should be celebrated as the Recipients Lay along or Sate at a Table incompassed with Three beds Or at another Table better accommoded for their devout participation and graced with Diviner food With reference to the parties Recipient these may bee the Arguments In Naturals Morals Politicks these Axioms hold De minimis minima cura est habenda de maximis maxima cura est habenda Of least things the least care is to be taken and of greatest things the greatest care Upon this ground we preferre the Body before Raiment the Soule before the Body the joyes of Heaven above the pleasures of Earth the love of God above the love of Men. Charitas est ordinata Charity proceeds by Order and chieflyest looketh to things most necessary When Martha was carefull and troubled about many things Christ said to her One thing is needfull and Mary hath chosen that good part which shall not bee taken away from her Luke 10.42 Seeke yee First the Kingdome of God Matth. 6.33 Take no thought for the morrow I have seene a naturall foole hold up his arme to receive a blow which was aymed at his head And he is little lesse than an Idiot who bestoweth more care on small or poore things than he doth on great and better things Domitian was a foole to bestow his time in killing of Flyes when the care of the whole Roman Empire lay on his shoulders The Roman Empire was not disturbed by a Fly The particular nature will destroy it selfe to preserve the Generall Fire will descend rather than there should be a Vacuum Things will rather suffer any evill than vacuity All and every particular nature by it selfe and with others doth so abhorre vacuum vaine emptinesse that they all concurre to remedy it against their owne private inclinations and dispositions to keepe as it were their Common-wealth whole and sound For they Themselves are preserved when the Generality is preserved Ayre hath beene seene impetuously and forcibly to leap downe into the bottome of the gaping Seas and into cavernes of the earth against nature descending to inhibit Inanity To this effect excellently Campanella de Sensu Rerum 1.9 though I like not his Collections or Diductions therefrom Concerning Christs Body in the first place And shall we think that any thing in the earth is equall to the pretious Body and Blood of Christ We are not redeemed with corruptible things as silver and gold but with the pretious Blood of Christ 1 Pet. 1.19 Heb. 9.14 The Blood of Christ purgeth our consciences from dead works to serve the living God 1 Joh. 1.7 The Blood of Christ cleanseth us from All sinne He washed us from our sinnes in his owne Blood Revel 1.5 and hath made us Kings and Priests unto God as followeth His Blood was and is of infinite merit And if there should be created as many worlds of people as there are now people in this world and if God had made the like covenant with them as he hath done with us though every one of those were great sinners yet if they did repent and beleeve in Christ every one should be forgiven and saved and for all this God should remaine a debtor to
first spoken by Moses and applied by Moses to the first times so soone as Man was created and so continually dispersed into the History of the other Patriarcks Moses delighting in his prerogative of first knowing the the name of Iehova as Lawyers may more eloquently utter the Laws of the 12 Tables which were in rude Latin long before in the more refined and fuller expressions of latter times Or like Historians and Poëts who ascribe the name of Iove and Ioves words and deeds to the first beginning of times though Iove had no being till after the Flood of Noah and therefore no name So Moses might write according to the most cleare Revelations of his time what was done and said in other termes not so energeticall long before to the Patriarcks If this please you not what say you to a second way May not the words be read by way of Interrogation which is as good as a strong and vehement affirmation By the name of Iehova was not I known to them As if he had said yes certainly I was as may be seen in their particular stories and passages of their time And I have elso established my Covenant with them Exod. 6.4 Even by that name Jehova Gen. 15.1 2 4 6 7 8 verses For I pray you consider God here speaketh not to diminish the reputation of Abraham Isaac and Jacob but to the great glory of their names and persons with whom first hee established the Covenant made with them for the Jews And therefore Ignorance of God or nesciency of his great Name cannot be handsomely ascribed to those Patriarcks in this place where the knowledge and ratification of Gods Covenant and Gods familiarity with them are reckoned as their glorious priviledges above all other men of those times Did not Abraham see Christs day a far off Did he not rejoyce at the sight of it Was God the God of Abraham Isaac and Jacob above other men and they esteemed as the Living and not as Dead shall we rest in Abrahams bosome and eat and drink with Abraham in the Kingdom of Heaven than which prerogatives none ever had greater and more except our blessed Lord and Saviour Jesus Christ who also came of Abraham and was promised particularly to Abraham that in his seed that is as the Apostle saith not in his seeds but in Christ all the Nations of the World should be blessed and shall Abraham be ignorant of the name Jehova which both Caine knew at first and every Jew and Christian now knows I cannot so undervalew those Patriarcks majorum Gentium Besides though not a Sentence not a Word not a Letter not a jot of Scripture can now be lost or perish yet the note of an Interrogation or a Comma a Colon a Mark or a Pause might be omitted long since For was not all Scripture written without both points and vowels at first If you say the marke of an Interrogation being wanting leadeth us to perplexities to diversity yea contrariety of senses I answer Do not full many words in the Hebrew Bible signifie contrary things exciting our studious minds to a search of the most probable matters and meaning whilst the truth is known to God alone Even thus might it be with this passage Where the note of an Interrogation might either be wholly omitted at first or casually unobsetved and left out by the first Transcribers or Translators and this might lead men into Ignorance ever since and yet no imperfection is to be imputed unto Gods Word nor is it blameable for any deficiency And therefore I conclude according to the Rules of Aristotle Top. 6. cap ult Let this exposition stand and be beleeved till better be invented and come in place And then let the clearest light of truth have his due that is perswasion And let the lesse yeeld and obey the greater If you expect authorities averring that Idolatry was not before the Flood I refer you to the learned Salianus in divers places especially in anno Mundi 250 and to the learned Scholia ibid. who citeth for me and for the negative Cyril Alexandrinus contra Julianum libro primo Irenaeus 5.29 and divers others Besides such whom my wearinesse commandeth me to omit that I may returne from extravagances to the right way and method propounded by me And so because there was no Idolatry before the Flood and Kings at least eminent men of high renown and worth were long before the times of the Flood or Idolatry I conclude Kings Princes Dukes and other men of venerable account for their goodnesse in making Cities governing of Nations and founding Common-weales had not the beginnings of their Adoration from the worship exhibited to Idols Statues Images or Pictures but rather those Simulacra were Adored because they were the representations of Kings Princes or other people beloved and revered who both in their lives and after their deaths were Adored And yet to make the best interpretation that I may of Mr. Seldens words whom for his depth and variety of learning I admire Let my consent run along thus far by his side That the later Kings and Heroës might perhaps have had their Adorations from some kind of Adoration derived from Idoles and yet the first Idols had their primitive Adoration from the Adoration of Kings and other people of esteem which were before Idolatry When Christ Worshipped and Adored God as doubtlesse he did full often I think He fell down on his Face No Gesture could be more convenient at the celebration of the holy Sacrament For we cannot think otherwise but that Christ used almost all possible meanes to make the Apostles attentive to him and stirred them up to the consideration of so stupendious mysteries that they might be better prepared to the holy receiving of them Among Gestures exciting and raising up of Devotion the falling down upon ones Face is most forcible either in seeing it so done by others or in practising it our selves The dejection and prostration of the body is the elevation of the soule and a meanes to sanctifie and quicken the spirit When he took the bread and gave thankes for thankes hee gave Luke 22.19 I cannot think otherwise but he lifted up his Eyes and Hands to Heaven So did he in lesser matters for when he multiplied the five loaves he looked up to Heaven and blessed and brake and gave the loaves to his Disciples And can we now think He looked on the Earth and not up to Heaven when he gave Thanks and blessed the Food of life for us When he brake the bread and gave it It is likeliest he stood on his Feet and might move from one to another or reach it to every one severally So did the Pater familias or chiefe of the Feast among the Jews stand and distribute the bread at their sollemne meetings as the Rabbins affirme When hee consecrated the Bread saying Take eat this is my Body which is given for you Do this in remembrance
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