exhilarated body with competent meate and drinke wee finde by experience to make us better affected both towards God and Man Hold man hold though thy Master hold that when a man hath eaten moderately he is fitter to receive the Communion then when he is fasting because after meate the head is more purged the mouth cleaner the breath sweeter yet I dare say the head is fuller of noysome fumes the mouth no cleaner when one hath eaten and if thy breath stink common food maketh it no sweeter then the Divine Eucharist I am sure the third Councill of Carthage Canone 29. hath decreed Vt Sacramenta Altaris non nisi a jejunis hominibus celebrentur That the Sacraments of the Altar should not be celebrated but onely by those that are fasting and the seventh Councill of Toledo Canone 2. excommunicateth such as eate any thing before the performance of divine offices It was likewise a Novell position That when a man commeth most unprepared to receive the holy Sacrament then hee commeth best prepared and when he is most sinfull then a sinner may most worthily receive His very words are these in his Sermon of the Eucharist made 1526. Ille ut aptissimus ad communicandum qui ante retro est peccatis contaminatissimus sine peccatis mortalibus nullum debere accedere Hee is fittest to communicate who before and behinde who on all sides is most defiled with sinne and without deadly sinne none ought to come to the Communion He meaneth not that a new life sufficeth without contrition confession satisfaction as some of his fellowes say his words runne to a worse sense For in another Sermon of the worthy receiving the Eucharist eight yeeres before Optima dispotio est saith he non nisi ea quâ pessime es disposit us è contrario tunc pessimè es dispositus quando optimè es dispositus Then art thou best disposed when art thou worst disposed and contrarily then art thou worst disposed when thou art best disposed Are not such words the meanes for men to commit sinnes and continue in them and with unrepentant hearts boldly fiercely impudently to swallow up the heavenly food of our soules the sacred Eucharist rather then exhortations to devout receiving Is this way the proving and judging of our selves doth it teach repentance for sinnes past sorrow shame feare selfe-accusing for the present doth it teach a stedfast resolution and a setled purpose never to doe so againe doth his way encrease faith strengthen hope nourish charity yet these things are expected from a worthy Communicant What preparation was used at the giving of the Law Exodus 19.20 c. What sanctifying of themselves both people vers 14. and Priests vers 22. All this preparation might have beene cut off and saved by Luthers doctrine They did not eate the Paschall Lambe without divers washings and many legall purifications insomuch that a second Passeover in another moneth was ordained for the uncleane by Gods extraordinary appointment Numbers 9.10 Which was practised in Hezekiah his dayes 2. Chron. 30.15 18 19. verses Abimelech gave the hallowed Bread to the sanctified onely 1. Sam 21.4 c. David professed I will wash my hands in innocencie So will I compasse thine Altar O Lord Psal 26.6 Saint Paul adviseth or commandeth 1. Corin. 11.28 Let a man examine himselfe and so let him eate of that bread and drink of that cup. Aug. alluded to the words of the Psalmist when he said Tractatu 26. in Iohannem Innocentiam ad altare pertate peccata si sint quotidiana vel non sint mortifera Carry innocencie instead of Frankincense unto the Altar though thou hast committed no mortall sinnes but sinnes of infirmity The same Divine Saint Augustine Hom. 50. Tom. 10. pag. 115. Constituto in corde judicio adsit accusatrix cogitatio testis conscientia carnifex timor Inde quidem sanguis animae confitentis per lachrimas profluat posiremo ab ipsa mente talis sententia proferatur ut se indignum homo judicet participatione sanguinis corporis Domini Vt qui separari â regno coelorum timet per ultimam sententiam summi judicis per Ecclesiasticam disciplinam a Sacramento coelestis panis interim separetur When a Tribunall is erected in thy heart let thy thought accuse thee thy conscience be witnesse against thee thy feare and dread be thy tormentor then let the bloud of a soule confessing it selfe flow out in teares Lastly let the minde pronounce this sentence That a man judge himselfe unworthy to receive the body and bloud of our Lord That he who feareth to be separated from heaven by the last sentence of the supreme judge may in the meane time bee separated according to Ecclesiasticall discipline from the Sacrament of the heavenly Bread By which words in the meane time might well be inferred that S. Augustine differed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven wide from a novel German who would have a man fall upon the Sacrament with mortall offences on his soule with unwashed hands having newly committed sins Vastantia Conscientiam devoratoria salutis which lay waste a mans conscience and woorie his salvation He avoucheth the best disposition to be the worst and the greatest preparation the unfittest But Augustine would have a man after mortall sinne to abstaine from the most holy Eucharist a competent time till hee had repented till hee had proved and judged himselfe till hee had confessed his sinnes and laboured to wipe away the blots by his teares Which truth is confirmed divinely by our sacred Liturgi If any of you be a blasphemer of God c. unto these words so shall yee be meete partakers of these holy mysteries when Christ said Come unto me all yee that are heavie laden he meant not with loads of unrepented sinnes for as such cannot move one foot toward Christ to such obstinate sinners Christ is a judge and condemner not a mercifull Saviour And the words cannot aime at that sense for then not onely the spirituall food in the Sacrament but even Christ should bee the great allurer unto sinne as being abettor thereof which God forbid for then not onely a window but a doore were set open to all iniquity and villany but the meaning of that most comfortable invitatory is and must be this All yee who have sinned and are heartily sorry for your offences wearied groaning and ready to faint under griefe for the same yea who finde no comfort in your selves but are ready to be swallowed up of despaire or too much not sinnes but sorrow for sins O come yee unto me and this is evidenced by the gratious promise I will refresh you refreshing being opposed to trembling dejectednesse weakenesse swownings trepidations grievings faintings which are fruits of the heavie-hearted sinner and steps or breathings toward repentance refreshing is not opposed robustae iniquitati to strength of sinning or boystrous coutinuing in iniquity or triumphing rebellion and so the sorrowfull penitent
Bread but they did also Eat their Meate with gladnesse and as by the first words the Eucharist may be well understood For the bread which we breake is it not the communion of the Body of Christ 1 Cor. 10.16 That interrogation is in effect a doubled affirmation so by the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capiebant or sumebant cibum they did eate their meate their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love-feasts are apparently signed out I say with Montanus that in those times Eucharistiae Sacramentum repetebant assiduè They tooke the blessed Sacrament of the Eucharist daily and with Beza that by the word Bread the Hebrews understood all kinde of meats and will not deny but the Hebrews did make their bread broad and thinne that they were rather broken than cut But since there is mention both of Breaking of Bread and eating of Meate I shall appropriate the first to the holy Sacrament the second to their feasts of charity and be bold to averre that these words in the cited places designe both And I wish that Beza had noted that though the Corinthians did abuse both their blessed Sacrament and their Love-feasts also by mingling one with another and profaning the Churches in making them places of common repast yet this was somewhat After this story in the second of the Acts when the Agapae succeeded the blessed Sacrament as the second Supper of the Iewes succeeded their Paschall For their Breaking of Bread was before their Eating of Meate And I thinke the degrees were these They daily continued in the Temple There was the place of prayer Act. 3.1 They are their Bread their sacred Bread Domatim at Home or from house to house or at one time in severall houses For in the Temple they could not doe so persecution and the sword hung over them A private house could not affoord competent roome and decent spaces for above three thousand to receive day by day And therefore they imployed diverse houses to that purpose Though it be said they were All together verse 44. yet saith Chrysostome not in One place or roome but All together in Grace faith charity unity of the Spirit and singlenesse of heart vers 46. All of them having but One minde One heart After this in the third place were their Love-feasts carefully tended and ordered by the Apostles themselves at first and then was no abuse But when the number of the Disciples increased the Apostles applyed themselves to Better things and left the guidance of Love-feasts in part to others Then crept in partiality and discontent and there arose a murmuring of the Grecians against the Hebrews because their widowes were neglected in the daily administration Act. 6.1 Their Love-feasts were daily administred as well as the blessed Sacrament Whereupon the twelve Apostles called the multitude of Disciples unto them and said It is not reason we should leave the word of God and serve Tables vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministrare mensis i conviviis or in conviviis saith Beza to set forth the Love-feasts or attend on them And most divinely to cut off all cavills they appointed all the Disciples to choose out of themselves Seven men of honest report full of the holy Ghost and wisdome Act. 6.3 to present them to the Apostles both for that and other services The Disciples chose them the Apostles prayed and laid their hands upon them Yet neither the care of the Apostles nor the deputed authority of the Seaven Deacons whom the Apostles did appoint over this businesse Act. 6.3 could keepe the Christians in due course but Satan did sow his tares and bred divisions and introduced innovations so that they ate the body of our Lord and dranke his blood with Other meats and that in the very Temple most intemperately and partially Not discerning the Lords body to the great scandall of others so that the Apostles were faine to take notice of them to reprove and reforme them The Prayer GRacious God fountaine of light we miserable men are led in darknesse and wander up and downe in it we stumble and fall and run into an hundred by-paths rather than in the way of truth We see not so well as we ought Our intellect is mistaken our will is perverse O thou who inlightnest one way or other all men that come into the world shew me thy brightnesse Guide and governe me Into thy hands doe I commend my poore spirit with all the faculties both of my soule and body Let thy holy rayes incompasse me deliver me from both outward and inward darknesse and bring me to see thy face for Iesus Christ his sake Amen Chap. II. and fourth Generall Wherein are demonstrated certaine Reasons why the sacred Eucharist was substituted to the eternall disannulling of the Passeover 1. Diverse Ends why the Third holy Supper was instituted 1. Reason To substantiate the praeceding Type The difference between Fulfilling of a Law and realizing or consummating of a Type Tertullian censured Hierome applanded The Passeover was a figure of the Eucharist and of Christs Passion All figures are not Antitypes 2. 2 Reason To conferre more grace upon us by It than was given unto the Iewes The figure must come short in excellency to the thing figured The vertue and effect of the Lords Supper in us 3. 3 Reason â—o praefigure Christs death and going out of the world All Sacraments of the Old Law were figures of the Eucharist and did finally typifie Christs death 4. 4 Reason To be a Remembrance to us of Christs death till his comming againe The holy Eucharist not onely sealeth and signifieth Grace but also conferreth and exhibiteth it by it selfe in the true use thereof How farre forth this effect is to be understood Why Christ received the blessed Sacrament before he went into the Garden Christ had degrees of devotion Not to faint in Prayer The blessed Virgin Mary not so full of Grace but that shee was capable of more latitude 5. 5 Reason To unite us to Christ 6 Reason To breed brotherly Love and to unite us one to another Hence the Communion of Saints the Eucharist called the Communion 7 Reason To be an Antidote against daily sinnes The Eucharist called Panis supersubstantialis and by S. Ambrose Panis quotidianus 8 Reason To further our Spirituall Life 9 Reason Because it is the Sacrament of supernall charity and filiation PARAGRAPH 1. YEt because it is a vanity to institute any new matters unlesse men be moved to it by very good reasons and lawfull inducements Let us now examine Why this Third holy Supper was instituted and we shall finde that the Ends were diverse I will instance in some and 1. First in this It was Appointed to this purpose viz. to Substantiate the Preceding Type There is great difference between Fulfilling of a Law and Realizing or Consummating of a Type By Eating the Paschall Christ did as the Law commanded and in that point fulfilled the Law but if he had
the Crosse For betweene Finite and Infinite is no preportion Will not the thought hereof stirre us up to more solemne devotion when we receive It than when we take our common repast I shall never be perswaded the Apostles were so regardlesse so uncivill as to take so heavenly a benefit without humble thanks prayers and sublimated devotions And what is held sordid and slovenly among us to lie along or sit when people receive it from us ordinary Ministers must it not needs be much worse when the Lord of heaven adminiâ—red his owne Blood in his owne Person if the Apostles did so Therefore I shall hardly beleeve the Apostles partaked of that heavenly food either sitting or reposing themselves on their discubitory beds Concerning his Body How admirable things are spoken of it Joh. 6.50 This is the Bread and it is very likely he pointed at his owne Selfe when he said Those words And the Antithesis following evinceth he spake not of Temporall food But above all the declarative positive Asseveration in verse 51. seemeth to prove so much c. to the fifty-ninth verse This is my Body which is Given for you Luk. 22.19 This is my Body which is Broken for you 1 Cor. 11.24 He eateth and drinketh Damnation who discerneth not the Lords Body verse 29. A poore discerning there is of the Lords Body if they shall eare It with no more preparation no more devotion than they doe Other meate in the same order and manner and at the same Table sitting or discumbing Let me empty my soule into thankfull humble prayers and my body be powred out as water on the earth by lowest prostration yet I shall think I am not enough dejected or mortified Luk. 5.8 Peter fell downe at Jesus knees saying Depart from mee for an a sinfull man O Lord. Did he so when he faw but a great draught of fishes and was astonished at it verse 9. Therefore let no man imagine he would sit or lie along in a carelesse indevout posture when he Beheld and Received the food of his soule by which his sinnes were remitted and the sinfull old man pardoned and sanctified S. Paul when he administred the holy Communion preached unto the Disciples and continued his speech untill midnight Act. 20.7 And when they had received the Sacrament S. Paul talked a long whole even till breake of day verse 11. That the Breaking of Bread was the Giving and Receiving of the holy Communion is proved First because it was on the First day of the weeke that is the Lords day Secondly And the Disciples were gathered together to Breake Bread which in the Scripture phrase is the Eucharist Thirdly S. Paul preached before and preached after which was not usuall at common meales if the Eucharist had not preceded Fourthly he preached till Midnight But then they were wont to fall to their common meat Fifthly it was a sacred Farewell of S. Paul with the Disciples and so in likelyhood he both tooke the heavenly Viaticum himselfe and imparted it to Others Beza on the place acknowledgeth That after the mysterious celebration they used to eate common food So the Eucharist in his opinion was first But Augustine Epistola 86. saith The bread videtur esse Eucharisticus seemes to be Eucharisticall or the bread of the Lords Supper And this exposition is confirmed by Act. 2.42 They continued in Breaking of Bread and Payers For though they were not sparing of their materiall bread and meat one to another yet this place seemeth spoken of Spirituall food onely So the Syriac translation using in this Chapter the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom agreeth the Arabick Interpreter saith Beza in sense though not in the same words Which Syriac Interpreter Beza assenteth not unto for restraining it to the Eucharist But Beza might have considered that the communication of things Temporall or of both Spirituall and Temporall mixed together followeth at large verse 44. c. Lorinus Luther Calvin Gagneius Salmeron Gaspar Sanctius Montanu therefore better interpret it of the Eucharist Lorinus proveth it by Luk. 24.35 He was knowne of them in Breaking of Bread Which Cajetan wittily but groundlesly saith was a wonderfull Breaking of Bread without hands or knife For it should seeme he forgot it is said verse 30. As he sate at meate with them He tooke Bread and blessed it and Brake it and gave to them Againe it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which may be translated In the breaking of That bread even the Bread Eucharisticall For of it doe Augustine de Consensu Evangelistarum 3.25 Chrysostome Homilia 9. ex variis Matthaei locis and many others both Fathers and new Writers expound it In all the Communions recorded in Scripture either more apparently pointed at or more reservedly described not One was celebrated on the Ground not One upon an Altar What then remaineth but they were celebrated on Tables And to returne to the old place When S. Paul preached in an high chamber even three stories high could you there looke for an Altar or could they there and then so many as they were sit or lie on Couches on the Floore and take that saving food from the plaine floore or pavement No man will imagine it Did S. Paul fall on Eutychus to recover him Act. 20.10 and did he use no humble Gesture when he gave and received the blessed Eucharist In regard of the party Administrant thus we may proceed to argue Did Christ rise up to wash their feete and did he not rise up when he washed their Soules and gave them heavenly food food better than Manna Oh how reverend lowly and humble was Christ when he was at his prayers When he prayed he kneeled downe Luk. 22.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitched or setled on both his knees He fell on the Ground and prayed Mark 14.35 He fell on his Face and prayed Matth. 26.39 His Face adored of men and Angels He fell so for us and that we may learne so to doe since the Disciple is not above the Master And can we imagine that He or his Apostles sate or lay reached out at length when he gave them the saving food of his Body and Blood Credat Judaeus Apella non ego Beleev 't Apella of Jewish seed It never shall come into my Creed I have read of a late devout Cardinall who being on his death-bed and almost dead yet did strive to goe out of his bed and to kneele on his knees because he judged it sinfull to receive the food of his soule lying all along and so by others he was helped up and staying till he had communicated kneeling on both knees This is an example worthy to be imitated though he were a Cardinall When Christ blessed any his Gesture was most holy with eyes and hands elevated Did he blesse and consecrate the holy Bread no otherwise than if it had been to have been still but ordinary bread When he consecrated the heavenliest Food can
of me Luke 22.19 and hallowed the Cup with its proper consecration His countenance was divided between the Sacred Eucharist and his Disciples Somtimes he beheld one somtimes another as the matter required He viewed the bread when he began to say This is my Body which is broken or given When he proceeded It is given or broken for you he earnestly beheld his Apostles and the whole Church in Them Idealiter Likewise when he said concerning the Cup Drinke yee all of it c. His Eyes passed along with his Words his Words with his Heart viewing the varied objects as was meet flitting and moving from the Apostles when he commanded All of you drink or Drinke you All But when he added Drink ye all of it for this is my blood of the new Testament it cannot bee but hee earnestly beheld the consecrated Wine or his own Blood All this I likewise suppose to be done by our Heavenly Saviour as he stood on his Feet And this doth the Church or ought to do imitating him and fulfilling his commandement Do this in remembrance of me which he spake not only of the Bread and the forme of its consecration Luke 22.19 and perhaps of Identity of Gesture but also of the Cup and the Consecrating of the Wine in its proper forme as himselfe had done 1 Cor. 11.25 And either in Heaven or from Heaven taught his Apostle S. Paul Whilst each of them did eat he beheld the Eater severally and when they drank All of it as they All drank of it Marke 4.23 So he beheld them especially and singly one after another The Prayer I Must needs acknowledge O all-knowing God that the humblest way that I can I do Worship thee both in soule and body and yet I apparently discerne I do not sufficiently Adore thee Accept holy Father my devout wrestling rather than performances Pardon my imperfections confirme and increase in mee all goodnesse and give O give mee such a taste of thee in this life that I may be filled and satisfied with thee and by thee in thy glorious Kingdome Amen CHAP. VI. And the second Section of the seventh Generall Wherein is shewed what Actions and Words Christ used in the Consecrating of the blessed Eucharist 1. The first Action He Tooke Bread Christ never took any thing into his hand in a religious manner but it was bettered Ignatius was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the child whom Christ took in his armes Christs Sâ—â—urge had more vertue than an ordinary whip Christs Touch imparâ—â—â—â—th vertue 2. The second Action He Blessed the Bread What it is to Blesse Many kindes of Blessings Gods Blessing what it is The effects of Gods Blessing Joseph a Prophet Christs Blessing of the five loave caused their multiplication not in Number but in Magnitude Christs Blessing is like Gods Blessing it consisteth not in meere words It is effectuall in operation Christs Blessing of the bread was not the Consecration of his Body Parents Blessing Priests Blessing and the effects thereof Illyricus would have altered the doctrine of the Keyes Christs Benediction consisted partly of Prayer Tankesgiving Giving of Thankes and Blessing sometimes used promiscuously Piscator's observation How God Christ blesseth How Man blesseth God Why the blessed Sacrament is called the Eucharist In the Celebration of the blessed Sacrament Blessing Giving of Thankes all one The power of Blessing greater than the power of Nature Mans blessing of God a superlative kinde of Thankesgiving Christs blessing of God what it is The vertue of Christs blessing Mans blessing of Man what it is Christs Thankesgiving and blessing in the Sacrament what it was The Jews had distinct Graces for their Suppers Christs Benediction of the Bread in ihe Sacrament not the Consecration of it Lyranus Hugo Innocentius and S. Ambrose taxed in this point The properest use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst Men. How Christ in the blessed Sacrament did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give thankes Probable that Christs blessing was not without Imposition or lifting up of his hands Heave offerings in the old Law types of this Wave offerings in the old Law types of this Possibly Christ might use Elevation and waving of the Bread at the Benediction 3. The third Action He Brake it The end why he Brake it Maldonat saying Breaking of the bread and Giving of it is all one is exploded Christ in Breaking the bread followed the Hebrew custome Breaking of the bread did properly signifie the breaking of his body on the Crosse How Christs body was broken Breaking of the bread sheweth the ancient custome of Imparting the Sacrament to the Standers-by Lorinus in saying the bread was cut with a Knife is against three Evangelists and S. Paul The ancient Fathers do not use the terme of Cutting but Breaking of bread The Not-Breaking of the bread in the Sacrament is a transgression of the first Institution The Church of Rome herein censured The practise of the Primitive Church both in receiving of the Bread and Wine The Papists taxed for Barring the Laity the Cup. Broken and Divided not all one as Gaspar Sanctius ridiculously thinks The Rabbin that taught Baronius Direct against Lorinus The form of bread at the Jews ordinary Feasts described by Baron cut Lozinge-wise The forme of the Panis decussatus religiously used among the ancient good Christians A Crosse or Christ crucified on the Crosse was in ancient times impressed on the mysticall bread The picture of a Dove of the Holy Lamb and of a Shepheard with a sheep at his back and the mysticall signification of them 4. The fourth Action He gave it to his Disciples He Himselfe gave it to every of his Disciples particularly The consecrated bread given by Christ was unleavened bread We may consecrate either Leavened or unleavened bread It is probable Christ gave the Cup Himselfe to every of his Disciples Musculus censured therein Aquinas saying The Sacrament is many things materially but one thing formally He gave it to his Disciples The Communicants at this Eucharist were none of the Common Disciples but onely the Eleven Apostles They in some sort represented the rest of the Priesthood onely Christ never gave power to any Lay-man to administer his sacred Body Common persons are not to meddle with holy things Gods judgements upon such prophane persons Christ at this Eucharist gave his Apostles power to Consecrate the sacred Eucharist After his Resurrection and before his Ascension he seconded this power The Apostles in another regard represented the whole company of all his Disciples Christians in generall Christ when he Consecrated the blessed Eucharist represented the body of the Clergie Idealiter But when he received it he represented the whole body of the universall Church both Clergie and Laitie The Apostles quâ Apostoli Discipuli represented the body of the Clergie Laitie 5. Secondly His words First word Take He said or Saying were not spoken by Christ neither are they part of his
the one and twentieth Chapter Par. 1 PErerius his fift Ceremony bodily posture the ancient Jewes and Romans sate at Feasts Fol. 186 Par. 2 Discumbing at feasts Fol. 187 Par. 3 Pererius his 6. Ceremony omitted Fol. ib. Par. 4 Pererius his 7. Ceremony supping on high beds The woman standing behinde Christ Fol. ibid. Par. 5 Pererius his 8. Ceremony Fasting bare-footed washing of feete practised in Abrahams daies Fol. 189 Par. 6 Pererius his 9. Ceremony lying in the bosome Abraham's bosome Fol. ib. Par. 7 Pererius his 10. Ceremony highest roomes at feasts the chiefest guests sate in the chiefest and highest roomes which place in discumbing was the highest whether Christ in the Supper at Bethany sate in the highest roome Christ had the middle place and is said most commonly to be in the middest highest in situation not alwaies highest in dignity Fol. ibid. Par. 8 Parerius his 11. Ceremony Three on a bed Triclinium whence so called How many beds at feasts Σ sigma what it was Biclinium how many guests on a bed Fol. 291 Par. 9 Whether Christ and his 12. Apostles at his last supper discumbed on three beds Fol. 192 Par. 10 Order of discumbing Jesuites in this point dissent among themselves faire collections from the Scriptures lawfull Fol. ibid. Par. 11 How farre the Apostles discumbed the one from the other Fol. 193 Par. 12 The words dividite inter vos not to be understood of the Eucharist Edentibus illis interpreted Eucharist in stituted after the Paschall Supper Christ gave bread and wine to his Disciples severally Fol. ibi Par. 13 Pererius his 12. Ceremony the Romans and Jewes ate in Common the Romans huge platters Aesop's Vitellius Platters Trojan Boare Fol. 194 Par. 14 Romans and Jewes in their feastings had divers dishes the Roman carving of foules Aegyptians and Jewes great platters M. Anthonies immania pocula Vessels of the Sanctuary vessels of desire Fol. 197 Par. 15 Romans did lye not sit on beds discumbing Pererius affirmeth denyeth it Romans Supper at times continued from night till Morning Romans changed their posture in discumbing Rosinus his description of the Romans discumbing ancient Romans temperance at feasts Roman fashion in drinking at feasts Fol. 198 Par. 16 Pererius his 13 Ceremonie the Romans in their feasts appointed Magistrum potandi Regem vini modimperatorem the manner of the Graecian and Latine jolly drinking Fol. 199 Par. 17 The Epitome of all Pererius his twofold mistaking the conclusion directly against Pererius Fol. 200 The Contents of the two and twentieth Chapter Par. 1 HOw Christ with his 12. Apostles kept his last Passeover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Disciples prepare it Christ with the 12. eate it in the Evening they sit down Fol. 201 Par. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded S. Matthews Evangelisme written in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its divers significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreted The Apostles in the description of the Lords Supper single out words properly signifying lying downe Fol. 202 Par. 3 Our English Translatours excused Fol. 203 Par. 4 Sitting Communicants censured Fol. ibid. Par. 5 As they did eate expounded Fol. 204 Par. 6 The use of the word Verily Amen its divers acceptions Fol. ib. Par. 7 Future things are to others unknowne to Christ knowne The Table and its rites sacred even among the Heathen Fol. 204 Par. 8 Judas not necessitated to betray Christ the manner of Christs detecting him traytor Fol. ib. Par. 9 What was done in the first Paschall-Supper Iudas detected for a Traytor in a generality Disciples enquire Fol. 205 Par. 10 Iudas discovered for a Traytor in a mixt manner good for Iudas not to have beene borne Fol. ib. Par. 11 Thou sayest is no full discovery of Iudas to be the Traytor Simon de Cassia his errour Iudas his treason not discovered till the second Supper divers reasons thereof Fol. 206 The Contents of the three and twentieth Chapter Par. 1 CHrists hearty desire to eate his last Supper Fol. 208 Par. 2 The words before after untill unto from c. are particles sometimes inclusive sometimes exclusive Fol. ib. Par. 3 Donec or untill negatively used de futuro Fol. 209 Par. 4 Kingdome of God what Fol. ib. Par. 5 He tooke the Cup not the Eucharisticall Cap first of the vine spirituall Nectar Turkes place eternall felicity in sensuall Pleasures Fol. ib. Par. 6 Maldonates error concerning the Cup. Fol. 210 Par. 7 Spirituall Table-talke at Christs last eating of the Passeover Fol. 211 Par. 8 Methodus rerum aut Historiae not alwayes observed in Scripture the Originall of greatest authority nothing to be altered in the Scriptures Fol. ibid. The Contents of the foure and twentieth Chapter Par. 1 MInisters or attendants at Christs last Passeover the blessed Virgin Mary no attendant difference betweene Apostles and Disciples Disciples might attend Fol. 212 Par. 2 Bishops Presbyters succeede the Apostles the seventy Names of Apostles and Disciples confounded S. Augustine questioned Fol. 213 Par. 3 Whether any of the 70. Disciples were Apostates other Disciples beside the 70. Some of them backesliders the 70. Disciple were the future Presbytery Idolatar the 70. Disciples who they were whether there were 72. Disciples Fol. ib. Par. 4 Divers legall Types of the 12. Apostles 70. Disciples Fol. 215 Par. 5 The Master of the house was not excluded he might waite on Christ also some of the houshold might be attendants Fol. ibid. Par. 6 Attendants Male and Female three degrees of Male-attendants divers offices of Attendants Christ and his Apostles had their Attendants Fol. 216 Par. 7 Some of the 72. were Christs Attendants to here his Table-talke Servitours animated instruments Fol. 217 Par. 8 The Synopsis or summe of all Fol. 218 LIB 2. The Contents of the first Chapter Par. 1THree premisses Fol. 224 Par. 2 Christs and his Apostles Temperancie Fol. ib. Par. 3 The Paschall Supper a Sacrament Type of the New Old Testament Christ eate of the three Suppers sparingly Fol. 225 Par. 4 Christ did seldome eate flesh Christ ate Butter and Honey Christs knowledge to refuse the Evill and chuse the Good The words Ad scire ipsum interpreted Fol. 226 Par. 5 The Iewes blasphemy against Christ The words Emmanuel aend Samuel whence derived That Christ was God proved from Scriptures Rabins and the word Emanuel Difference betweene Emmanuel and Samuel Fol. 227 Par. 6 The Iewes blasphemy against Christs Mother Fol. 227 Par. 7 Christ borne according to the Scriptures borne of a Woman not of a Girle The Nobility of Christs Birth wherein in consisted Fol. 228 Par. 8 Christ a Stone ibid. Par. 9 Gnalam or Glialam and Gnelem what it signifieth Fol. 229 Par. 10 Emmanuel Iesus is a name of Nature Imposition ibid. Par. 11 Mary a Virgin Aarons Rod Christ borne of a Virgin by Miracle a threefold Vnion in Christ Fol. 230 Par. 12 Christ made but one meale in one day The aspertion of Gluttony in him rejected Christ
proveâ—â— second Supper Poculum bibatorium The Tricoenium accomplished Fol. 278 Par. 6. Christ was present at the First or Paschall Second or common Supper ib. Par. 7. The Jewes at their solemne feasts had double Commons ib. Par. 8. When the second Supper began about sixe of the clocke at night How long the second Supper lasted When it ended Fol. 279 The Contents of the eleventh Chapter Par. 1 WHat was Said Done at the second supper the first quarter Christ began the Chagigah with saying of grace Grace and thankesgiving a prime duty at feasts Fol. 280 Par. 2 The forme of Grace at The eating of Manna Other feast The Paschall Festivity Fol. 281 Par. 3 The Iewes began their second Supper with the cup of Charity Wonderfull great grapes ib. Par. 4 An hymne was sung after the Grace cap among the Iewes The hymnâ— in the New Testament sung after the Eucharist Fol. 283 Par. 5 The discourse at the second Supper ib. Par. 6 The Apostles contention before they received the blessed Eucharist The Apostlâ—â— contend for superiority ib. Par. 7 When Christ began to wash the Apostles sects Osiander rejected Saint Cyrill rejected The Iewes began their second washing at the beginning of their second supper Christ in the middle of it Baronius argument confutes Osiander Fol. 285 The Contents of the twelfth Chapter Par. 1. WHat was done or said the second of the third quarters of the houre in the second Supper Christ beginneth to wash his Disciples feete The Scribes booke Commanded frequent washings The Jewes used much water for purifications both Legall Prescribed Fol. 290 Par. 2. S. Peter the Primate and Prince of the Apostles Whether S. Peter lay on the discubitory bed above Christ Fol. 291 Par. 3. Whether Christ washed S. Peters feete first of all Whether Iudas was washed at all No washing of the feete no partaking of the Eucharist ib. Par. 4 S Bernards Pedilavium no Sacrament Christs washing his Apostles feete an example of humility Whether Iudas was first washed ibi Par. 5 All the Apostles were first washed Vncertaine who first It matters not S. Peters Priviledge Fol. 292 Par. 6 S. Peters and Christs Dialogue Obedience required Iohn the Baptist called a foole Peters double deniall reproved Fol. 293 Par. 7 Bodily washing Spirituall washing ibid. Par. 8. Christ kist his Apostles feete even Iudas his feete Fol. 294 Par. 9 Whether Christ at the second Supper had on a supping garment Whether he had on a Cloake as Barradins thought 3 Vestments as Buthymius thought 5 As some others have thought Christ at his Passion had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Par. 10 The last quarter of the seventh houre or the third part of the second Supper What was done or said in it The first passage is Christs Question His Diversion Fol. 294 Par. 11. The title of Lord Master forbidden to the Apostles The difference betweene Rab and Rabbi Ambition forbibden The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to Man God in the Old New Testament How God Man Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord. Fol. 295 Par. 12. Woshing of feete imports humblenesse of minde Christs Precept and Example to be imitated Lorinus his story Christ the most perfect example of all Seneca his advice The difference betweene Examplar Exemplum Examples move more than Precepts The Worthinesse Vnworthinesse of the Administrant addeth nothing detracteth nothing from the Sacrament ibid. Par. 13 Motives to Humility Fol. 296 Servants equall to their Masters in participation of Troubles Blessings Servants inferiour to their Masters in Civill Morall Oconomicall affaires ibid. Par. 14 Nor worders nor Krowers but Doers enjoy happinesse Fol. 297 The Contents of the thirteenth Chapter 1 THe Par. 2. Passage in the 3. quarter of the second Supper is the graduall detection of the Traytor The first degree I ueds not chosen Iudas like an Asse kickt against Christ The second degree Iudas a Horse-leech a blood-sucker Fol. 298 Par. 2 Iudas aymed at in the Individuum vagum One of you c. The third degree Iudas a bold shamelesse impudent man a brazen face Fol. 299 Par. 3 Peter beckned to John Beckes have their language S. John understood S. Peters becke S. John S. Peters Mediatour to Christ. D. Colins vindicated ib. Par. 4 The first detection of Iudas his uncleannesse Fol. 300 Par. 5 The 2. detection he lifted up his heele against Christ God fore-knew Iudas would be a Traitor He predestinateth no man to sinne Why Christ would chuse Iudas The Booke of Gods Predestination cannot be opened ib. Par. 6 The 3. Detection of Iudas One should betray him Christs Passions and perturbations free from sinne ibid. Par. 7 The fourth and last Detection of Iudas He it is to whom I shall give a sop Many questions concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Whether it were Bread or flesh Diogines saying the Megerians Nonnus holdeth that 1. The thing delivered was Bread 2. It was dipt in Wine 3. It was Sacred and Divine The Aegyptians Custome Pope Iulius wholly forbade the Intention of the Bread in the Wine S. Augustine mistaken Fol. 331 Par. 8 The Morsell was Part of the second Supper Not of the blessed Eucharist S. Bernard Soto Ludulphus S. Augustine S. Hilary Soto mistaken in Bucella Salsamento Wine in all three Suppers In the second Supper great varieties The Sop not dipped in Wine Fol. 332 Par. 9 The second Quaere concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether Iudas received the blessed Euâ—â—charist in it or no Authorities that he did S. Augustine Nonnus Dominus a Soto and Aquinus from Chrysostome Dionysius S. Hirerome and S. Bernard thinke so and Soto sayes that Haymo and Remigius thought so Fol. 333 Par. 10 Soto his note upon the words Edentibus illis He makes the Tricoenium compleate Fol. 334 Par. 11 Barradius S. Hierome Eugenius S. Cyprian Euthymius Equinas thinke so S. Cyprian thought the sop to be the Sacrament ib. Par. 12 S. Augustine thought Christ praysed the Eucharist by Word Deed. S. Augustine saith Iudas received it Theophylacts wilde Crotchet Fol. 334 The Contents of the foureteenth Chapter Par. 1 AVthorities that Iudas did not receive the blessed Eucharist Hilarius Rupertus Innocentius 3. Theophylact Tatianus Alexandrinus Gregorinus Pachymeres Turian Maximus Ludolphus Baradius Beza The ground of S. Augustines and many other famous mens errours concerning this point Fol. 336 Reasons to prove that Iudas did receive the blessed Eucharist Par. 2 The 1. Reason Fol. 337 Par. 3 The 2 Reason ib. Par. 4 The 3 Reason Fol. 338 Par. 5 The 4 Reason Par. 6 The 5. Reason Christ never shewed any extraordinary favour to Iudas S. Augustine reports strange courtesies of Christ to Iudas Iudas borne at Marmotis as saith S. Bernard Much holinesse required to the participation of the body and blood of Christ Notorius wicked men not to be admitted to the Communion 338 Par. 7 The 6. Reason when the Devill first entred into Judas
feasts 2. Discumbing at feasts 3. Pererius his 6. Ceremony omitted 4. Pererius his 7. Ceremony supping on high-beds The woman standing behinde Christ 5. Pererius his 8. Ceremonie feasting bare-footed washing of feete practised in Abrahams dayes 6. Pererius his 9 Ceremonie lying in the bosome Abraham's bosome 7. Pererius his 10. Ceremony highest roomes at feasts the Chiefest guests sate in the cheifâ—st and highest roomes which place in discumbing was the highest whether Christ in the Supper at Bethanie sate in the highest-roome Christ had the middle-place and is sayd most commonly to be in the middest highest in situation not alwayes highest in dignity 8. Pererius his 11. Ceremonie three on a bed Triclinium whence so called How many beds at feasts Σ sigma what it was Biclinium How many guests on a bed 9. Whether Christ and his 12. Apostles at his last Supper discumbed on three beds 10. Order of discumbing Iesuites in this point dissent among themselves Faire collections from the Scriptures lawfull 11. How farre the Apostles discumbed the one from the other 12. The words dividite inter vos not to be understood of the Eucharist edentibus illis interpreted Eucharist instituted after the Paschall Supper Christ gave the bread and wine to his Disciples severally 13. Pererius his 12. Ceremonie the Romanes and Jewes ate in Common the Romanes huge Platters Aesop's Vitellius Platters Trojan Boare 14. Romanes and Jewes in their feastings had divers dishes the Romane carving of foules Aegyptians and Jewes great Platters M. Anthonies immania pocula Vessels of the Sanctuary vessels of desire 15. Romanes did lye not sit on beds discumbing Pererius affirmeth deuyeth it Romanes Suppers at times continued from night till Morning Romanes changed their Posture in discumbing Rosinus his description of the Romanes discumbing ancient Romanes temperance at feasts Romane fashion in drinking at feasts 16. Pererius his 13. Ceremony the Romanes in their feasts appointed Magistrum potandi Regem vini modimperatorem the manner of the Graecian and Latine jolly drinking 17. The Epitome of all Pererius his twofold mistaking the Conclusion directly against Pererius PARAGRAPH 1. THe sift point singled out by Pererius wherein he saith the Iewes observed the custome of the Romanes concerning their bodily Posture in their feasting 1. Pererius acknowledgeth that the ancient Iewes at supper and feasts did sit Eccles 31.12 If thou sit at a bountifull Table Prov. 23.1 if thou sit to eate with a Ruler Iudg. 19.6 The Levite and his Concubine sate downe and did eate and drinke both of them together 1 King 13.20 They sate at the table Gen. 43.33 the brethren of Joseph sate before him 1 Sam. 20.5 To morrow is the new moone or Kalends and I should not faile to sit with the King at meate Exod. 22.6 The people sate downe to eate and to drinke and rose up to play so farre Pererius Let me adde the Apostle citing that place of Exodus readeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sate downe which shaketh off tricliniary accubation and properly signifieth Session 2. The ancient Romanes were wont to sit at feasting saith he Perpetuis soliti Patres considere mensis saith Virgil. that is It was their guise in ancient Time To sit at boords when they did dine And Pererius grounds himselfe on Philander and Mercurialis Marcus Varro indeed and Servius affirme that both men and women among the Romanes anciently supped sitting in processe of time the men did lye along at their feasting and the women sate still at last both men and women lay along on beds when they supped and feasted he addes Virgil at the latter end of his first booke of Aeneids Pictis discumbere lectis To lye along on painted beds This last authority addeth no force to the point of sitting at feasts but rather weakeneth it Secondly let me adde in all those places of Canonicall Scripture the Radix Jashah is used which seldome very seldome by it selfe proveth discumbing but sitting Thirdly more places may be added Prov. 9.14 She sitteth at the doore of her house on a seate in the high-places of the Citie Ier. 3.2 In the wayes hast thou sate for them which two places cannot possibly bee interpreted of tricliniary accubation Lastly in 1 Sam. 20.5 it is doubled Iashab Esheb sedendo sedebo by sitting I will sit PAR. 2 THirdly Pererius saith the Iewes in Christs time did not feast sitting but discumbing praeter morem Romanorum quem ipsi tum imitabantur contrary to the usance of the Romanes whom they did imitate the mis-printing of Praeter is the least fault it should be juxta propter or secundum morem Romanorum quem ipsi tunc imitabantur according to the usance c. as the sense convinceth and his subsequent proofes declare fourthly the Romanes feasted and supped Non sendentes inscamnis vel sellulis sed accumbentes in lectis not sitting upon benches formes stooles or chaires but lying along on beds saith he as he proveth by many authors and by the Marble Statues to be seene in divers Palaces of Italy sternantur lecti Caeciliane sede saith Martial 8.67 The discumbing-beds are fit Pray good Caecilian sit Not onely out of Supper-time as here but even at supper sometimes was Session even in the midst of accubation upon the beds as the woman in Ezekiel Veiashabt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedisti in lecto pulcherrimo she sate even on a stately bed Ezek. 23.41 yet the stately bed on which she sate with a table prepared before it as there followeth in signe of a feasting bed is also called ver 17. the bed of love into which the Babylonians came to her So Hest 3.15 the King and Haman Iashbee sate downe that they might drinke As I easily grant this manner of Jewish and Romane feasting so nor he nor any of his shall ever bee able to proove that the Jewes did take up that custome from the Romanes though perhaps in some few or small Ceremonies of their feasting some few who had beene at Rome or were inwardly acquainted with the Romanes might conforme themselves to the Romanes For not onely other Asiatickes but the very Iewes used that custome before ever Rome was thought of much lesse will it ever bee evicted that the Iewes in their Sacred Paschalls had any resemblance with the profane feastings of the Romanes which is the maine point now in question See the first booke 7. Chap. what there I prove or disprove PAR. 3. THe sixt point wherein Pererius intended to shew the assimilation or correspondence of the Iewes unto the Romanes either he quire forgot and so I must let it dye with him or he did not marke it or mis-marked it and then it hath its answere under one of the other points PAR. 4. SEptimò saith he the Romanes were wont to sup and feast accumbere in altis lectis seu thoris to lye-downe on high-beds Inde thoro Pater Aeneas sicorsus ab alio Christ also did sup at the Pharisees house on an high
proceedeth Quibus non tacuit esse inter illos tanti seeleris hominem tamen primum Sacramentum corporis sanguinis sui Nondum ipso excluso Communiter Omnibus dedit From whom he did not conceale that there was among them so wicked a Villaine as he was and yet notwithstanding he gave the first Sacrament of his body and blood generally to all He to wit Judas being not as yet excluded out of their company Theophylact hath a wild crotchet on Mat. 26. That Iudas dranke Christs blood but reserved and hid the bodie of the Lord of shew it to the Iewes This is rather Divinatio quam opinio saith Barradius rather a conjecture than an opinion Somnium potius quam Divinatio say I rather a dreame than a conjecture The Prayer MOst mercifull Saviour thou wert very mercifull unto Iudas himselfe and didst use many wayes to worke his conversion but he did harden his heart the more in evill obstinacie and played the part of a stout hypocrite and hee would not be reclaimed but upon his detection he grew more desperate O father of all consolation give me a tender heart and keepe it so still that I may bee terrified with thy threatnings and comforted by thy promises and may effectually be mooved with those meanes which thou hast ordained to bring me to Salvation Amen Amen CHAP. XIV The Contents of the foureteenth Chapter 1. Authorites that Judas did not receive the blessed Eucharist Hilarius Rupertus Innocentius 3. Theophylact Tatianus Alexandrinus Gregorius Pachymeres Turrian Maximus Ludolphus Barradius Beza The ground of S. Augustines and many other famous mens errours concerning this point Reasons to proove that Judas did receive the blessed Eucharist 2. The 1. Reason 3. The 2. Reason 4. The 3. Reason 5. The 4. Reason 6. The 5. Reason Christ never shewed any extraordinary favour to Judas S. Augustine reports strange courtesies of Christ to Judas Judas borne at Marmotis as saith S. Bernard Much holinesse required to the participation of the body and blood of Christ Notorious wicked men not to be admitted to the Communion 7. The 6. Reason when the Devill first entred into Judas The prime intentions of the Compilers of our Liturgie concerning those words Lest the Devill enter into you as he did into Iudas c. Satanentred into Judas at severall times PAR. 1. AUthorities that Iudas did not receive the Sacred Eucharist are many Clemens Apostolicarum Constitutionum 5.13 Mysteria pretiosi corporis ac sanguinis sui nobis tradidit absente Iuda He gave unto us the Mysteries of his precious body and blood in the absence of Judas Hilarius Canone 3. in Matth. Sine Iudā Pascha spirituali accepto Calice fracto pane conficitur dignus enim aeternorum Sacramentorum Communione non erat The spirituall Passeover was instituted by the taking of the Cup and the breaking of the bread without Iudas for he was unworthy to be partaker of the everlasting Sacraments Rupertus in Iohan. Cap. 6 Diligentius Evangelistarum narratione doctorumque confideratâ diversitate citius deprehendi potest Iudam huic Sacramento Corporis Sanguinis Christi nequaquam interfuisse If we will diligently consider the History of the Evangelists and diversitie of the opinions of divers Doctors we may easily perceive that Iudas was not at all at this Sacrament of the body and blood of Christ Innocentius tertius patet quod prius exiit Iudas quam Christus traderet Eucharistiam It is plaine to be seene that Iudas went forth before Christ delivered the blessed Eucharist Theophylact. on Mat. 26. citeth others for this opinion with a good reason annexed Quidam dicunt quod egresso Iuda tradidit Dominus Sacramentum aliis Discipulis Proinde nos sic facere debemus males arcere à Sacramentis Some say that when Iudas was gone forth the Lord delivered the blessed Sacrament to his other Disciples And therefore we also ought to doe the like and to put backe the wicked from the Sacraments Tatianus Alexandrinus placeth Iudas his Egresse before the Sacred Mystery was consecrated Gregorius Pachymeres the Scholiast of Dyonisous Areopagita Excludit Dominus segregat justissimè Iudam qui non sanctè Convivio interfuit The Lord doth exclude and separate Iudas and that most justly because he was not present at the banquet so holily and religiously as he ought to have beene Indeede hee imagineth that Christ gave panem Vinum mysticum Iudae post discessum ejus Eucharistiam praebuisse Apostolis Mysticall Bread and Wine to Iudas and that after his going forth he gave the blessed Eucharist to his Apostles If he meane the dipped sop which had in it a Mysterie all this may be granted and yet our Conclusion is constant from him that Iudas partaked not of the Eucharist Turrian proveth from Dyonisius Areopagita that Iudas are not the blessed Sacrament Maximus an old Greeke interpreter of Dionysius Areopagita expoundeth him as denying that Iudas tooke the Eucharist But suppose I grant that Dionysius his owne words be dubious yet Pachymeres Turrian and Maximus say Judas was excluded Ludolphus the Carihusion Cap. 55. placeth the separation of Iudas before the administring of the Sacrament and Cap. 57. Post egressum Iudae after Iudas was gone forth when the cleane remained with their cleanser Christ comforted his Disciples and made a Sermon unto them full of sweetnesse and love honied with heavenly honey enlightned with light from God Corruptus ille uter foras missus fuerat Iudas that corrupt vessell was sent forth whom Christ knew to be unworthy c. Barradius is expresse that Iudas was excluded from the Sacred Body and Blood of Christ The worthy Hierome Zanchius whose Authority may passe for many Tom. 2. in quartum praeceptum Lib. 1. pag 762. truely opineth that Iudas his receiving of the holy Eucharist apertè pugnat cum historia Johannis Evangelii is cleane contrary to S. Iohns Gospell and saith expressely Lucam fecisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his narration that Iudas his hand was with him on the board Beza on Iohn 13.30 from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently went forth gathereth a good argument that Iudas was not at the sacred Supper Quum igitur non nisi Mensis secundis sublatis Dominus Sacrosancta sua Mysteria instituerit Luke 22.20 Since Christ began not his Sacred Supper till the two former suppers were ended and since Iohn saith after the sop Iudas went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuò statim immediately they have the more certaine opinion who thinke Iudas not present at the Eucharist why S. Luke saith as if after Eucharist Christ sayd Luke 22.21 Behold the hand of him who betrayeth me is on the board with me wee must explaine by the other Evangelists from whom it is apparent that this speech was made before the Eucharist which was the last close of this feast The same Beza on Luke 22.21 on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or
Paschall also required not so sanctified thoughts so devout a Soule so pure a spirit as the receiving of the blessed Eucharist doth therefore was he admitted to them but not to this by reason of his uncleannesse Both the Godly and the wicked were to eate the Passeover and after it the second Common Supper and many thousand wicked men did eate the Passeover that yeare even they who crucified Christ and the worser sort of the Iewes therefore Iudas might well bee partaker of such a feast where sinners were frequently participants The old Passeover was kept saith Theophylact on Luke 22. for their deliverie from AEgypt and the blood of the Lamb for the preserving of their first borne The new Passeover for the Remission of sinnes and Sanctified thoughts But because the betrayer of Christ was not cleane Iohn 13.11 as being the true hypocrite washed onely outwardly not inwardly onely bodily not spiritually and because much holinesse is required to the receiving of the Body and blood of Christ therefore was he justly excluded from pertaking of the substance though he fed on the type as other wicked men did also Any one might come into the Temple but into the Sanctum Sanctorum or holiest of all none but the High Priest nor he without blood which he offered for himselfe and for the errours of the people Heb. 9.7 The gifts and Sacrifices whereof the Paschall was one and that a prime Sacrifice could not make him that did the Sacrifice perfect as pertaining to the Conscience which carnall Ceremonies were imposed on the Iewes untill the time of reformation Heb. 9.10.11 verses But Jesus was made a surety of a better Testament Heb. 7.22 And our high-priest is holy harmelesse undefiled separate from sinners vers 26. Therefore did Christ most justly when before the most holy Communion he separated Judas the defiled from himselfe and from his other Sanctified Apostles Augustine saith excellently de Civitate 18.49 Christus habuit Judam inter Apostolos quo malo utens bene Ecclesiae tolerandorum malorum praebebat exemplum Christ had Iudas amongst his Apostles whom being ill he using well hath left an example to his Church to suffer evill men among them Let me subsume but before he came to administer the blessed Sacrament he removed that sinner of sinners to give us also an example not to admit wicked men notoriously so knowne unto the same PAR. 7. SIxthly in our English Liturgie there is a specious Objection for Iudas his receiving the blessed Eucharist in these words If any of you be a blasphemer of God an hinderer or slanderer of his word an adulterer or be in malice or envie or any other grievous crime bewayle your sinnes and come not to this holy Table lest after the taking of that holy Sacrament the Devill enter into you as he entered into Iudas and fill you full of all iniquity and bring you to destruction both of body and soule Whence the inference seemes faire Therefore the Devill entred into Iudas after the partaking of the holy Sacrament Therefore he tooke it Dr. Mocket translating the words addeth one word too much viz. simul Together Ne post acceptum illud salutare Sacramentum simul intret in eum Satanas sicut in Iudam Lest after the receiving of that saving Sacrament the Devill Together enter into him as he did into Iudas But how can it be Together and yet after the Sacrament neither is the word Together in the Liturgie and therefore he did ill to put in the word simul by which his opinion is discerned that he thought Iudas received the blessed Eucharist and with it the Devill I answere the words As he entredinto Iudas make not and evince not a perfect similitude in every particular extending to the very circumstances of time or designing our at what Supper this was sayd or done or when the Devill first entred into Iudas For the holy compilers of our Liturgie could not be ignorant both that Iudas entertained and hugg'd the pretended treason before he came to Supper Mark 14.10 11. vers And S. Iohn speaketh as of a thing passed even before or at the beginning of the second Supper Iob. 13.2 The Devill having now put into the heart of Iudas Iscariot to betray Christ which word now is not to be taken exclusively as if it were not in his heart before or else after for even before the Passeover Satan entred into Iudas compare Luke 22.3 and 7. And before men receive the consecrated bread and wine the Devill entreth into sinfull men who have no touch of Repentance Let others say or thinke what they will I will not lay an aspersion of nesciencie in so high a degree as to say or thinke that those holy fathers and framers of our Liturgie did imagine that the Sop was the Sacrament or that Satan entred not into Iudas till he had taken the Sop and did enter after hee had received the blessed Sacrament which points may seeme to result from the Lyturgie if the words bee throughly stretched and tentred Againe I suppose that the Liturgicall exhortation is to be taken in sensu diviso non in sensu composito attingens rem ipsam non expresse signans aut comparans moment◠temporum In a divided not in a compounded sense touching onely the matter it selfe not expressely signing out or comparing the minutes of times I explaine my selfe thus The prime intentions of those blessed moderate Saints the makers of our Lyturgie were these First that unrepentant men should not dare to aproach to the Sacred Eucharist Secondly that any man continuing in any mortall sinne eateth and drinketh his owne damnation Thirdly that a preparatory clensing is necessary ere a man receive For the soule of the comparison consisteth in this that wicked men in flagrantiâ delictorum presuming to receive whilst they lye or sit on the dregges of their sinnes shall be plagued and punished as Iudas was both in body and soule by the entrance of the Devill into them Fourthly and lastly that this is to be feared and may come to passe in the time after the blessed Sacrament taken by unfaithfull and uncharitable Christians This is sufficient to be beleeved this is sufficient to prepare warne admonish and terrifie the wicked this is sufficient to be practised For God punisheth not before the sinne committed yea seldome doth God punish but he giveth a space to repent betweene the sinne and the punishment But in my opinion the Lyturgie never intended to define the time when the Devill entred into Judas which was more than once as I proved before and neither expressed nor meant that the time of the Devills entring into Iudas and the time of his threatned entring into hardned Christians were just and exactly the same time namely after the receiving of the blessed Sacrament For the Sop was not the Sacrament and immediately after it the devill went in and Iudas went out Heinsius pag 465. Veteres notant Dominum hac
of one commeth to the doore of the lips and by it is united to anothers soule and some times infused into it and so poyson is sucked in say I. The Heathen were wont to take boys by the eares when they kissed them But he spake more philosophically who said In osculo effunduntur spiritus ex corde In a kisse the spirits come forth from the heart Plautus in Poenulo sine te prehendam Auriculis sine dem snavium Let me hold thee by thine eares Whilst thy lip my kisses beares The yong Sons were wont to take their parents by their eares when they kissed them Tibullus lib. 2. Elegia 5. Natusque parenti Oscula comprensis auribus eripiet Which Scaliger in his notes on Tibullus pag. 159. saith he found and amended from a place of Aristophanes The little lad Holding his Fathers eares shall Kisse his Dad. Yea even Christians and those prime teachers and instructers of youth taught the children so to doe Clemens Alexandrinus Stromâtum 5. pag. 402. stands in defence of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We doe not inconsiderately charge children to hold by the Eares such friends as they kisse secretly signifying that love is ingendred by Hearing Yet indeed I esteeme it as a wanton toy in children and indiscreet fondnesse of parents unfit for Christians to teach or practise And with reverence to Clemens Alexandrinus be it spoken The kissing of people whom they hold by the Eares hath not so much as a shadow of signification that Love is ingendied by hearing but perhaps rather the contrary The Scripture pointeth at another kinde of Kissing Ioab tooke Amasa by the Beard with his right hand to kisse him 2 Sam. 20.9 In S. Augustine his time the custome of kissing One another at the receiving of the Sacrament yet continued and was not found fault withall so much as among the Schismaticks themselves but practised by them Augustinus Tomo 7. contra literas Petiliani lib. 2.23 pag. 22. saith to Petilian concerning one of his Factionists Cui pacis osculum inter sacramenta copulabatis Whom you gave conjoyned kisses unto whensoever he received the blessed Sacrament In the Countrey of Prester Iohn the ordinary custome which all Christians Noblemen and Gentlemen use at all times of the yeare of saluting one another is when they meete together once a day if they be almost equalls they kisse their shoulders and embrace one another and one kisseth the right shoulder and another the left Onely in the weeke before Easter they speake not one to another but passe by without lifting up their eyes much lesse doe they kisse each other See Purchase his Pilgrimes from Francis Alvarez a Portingall lib. 7. of Africa cap. 5. Paragrapho 16. pagina 1096. If Persians of equall degree did meete they kissed one anothers lips If a superior met an inferior he gave the inferior his cheeke to kisse But a meane Persian falling downe did worship his Better saith Brisonius pag. 241. de regno Persarum as Drusius citeth him PAR. 9. BUt to returne to the Agapae from whence I have digressed I cannot exactly finde out neither when the Agapae did first begin nor when they wholly ended when it was sinne to omit them when to take them The Trullane Councell in Constantinople Anno 692. Canon 74. saith Men must not keepe their feasts of charity in the Temples nor eate them there Zoraras on that Canon explaineth it that they might not feast in the Churches or within the bounds of the Chauncells but in proauliis in the Church-porches they might Casaubone Exercitatione 16. Numero 31. in fine Haec coena that is the Agapae à mysteriis toto genere fuit diversa postea Templis est ejecta actandem penitus sublata This Supper that is to say the feast of Charity being altogether diverse from the mysteries of the holy Eucharist was afterwards abandoned out of the Churches and at length like an old Almanack grew cleane out of date But at what Time he mentioneth not Sure I am they were instituted by the Apostles and practised in their times But what yeare they began or what moneth they were first practised I would faine learne Yea the right use of them was much abused whilst the Apostles lived For divers Apostles found great fault with their disorders in their Agapae The ringleaders to evill in them are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maculae vituperia Spotts and Blemishes whilest they feast with you 2 Pet. 2.13 Saint Jude also in his Epistle verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are spotts in your feasts of Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luxuriantes vobiscum saith S. Peter coepulantes saith Augustine feasting with you without feare For it seemeth to me that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth fitlier cohere with the precedent than with the subsequent words yet both readings are good They were not onely spotted for alas who is not so someway but very spotts in the Abstract Abhominable in themselves and withall defiling and bespotting others even in those banquets of charity where should have been and was at first much holinesse If any desire to know more exactly when the Agapae first began I answer It cannot be certainly knowne Yet I thinke it probable to say They were celebrated the first Eucharist that the Apostles tooke after Christs death or a while after about his Ascension When and Where the Church of God had ease and rest For Nature requireth that the beeing of things precede the good or bad use of them and when they once Are then followeth the right or the ill Applying of them And the Right use most commonly if not alwayes is in time before the Abuse But Towards the beginning were Abuses and At the beginning they were in Right use Sure I am three thousand Converts continued stedfastly in the Apostles doctrine and fellowship and in Breaking of bread and in prayers Act. 2.42 And All that beleeved were together and had All things common and sold their possessions and goods and parted them to All men as every man had need And they continuing daily with one accord in the Temple and breaking bread from house to house or at home did eate their meate with gladnesse and singlenesse of heart So farre the Scripture speaketh Acts 2.44 45 46. verses The words Breaking of bread and breaking bread from house to house are diversly interpreted Some restraine them to the Eucharist So the Syriack and Arabick Translators Montanus wholly consorteth with them But this opinion Beza disliketh The Greeke Scholia gather from thence that the Primative Church used sparing dyet and lived frugally Beza wittily distinguisheth that the good Christians did so indeed but that it resulteth not from this place because the same forme of words is used by the Hebrews in their solemne and greatest feasts as Genesis 43.25 They should eate Bread there The truth is Beza and the rest might have observed that there is not onely mention of Breaking of
that it should be Holy and without blemish Ephes 5.26 27. Aqua quae benedicitur purgat illuminat hominem The water which is blessed doth purge and illuminate man saith Gregory Nyssen in lib. de Baptismo Caro abluitur ut anima emaculetur the body is washed that the soule may be made cleane saith Tertullian de resurrectione carnis From whence in all likelihood Augustine tract 80. in Johannem propounded that assevering interrogation unde tanta vis aquae ut corpus tangat cor abluat from whence is that powerfull vertue of water that the body being touched the soule is washed The blessed Sacrament of the Eucharist is more powerfull than over Paschal was Tertul. de resurrectione carnis thus Caro corpore Christi sanguine veseitur ut anima de Deo saginetur our flesh feedeth on the body and blood of Christ that our soules may be filled and fatted with God Bernard in primo Sermone de coena Domini pag. 145. Who can quell so fierce raging wilde motions of concupiscence who can beare the itchings bitings or akings of this wound Beleeve Gods grace is sufficient for men And that ye may be secure saith Saint Bernard you have the investiture that is a new acquist and possession of the Sacrament of the body and blood of Christ For that Sacrament worketh two things in us Et sensum minuit in minimis ingravioribus peccatis tollit omnino consensum it infeebleth and diminisheth sin in the smallest matters but in more grievous sins it wholly taketh away our consent If any of you find not so sharp motions to anger envie luxury or the like let him thank the body and blood of our Lord because the vertue of that Sacrament worketh effectually in him and let him rejoyce that the fowlest ulcer beginneth to heale I conclude this passage with the memorable words of our Saviour at the institution of the holy Eucharist Mat. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins Thus doe the Sacraments of Grace remit quell and mortifie sin whereas the divine Apostle speaking of the Sacraments of the old Law is expresse Heb. 10.4 It is not possible that the blood of Goats and Bulls should take away sins PAR. 3. A Third Reason for its Institution was to prefigure Christs death and going out of the world John 13.1 Jesus knew his houre was come that he should depart out of the world unto the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut transeat that he might Passe out of the world having apparent reference both to the old and new Passeover on the Crosse All Sacraments of the old Law were figures of the Eucharist And they did also finally designe and typifie Christs death Therefore the blessed Eucharist must needs adumbrate Christs death also Indeed the Egyptian Passeover by the sprinkling of whose blood the Israelites were freed from the exterminating Angel doth most lively typifie Christ slaine and his blood delivering us But the Paschal Lamb which afterward was yeerely slaine did more resemble the Sacrament of Christs body and blood and yet both the first and the succeding yeerely Passeover may all of them and each of them in a true and fitting sence be said to prefigure not only the Sacrament of the body and blood of Christ but the very Crucifixion of our blessed Saviour Jesus Christ PAR. 4. A Fourth Cause of Christ's superinducing of the blessed Eucharist was to be a remembrance to us of Christs death till he commeth againe 1 Cor. 11.24 Doe this in remembrance of me so verse 25. As often as ye eat this bread and drink this cup ye doo shew the Lords death till he come ver 26. The Paschall was a memoriall of their deliverance from Egypt and of their passing the Red-sea without danger whilst the Sea stood as two Christall walls on the right hand and the left and they passed through dry-footed Exod. 14.22 Againe when in after times their children were to ask What mean you by this service Ye shall say It is the Sacrifice of the Lords Passeover who passed over the houses of the children of Israel in Egypt when he smote the Egyptians and delivere dour houses Exod. 12.26 c. But the Eucharist is a memoriall of our deliverance from Sin Hell and the power of Satan Therefore so farre as spirituall deliverances are above temporall as the soules are above the bodies heaven above earth so farre doth our holy Eucharist antecede their Paschal and bringeth with it more certaine fruit and fuller Grace infused not only Sealing and Signifying Grace but Conferring and Exhibiting it by it selfe in the true use I urge not this effect so farre as to exclude Baptisme from working remission of sinnes nor as if the sacred Sucharist did remit the Same Individuall sinnes which were Before remitted by Baptisme or as if it did remit sins that never were Repented of God doth not so much But the Sacrament of the body and blood of our Lord forgiveth such sins as have beene committed betweene the receiving of Baptisme and it and such sins as have overborne us since our hearty Contrition and Repentance yea where sins are perfectly forgiven before the holy Communion yet doth the Holy Communion Enseale and Ratifie the former remission if I may so speake and the Eucharist in the right use maketh an Attrite man a Contrite One A Contrite man to be Justified A Justified man to be Holy An Holy man to be More holy and the Holiest One to be more lively spiritfull and prompt in religious services than I think he would have beene if the Sacrament had beene omitted Thus I doubt not but if the Thrice-blessed Virgin Mary had received the consecrated Eucharist as in likelihood she did though she were full of Grace according to the Angels salutation when she received it yet it would not have beene uneffectuall to her Good for she was not so full of Grace but that shee was still capable of more and greater additaments of Grace Many more Reasons there are why Christ Jesus did superinstitute the blessed Eucharist destroying and abolishing thereby the old Passeover I will instance only in some of them and that very briefly PAR. 5. A Fifth Reason why Christ did institute this Sacrament was to unite us to Himselfe 1 Corinth 10.16 The cup of blessing which wee blesse is it not the Communion of the blood of Christ The bread which we breake is it not the Communion of the body of Christ The cup is so necessary that the Apostle placeth it before the bread 6. To breed brotherly love and to unite us to Christ and one to another For we being many are One Bread and One Body For we are all partakers of that One Bread 1 Cor. 10.17 Hence floweth that great Article of our Creed The communion of Saints Hence is that Sacred Eucharist called Communio A Communion John 6.56 He that eateth my flesh and drinketh my
as dividing one chapter into soure chapters another or the second chapter into three chapters Nonnus observeth not our chapters much lesse verses Suidas doth otherwise distinguish the chapters Cyrill maketh twelve bookes on Saint John as if all were concluded in twelve chapters Who desireth to see more let him have recourse to the cited place of that rare Scholer and he shall find admirable curiosities concerning chapters and verses of the New Testament and he shall not repent him of his labour And let him consult with Sixtus Senonsis Bibliothecae Sanctae 3. pag. 157. c. Let me adde somewhat more The Arabick Translator is much different from all others Francis Junius in his preface before the Arabick translation of the Acts Arabs noster capita nec sine judicio aliter planè distinguit atque in libris nostris distincta sunt consimiliter versus alios dividit in nostris confusos Alios conjungit disparatos suâ compositione id quod fuerat obscurius tanquam adunatis stellis illuminant Our Atabick Interpreter saith Iunâ—us distinguisheth not without cause or reason the chapters otherwise than they are distinguished in our bookes Likewise concerning the verses he divided some which are confounded together in our bookes and joyneth others together which were disparate and sundred And by this his Composition that which was more obscure he ilustrateth and illuminateth as by a conjunction of stars Heinsius in the fore-cited place concurreth with unius that some others divisions are better than those which we now have in use in some things His words are Intelligimus eos nonnunquam meliùs quae non haererent divisisse where some chapters or verses had little dependance one upon another they sometimes better distinguished them than we doe now I answer if in some few of their variations they come neerer to conveniency than ours doe which I will not wholly deny yet if I have any judgement they have strayed worse than the Greek divisions have done in other places whilest they strive to be menders that ought to be but Translators Indeed if Saint Mark had delivered the Gospell to the Syrians as themselves say he did and if their distinguishments be now such as Saint Mark left them it would make much for their authority Or if any of those Arabians Acts 2.11 who were at Jerusalem at Pentecost had in the dayes of the Apostles translated the Gospels and kept them since from alteration we might ascribe much to it But concerning the Syriack translation Non desunt etiam quaedam in ea editione quae viris doctis piis non admodum placent There are somethings in that edition which holy and learned men are not well pleased with saith Bellarmine And I cannot easily be brought to beleeve that S. Mark delivered to the Churches of Syria and Egypt the Syriac edition of the New Testament since neither Clemens Alexandrinus nor that living Library Origen who laboured more about the Editions than ever any other did Nor Eusebius nor Athanasius nor Dydimus nor Theophilus nor Epiphanius nor Hierom nor Cyril nor Theodoret nor other Fathers who were Bishops or Priests in Syria or Egypt since none of these Fathers who lived there mentioned any such Edition or Translation it shall passe with me as a work of later times The same Arabick translator maketh fifty chapters of the Acts of the Apostles whereas we have only 28. chapters The first Epistle of S. Paul to the Corinthians in the Arabick hath 21. chapters having only 16. chapters with us The second Epistle hath only 12. chapters in the Arabick and yet we have 13. chapters in the Greek Ammonius divided every one of the foure Evangelists into many chapters S. Matthew into 355 chapters S. Marke into 135 chapters S. Luke into 344 chapters S. John into 232 chapters So Sixtus Senensis Bibliothecae sanctae lib. 3. pag. 160. relateth If such difference be in chapters which is the mainer division there must needs be more variant diversity in the verses which are the subalternate differences depending on the chapters Much more might be said but I have wandred too long and returne to what I handled before namely That we have no reason of necessity to expect that Christs administring of his Third and Last Supper should be distinguished by the beginning of a new chapter For it is not so in any other of the Three Evangelists Nor are the chapters and verses of Divine institution but servient to the Churches ordination varying according to the opinions of diverse ages and in the opinion of Junius and Heinsius may be better than now they are And yet there might be a new chapter in ancient times when Judas went out the old one ending John 13.30 at these words And it was night For presently thereupon in all likelyhood was the blessed Eucharist administred and the Evangelist S. John wholly omitted what the other Three Evangelists had so fully described And a new chapter might begin John 13.31 Or if not a new matter namely our thrice blessed Saviour his holy heavenly last Sermon Sermo Domini in coenaculo which the other Three Evangelists very briefly touched at but S. John declareth at large from John 13.31 to John 18.1 Foure whole chapters and more in a continued and uninterrupted manifesto or declaration PAR. 8. LAstly since it is apparant even to sense and rectified reason that Christ mingled not his most sacred Third Supper and holy Eucharist with ordinary meats but took it by it selfe as a distinct Sacrament of the New Testament and as a glorious testimony of the Law of Grace there is no place in my opinion so likely to establish our Saviours administration of it as immediately upon Iudas his excommunication and secession And when the holy administration was ended to the joy of the Apostles and to the glory of God Our divinest Saviour brake forth into this Jubilee and exultation of joy Now is the Son of Man glorified and God is glorified in him viz. when his Flesh and Blood were made a glorious Sacrament of the New Law then Christ was glorified and God in Christ How was Christ at that instant glorified above other times if not by Iudas his departure and Christ giving the holy Eucharist to his holy Apostles Or where could it be given more commodiously As for the words Edentibus ipsis I have heretofore cleared them by good authority that they are not to be taken strictly as if whilest meat was in their jawes and whilest their mouths were full and their teeth champing Christ gave them the Supper of the Lord nor as if we were not to receive the hallowed food but as we are eating of some other things nor as if it were essentiall to have a co-eating No Christian heart can think so For it were an undervaluing of the Body and Blood of the Lord and little or no discerning of the Lords Body from other common meats yea indeed an horrid mingle-mangle But the words are to
all this while The Inadvertency or not distinguishing of this one point That the Supper of the Lord was instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After Supper as both S. Luke and S. Paul have it in the same tearmes and letters hath bred many great errors As That Christ Sate at the Eucharist which indeed if at all was at the Paschall That he tooke and gave the Eucharist Sitting or Leaning because at the Second Supper they did All Discumbere and Christ Rose up and Lay down Again That the most Holy and Common food were eaten together and promiscuously And that grosse opinion of Aquinas justly disliked by Estius on 1 Cor. 11.25 That Christ gave his Body in Supper-time and his Blood After Supper though Aquinas seek to give a mysticall reason of it But had Aquinas considered the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similiter Likewise he would have been of another mind The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Likewise twice used Luke 22.20 Likewise also he tooke the Cup After Supper and 1 Cor. 11.25 After the same manner also he tooke the Cup. In both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which doth demonstrate Not that Bread was given them Before Supper was ended and the Cup After which is Aquinas ill-hanged conclusion but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oâ— the word Likewise extendeth fully and fairely to this point That both the Bread and the Wine were Alike and in the Same sort given and administred After supper And this S. Paul did learne of the Lord himselfe and he received it of the Lord vers 23. And this also which others misunderstanding and misapplying some words of S. Luke have held That After the thrice blessed Sacrament of the Eucharist given and received they fell Again to their victuals But in Luturgico Canone saith Estius absolutè dicitur Postquà m coenatumest instead of the Vulgat postquà m coenavit post coenasse as others have it post cibos saith Augustine Not in meale time but After was the Holiest of Holies administred Consider I pray you these two propositions cannot consiste together but are Contradictory 1 Christ administred the Sacrament As they were Eating At Supper 2. Christ administred the Sacrament to them After Supper Which is most likely PAR. 3. THirdly it must be acknowledged that whatsoever Gesture or Posture our blessed Saviour had used if it were certaine that he used it it had been Approveable Holy and Divine His exemplary beginning might justly give a forme to After times And whatsoever he had done had been admirably good But oh the vaine thoughts of men loosing themselves in unlikely conjectures Ludolphus without any good ground saith That Christ went with his Apostles into a Lower Chamber to wash their feet which hath not so much as a foot-step or shadow of reason Nearer to the purpose The same Ludolphus the Carthusian cap. 55. is too peremptory Mensa erat in Terrâ more antiquo in Terrâ sedebant ad coenam in coenaculo strato quasi jacendo recumbentes The Table was on the earth and according to the Old fashionâ— they Sate at supper on the earth as it were Lying and Recumbing in the Furnished Room Perhaps Hugh Broughton from hence tooke his wild Irish opinion Concerning the discumbing of Christ with his Apostles and their Tables see what I have written lib. 1. Tricoenii cap. 21. Let me adde my opinion for all the world is full of opinions in so unexpressed a matter That they Sate not at the Sacred Supper on Couches or Carpets spread on the ground or such like things though a very learned man my honored old acquaintance quem honoris causâ nomino is a little too resolute in the point For it is not probable much lesse very probable that our Saviour did institute this Sacrament of the blessed Eucharist potius supra Pavimentum quà m supra Mensam rather upon the Pavement than upon a Table For if he had instituted it Supra Pavimentum upon the Pavement yet had he instituted it also Supra Mensam upon a Table For the earth adorned with Carpets or other furniture supplyed the room of Tables Coenaculum stratum A well prepared Chamber implyed more than Mensam stratam A spread Table Mensa strata a Table spread is involved in coenaculo strato in a well prepared chamber not è contra Certainly in so dubious a point I heartily could have wished a more timerous kind of assertion Christ saith he did administer the same not sitting at a Table but Lying on the floore on Couches I answer They never lay on the floore at repast but they had Tables also of one forme or other or spread Carpets instead of Tables for that couches were on the floore without any Tables seemes strange to me It is impossible to prove this Negative Christ administred the Eucharist not sitting at a Table or this Affirmative he administred it Lying on the floore on Couches Couches were above the floore if not always yet most an end And the Tables and Couches were answerable in conveniency one to another that there might be a delightfull and convenient repast with all possible ease But it is little ease if you make triall to lye on Couches above ground and to stoop for your meat and drink down to the earth or pavement and take them from thence Tables that are for ease delight and conveniency are and must be as high if not higher than the beds on which guests lye or feates on which they sit Experience daily teacheth so much The very formes of the old Triclinia kept as venerable Monuments to this day do prove Christ Sate not on the Ground nor Lay on a low couch neare the Ground Nor was it the fashion of that Nation in those times to eat their meat on the Pavement spread with Carpets Nor can it be proved that in any of all those great Feasts in the Jewish Law whether they were sacred or profane they did eat their meat on the Floore or Pavement That they did Discumbere veste stragulâ Sit on Carpets being uppermost in Stratis tapetibus with covered Tapestry I will not deny Juvenal Satyra 5 vers 17. goeth further Tertia ne vacuo cessaret culcitra lecto Vna simus ait On my third pallet take you a place Lest on one bed there be a voyd place Horace Sermonum 1. Satyra 4. Post medium more fully Saepe tribus lectis videas coenare quaternos Twelve sup together oft as you may see Foure on a bed and so the beds are three Nor had they Beds only and Arras but Cushions or Pillows Seneca in lib. de Irâ Quid interest quam lecti partem premas Honeâ—â—iorem te aut turpiorem potest facere pulvinare It mattereth not on what part of the Bed you lye can a Boulster or Pillow make you ever a whit the better or worse That these Beds were immediately upon the Floore or Pavement or neare it I deny They were raised above the ground and the
the Eucharist which likewise he did not need nor want To this last point he either answereth nothing which he seldome doth or else it was suppressed by higher authority or his answer is involved in these words Quicquid de hoc sit and in this sense whether Christ received the blessed Sacrament or received it not I will not now speak I will passe it over or the like Aquinas Parte 3. Quaest 81. Articulo 1. handleth this point scholastically Whether Christ took his own Body and Blood And with his authorities and reasons is for the Affirmative though he saith Others think the contrary Soto likewise 4. Sententiarum Distinctione 12. Quaest. 2. Articulo 1. propoundeth the same quick question Whether Christ did Receive his own Body and Blood And he answereth stealing almost all from Aquinas There have not been wanting who have said Christ gave his Body to his Disciples but himselfe took it not Luther de Abrogandâ Missâ privatâ resolveth Christ took not that blessed Sacrament and thence collecteth if Soto belye him not that other Priests ought not to take it but to give Both kinds to the Laity If Luther so said Soto well reproveth him and confuteth him because by Luthers argument the Priests are of worse condition and in a worse state than the people Which none but a popular Claw-back or Calfe of the people will say Aquinas his Inference is much sounder Because the Ministers with us receive it first therefore we conclude Christ first took it For say I Christ commanded us to do as He did And the Church evermore since Christs time doing so that is the Priests not giving the blessed Sacrament till themselves had first received it followeth unforcedly that Christ took it first There be many Canons of the Church which command the Priests first of all to receive So is it in the Councell of Toledo If they that Sacrifice eate not they are guilty of the Lords Sacrament 1 Corinth 10.18 Are not they which eate of the Sacrifices partakers of the Altar For if to participate be to eate and the Sacrificers be the chiefe partakers it resulteth They must first eate The like was practised in the old Law The Priest was served even of the peoples offrings before the people themselves 1 Sam. 2.13 c. If you say that was but an usurpation and prophanation of Ely his sonnes then see the Law it selfe Leviticus 6.25 Where the burnt offring is killed shall the sin-offring be killed before the Lord it is most holy and verse 26. The Priest that offereth it for Sinne shall eate it Leviticus 7.29 c. You may see the Priests portion of the Peace-offrings by a statute for ever Numbers 15.20 Yee shall offer up a cake of the first of your dough Of the first of your dough yee shall give unto the Lord Vers 21. But especially see Deut. 18.3 4. verses and Numb 18.9 c. What God reserved for Aaron his sonnes daughters and house-hold that were cleane All the best of the oyle All the best of the wine and of the wheate the First fruits of them that offer and whatsoever is First ripe in the Land The people of the old Law shall rise up in Judgement against Our people who think the least and worst things are too good for the Clergy though God hath committed to us the word of Reconciliation and given us a power above Angels and Archangels in those most powerfull un-metaphoricall proper words John 20.23 Whosesoever sins yee Remit they are remitted unto them and whosesoever sins yee Retaine they are retained The people of the Law enjoyed not Their part till the Priests had first Their parts not ought Our people to participate of our sacred offerings Till the Priests have taken Their parts Soto his proofe for the Affirmative is a ridiculous one David fuit figura hujus David was a figure hereof who 1 Samuel 21.13 c. before Achish Suis se manibus referebat sic Christus suum corpus suis tenebat manibus suo sumebat ore So Christ held his owne body in his hands and received it with his mouth I answer there are no such words nor words tending to that purpose in the Vulgar either of Hentenius or Saint-andreanus or in Vatablus or the Interlineary nor in the Greeke or Hebrew Nor can I judge from what words in that Chapter Soto did gather his wild protasis or first part of the typicall comparison A weake proofe doth harme to a good cause and so hath Soto done in this point The authority of Hierom in his Epistle to Hedibia de Decem quaestionibus quaestione 2. Tomo 3. fol. 49. reacheth home Dominus Iesus Ipse conviva et convivium ipse comedens qui comeditur The Lord Jesus was himselfe both guest and feast He was both eater and thing eaten Act. 1.1 Iesus began to doe and teach his actions led the way his voyce followed He first Received then Administred He first celebrated the Eucharist then made his Sermon in coenaculo or Sermon in the Supping Chamber Before be Instituted his Baptisme he was Baptized When he said to his Apostles Doe this in remembrance of me if followeth he did take it First Himselfe The Glosse on Ruth 3. saith Christ did eate and drinke That Supper when he delivered the Sacrament of his Body and Blood to his Disciples Soto bringeth this objection When Christ said Take and Eate the question is Whether He did eate or no If you say He had eaten this is against that opinion because he had not Then consecrated the bread For by the subsequent words he did consecrate and say This is my body If He had not eaten then it is apparent He did not before his Disciples For reaching it to them he said This is my Body I answer saith Soto He first broke the bread into Thirteene pieces which when he had in a dish together in his hands He said Take eate this is my body receiving his own part First For he kept Feast with them and the nature of a Feast requireth that the Inviter feed with the Invited He fed with them in the First Supper He dranke with them in the Second Supper In the Best Supper and the Supper which was most properly his Owne did he nor Eate nor Drinke Barradius thus Accepit ex mensâ panem azymum benedixit in partes Duodecem fregit eas consecravit unam sumpsit reliquas distribuit He tooke from the Table unleavened bread He blessed it He brake it into twelve parts He consecrated it One He tooke the Other he distributed Therefore even our adversary being our judge He was at a Table Iudas was not present for then there should have been Thirteene pieces or morsels Christ himselfe received himselfe So they cannot tax me for these opinions or these opinions for novelty but they must needs condemne Barradius and diverse others of their own side Chrysostome homilia 83. on Matthew 26. Christ dranke himselfe
when he said Drink yee all of this lest the hearers should say Why drinke I blood and eate flesh To keepe them from being troubled at it as they were troubled when many fell off from him he dranke his own blood first himselfe So Titus hath it the Abbreviator of him Isychius on Leviticus 8. as I guesse verse 23. Moses tooke of the blood of the Ramme and put it upon the tip of Aarons right eare and on the thumbe of his right hand and upon the toe of his right foot And verse 24. He did the like afterwards to Aarons Sonnes Not onely on their thumbes but verse 27 He put oyle upon Aarons hands and upon his Sonnes hands Not onely on his hands But verse 30. Moses tooke of the annointing Oyle and of the blood which was on the Altar and sprinckled it upon Aaron first and his garments and upon his Sonnes and his Sonnes Garments and sanctified both Aaron and his Sonnes and their Garments Isychlus addeth Christ in that Supper first dranke his blood Then gave it to his Disciples Yea but it is not read that he ate his Body and dranke his blood Soto answereth It is read that He Tooke the bread He Tooke the Cup and though it must be expounded He Tooke them into his hand or hands yet it is not said He tooke them into his hands onely but He tooke them himselfe as he commanded his Disciples to take them Therefore when he said to them Take eate drinke so when He tooke them it is deducible He did after the same manner eate and drinke The old Rimer before cited is authentique enough in this last point Se tenet in manibus se cibat Ipse cibus Christ in his hands Himselfe did bring The Food and Feeder being one thing Soto bringeth another objection Betweene the Receiver and the thing Received there is a Division But Christ is not divided from himselfe Therefore he could not take himselfe It is answered saith he Christ is not compared to the place by his proper Dimensions but by the Dimensions of the severall Species so that wheresoever They are there is his body and blood Therefore because he had the bread and wine in his mouth and stomach when he ate Them he did eate himselfe And to this there needs no division between the receiver and the received PAR. 2. A Third Objection by him urged is this There is a double eating of the Sacrament Spirituall Sacramentall Christ needed not the spirituall receiving for he received no Grace from the Sacrament The Sacramentall reception is improper proper to sinners onely and so unfit for Christ He answereth with Aquinas Christ received himselfe both Spiritually and Sacramentally And so before Aquinas Alexander Hales settled at last in that opinion For though Christ received no increase of Grace or Charity by the Sacrament because he needed none yet he received a spirituall Taste and sweet enjoying of Delight which are effects of this Sacrament So he tooke it also Sacramentally To take it Sacramentally without increase of Grace hapneth from hence that the Receiver Then is not capable of Grace And this may come to passe two wayes Either because he puts an impediment or block against it as he is a sinner or because a man is so full of Grace that he cannot receive an Increase of Grace as Christ was Much of this discourse proceeded from the learned Dominicus Soto Confessor to Charles the Fist which because he most inlargeth Aquinas I have translated and cleared and inlarged him To conclude let me adde that Christ might well take the blessed Eucharist himselfe for example sake to Teach us what we should doe who may recieve much good by taking it and should imitate him by taking it first our selves before we administer it unto Others For thus did he doe diverse Actions in his life to Teach us to doe the like Gregorius de Valentia Tom. 4. in Tertiam partem Thomae Disputat 6. Quastione 9. Puncto 1. pag. 1095. agreeth with Soto and useth most of his arguments producing nothing of his owne Cajetan in his Commentaries in Tertiam partem Thomae Quaest 82. seemeth to approve Durand for saying That the Apostles though they did concaenare cum Christo yet they did not concelebrare Christ did it by himselfe the Apostles did not assist him in Consecration but he leaveth Aquinas without exposition in the maine point Whether Christ are his owne Body and dranke his own Blood Franciscus Lucas Brugensis on Matth. 26. saith in these words Christus ipse comêdit priusquam discipuli ejus qui tamen non comêdit priusquam pronuntiasset haec verba Hoc est corpus meum Christ did Eate before his Apostles did yet did he not Eate before he had said This is my Body Lastly all the Fathers who say Christ communicated with Iudas are clearely for the Affirmative If by these words My Fathers Kingdome Matth. 26.29 and these The Kingdome of God Mark 14.25 the blessed Eucharist be pointed at and meant as is likely then apparent it is Himselfe dranke of his owne blood in the sacred Eucharist for he professed He would drinke no more of the fruit of the Vine but onely in the holy Eucharist Bishop Lake in his Sermon upon Matth. 26.26 c. saith It may well be presumed that Christ did receive it Himselfe For in his owne person he did sanctifie and honour both Circumcision and the Passcover Also he was baptized and sanctified the water of Jordan Why should we question his Taking of the Eucharist That he did so needed not to be expressed because of the correspondency of This Sacrament to That of the Passeover Indeed Christ needed not partake But by his owne participation he gave vertue to all the Sacraments So he needed not to die for Himselfe but he dyed for us To this effect that holy and learned Prelate now a great Saint in heaven PAR. 3. I Now come to the next points unexpressed 1. What Posture Christ used when he consecrated the Eucharist 2. What Gesture They used when they Tooke it Of which in the seventh Chapter Some there are who say That all the Gestures which we use in religious worship may be brought to Two heads Some belong to Hope as first the Lifting up of the eyes which doe crave or expect some good thing Secondly the Lifting up of the hands to reach at mercy offered or set forth The other Gestures belong to Humiliation as the Uncovering of the head is as the laying downe of the crowne glory and majesty that Man hath and a baring of Mans merit or emptying himselfe of worth to give it to the party worshipped Secondly the beating of the Breast shewing that in it is sin which ought to be expectorated Thirdly Bowing of the Knee which is a great token of the hearts contrition But somewhat is defective in this Dichotomy of which more fully hereafter I returne to the Queres Concerning the first Remember what I writ in the
those very especiall Twelve or rather Eleven Judas being gon forth which were an exempt out from the rest employed above the rest more inwardly and familiarly conversing with Christ than the rest of the Disciples So since they are so often called Disciples we may think it teacheth us probably That the Apostles represented at this Eucharist in this regard viz. as Christ was the Administrant the rest of the Priesthood only not the Body of Christs Church not the whole and intire company of all the Faithfull Disciples that then were or were to bee unto the Worlds end Lay and others but the Clergy Presbyters and Ministers who are here called Disciples though the word Disciples be also often of a larger extent And this may be a reason hereof No man can imagine that Christ gave power to the Laity and Common Disciples Men and Women to consecrate his Sacred Body and Blood If they should offer to do such an Act they should be more guilty than rash Vzzah who for but touching the Arke was stroken dead by God 2 Sam. 6.7 Than foolish Saul who for offering a burnt Offering lost his Kingdome 1 Sam. 13.13 Than presumptuous Nadab and Abihu who offered strange fire before the Lord Lev. 10.1 and were consumed with fire from Heaven Than wicked Jeroboam who by raising up two Calves made Israel the greatest Calfe to sin and made of the lowest of the People Priest of the High places now the Calfe was growne to to an Oxe Any one that would or whosoever would Jeroboam consecrated him 1 King 13.33 which thing became sin to the house of Jeroboam even to cut it off and to destroy it from off the face of the Earth vers 34. It were an horrid intrusion on Sacred offices and a Nullity in the fact it selfe Not Angels or Archangels nor any of that Heavenly spirituall Host Not Kings nor Princes unlesse in Orders not any under Heaven except the Clergy have power to Consecrate the most holy Eucharist To whom he said Hoc facite which he said not to others Indeed it is true as is in my Miscellanies that Saint Peter represented sometimes all the Apostles sometimes the Apostles represented all the Clergy But in this place toward his death Christ gave his Apostles representing the whole body of the Priesthood a power to consecrate the Sacred Eucharist and gave it to them only So after his Resurrection when he had overcome actually Death and Sin Hell and Satan when he had fully satisfied to the utmost farthing for all our offences and had an over-merit left even before his Ascention he gave again when he had most and properest power for to give to the Apostles representing the Church for ever that are in holy Orders another power and authority distinct from the former yet conducing some way to it in these words John 20.21 c. As my Father sent me so send I you Then hee breathed on them and said Receive ye the holy Ghost Whosesoever sins ye remit they are remitted unto them Whosesoever sins ye retain they are retained Let the ill-bred ignorant Clown jeere at the power of the Keyes he shall never find Heaven gates open but by these Keyes And to the Clergy only were thy given maugre all the enemies of the Clergy In one respect it hath been maintained that the Apostles did at the Eucharist represent the body of the Priesthood viz. as the Sacrament wholly and only was to be Instituted and Consecrated by them by whom the Bread must bee Taken Blessed Broken Distributed and Hallowed with the right forme of consecration But in another regard the Apostles even Then may be said to represent the whole company of the Disciples in the largest signification namely as All and Every Christian was to Receive it for so were Themselves Then Recipients and as Recipients as well as in other regards Administrants were these words said to them Do this in remembrance of me and All of you drinke of this which last words cannot be restrained to the Ministers only but involve within their circumference the whole round World of devout Christians Else none might Communicate but Priests only which to say is accursed Perhaps I may say inoffensively Christ represented the Apostles and stood for them and the body of the Clergy Idealiter when he consecrated the blessed Eucharist and gave it to them But as Christ himselfe Received it and in both kindes he may be called their Symposiarchon and I am sure I may say truly and therefore boldly Our most blessed Saviour represented the whole body of his universall Church both Clergy and Lay-people if so he did Receive it as is most probable In imitation of him I say likewise that the Apostles quà Apostoli Sacerdotes did celebrate the Divine Mysteries and Administer them So representing the Clergy but as they received the Divine Food they were Participants quà Discipuli and so stood in the room of the whole Christian Laity PAR. 5. THe words of Saint Matthew and Marke and S. Paul do follow after He gave it to them And said S. Luke varieth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saying It is all one in sense Here let me tell you These words Hee said or Saying were not spoken by Christ nor part of his Consecration But they are the words of the Evangelists and Apostles recording and coupling Deeds and Words at Christs Institution Christs Consecration consisted of Actions and Words His Actions were Hee Tooke Bread Blessed it Brake it and Gave it to his Disciples His words were not these Saying or He said They are the Historicall copulative narrative of the Heavenly Penmen but his words were only these This is my Body and so forth Aquinas tertiâ parte Quaestione 78. Aritic 1. ad primum relateth That Innocencius the third opined Christ first perfected the Eucharist by Divine power and Afterwards expressed the forme which others should follow But this is expresse against the Evangelists who say Christ did blesse it which was not without some forme of words yet in favour of Innocentius he saith The words were spoken Opinativè magis quà m determinativè Rather by way of Opinion than of determination Others quoth he say the Benediction was made with certaine other words to us unknown but he replyeth wisely This cannot hold because our Benediction of Consecration is now perfected by reciting what was then done Let me adde and Said also And if it were not done by those words Then it would not be done by these words Now. A third sort say Christ spake the words of Consecration twice Once secretly the second time openly to instruct others how to do so But this cannot stand because the Priest doth consecrate uttering these words as publikely spoken by Christ not in a secret Benediction Whereupon since the words have no force but as Recited by Christ it seemeth Christ consecrated the Eucharist by manifest uttering of them More he may reade at large in him who so
And this may seeme to favour him Jesus said to the Iewes Destroy This Temple and in three dayes I will rayse it up Joh. 2.19 And the holy Apostle expoundeth it Christ spake of the temple of his body verse 21. Tolet in his Commentary on the place saith It is certaine that when Christ said This temple he did by his Gesture and the motion of his hands demonstrate Himselfe and pointed not at the materiall Temple built of stone so might he here doe Tolet his Collection is but probable For Christ might point at either at neither but leave them in suspence Many times did Christ use verball aequivocations as I have proved in my Miscellanies that is he so spake that his words might have a double Construction though he adhorred mentall Reservation Concerning Carolostadius I must needs say he was one of them who in those precipitious and whirling times did strive to rayse his owne name by inventing most new devices And this was one of them which is not seconded by any other Christian Divines which I have seene but disliked by many For when Christ said This is my Body which shall be given for you as Carolostadius hath it is as if he pointed at and did meane his naturall passiive body What did they eate They did eate none of That body nor was it Broken till after the Celebration of the holy Eucharist he did suffer But the holy Scripture hath it in the Present tense Luk. 22.19 This is my Body which Is given for you And vers 20. This Cup Is the new Testament in my Blood which Is shed for you Can you think O Carolostadius that when he gave them the Cup he touched his breast and pointed at and meaned the blood in the veynes lanes and hidden alleys of his mortall body So 1 Corinth 11.24 This is my body which Is broken for you And this Cup Is the new Testament in my blood vers 25. Likewise Matth. 26.28 This is my Blood which Is shed and so Mark 14.24 For though it be a truth most certaine that Christ his naturall body and naturall blood was broken given and shed afterwards in his Passion yet Carolostadius was too blame to change the Tense to invent an imagined gesture of Christ which is impossible to be proved Lastly to broach a new opinion contrary to all Divines from which refulteth That they did eate onely bare Bread but no way the Body of the Lord and dranke onely the fruit of the Grape but no way dranke the Blood of the Lord. Indeed the Vulgate hath it Frangêtur in the Future tense is Shall be broken for you But it starteth aside from the Originall Nor standeth it with sense reason or example that the Future is taken for the Present tense since it is a retrograde course against nature But the Present tense is often used for the Future foreshewing the infallible certainty of what will or shall come both in Propheticall and Evangelicall Writings Esay 60.1 The glory of the Lord Is risen upon thee And yet he speaketh of Christ and his comming And Revel 22.12 Behold I come quickly and my reward is with me And Yet he commeth not though it were said above fifteene hundred yeares passed But most undoubtedly He Shall come quickly Celeritate motus though not celeritate temporis when he beginneth to come he shall come speedily though he shall not quickly begin to come PAR. 7. IT succeedeth This is my Body Matth. 26.26 which is Given for you Luk. 22.19 Which is Broken for you 1 Corinth 11.24 This doe in remembrance or for a remembrance of Me as both S. Luke and S. Paul have it And he tooke the Cup and gave thankes and gave it to them saying Drinkeyee All of it for this is my blood of the New Testament which is shed for many for the remission of sinnes Matth. 26.27 c. It is thus changed Mark 14.23 He gave it to them and They all dranke of it And S. Mark leaves out these words For the remission of sinnes S. Luke maketh the alteration thus Likewise also he gave them the Cup after Supper saying This Cup is the New Testament In my blood which is shed for You Luk. 22.20 Another diversity is yet 1 Corinth 11.25 Likewise after Supper he tooke the Cup when he had supped saying This Cup is the new testament In my blood This doe yee as oft as yee drinke it in remembrance of mee Matth. 26.29 Christ saith I will not drinke henceforth of the fruit of the Vine And this was After the sacred Supper But saith Adam Contzen A Matthaeo non suo ordine ad finem coenae recitantur ea verba de Genimine vitis S. Matthew reciteth not in Order the words concerning the fruit of the Vine nor were they spoken After Supper Perhaps say I they were spoken Twice Here if ever is an ample field to expatiate in these words have tortured the wits of the learnedst men since the dayes of the Apostles Et adhuc sub judice lis est And yet they are not determined And as the Areopagites in an inexplicable perplexity deferred the finall determination till the last day so the Roman Church might have deferred their definitive sentence and over-hard censure even till then especially since they confesse that the manner of Transubstantiation is inenarrable Whereupon I am resolved to forbeare farther disquisition and to lose my selfe in holy devotion and admiration that I may find my Christ The sayle is to large for my boat This Sea is too tempestuous for my Shallop The new Cut of Erasmus Sarcerius in his Scholia on the place of S. Matthew thus shuffleth it The Materiall causes are Bread and Wine and the things under them understood and present the Body and Blood The Formal causes are to Eat and to Drink The Efficient causes Christ who did institute it and his Word The Effectuall causes to have Remission of sins I say this may rather go among the finall causes And to make Effects to be Effectuall causes introduceth new Logick new Termes into Logick Besides he omitteth the Finall cause which is the first mover to the rest Divinity and the mysteries of it are not to bow down to any ones Logick Oh! but will you now say leus in the last Act in the last Scene Will you be silent where he and she Apprentices where Women and illiterate Tradesmen rayse themselves upon their startups prick up their eares and tyre their tongues 1. I answer If I should enter into the lists of controversie and take upon me to decide and determine all the doubts which concerne the holy Sacrament of the Eucharist and to untye all the knots which may be made from those words I am perswaded you might sooner see an end of me than I of this Work For I am wearied and tyred already This toyle which I have performed and the labour which I have bestowed hath cost me full deare My sedentary life hath made my
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
The prime intention of the compilers of our Liturgie concerning those words Lest the Devill enter into you as he did into Judas c. Satan entred into Iudas at severall times Fol. 339 The Contents of the fifteenth Chapter Par. 1 REasons proving that Iudas was not present at the Eucharist The 1. Reason drawne from Christs owne Example Examples pierce deeper than words Legall Conjunction Fol. 343 Par. 2 A second Reason drawne from the Leviticall Leaper Leviticus 14.46 ib. Par. 3 A third Reason drawne form the Leviticall Priests Ezeck 44.23 ib. Par. 4 The fourth Reason drawne form Christs purging the Temple from prophane things Marke 11.11 ib. Par. 4 The fourth Reason drawne form Christs purging the Temple from prophane things Marke 11.11 ib. Par. 5 The fifth Reason drawne from Davids example Psal 26. Fol. 344 Par. 6 The sixth Reason Iudas a Devill Ioh. 6.70 ib. Par. 7 The seventh reason drawne from 1 Cor. 10.20.21 The cup of the Lord and the cup of Devills opposite ib. Par. 8 The eight Reason drawne from Christs washing the Apostles feete Ioh. 13.2 The Schoole-mens opinion ib. Par. 9 The ninth Reason drawne from Heb. 10.26 Fol. 345 Par. 10 The tenth Reason from Iudas his being excluded from Grace at the end of the second supper ib. Par. 11 The subsequent or concomitant occurences after the Traytors detection The 1. Occurrence Satans entring into Iudas When and how Satan entred into Iudas Par. 11 The subsequent or concomitant occurences after the Traytors detection The 1. Occurrence Satans entring into Iudas When and how Satan entred into Iudas Par. 11 The subsequent or concomitant occurences after the Traytors detection The 1. Occurrence Satans entring into Iudas When and how Satan entred into Iudas Par. 11 The subsequent or concomitant occurences after the Traytors detection The 1. Occurrence Satans entring into Iudas When and how Satan entred into Iudas Par. 11 The subsequent or concomitant occurences after the Traytors detection The 1. Occurrence Satans entring into Iudas When and how Satan entred into Iudas S. Augustine saith Affectu tantum Voluntate Ludolphus Essentially Not into his soule But into his body Tolet not corporally but taking a quiet possession of him Theophylact Occupavit Cor ejus Cyrill praecipitem egit Origen Egit ut Ascensor equum Item Judas totum Satanam suscepit in se After the sop ib. Par. 12 How Iudas was tempted Temptations are either 1 Ascendentes Inward 2 Obrepentes Outward 3 Immissae Darted in by Satan himselfe ib. Par. 13 Three Conclusions 1. Conclusion the temptations of the world are severall from the Devills Three kindes of tempters 1 The World 2 The Flesh 3 The Devill 2. Conclusion The temptations hath three degrees 1 Beginning 2 Proceeding 3 Consummation Or thus Consider 1 The Primitive Motion 2 The Assisting Commotion 3 The Plenary Agreeing Or thus 1 Suggestion 2 Delight 3 Pleasure 3 Conclusion The Devill is the Author and cause of all and every temptation The Devill a tempter The World and Flesh the Devills Instruments Fol. 347 Par. 14 How the temptations of the Devill be knowne from the temptations of the World and the Flesh Fol. 348 Par. 15 Satans temptations are Many Manifold Which temptations are grievous and fiery Which temptation is the worst and most dangerous How the World Flesh Satan tempteth The same sinne may be of the World Flesh Devill Fol. 348 Par. 16 The creatures of God tempt us not primarily but by casualty the starres and heavenly influences tempt no man to sinne no more does any earrhly thing in its owne Nature What temptations be from Satan the varietie of Satans temptations Fol. 349 Par. 17 All men have beene tempted even the spirituall not Christ himselfe nor his Apostles free from temptations The manner of Satans temptations ib. Par. 18 Satan may enter into a man oftentimes Iudas his state after Satans second entrance into him Fol. 350 The Contents of the sixteenth Chapter Par. 1 CHrists sentence of separation of Iudas That thou dost doe quickly Whither those words were spoken to the Devill or to Iudas Origen Cyrill Ambrose thinks they were spoken Either to the devill or to Iudas Augustine saith it was Verbum Non Imperantis sed Exprobrantis The Apostles thought them spoken to Iudas 354 2 The Apostles Nesciencie Christ himselfe knew Iudas also knew and some thinke S. Iohn knew Wherefore Christ spake these words That thou dost doe quickely 3 The Apostles misunderstanding Christs words The words were spoken not privately but openly ib. 4. Christ needed nothing for Himselfe his Apostles Christ would have the Church plentifully provided of Temporalls ib. 5. Cookes Reports censured Iudas carried the bagge Fol. 355 The money in the bagge to be employed for Christ. Apostles Poore Par. 6. Iudas his speedie Egresse His receiving the Sop imports Orall manducation Par. 7 Lanthornes and torches import Outward light Inward darkenesse Iudas his Egresse at night At what houre of the Night Iudas went forth Selneccerus his Distribution of the Night-watches What was done in every severall watch Selneccerus censured The crowing of the Cocke about what houre of the night ib. Par. 8. Two questions concerning this Cocke-crowing 1. Question Whether this Cocke did crow Naturally or by Divine Motion Christs looke upon Peter was operative and Vertuous Corporall and Spirituall S. Augustine censured Peters three denialls when and where Fol. 357 Par. 9. 2. Question concerning this Cock-crowing How the different Relations of the severall Evangelists may be reconciled Here are handled 4. Quaeres 1. Quaere whether Christ sayd as S. Marke or as S. Matthew and S. Luke hath it Fol. 344 Par. 10 The 2 Quaere whether S. Peters threefold deniall was accomplished before the Cocke crowed at all or before it crowed twice ib. Par. 11. The 3. Quaere How oft S. Peter was questioned or by others affirmed to bee Christs Disciple ib. Par. 12. The fourth Quaere How many times Peter denyed Christ ib. Par. 13. Answere to the 1. Quaere Fol. 359 Par. 14. Answere to the 2. Quaere ib. Par. 15. Answere to the 3. Quaere Cajetan thinkes S. Peter was 7. times examined thrice by Women foure times by men ib. Par. 16. Answere to the fourth Quaere Cajetans frivolous objection Fol. 360 Par. 17. Three sorts of people questioned Peter Peters threefold deniall and the manner thereof ib. Par. 18. The Divers Relations of the Evangelists reconciled Fol. 361 Par. 19. The Paschall Common Supper lasted about 1. quarter 3. quarters of an houre All the Leviticall Ceremonies performed betweene 6. and 7. a clocke at Night Fol. 362 LIB 3. The Contents of the first Chapter Par. 1_A Preface by way of Admonition to the Vnlearned Invocation of the Learned Fol. 522 Par. 2 Reasons of the word Tricoenium and why I call the Work Tricoenium Christi A threefold Supper farther proved The Papists offended for calling the third Supper the Supper of the Lord. A deviation concerning Maldonat the Jesuite his Life and
Fol. 562 The Contents of the fourth Chapter Par. 1 THe second Particular of the fifth Generall Wherein is shewed that the blessed Eucharist was instituted in the same roome wherien they ate the Paschall and Common supper That roome was a large upper Chamber well furnished and prepared In that roome The 120. Disciples Act. 1. were gathered together Fol. 569 Par. 2 The third Section or Particular of the fifth Generall sheweth that the most holy Eucharist was not instituted whilst the Apostles were eating the second or common supper but after that supper The Inadvertencie of this point hath bred many Errours Aquinas his grosse opinion disliked by Estius Both the bread and the wine were alike administred after supper ib. Par. 3 What gesture or posture our Saviour used at the institution of the blessed Eucharist uncertaine Ludolphus twice taxed Hugh Broughtons wild Irish opininion touched at More probable he did institute it on a Table that on the Pavement 'T was not the usuall fashion in Christs time for the Jewes to eate their meate on the Floore Fol. 571 Par. 4 The fashions of divers Nations in taking their suppers were divers The fashion of the Turkes and Easterne parts of the World Ancient Romans Their three sorts of Tables Cylibantum Cartibulum Urnarium Jewes who had also divers kindes of Tables A round Table Aretius his story of King Herod and of the pretious Charger which Christ used at his Supper Sermo Domini in Coenaculo A Table at the consecrating of the blessed Eucharist not of absolute necessity Most probable the Table Christ used was a square Table Beza taxed for expounding the word Table metaphorically Origen buried the Scriptures in Metaphors and Allusions King Davids Table Psalm 23.5 what it was The Iewes made much used of Tables Fol. 573 Par. 5 The fourth Section or Particular of the fifth Generall Which shewes That the blessed Eucharist was instituted on a Table What manner of Table it was our blessed Saviour instituted the blessed Eucharist on is uncertaine The Table of Shittim wood Exod. 25.23 What allegorically it signified The administring and receiving of the Eucharist called the Supper of the Lord. Christs Table in his Kingdome The Iewes Tables in Christs time were not on the ground but standing Tables The use of Tables is to eate and drinke on them To serve Tables what it is The most holy Eucharist in Ignatius his dayes was celebrated on Tables Christ given For us in the Sacrifice Per modum Victimae To us in the Sacrament Per modum Epuli Banquets most commonly se◠on Tables Altars are for Offerings and Tables for eating Christ the Altar Offering and Priest Christ used a table at the first Consecration The Christians in the Primitive Church in times of persecution used tables where ever they came They made use of unconsecrated tables cups and vessels The name and use of Altar vindicated The Devill had tables erected to him by the Gentiles God had tables erected to him by the Christians Fol. 576 Par. 6 The fifth Section or Particular of the fifth Generall wherein is shewed that the holy Eucharist was administred by Christ on a distinct table Truth commanded not forbidden to be searched out A fling at Campanella who ascribes sense to stocks and stones and reason to bruite beasts Of two opinions the most probable is to be preferred Most probable the Deifying Sacrament was celebrated at a distinct table Proved by arguments 1 With reference to the parties Recipient De maximis maxima cura est habenda Domitians folly Nothing equall to Christs Body and Blood 2 In regard of the party Administrant Christ rose up from the Paschall Table to wash the Apostles feete Probable hee did the like to wash their Soules Christs humility at his Prayers A story of a devout Cardinall Christs holy Gesture when hee blessed any thing At the first institution of any great matter more reverence is used than afterwards divers instances to this purpose All Christs Actions as well as his person pleased God Fol. 579 The Contents of the fift Chapter Par. 1 IN the first point Bellarmine is silent Aquinas affirmeth it Soto seemeth to incline to the contrary opinion Luther resolveth he tooke it not Many Canons of the Church command the Priests to receive first So doth the Councell of Toledo So did the Law of Moses Soto his proofe is ridiculous Sain◠Hierome is expresse for the affirmative that Christ did Receive first So is the Glosse on Ruth 3. So is Soto in his answer to the objection to the contrary So is Barradius So is S. Chrysostome So is Titus the Abbreviator of him So is Isychius and the old Rimer Fol. 587 Par. 2 A double eating of the Sacrament Spirituall and Sacramentall Christ received himselfe both wayes So thinkes Aquinas Soto and Alexander Hales To receive Sacramentally without the increase of Grace how it happens Incapability of Grace hapneth two waies 1 When a sinner puts an Impediment against it 2 When one is fall of Grace before hand So Christ Dominicus Soto Confessour to Charles the first Christ might take the blessed Eucharist for example sake Gregorius de Valentia treadeth in Soto his steps Durandus faith the Apostles did Con coenare but not Con-celebrare cum Christo whom Cajetan approves Lucas Burgensis is expresse that Christ did receive first So are many of the Fathers Divers collections for the Affirmative Bishop Lake puts it out of question Fol. 589 Par. 3 The first Section of the seaventh Generall Wherein is declared what posture Christ used when he consecrated the Eucharist All Gestures in Religious worship reduced to two heads Some belong to Hope as the lifting up of the Eyes and Hands Humiliation as the uncovering of the Head beating of the Breast bowing of the Knee Some gesture or other is necessary at the receiving of the holy Sacrament What gesture Christ used cannot be demonstrated Certainly the Devoutest In old time they used to pray sometimes kneeling sometimes falling downe on their faces sometimes standing and sometimes bowing downe their heads Fol. 590 Par. 4 According to the degrees of Hope Feare there are degrees of Worship The Publicans gesture Luk. 18. descanted on God gave to Man a lofty countenance Whence called in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foure-footed beasts have seven Muscles in their eyes Man but sixe Why the eyes are called by the Hebrewes Oogon Naturally what one Eye doth but doe Eye-lids and the differences of them in Men Beasts and Birds One Eye in the singular number often used in Scripture for both Fol. 591 Par. 5 Falling on the Face and Kneeling in Divine worship Examples thereof And diversitie of Opinions concerning the same Men have kneeled unto men Examples thereof In thankesgiving and Blessings they ordinarily stood up with Hands and Eyes lifted up to Heaven Variety of gesture according to the variety of affaires commendable and necessary A fixed gesture is not essentiall to a Supper Feasting not gesture
the flood Enos was Called a God Held a God for his admirable vertue and justice His sons called the sons of God Gen. 6.2 So Adam so are Kings and their Officers so are Christians Enos the first who called upon God by the name of Jehovah How God was not knowne by the name of Jehovah to Abraham Isaac and Jacob. Two conjectures of the Author Many words in the Hebrew Bible signifie contrary things to excite our mindes to a diligent search of the right meaning Authorities that Idolatry was not before the flood Silianus Cyrill Irenaeus c. The fiâ—st Idols had their primitive Adoration from the Adoration of Kings The latter Kings c. have had Adoration from some kinde of Adoration derived from Idols When Christ celebrated the holy Communion 't is probable he fell downe on his face Falling on the face is the most forcible Gesture exciting to Devotion The prostration of the body is the elevation of the soule Christ in the celebration of his last Supper varied his gestures as occasion required The Church ought to imitate Christ in those things which shee commands Fol. 605 The Contents of the sixth Chapter Par. 1 THe first Action Hee tooke bread Christ never tooke any thing into his hand in a religious manner but it was bettered Ignatius was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the child whom Christ tooke in his armes Christs Scourge had more vertue than an ordinary whip Christs touch importeth vertue Fol. 614 Par. 2 The second Action He blessed the bread What it is to blesse Many kindes of blessings Gods blessing what it is The effects of Gods blessing Joseph a Prophet Christs blessing of the five loaves caused their multiplication not in Number but in Magnitude Christs blessing is like Gods blessing it consisteth not in meere words It is effectuall in operation Christs blessing of the bread was not the consecration of his Body Parents blessing Priests blessing and the effects thereof Illyricus would have altered the doctrine of the Keyes Christs benediction consisted partly of Prayer Thanksgiving Giving of thankes and blessing sometimes used promiscuously Piscatot's observation How God Blesseth How Christ Blesseth How Man blesseth God Why the blessed Sacrament is called the Eucharist In the Celebration of the blessed Sacrament Blessing Giving of thankes all one The power of blessing greater than the power of Nature Mans blessing of God a superlative kinde of Thankesgiving Christs blessing of God what it is The vertue of Christs blessing Mans blessing of Man what it is Christs thanksgiving and blessing in the Sacrament what it was The Jewes had distinct Graces for their Suppers Christs benediction of the Bread in the Sacrament not the consecration of it Lyranus Hugo Innocencius and S. Ambrose taxed in this poynt The properest use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst men How Christ in the blessed Sacrament did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Givethankes Probable that Christs blessing was not without Imposition or lifting up of his hands Heave Wave offerings in the old Law typs of this Possibly Christ might use Elevation and waving of the bread at the Benediction Fol. 614 Par. 3 The third Action He brake it The end why he brake it Maldonat saying breaking of the bread and giving of it is all one is exploded Christ in breaking the bread following thee Hebrew custome Breaking of the bread did properly signifie the breaking of his body on the Crosse How Christs body was broken Breaking of the bread sheweth the ancient custome of imparting the Sacrament to the standers by Lorinus in saying the bread was cut with a Knife is against three Evangelists and S. Paul The ancient Fathers doe not use the terme of Cutting but Breaking of bread The Not-breaking of the bread in the Sacrament is a trasgression of the first Institution The Church of Rome herein censured The practise of the Primitive Church both in receiving of the Bread and Wine The Papists taxed for baring the Laiety the Cup. Broken and divided not all one as Gaspar Sanctius ridiculously thinkes The Rabbin that taught Baronius direct against Lorinus The forme of bread at the Iewes ordinary Feasts described by Baron cut Lozing-wise The forme of the Panis discussatus religiously used among the ancient good Christians A crosse or Christ crucified on the Crosse was in ancient times impressed on the mysticall bread The picture of a Dove of the Holy Lambe and of a Shepheard with a sheepe at his backe and the mysticall signification of them Fol. 619 Par. 4 The fourth Action He gave it to his Disciples He himselfe gave it to every of his Disciples particularly The consecrated bread given by Christ was unleavened bread We may consecrate either Leavened or unleavened bread It is probable Christ gave the Cup Himselfe to every of his Disciples Musculus censured therein Aquinas saying The Sacrament is many things materially but one thing formally He gave it to his Disciples The Communicants at this Eucharist were none of the common Disciples but onely the eleven Apostles They in some sort represented the rest of the Priesthood onely Christ never gave power to any Lay-man to administer his sacred body Common persons are not to meddle with holy things Gods judgements upon such prophane persons Christ at this Eucharist gave his Apostles power to Consecrate the sacred Eucharist After his Resurrection and before his Ascension he seconded this power The Apostles in another regard represented the whole company of all his Disciples and Christians in generall Christ when hee Consecrated the blessed Eucharist represented the body of the Clergie Idealiter But when he received it he represented the whole body of the universall Church both Clergie and Laitie The Apostles qua Apostoli Discipuli represented the body of the Clergie Laitie Fol. 21 Par. 5 Secondly His words First word Take He said or Saying were not spoken by Christ neither are they part of his Consecration The words of Consecration were onely-these This is my Body c. Innocentius the third his opinion concerning Christs Consecration of the blessed Sacrament censured A second and third opinion related by Aquinas censured Lucas Brugensis thinkes Christ used more words in the Consecration When or at what time Christ said those words Take c. Christ gave the Hallowed bread not in Promise but in exhibition Iohn the Baptist called a foole Epictetus saying Christ put not the blessed Sacrament into the Disciples mouthes but into their hands In the Primitive Church the Christians received it into their hands So did they in Tertullians time So did they in Cyprians dayes Taking is by the hand Cases may fall out wherein the hallowed food may be put into the Recipients mouthes We are not bound to doe all whatsoever Christ did at the first Celebration Wee must doe all whatsoever he commanded us to doe Authorities for taking the blessed Sacrament into our hands The Tripartite History Chrysostome Cyprian Tertullian The Schismaticks in
Latria is the highest part of Gods service Santandreanus and Hentenius doe ill to render it Ceremonyes the more learned and wise Montanus in his Interlineary expounded it opus a worke opus hoc this Worke which is very well expressed by our last translators ye shall keepe this service And the service is to be denominated from the major or better part from the chiefe worke rather then from the appendant rites PAR. 41. AN objection more and that seemingly a strong one against mine opinion is a Num. 9.3.12 Num. 9.3.12 Where we read Ob. Ye shall keepe the Passeover according to all the rites of it and according to all the ceremonies thereof shall ye keepe it and according to all the ordinances of the Passeover ver 12. Now though the Words Rites and Ordinances are divers translations of one reading in the places above cited yet there are also two distinct words in the Hebrew one for the Rites another for the Ceremonies the Interlineary renders them Statuta and Iudicia Statutes and Iudgements the vulgar of Hentenius and Santandreanus Ceremonias Iustificationes Ceremonies and Iustifications Statuta rationes as Tremellius the 70. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 14. verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which diversity and extent of words may seeme to be inferred that not onely the lasting and more necessary Rites of the Passeover were re-appointed but the minutest Ceremonies the least tittle of them must be still observed and therefore the eating with loynes girded with staffe in hand with shooes on their feete were not peculiar to the first passeover but were re-observed at this second passeover the yeare following I answer Sol. the Scripture full often restraineth the word all to all of some one kind to all that are necessary to all that were to endure to all that were convenient Iuxta omne quod convenit ei as the Chaldee Paraphrase hath it Secondly looke over the whole Chapter and you shall find none of the Ceremonies before mentioned of being shod girt and having staves once mentioned but there is expresse mention of the moneth the day of the moneth and the time of the day towards even also they were appointed to use unleavened cakes and bitter herbes and nothing was to remaine nor a bone to be broken And these were of the lasting ceremonies all other I say all other of the same kinde that were to continue as that it must be a male Lambe not above a yeare roasted and with a competent company of receivers and the like are involved and included in the diversity of words in the seeming universality cited in the objection But it cannot sinke into my head that by these varyed words and repeated all b Num. 9.3 Num. 9.3 Was ever intended they should chuse their offering foure dayes before and sprinkle the doore-posts with blood when they had few or no doore-posts perhaps scarse Tents some of them or that they must eate it girt shod with staves in their hands or the like hastening ceremonies Maimonides having used this very objection Maimonides in Korhan Pesach c. 10. Sect. 15. in the end resolveth that the choosing of the Lambe on the tenth day the sprinkling of blood with a branch of Hyssope and the eating in haste to which the three fore-cited Ceremonies concurre were not necessary in future times but were drowned before they had passed the red Sea and that the Commandements c Num. 9.3 12. Num. 9.3 and 12. concerne the body and substance of the passeover not the minuter Circumstances In the learned Annotations on the Pentateuch Imprinted by Robert Stephen at Paris 1541. the words Iuxta ritus suos omnes ceremonias suas celebrabitis illud i. according to its Rites and all its Ceremonies shall ye observe it are thus expounded Celebrabitis illud observando ritus Ceremonias peculiares illi i. Ye shall celebrate it by observing the Rites and Ceremonies peculiar to it Some were peculiar to the first passeover which were not to the second and the second had some difference from the following ones Lastly the words of Num. 9.3 c. may be thought to distinguish the Law Rites and Ceremonies of both first and second passeover from the rites due to other Sacrifices so that the Rites Customes or Statutes or other Offerings should not be intermingled with the Passeover but the Paschall Ceremonies are to be exactly kept kept a part and peculiarly severed from the other rather than that thâ—y doe enjoyne an exact parity and equality in every degree of the second Passeover with the first when the causes did differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as farre as the East is from the West The Prayer O Blessed Iesu our onely true Passeover sacrificed for the sinnes of the whole world who by abolishing all Leviticall Rites Types and Shadowes hast declared that thy selfe art the fore-signified substance grant us we beseech thee so to eate thy flesh and so to drink thy blood that we leaving the meaner rudiments and all now-unnecessary Ceremonies may in all purenesse of heart heartiest devotion and in the devoutest way manner approach to thee worship thee and enjoy thee our foode spirituall our never-fading joy our Celestiall happinesse Amen Amen CHâ—P VII The Contents of the seventh Chapter 1. Some thinke the Iewes in the Aegyptian Passeover did Discumbere in signum libertatis not so 2. Iosephus misunder stood and misapplyed 3. Christ was to keepe it in things necessary not in the vanishing Rites Christ did something at his last Passeover which cannot be evinced to be done at the first Passeover 4. The Iewes borrowed the fashion of Discumbing from the Romanes saith Iosephus but that was of later times 5. Iulius Caesar feasted the Romanes on twentie two thousand Triclinia 6. The Indians beds Discumbing was used in India by the Brachmans Philostratus proveth it the armies of the Romanes never pierced into the heart of India the Indian Discumbing mentioned but as of yesterday in comparison with the first Passeover and rather a resemblance of the Roman fashion then the same 7. The Romanes imitated the Grecians and the Grecians the Asiatiques most anciently the Romanes did eate Sitting so Alexander ab Alexandro and Isidorus afterward women did sit though men lay downe saith Varro 8. Annarus King of Babylon and Nero Discumbed with their harlots this was Labentibus moribus 9. Discumbing practised by the Primitive Christians even women discumbed as Tertullian professeth Tertullian ad Nationes enlightened an obscure place of his Apologetique 10. The Grecians did also sit at Feasts first of all 11. Accubation was in free prosperous times 12. Curius Manlius first brought in triumph from Asia the Triclinia 13. Banqueting beds in Ahashuerus his dayes 14. Discumbing was not in use with any Nation before at or along while after the first Mosaicall Passeover 15. The lying downe of Angels in mens shapes Gen. 19.4 was not upon feasting but
Gen. 1.11.12 God sayd let the earth bring forth grasse the herbe yeelding seede and the fruite tree yeelding fruite after his kinde whose seede is in it selfe on the earth and so it was are not Grapes fruite is not the Vine a Tree Iudg. 9.8 The trees went forth to annoint a King over them and the trees sayd to the Vine come thou and rule over us ver 12. and the Vine refused to be promoted over the Trees verse 13. see Ezek. 15.2 and 6. 5. Fiftly the powerfull will of the infinite Creator was as the Father and the earth like a fruitefull wombe of a Mother which brought forth full-growne creatures why were not ripe Grapes created as well as other Autumnall fruites ripe also 6. Sixthly if Adam had not fallen it is more probable that trees should have borne fruite all the yeare some ripe some halfe-ripe some blossoming some budding as divers trees doe now in divers parts of the world as Aarons rod Num. 17.8 was budded and brought forth buds and bloomed blossomes and yelded Almonds Ver erat aeternum placidique tepentibus auris Mulcebant Zephyrinatos sine semine flores saith Ovid Metamorph. 107. and 108. verses that is The lovely Ver kept still in lively lustre The fragrant vallies smiling meades and pasture And Zephyre did sweete muskie sighes afford Which breathing through the Garden of the Lord To seedes gave vigour verdure to the field That verdure flowers those flowers sweete savour yeeld As Ioshuah Sylvester our English Du Bartas in his Eden Fol. 219. hath excellently translated him I am sure the tree of life in the Coelestiall Hierusalem bare twelve manner of fruites and yeeldeth her fruite every Moneth Rev. 22.2 And the earthly Paradise was a type of the heavenly 7. Seventhly if it should be absurd to say that our Autumnall fruites were ripe and perfect at the Creation as the contray is most probable yet it is not absurdissimum thousands of matters are more absurd I am sorry to see Scaliger in the superlative of Censure for little or nothing so that I cannot forbeare to say of him as he sayd pag. 568. of Aben Ezra En jecur Criticum see how a Criticke may erre Lastly S. Ambrose Hexam 1.4 saith expressely to the maine question In hoc principio mensium quo Pascha jussu Dei celebrabant Iudaei calum terram fecit Deus that is in this beginning of Moneths at what time the Jewes did celebrate the Passeover according to Gods Commandement God created the heaven and the earth also Athanasius quaest 17. Eodem Die quo Christus in utero virginis conceptus est in mundi principio Deus creavit Adam that is the same day on which Christ was conceived in the wombe of the Virgin God in the beginning of the world created Adam Againe Damascene de fide Orthod 2.7 in the spring Deus fecit universa God created the whole Universe Briefely for I remember my promise at the beginning of the same opinion are Leo de Possi domini Ser. 5. and 9. Beda de ratione Temporum cap. 40. Cyrill Hierosol Catech. 14. Gaudentius tractat 1. de Paschae observatime and Iacobus Salianus in his apparatus ad Annales Ecclesiasticos veteris Testamenti cap. 4. citeth forty Authors or thereabout that the world was created at the Spring and yet in my opinion very simply and superficially confuteth Ioseph Scaliger viderit Lector Now to returne to the former point of the varietie of the yeares and their severall beginnings and endings with the divers accounts of divers Nations see Alexander ab Alexandro Gen. dier 3.24 and how many occasions and some foolish triviall ones caused some to begin their yeare from such a Day but I must apply my selfe to the Israelitish computation that the Jewish account of beginning the yeare and moneth was different from that before established appeareth by the expresse words Exod. 12.2 This moneth shall be unto you the beginning of moneths it shall be the first moneth of the yeare to you as if he had said it hath not beene so heretofore it shall be so hereafter But whether the Israelites in their Aegyptian captivitie reckoned according to the old Hebrew account or according to the Aegyptian account may be doubted howsoever an alteration is estabished by God himselfe And now by this meanes you may know which is the first moneth when Paschatizing was to be kept that moneth whose fourteenth day or full moone falls either upon the Vernall aequinox or after it the same is the first Paschall Moneth and hence it commeth to passe saith Cornelius a Lapide that the New-Moone of the first moneth can neither be before the eighth day of March nor after the fifth day of Aprill So that if it fall out that two full Moones are equally distant from the Aequinoctiall as may be though very seldome not the praecedent full Moone but the subsequent designeth out the first Moneth Indeede the yeare began before that time in September and that Moneth did runne out into our October that moneth is called Tisri which signifieth in the Chaldee the Beginning and the beginning of their yeare it was It is remarkeably sayd Exod. 28.16 Of the feast of Tabernacles that it is the feast of in-gathering which is in the end of the yeare It was sayd of old Supremum inferioris tangit infimum superioris the top of the inferiour thing toucheth the bottome of the superiour 2. Esdr as 68. Iacob's hand held from the beginning the heele of Esau Esau is the end of the old world and Iacob the beginning of it that followeth ver 9. and the end of one yeare past toucheth the beginning of the yeare following two minuts are not farre a sunder the first determineth the preceding yeare the second giveth life motion and account to the succeeding yeare Vbi desimit Philosophus incipit med cus the Physician begins where the Philosopher ends where one yeare ends the other yeare begins that part of time which determineth the old yeare initiateth the new The same feast of Tabernacles which is sayd to be Exod. 23.16 in exeundo annum in the going out of the yeare as the Hebrew runneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beizeth Hasshânab is said also to be as it is in the Interlineary in revolutione anni Exod 34.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tekuphath Hasshânah at the Revolution of the yeare as it is in the Margin of our last Translation And though it be sayd in the body of our Bible At the yeares end yet the yeares end is the Revolution of the yeares beginning the words differ more than the sense i That is when all things are buried at the returne of the yeere Quando redeunte anni tempore cuncta conduntur saith Hentenius in his Vulgar and Santandreanus which signe out not the past but present renewed yeare Where it is sayd Exod. 23.16 In the end of the yeare you must not understand the words of the
therefore some needed not to make distinct things of the presence of God in shining or in a cloud in the oracle of the Propitiatory and in the Spirit of Prophesie for the divine Presence answering from the Propitiatory was the Propheticall Spirit and when the Arke and propitiatory were not in the Temple restored no more was the presence of God or the Oracle following from the Spirit of Prophecy Ribera made the Arke comprise these three last things PAR. 11. A Man might weary himselfe and the Reader in the severall reckonings of the five things wanting Galatinus running one way the later Iesuites another way Porchetus primâ parte victoriae contra Hebraeos cap. 7. fol. 19. hath accounts divers all from the Talmud saying these five things were wanting Vrim Thummim Archa Ignis Deitas S. Sanctus the Vrim and Thummim the Arke the holy Fire the Presence of God the Holy Ghost Againe he recknoneth these from the Talmud Archas Cherub Ignis Sechina or Dietas S. Sanctus Vrim Thummim the Arke the Cherub the Fire the Sechina or Presence of God the Holy Ghost the Vrim and Thummim from the glosse of the Talmud he reckoneth Ignis Oleum Vnctionis Archa S. Sanctus Vrim Thummim the Fire the Holy annointing Oyle the Arke the Holy Ghost the Vrim the Thummim Ribera doth not amisse by answering three to esteeme that all five be answered but he doth ill to call it a fable of the Iewes and is not able to prove that the heavenly fire Vrim Thummim and the Arke were in the second Temple These things I have purposely enlarged to confound the obstinate Iew the first Temple had these glorious things which the second Temple wanted till Christ came The first exceeded the second in all outward glory for Ezra 3.12 Many of the Priests and Levites and chiefe of the fathers who were ancient men and had seene the first house when the foundation of the second house was layd before their eyes wepts with a loud voyce for the Temple lay destroyed not sixtie yeares saith Tremell and these ancients wept onely because they saw the second Temple could not be equall to the first Augustin De Civit. Dei 18.28 Ex quo instauratum est nunquà m ostenditur habuisse tantam gloriam quantam habuit tempore Salomonis Since the time that the Temple was renewed it could never be proved that it had so great glory as it had in the dayes of Salomon No say I though you adde Herods structures and so S. Augustin meaneth See this confirmed by Galatinus 4.3 Blame not me if I oppose the learned Ribera since his brother Iesuite Christopher Castrensis on the place maintaineth the contrary to him and refutes him by name Likewise I have seldome observed the wary Leonardus Coquaeus humani aliquid pati to have erred like a man yet his lukewarme fort âsse peradventure that Herods Temple exceeded Salomons is unseasonable too hard of digestion and to be spued out Though Ribera on Hag. 2. num 45. c. from the two Iosephus preferreth Herods Temple and great charges yet David gave more than ever Herod was worth See 1 Chro. 29.3.4 1 Chro. 18.11 especially 1 Chro. 22.14 and 16. verses an 100000. talents of gold and a 1000000. talents of silver besides what Salomon and the Princes and people offered Hag. 2.9 The Prophet saith the glory of this later house shall be greater than the former and the desire of all Nations shall come and I wil fill this house with glory This all Iewes confesse yet they deny the Messiah is come of whom principally those words must be understood though they may be applyed Sensusecundario in a second sense to the Chruch the body of Christ as the 70. and Augustin sense it But Rupertus Lyranus Burgensis Vatablus Galatinus Rabbi Abiba misprinted Aniba and Beda cited by Leonardus Coquaeus Ambrose lib. 3. epist 12. Cyrill in Gen. lib. 15. expound these words of the Messiah So Adrianus Finus in flagello Judaeorum 5.2 Iohannes Eckius and Paulus Palacius these are cited by Ribera Aquinas on 29. of Esay Hugo Dionysius Isidorus are also cited by the consenting Christopher Castrensis to this purpose Leonardus Coquaeus excellently illustrateth this poynt and above all the Prophet Malachy 3.1 correspondently Statim venit ad Templum suus dominator quem vos quaeritis angelous Testamenti quem vos vultis The Lord whom ye seeke shall suddenly come to his Temple even the messenger of his Covenant whom yee delight in And now let me say in honour of my deare Saviour that hee was a Light to lighten the Gentiles and the glory of Gods people Israel Luke 2.32 that the glory of the second Temple in him and by him was farre greater than the glory of Salomons time Judge by these comparisons PAR. 12. 1. THE Iewes had the presence of God in a cloud or in the brightnesse Christ was Emmanuel God with us we had the presence of God in Christ Gods presence to them was separable and separated Gods presence to Christ by Hypostaticall Union was inseparable if Gods presence in Nube or nubeculâ Iudaeorum in the Cloud of the Iewes was such a Prerogative much greater was the presence in the flesh of Christ with which he was clouded Christopher Caster Sicut in Templo Salomonis Praesentia dei nebula aliqua aut fulgore declarata dicebatur gloria dei Templum illustrans inhabitans ita dispensatio Carnis assumptae cum patibulo triumphantis ut ait Hieronymus epist 150. ad Hedibiam Quaest 9. quae est nubecula quâ tectus est sol Iustitiae filius dei gloria verè dicitur illustriorem reddit posteriorem hanc domum quà m illam priorem suo in eam adventis that is As in Salomons Temple the presence of God appearing in a cloud or brightnesse was accounted the glory of God inhabiting the Temple So the Incarnation and Triumph on the Crosse as Hierome phrazeth it which is the Cloud wherewith the Sunne of Righteousnesse the Son of God was covered is truely called glory and maketh the glory of the second house by his comming into it more glorious than ever was the glory of the first house It is not more old than true Quod Sol in Nube Deus in Carne God in the flesh was like the Sunne in a cloud When Christ was first brought into the Temple the Propheticall Spirit came upon Simeon Luke 2.27 and of extraordinary thanks giving upon Anna ver 38. Was the presence of God in a Cloud glorious in the first Temple Much more was the presence of God in Christ of Christ in a Cloud superabundantly glorious Mat. 17.5 A cloud over-shadowed them and a voyce out of the cloud sayd this is my beloved Sonne in whom I am well-pleased this voyce came to him from the excellent glory 2 Pet. 1.17 Was it not a glorious cloud received him out of their sight Act. 1.9 Againe was the presence of
be Psal 22.14 All my bones are out of joynt saith the sweete Singer in relation to our Saviours Passion and ver 17. I may tell all my bones and they pierced or rather digged my hands and my feete ver 16. and yet for all this not one bone was broken the Souldiers breake not the legges of our Saviour as they did of the Malefactors Ioh. 19.33 One of the Souldiers indeede pierced his side and forthwith there came out bloud and water ver 35. For these things were done that the Scriptures should be fulfilled a bone of him shall not be broken and Psal 34.20 He keepeth all his bones not one of them is broken PAR. 2. THe marrow might not be taken forth perhaps to intimate that man may not be too-busie with Gods secret counsells with pearles wrapt up and inclosed in his owne breast for as in the breaking of the bones some marrow is diminished so in the determining of hidden things Gods wisedome is too-much intrenched upon undervalved and by humane reason or conjecture broken in pieces wherefore God will have some and the daintiest and chiefest things as the marrow in the bone reserved from mans curiositie which man must not seeke after other hard matters there are that he may exercise his wit upon and picke upon see Deut. 29.29 though it had beene a young Lambe whose bones are little and no harder than some sinewes yet they must forbeare from the eating of them for they were bones though tender In the slaying of the passover they were to take heede of breaking a bone at the taking out of the entralls at the cutting out of the heart liver and lungs for they were to be washed and cleansed they were to take heede lest they brake a bone they were so to spit it and fasten it on the Spit and take it from the Spit that no bone of it was to be broken Lastly they were neither so to eate of the flesh nor so to carry and to burne the remainder that any bone at all was to be broken In a mystery this might signifie that not one Article of our beliefe not one mayne poynt which upholdeth Christianity as the bones do the body may be broken but must be preserved intire yea it might imply that no one Commandement of God is to be broken I am 3.10 Whosoever shall keepe the whole Law and yet offend in one poynt if he breake but one bone he is guilty of all how can those words be reconciled To keepe the whole Law and yet to offend in one poynt I answer to keepe the whole Law except one poynt onely In like sort our blessed Saviour saith Matth. 12.31 All manner of sinne and blasphemy shall be forgiven men but the blasphemy against the Holy Ghost shall not be forgiven you may say Is not the blasphemy against the holy Ghost a sinne and blasphemy I answer it is but the native proper sense of the words implyeth onely this that all blasphemy shall be forgiven except the blasphemy against the holy Ghost Lastly the not breaking of the bone might typifie that till heaven and earth passe one jot or one title shall in no wise passe from the Law no not from the law of the Passeover till all be fulfilled Matth. 5.18 The Iewes doe constantly avouch that the Almighty hath more care of every word syllable and letters of the old Testament than hee hath of the starres in heaven and the Iewes themselves have beene so excessively even to a prodigie carefull and diligent that they have reckned how many times every severall letter in their Alphabet is to be found in all the old Testament Againe I will not say but that by the not breaking off a bone may be meant either a hard place of Scripture is not too-much to be forced 2 Pet. 3.16 or else that no words of Christ were superfluous or vaine no promise of his should be broken but remaine firme Matth. 24.35 Heaven and earth shall passe away but my words shall not passe away PAR. 3. ANother durable Rite of the passeover subsequent was Thou shalt not carry forth ought of the flesh abroad out of the houses ver 46. This the Rabbins expound thus not only they may not carry forth ought of the flesh to another house or to others without any house in the open fields or streets but they must not carry that from one company which belonged to another company nor might they carry it from the whole that were present to the absent that were sicke nor might they carry it out of the Passeover-Chamber PAR. 4. ANd these may seeme to be the Reasons 1. If ought of the flesh might have beene carried forth some uncleane body might have touched it or met with it 2. Or Legally uncleane might have employed it to profane uses 3. Or notoriously professed enemies of the Church might have vitiated it 4. It had not neede to have beene brought in if it might have beene carried out 5. The remainder of the flesh needed not to have beene burnt if it might have beene exported The mysteries may be these Secretior a non divulganda von communicanda in vulgus the mysteries of Gods Word are not to be divulged nor made knowne unto the rascall-many Cast not pearles before swine nor bread unto dogges unfit recipients must not be dispensed withall through any favour to take it no not at the second or third hand or bound No communion of light with darkenesse Concord and Communion are to be found within the pale of the Church Christ made an exempt of Disciples from the Iewes of the Apostles from the Disciples of three viz. Peter Iames and Iohn from the rest and yet revealed not all things to them because they were for a while unfit At night commonly both Coelestiall-ill-influences and infernall Spirits doe more hurt this passeover was in the night To goe away Sacris non peractis before service was ended from the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silence till the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye may depart in peace was a sinne A sinne censured in the Primitive Church by Excommunication as appeareth in the fourth Councill of Carthage this Sacrifice was not ended till all was consumed To eate part and carry away part is but halfe a sacrifice Let them looke to this who carry abroad the consecrated Host till it incline to rottennesse or come to an ill favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Menander the Poet Menander calls the night The Mother of all Mischiefe Amor illicitus is called ovum noctis Lust is called the nights Egge Post solis occasum Noctem esse 12. Tabulae decernebant the twelve Tables decreed that after Sun-setting it should be accounted night as Alexand. ab Alex. Genial dier 6.10 PAR. 5. THe Table-talke was the next fixed subsequent Ceremony Maymonides saith the religious Table-talke began not till the cloath was removed from the Master of the Feast at the end of the first Supper
that first whether bodily filth or soule-spots that the out-side of them may be cleane also If Christ had not meant at all that the cups within were full of extortion when his speech was to the Pharisees he would have said ye and not they but he spake in the third person plurall not in the second therefore the very pots and platters were dumbe deafe and finlesse accessories or attestates to the oppression and wrong committed by their owners and masters the Pharisees I am not ascended very high Pedibus de more lotis saith Josephus They were wont to wash their feere PAR. 6. SAint Paul approved those widowes which lodged strangers and washed the feete of the Saints 1 Tim. 1.5 Tertullian ad uxorem 2.4 testifieth that the Christian women did and that their Gentile husbands disliked them because they did aquam sanctorum pedibus offerre Hierome in his Apologet. against Ruffinus propositum nobis est pedes luvare veneratione non merita dissentire we are resolved to wash our feete with worshipping not to boast of our merits Christ himselfe gently did chide Simon the Pharisee for administring no water for his feete Luke 7.44 the rather I thinke for that he was a water-foule Pharisee which sect was over-scrupulous in manifold washings feete commonly are lesse white than mens hands especially in hot countries or with labouring or wayfaring men and smell worse than their hands doe Thou O Pharisee hast beene so farre from washing and wiping of my feete that thou hast not afforded mee water cold water the cheapest of all dishes to wash or linnen to wipe them but this woman hath drawne water hot water from the fountaine of her eyes and hath washed my feete with teares and wiped them with the haires of her head using her tresses in stead of a Napkin PAR. 7. ABraham and Lot onely afforded water but washed not the feete of their guests Let a little water I pray thee be fetched and wash your feete Gen. 18.4 even ye your owne selves and I will fetch a morsell of bread so Gen. 19.2 Lot wisheth the Angels in mens shapes to wash their feete the Levite and his wife washed their owne feete Judg. 19.21 The washing of our feete conduceth to health cleanelinesse and recovery of strength and was next in goodnesse to a Bathe saith Montanus Josephs Brethren had water given them but they washed their owne feete Gen. 43.24 Abrahams servant and the men that were with them had water given them to wash their feete Aaron and his sonnes were to wash their owne feete Exod. 30.19 So did both they and Moses Exod. 40.31 It was a dainty complement of her who complemented once before her betters when so cunningly shee bespake a reversion 1 Sam. 25.31 even of Abigail the Super-witted Abigail upon the pleasing message to be Davids wife to bow her selfe on her face to the earth and to say ver 41. Let thine handmaid be a servant to wash the feete of the servants of my Lord It was a Courtly ayre and blew sweete from Carmel and the humblest temptation that I have heard of but for all that fayre semblance I remember not that ever any in the old Testament were wont to wash their guests feete or of travellers that the Apostles had washed before their beginning to eate the Paschall-Lambe some parts or others of their bodies is probable enough from Christs saying to Peter Ioh. 13.10 Hee that is washed neede not save to wash his feete these words were spoke at the second Supper and it seemeth they were washed before and if reference be not had to their Baptismall Regeneration the words ran fairest for their first washing ordinarily practised before the passeover was eaten though commonly the Iewes washed againe at the beginning of their second Supper of which God willing hereafter PAR. 8. THe great sinner I thinke began this kinde of humility and was the first recorded in holy Writ that washed anothers feete the Saviour the onely Saviour of the world first fully accomplished that Ceremony by washing the feete of many even of all his Disciples and even of awicked Judas among the rest Heliodorus being the Greeke Sir Philip Sidney or that noble knight the English Heliodorus lib. 2. Aethiop Hist Haec lavabat pedes pâ—lverem abstergebat she washed my feete and wiped away the dust Eusebius 3.15 Calceamenta quoque pedibus tentabat educere quae nunquam nisi â religiosis resolvi consueverunt non solùm pedibus de more lotis sed totis etiam nonnullis corporibus that is they did not onely wash their feete as the usance was but some of them did also wash their whole bodies saith Josephus PAR 9. THat bathing was used for cleanelinesse none but slovens will deny you shall finde it used to that end 2 Sam. 11.2 and Neh. 4.23 But of this hereafter against the much-erring Peterius that it was appointed to Naaman by an especiall command to a religious purpose is apparant 2 King 5 10. Wash in Iordan seven times and thy flesh shall come againe to thee and thou shalt be cleane cleane from the inherent and cutaneall harme that there were also divers Legall or Leviticall Purtfications by water is evidenced Heb. 9.10 but that bathing of their whole bodies was used by the Iewes before the beginning of their feasts or at them I cannot finde though it be probable that some superstltious precise ones might voluntarily take up such a fashion which Iosephus seemeth to point at or it might bee done by some in the latter times of the Emperours for the Romans were wont to bathe ere they feasted but this custome sprang up after Iewish Bathings In Plantus his dayes they washed both their hands and feete Plautus in Persa Act. 5. scena 1. Hoc age accumbe date aquam manibus apponite mensam goe to sit downe give us some water some body for our hands set dinner on the Table and scen 2. Locus hie Tuus est hic accumbe ferte aquam pedibus praebe T is puer this is your place sit you here bring some water for our feete you sirra boy as Baronius well amends it the Graecians did so with more cost Plutarch in Phocions life relateth that Phocion found in his friends house choyce bathes of wine and odoriferous spices to wash the feete of their fellow-feasters and taxeth it for prodigality They did not onely wash but anoynt themselves at feasts Athenaeus lib. 15. saith the Athenians were wont to annoint the feete of delicate Persons the Romanes had to most parts of their bodies appropriate especiall and curious oyntments Baccarimum Aegyptium Phoenicium Nardinum Nar do vina merebere saith Horace in his invitation of Virgill to a feast Garm lib. 4. od 12. that is I will requite thy Nard so fine With a whole tearse of Campaigne wine Never doe we reade that Christ in his life used naturall or artificiall sweete odours but at feasts that oyntment of pure or
the Lord by Samuel 1 Chro. 11.3 Or by the hand and appointment of Samuel for Samuel was dead divers yeares before nor could it be done by all the Tribes save onely by vote and consent but David was anoynted personally by some Priest Prophet or Seer who had a lawfull authority so to doe Nor doe I doubt but as the precious oyntment which was powred on Aarons head was so plentifull that it ranne downe upon the beard and went downe to the skirts of his cloathing Psal 133.2 So the Royall anoynting was in like plenty the Kings themselves kneeling or bowing downe before the Priests or Prophets who anoynted them as by picture is described in our old Bishop's Bible on 1 Sam. 10. So much for the Sacred use of Oyles by the Jewish people PAR. 8. COncerning the Oyle for common Unction whether simple or compound I read not in Scripture that the Iewes did ordinarily annoint any other parts of their bodies but their heads and feete indeede Ester according to the Custome of those times and such Virgins was purified sixe moneths with oyle of Myrrhe and sixe moneths with sweete odours and with other things for the purifying of women Est. 2.12 which Vatablus thus expresseth on the third verse Det mundatoria earum i. quibus sordes corporis detergere solent cutem suam ungere c. Let him give them their Mundatories that is those things for their Purification wherewith they are wont to scoure off the filth of their bodies and to anoint their skin on the 12. verse twelve moneths were to passe ere they came in to the King in the meane time dabant oper am ungendae cuti prioribus sex mensibus oleo myrteo posteriori semestri aromatibus ungi solebant they tooke great care in anointing their bodies the first fixe moneths with the oyle of myrtles the last halfe yeare with oyles of Spices and with other Purificatories which women used which use cannot well be restrained to head and face and hands and feete but was applied to other parts of their bodies also but here you may truely say This belonged to the Babylonish rather than to the Iewish fashions Also Wisd 2.7 Let us fill our selves with costly wine and ointments let no flower of the spring passe by us let us crowne our selves with Rose-buds before they be withered In these words Let us fill our selves with costly wine and ointments I say these Iewes preceded the Romanes in drinking oyntments mingled with wine Secondly I doubt not also but they annointed themselves more than head and feete the vastnesse of their intentions going beyond the common practise probabilizeth as much Impleamus Let us fill our selves Holcot on the place thus Ad vinum addunt unguenta id est electuaria ad jucundè bibendum secundum hoc unguentum pertinet tà m ad gustum quà m Tactum aliter exponitur de unguentis ad ungendum corpora facies ut magis resplendeant suaviùs redoleant mollius tangi possint sic pertinent ad delicias tam visus quà m tactus that is to their wine they adde oyntments that is to say electuaries that they may take the more delight in drinking and in this respect unguent belongs as well to the taste as to the touch In another respect it is to be understood of oyntment to anoynt the body and the face that they may glister the better and brighter and smell the sweeter and in palpation feele the softer and so it belongs to the delight as well of the sight as of the touch PAR. 9. THeirvery being crowned at their festivalls did argue their anoynting of their hands as appeared before in the feast of Thyestes and I hope shall playner appeare by and by that holy Susanna at her bathing used also anoynting is proved before Wash thy selfe and anoynt thee as Naomi instructed Ruth Ruth 3.3 So David arose from the earth and washed and anoynted but whether the whole body in both these places be to be understood or some especiall parts may justly be questioned Theophylact on Mat. 6.17 Prisci in gaudii signum habebant ungi post lotionem our Ancestors in token of joy did use to anoynt themselves after their bathing Ezek. 16.9 God alludeth to the fashions of the Iewes who anoynted after washing I conclude some few upon some extraordinary occasions might anoynt their whole bodies but I finde it not written of the generall practise the Iewes questionlesse used the medicata unguenta and the compounded oyntments Nard and other And the house was filled with the odour of the Oyntment Job 12.3 againe Ier. 8.22 Is there no Balme in Gilead and Ier. 46.11 Goe up into Gilead and take Balme directly inferring that there was a great medicinall vertue in the Balme especially of Gilead that the washing of feete was usuall among the Iewes is proved before I read not of the anoynting of their feete practised in speciall throughout the whole Testament Ashurs dipping of his foote in Oyle implyeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principally in the Native sense the anoynting of his feete with Oyle above other parts but fore-prophecyeth the abundance in which hee should as it were swimme PAR. 10. THe woman indeede in the Gospell Luk. 7.37 used a most civill decent heavenly method in her devotion she began to wash Christs feete with teares she did wipe them with the haires of her head she kissed his feete and anoynted them with the oyntment I answere this fact was extraordinary she making oyntments which were before the instruments of sinning now to be effects of devotion nor doth Christ finde fault with Simon the Pharisee that he afforded not oyntment for Christs feete which if it had beene common it is likely he would have done but Christ saith onely ver 46. Mine head with Oyle thou diddest not anoynt Irenaeus 3.14 among the peculiaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or peculiar passages which S. Luke alone hath recorded reckoned this Quomodò apud Pharisaeum recumbente Christo peccatrix mulier osculabatur pedes ejus unguento ungebat that is how when our Saviour went into a Pharisees house to eate with him A woman that was a sinner kissed his feete and anoynted them with oyntment and it may be therefore peculiarly insisted on the anoynting of Christs feete who because it was not an usuall thing which was now done in Galilee and differed from the other latter anoyntings neere Jerusalem towards his death where is no mention of the anoynting especially of his feete and because this woman contrarie to the common custome durst not presume to anoynt Christs head but began her religious humiliation with anoynting of his feete as if she were then unworthy to come nigh his head PAR. 11. BUt the anoynting of the Head among the Jewish Nation was long in frequencie before ever the Capitoll was heard of or the head of Tolus found So the Romans might imitate the Jewes but the Jewes could not be the
so conveniently had as might have beene if Peter lay on the same bed with S. John and under him Barradius is expresse that Peter lay above Christ and Iohn below him Peter had the highest place in that place or bed saith Maldonat and Christ might lye on Peters lap as Iohn did on Christs who can reconcile these discordant Jesuites for the highest place of the lowest bed which was nearest to Christs left hand lay Judas for so could Christ easily give him the dipped sop saith Pererius Conjectures when will yee leave off your vastnesse of conjecturing I doubt not but they were so placed that Christ might have given to any one of his Apostles bread yea or meate if he would nor was the distance so farre but they might have reached one to another if they had resolved and stirred to doe so especially they who lay on the middle-table It is most true what the Divine Saint Austin saith Contra Maximinum Arianum 3.3 In the Scriptures ex eo quod Scriptum est debemus etiam colligere quod non est Scriptum from that which is written wee may collect that which is not written yet we must not looke for Figges on the Vine nor Grapes upon the Olive-tree the Genuine fruite the unforced collection the faire resultance is highly commendable Teâ—tullian de pudicitia satius est sapere in Scripturis sanctis quod minus quam contra Humanae sapientiae pars magna est velle quaedam nescire that is it is better in the Scriptures to be wise a little too little than too much It is a high point of wisedome in men to be willingly ignorant of some things or to that effect saith Iulius Scaliger Basilius in Regulis brevioribus regula 235. and 261. Nè nos ingeramus ad ea quae ad nos non spectant let us not meddle with those things with which we have nothing to doe PAR. 11. THe last branch of the eleventh Point is more crooked and out of the way than the rest Quoniam Apostoli saith Pererius diversis dissitis locis discumbebant proptereà non potuit Christus manu suâ omnibus singulis eucharistiam exhibere sed dixit accipite dividite inter vos that is because the Apostles lay in divers and severall places therefore Christ could not deliver the blessed Eucharist with his hand to all and every of the Apostles but said Take this and divide it among you I answer they were not so farre divided one from another but that by Pererius his owne Confession in the twelfth point the Apostles are out of the same platter with Christ as is not obscurely signified by those words Matth. 26.33 and his parallel with the Romane fashion implieth so much Secondly though the Romanes had great dishes very great yet had they at their Tables more than one dish and ate of such meate as they fancied and not alwayes all out of one dish and though the whole Paschall-lambe were placed in one dish and that had need be a great dish especially if it were a great Lambe and almost a yeare old for they might chuse such an one as I said before yet I doubt not but the sowre herbs were in another and that in the common and second Supper there were more than one dish PAR. 12. LAstly how supinely doth this great Scholler confound these Suppers Supposing the blessed Sacrament to be whilst they were eating either the paschall Lambe or of the second Supper whilest they were discumbing at the second boord together of which at large hereafter I thinke the Reverence yea the adoration due to Christ present and by his opinion due to the Sacrament at the elevation should have made him distinguish the severall Suppers or is it likely that Christ would change the old Sacrament of the Paschall-Lambe into the more blessed Sacrament of his body and blood disannulling the former and till the worlds end establishing the latter and cause his Apostles to shew no more devotion then they did at their usuall repast Or did Christ say Accipite dividite inter vos take this and divide it among you as it is Luke 22.17 because Christ would not give to all and every one of his Apostles the Eucharist with his owne hand as discumbing aloofe-off from him must this great Rabby Pererius be put to his A. B. C Must he be new catechized in the Principles of Religion What S. Luke saith Dividite inter vos was not any part of the Eucharist which Nota. in the same Saint Luke is afterwards consecrated both the Bread ver 19. and the Wine ver 20. but it was part of the Wine at the Paschall-Supper which they were bid to take and divide betweene themselves as appeareth from the 15. verse to the 19. Indeede both Saint Matthew and Saint Marke have it edentibus illis as they did eate but what saith that learned Franciscus Lucas Brugensts on the words Matth. 26.21 Edentibus illis Non tam de comestione ipsa hoc est actu comedendi quà m de convivio hiâ— sermo est The Evangelist here speaketh not so much of the eating it selfe that is to say of the very act of eating as of the Feast and on the same words ver 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they did eate Quod non de actu coenandi aut comedendi intelligendum est sed de coenâ sive convivio ipso quasi diceret Coena adhuc durante mensa nondum ablata non est verisimile quod novum sacrosanctum corporis sui cibum miscuerit Iesus cum cibo profano So he which words are not to be understood of the act of Supping or of eating but of the Supper or Feast it selfe as if he should say whilst Supper did yet last or before the Table was removed It is not likely that Christ mingled the new and thrice-holy meate of his most blessed body with profane meate but of this againe hereafter I rather interprer edentibus ipsis before they were parted from the feast or before they removed out of that roome Maldonate on the words they are not to be understood Quasi durante adhuc Coena id fecerit statim perana est antequaÌ„ surgerent antequâm mensurae ciborum reliquiae removerenter that is as if Christ spake those words whilst the Supper lasted but presently after Supper was ended before they rose from the Table before bread and salt and the fragments were removed Beza dislikes not this Interpretation quùm autem cibum sumpsissent when they had done eating for it is cleare that the blessed Sacrament was administred after Supper post agnum typicum expletis epulis corpus dominicum datum discipulis saith the Ecclesiasticall Hymne Ergo post Coenam epulas omnes therefore after Supper and all Feasting saith Barradius Tom. 4. pag. 64. Luke 22.20 Likewise also he tooke the Cup after Supper the word likewise implying that after Supper also he tooke the Bread Saint Paul 1 Cor.
lesse Quando suppetet Pascha beatius cibusque coelestis in Regno Dei since hee had a more blessed Passeover and a heavenly banquet in the Kingdome of God PAR. 2. IT is a true Rule that not onely the prepositions before after untill unto from and the like which denote or signifie the bounds limits either of time or place either initiall or finall and determinative but all other descriptions or circumscriptions of time space or place are ambiguous and sometimes include sometimes exclude those very bounds assigned out Before the day of the Passeover the word before saith Illyricus sometimes includeth sometimes excludeth the very day of the Passeover when it is to be understood inclusivè the sense is Ante diem Pasche terminatum vel finitum before the day of the Passeover was terminated or ended yet commonly it is used exclusivè so after three dayes Christ shall rise againe Marke 8.31 and after three dayes he said he would rise againe Matth. 27.63 by which expressions is not meant that he would rise againe the fourth fifth sixe or seventh day or any time after that but the third day is included not excluded for his Resurrection was fore-prophecied of by Christ himselfe that it should be accomplished on the third day Matth. 16.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised againe the third day and accordingly it was performed Christ rose againe the third day saith the Apostles Creed He rose againe the third day 1 Cor. 15.4 according to the Scriptures After sixe dayes Jesus taketh Peter and James and Iohn and bringeth them unto an exceeding high mountaine Matth. 17 1. Marke 9.2 yet is it varied Luke 9.38 about an eight dayes after The reconciliation is faire the word after in S. Matthew and Marke excludeth dies terminales It was not in any part or parcell of the sixe dayes they were fully ended and passed but the preposition after in S. Luke excludeth them So Christ became obedient unto death Phil. 2.8 and though the word unto be often exclusive yet because Christ came not onely to the gate doore or chamber of death but passed through them and really truely was dead therefore death is not here excluded but included in the word usque or unto 1 Sam. 15.35 Samuel came no more to see Saul untill the day of his death usque ad that is from the houre neither before nor then nor after I have the more insisted on this Rulebecause it removeth many seeming contradictions in Scripture which the ignorant are not able to reconcile but swallow downe with their difficulties and now I descend unto the word Donec or untill to the further clearing of these difficult words Donec or untill the first is affirmative Matth. 28.20 I will be with you unto or untill the end of the world which promise proveth not that he would not be with them after the end of the world but rather that he would be much more with them in another world though he would not desert them here Psa 110.1 Sit thou on my right hand till I make thine enemies thy footestoole grosse is the man who hence inferreth that Christ shall not sit at Gods right hand when Christ shall tread upon his enemies now he doth raigne over them even whilst there is opposition and shall much more hereafter when they shall be under his feete here Donec also affirmeth of the future times PAR. 3. THe second force of Donec is negative defuturo for the time to come Matt. 1.25 non cognoscebat eam donec peperit He knew her not untill shee had brought forth c. he meaneth not that after her sacred child-bearing Ioseph knew her for it is an Hebrew Idiotisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donec the word untill excludeth without exception expressely till such a time and leaveth it implicitely to be understood that much lesse was it done or to be done afterward Rem nunquam factam certo tempore exprimit non factam quô videri facta poterat scireque necessaria erat non factam Excellently saith Lucas Brugensis he expresseth a thing never done by the not doing of it at a certaine time viz. at such a time as in all likelihood all others would have knowne their wives upon a new marriage but Ioseph did not so much no not at that time much lesse did he so afterward Michal the daughter of Saul had no child untill the day of her death 2 Sam. 6.23 Stupid is he who concludeth that she had children or a child after her death The Resultance is rather and firmer thus If shee had no child till her death much lesse had shee one after Ioseph knew not the blessed ever-Virgin Mary till she was delivered much lesse did he after that In both these passages the force of donec is negative So here I will not any more eate thereof till it be fulfilled not here much lesse hereafter in heaven where we shall have a more blessed Pascha sine intybis vel amaritudine without any bitter Sallet the like may be said of the word untill in the 18 verse but what is the kingdome of God Or how is the Passeover fulfilled in the Kingdome of God I answer by the Kingdome of God in this place is not meant the Militant Church but the Triumphant Origen Euthymius and others here appropriate it to the future world and in the world to come the Passeover is thus then fulfilled and perfected because the Iewish Passeover was to be eaten with bitter herbs and that Passeover was accompanied with a second Supper nor were all and every one blessed that tooke the Passeover therefore was it in a manner imperfect but blessed are all and every one who are called to the Marriage-Supper of the Lambe Rev. 19 9. and in that Supper is nothing wanting all sorrow excluded all joy prefected the Type being drowned in the glory of the great antitype an happier Supper an happier Passeover shall be in heaven This manner of speech perhaps hence arose saith Illyricus because the Writer would determine onely for his owne time or the time he propounded to handle and cared not to speake of further or remoter times as it was principally intended and all things were accordingly prepared that Christ might eate the Passeover Marke 14.12 So it is most true Christ sate not as an idle spectator but he did indeede eate the Passeover and promised never to eate it more PAR. 4. WHat else Luke 22.17 He tooke the Cup and gave thankes and said Take this and divids it among your selves for I say unto you I will not drinke of the fruit of the Vine untill the Kingdome of God shall come that this was not the Eucharisticall Cup appeareth by the Sequell where he instituted the blessed Sacrament of his body and blood PAR. 5. BUt what mean these words I will not drinke of the fruite of the Vine untill the Kingdome of God shall come What is the fruite of the Vine which then shall be drunken the
the consecration of the unleavened bread and confesseth saith Baronius um tantùm in paschate sed in aliis maximis Judaeorum solennibus diebus ut Pentecoste Scenopegia ejusmodi duplices coenas exhiberi consuevisse That not onely at Easter but also on other great feastivall dayes of the Iewes as at Whitsontide and at the feast of Tabernacles such double Suppers were wont to be exhibited Thus among the Iewes you shall finde Maymonides for the second Supper and the very Rituall it selfe you have also Scaliger Kemnitias and Beza for the same among the Protestants I have begun with Baronius among the Papists He againe saith expresly Christ gave Iudas the Sop in the second Supper I touched also at Franciscus Lucas Burgensis who againe on Matth. 26.21 Edentibus illis thus hath it Inter edendum edendum autem non pascha quod primum festinanter a stantibus comestum fuerat sed reliquos ejus coenae cibos as they did eate But the passeover was not to be eaten which was first eaten in haste by the Israelites standing but the other Viands of that Supper The same Lucas Burgensis on Iohnn 13.2 Coenâ factâ The Supper being ended thus Coena cujus primus cibus fuer at agnus Paschalis reliquus cibus vulgaris facta non ita ut mensa esset ablata gratiae actae post coenam ordinariam sed ante sacram Eucharisticam The supper whose first service was the paschall Lambe the rest of the dishes ordinary or common victuals being ended not so ended as that the table was removed and grace said after the ordinary or common supper but before the sacred and Eucharisticall supper The same on Luke 22.20 Addit hoc Lucas postquam coenasset or post coenasse or postquam coenassent as it is in the Syriack ut intelligamus sacramentum hoc non pertinuâ—sse ad vulgarem coenam quae pascendo corpori subservierat After hee had supped or after supper or After they had supped to give us to understand that this Sacrament did not belong to the Vulgar or Common Supper which served for the feeding of the body Sebastian Barradius Tom. 4. pag. 31. After Christ with his Apostles had eaten the Paschall Lambe In mensa recubuit cibosque alios sumpsit Againe ibid. It was not forbidden but usuall to eate other meates in the Paschall Supper The same Barradius pag. 64. speaking of the words Post quam coenavit After hee hâ—d supped They are to be understood de sola coena legali communi quae sequuta est legalem Onely of the legall and common Supper which followed after the Legall where hee plainly acknowledgeth two suppers the Legall one and the common one following it The same having a little before cited the Ecclesiasticall hymne Post Agnum typicum expletis epulis Corpus Dominicum datum discipulis After the Pascall Lambe and second Festivall Christ gave his Disciples his body mysticall Hee coucludeth from expletis epulis ergo post coenam epulas omnes The banquets being ended Therefore hee gave his body After supper and all other banquets which words prove more banquetting stuffe than a platter of sowre sauce onely as Scaliger would have it in the second supper Fost agnum alios sumebant cibos quos intingebant in condimentum hoc vel aliud praeparatum saith Barradius truly After the Lambe they did eate other meate which they dipped in this sauce or some other sauce newly prepared for that purpose Maldonate on Matt. 26.26 pag. 555. thus Cum tres eodem tempore actiones fuerint quae tres coenae vocari solent Whereas there were three actions which commonly they call three suppers the first in which the Paschall Lambe was eaten which is called the ceremoniall supper The second the common and usuall supper for saith hee the Lambe being religiously eaten because for the most part they who ate of it were not filled or satisfied they had another supper of which they did sup to saturity and pag. 557. at the beginning Solebat eso jam agno coena communis apponi There was wont when the Lambe was eaten to be served in a common supper The third supper was when Christ consecrated his Body and Blood So farre well PAR. 2. VVHether the first ceremoniall suppeÌ„r be called any where a supper I do not well remember saith hee and yet hee knew it was to be eaten betweene the two evenings then which there is no time more proper for a supper And himselfe at the last words of the next page The Lambe might be eaten at no other time than at supper Doth not Saint Iohn say After Supper John 13.2 which could not be after the third or second supper for they were after those words spoken but of nëcessity must be interpreted of the first supper of the Lambe which was thén ended Therefore the eating of the Passeover is justly and truly called a supper and the first supper I pitty the peremptory ignorance of Piscator in his Scholia on that placë who saith Omnino pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videtur legendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac proinde vertendum dum coena fieret hoc est inter coenandum non autem coenâ peractâ It seemeth altogether saith hee that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 2. Aorist mediae vocis which intimateth the time perfectly though but newly past wee ought to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a participle of the time present And so indeed in the Greeke New Testament printed by Iohn Crispin in the Margent wee find it and therefore that place of Saint Iohn ought to be translated Whilst they were at supper or at supper-time not when supper was ended for all his arguments prove the second Supper was not ended which no man denies though the Paschall supper were transacted before The second or ordinary supper Saint Luke Saint Iohn and Saint Paul call a supper saith hee A plaine confession of a second supper and yet not plainer than that the eating of the Paschall is called a supper PAR. 3. TOlet on Iohn 13.2 Annotatione 7. distinguisheth theÌ„ legall supper from the common supper Peractâ Paschali Agni coenâ communi incaeptâ saith hee againe The Supper of the Paschall Lambe being ended and the common supper being begunne hee washed their feete The most learned Suarez on Thomas pag. 487. saith Augustine and Iansenius do not distinguish Coenam usualem a coena legali The usuall supper from the legall supper But himselfe doth and againe is expressed pag. 483. Christus illâ nocte duplicem vel triplicem coenam egit cum suis Discipulis Christ in the same night did eate two or three suppers with his Disciples Bellarmine de Sacramento Eucharist 4.27 ad 2. object saith the Eucharist sub specie panis proprie respondet coenae Iudaicae Agno Paschali Under the Element of bread doth properly answer unto the Judaicall supper and to the paschall Lambe Where he acknowledgeth
contention after the third Supper according to the literall Method yet in the order of History it is to be taken in at the second Supper And behold the ground of my conjecture It is scarce credible that presently after the devour receiving of the most holy Eucharist there should be dissention for Primacy I dare say who had such pridy ambitious thoughts presently upon the new Sacrament they had beene unworthy receivers thereof which none of the Apostles were for Iudas received not of which hereafter Againe it is said Luke 22.21 But behold the hand of him that betrayeth me is with me on the table Now these words are spoken after the administration of the blessed Eucharist what followes thence Either we must make Iudas a participant of the body bloud of Christ which though some have held more have held otherwise that with greater reason we must make that after the third Supper they continued eating the Table being yet spread and meat thereon for else why was the hand of Iudas with Christ on the Table and so in effect we must make a fourth Supper of Christ the Passeover the common second Supper the most blessed Eucharist and lastly this Post-coenium or Reere-Supper which is most false and vast Or else we must grant that the holy Spirit did not stand so strictly upon the literall method in S. Luke which is most true as I touched at before and may appeare yet farther because almost the same words are described by S. Matthew and S. Marke Before Christ administred his most holy Supper which S. Luke placeth after the third and most sacred Supper Therefore I say Their contention was before their being satisfied in the point controverted and their satisfaction was before the receiving of the most blessed Eucharist and the meanes to satisfie them was Christs most extraordinary humiliation And now by these steppes of conjecture and probability I am come to the more certaine observations That the Apostles often fell out among themselves striving for superioritie cannot be denied S. Peter himselfe was in a manner over-curiously jealous of the company of S. Iohn What shall this man doe Ioh. 21.21 And Christ beat off S. Peter thus If I will that be tarry till I come what is that to thee The tenne Apostles were moved with indignation against the two brethren of Zebedees children Matth. 20.24 because one would have a promise to be on the right hand of Christ and the other on the left And Christ tooke the Apostles off from their passion saying Whosoever will be great among you let him be your Minister and whosoever will he chiefe among you let him be your servant as the Sonne of man came not to be ministred unto but to minister Matth. 20.26 27 28. verses By the way they disputed among themselves who should be greatest Marke 9.34 but he told the twelve If any man desire to be first the same shall be last of all and servant of all verse 35. A primacy he denieth not among them it was and is necessarie but the affectation and ambition of it he disliketh and sets them point blanke on the contrary Luke 9.46 There arose a reasoning among them viz. the twelve Apostles which of them should be the greatest And Jesus perceiving the thoughts of their heart tooke a child and set him by him verse 47. set him in the midst of them and tooke him in his armes Marke 9.36 and said to his Apostles Except ye be converted and become as little children yee shall not enter into the kingdome of heaven and whosoever shall humble himselfe as this little child the same is greatest in the kingdome of heaven Matth. 18.3 and 4. verses It was one thought of many men one heart of twelve Apostles the thought of theïr heart all thought so every one desired it and every one was answered When all these most divine actions words and counsells were either forgotten or neglected and after the Passeover and at the second Supper There was a strife among them which of them should be accounted the greatest Luk 22.24 Christ answereth in words from vers 25. to vers 30. inclusivè And when those words had not wrought fully enough on them nor humbled them sufficiently Then and upon this occasion as I judge Christ answered them indeede and went a quicker and more piercing way to teach them humilitie knowing their contention came not from God knowing he came from God and went to God Christ riseth from Supper and laid aside his garments and tooke a towell and girded himselfe powreth water into a Bason Joh. 13.4 c. The strife mentioned by S. Luke was before Christ washed their feete saith Salmeron though Barradius saith perhaps the strife arose because S. Peters feete were first washed which speech interferreth with that of Barronius next to be cited That the Apostles never grudged at S. Peters Primacy PAR. 7. THis did Christ beginne about halfe an houre after sixe in the Evening towards the end of the first quarter of an houre in their second Supper to wash their feete and Baronius much erred to say that Christ washed the Apostles feete ante secundam mensam when S. Iohn is expresse that Coenâ factâ the Paschall being ended Christ rose from Supper and washed them therefore it was not before the second Supper but in it one Supper was ended and Christ arose from another Supper Non debemus coenam adhuc factam veluti jam consummatam transsactam intelligere Adhuc enim coenabatur cum Dominus surrexit lavit saith Augustine Tractat. 55. in Johannem We must not conceit of the Supper being yet a eating as if it were consummated and dispatch't for as yet they were at Supper when the Lord arose and washed them he addeth most remarkeably Panis adhuc erat in mensa cùm buccellam dedit suo traditori The bread was yet on the Table when the Lord gave the Sop to him that should betray him But Osiander was mad to say Christ washed their feete before the eating of the Paschall we have proved Christ washed them in the second Supper There is not so much as a shadow of likelihood that Christ washed the Apostles feete before the Paschall and in the second Supper also S. Cyrill in his Booke De Ablutione pedum is in another extreme That our Saviour washed his Disciples after the receiving of the Eucharist But this cannot be for he put on his garments againe and did Discumbere or lye downe againe and entred into discourse and gave his Sop to Iudas all which did precede the Eucharist and not follow after it The truth is the Iewes of those times began their second washing at the beginning of their second Supper but Christ did so in the middle of the second Supper or rather toward the beginning of the Eucharist preparing his Apostles to a worthy receiving both by washing them and giving them good advice and I hold his Conclusion to be good
The third degree Judas a bold shamelesse impudent man a brazen face 3. Peter beckned to John Beckes have their language S. John understood S. Peters becke S. John S. Peters Mediatour to Christ D. Collins vindicated 4. The 1. Detection of Judas his uncleannesse 5. The 2. Detection he lifted up his beele against Christ God fore-knew Judas would be a Traytour He praedestinateth no man to sinne Why Christ would chuse Judas The booke of Gods Praedestination cannot be opened 6. The 3. Detection of Judas One should betray him Christs Passions and perturbations free from sinne 7. The fourth and last Detection of Judas He it is to whom I shall give a sop Many questions concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Whether it were Bread or flesh Diogenes saying of the Megarians Nonnus holdeth that 1. The thing delivered was Bread 2. It was dipt in Wine 3. It was Sacred and Divine The Aegyptians Custome Pope Julius wholly forbad the Intinction of the Bread in the Wine S. Augustine mistaken 8. The Morsell was Part of the second Supper Not of the blessed Eucharist S. Bernard Soto Ludolphus S. Augustine S. Hilary Soto mistaken in Bucella Salsamento Wine in all three Suppers In the second Supper great varieties The Sop not dipped in Wine 9. The second Quaere concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether Judas received the blessed Eucharist in it or no Authorities that he did S. Augustine Nonnus Dominicus a Soto and Aquinas from Chrysostome Dionysius S. Hierome and S. Bernard thinke so and Soto sayes that Haymo and Remigius thought so 10. Soto his note upon the words Edentibus illis He makes the Tricoenium compleate 11. Barradius S. Hierome Eugenius S. Cyprian Euthymius Equinas thinke so S. Cyprian thought the Sop to be the Sacrament 12. S. Augustine thought Christ praysed the Eucharist By Word Deede S. Augustine saith Judas received it Theophilacts wilde Crotchet PARAGRAPH 1. I Am now come to the second passage in the last partition of time allotted to the Second Supper namely a further detection of the Traytor Judas and this was partly whilst Christ washed their feete partly after it What I before handled in the first Supper I repeate not you may have recourse to it Thus hangeth our present Cohaerence Our Saviour having pronounced happinesse to them that doe well because Judas did not so He excludeth Iudas from happinesse saying in the 18. verse I speak not of you all I know whom I have chosen implying whom he had not chosen not him who did eate bread with Christ and yet lift up his heele against him vers 18. It is a Metaphor taken say some from wrastlers who put their legges betweene the legges of their adversaries and by that meanes cause them to fall and so metaphorically signifieth him who by craft and deceite ruineth another perhaps Christ secretly compareth Iudas to some horse Asse or other beasts who use to kicke backeward Aristotle was justly taxed for recalcitrating against Plato as shewing great unthankefulnesse to his Master Christ infinitely surpassed Plato in all goodnesse and Judas extreamely went beyond Aristotle in unthankefulnesse Qui velit ingenio cedere rarus erit saith Martial In contestation of a wit Not one will yeeld no not a whit Though omnis ingenii arrogantia turpis est T is a base thing for a man at any time to bragge of his wit Aristotle onely laboured to outgoe Plato in learning and in good same But Iudas was a very horse Leech Non missura cutem nisi plena cruoris hirudo PAR. 2. A Blood-sucker a sucker of innocent blood Lutum sanguine maceratum as one sayd of Tiberius One who loved to bathe himselfe in blood In contemplation whereof after some other discourse our Saviour was troubled in Spirit and testified and sayd Verily verily I say unto you that one of you shall betray me That the same matter with some little variety of words might be spoken in both the first and the second Supper no man can deny considering the manifold relations in all the Evangelists of the same protestations of Christ Vbi dolor ibidigitus where the soare itches there the finger scratches The presence of the Traytour oft gave Christ occasion to touch at him oft to forewarne him The repetitions made him more inexcusable as growing still more refractory fore-warned fore-armed as is usually sayd but a triple cord will not draw some It followeth The Disciples looked one on another doubting of whom he spake vers 22. This is a passage which none other of the Evangelists doe touch at Frons index animi And the wickednesse of the heart breaketh oft out into some change or disfiguration of the countenance In the forehead you may finde All the passions of the minde But belike Iudas being a bold shamelesse man whose forehead was hardned and his conscience seared had such command of his passions that his intentions could not be discerned by his lookes A man past shame hath great advantage over a modest man in point of contestation Iudas it seemes kept a stanch countenance out of which the other Recumbents could not picke his guiltinesse nor reade the dictates of his heart trafficking for blood PAR. 3. AFter the Apostles doubting and gazing one upon the other when they found no signes of discovery Peter who before was chid about his too resolute deniall to be washed fearing perhaps lest the aspersion might rest on himselfe Beckned to Iohn who was leaning on Iesus bosome that he should aske who it should be of whom Christ spake Iohn 13.24 Even beckes have their language Augustine de Doctrinâ Christiana lib. 1. cum oculis fabulamur we discourse with our eyes Confessionum 8.8 plus alloquebantur animum meum frons genae oculi color modus vocis quam verba quae promebam my frowne my cheeke my colour my manner of speaking did make fuller expression of my minde than did the words themselves which I did utter Ovidius Metamorpho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Nutu signisque loquuntur With beckes and signes Th' expresse their mindes Proverb 6.13 He speaketh with his feete he teacheth with his fingers loquens in pedibus suis docens in digitis suis as Montanus hath it Digitis loquitur saith the Vulgar digitis saepe est nutuque locutus Et tacitam mensae duxit in orbe notam Ovid. Trist 1. Oft with his fingers oft with beckes he spake And on the round board secret signes did make Navius in Tarentilla Alii dat digito literas To some others he wrote letters on his fingers ends Et potest de computo digitorum manualis loquela figurari saith Beda in libro de indigitatione There may be framed a certaine kind of speaking by the hand even by an arithmeticall disposall of his fingers The wanton Tibullus was not ignorant Lib. 1. nutus conferre loquaces Blandaque compositis abdere verba notis How to conferre by speaking beckes How to compose his speech In silent language when h'
eate bread with Christ as both the Psalmist foretold and indeede was accomplished verse 18. Therefore many conclude it was bread which Christ gave but the argument holdeth not For he did eate bread with Christ at both Suppers and yet what Christ gave him now at last might very well be a morsell of meat dipped in the Embamma or sauce some say in the Wine Nonnus is thus rendred by the most learned Heinsius Cuimanum intingens nigro liquore made factum panem praebuero ipse me prodit Et in poculum plenum vino intingens extremum panis impudenti dedit Iudae To whom soever I shall give a morsell of bread soaked in the blacke pottage when I have dipped it therein with mine hand he shall betray me And when he had dipped the tip of the bread in the Cup full of wine he gave it to the impudent Judas He holdeth three things 1. That the thing delivered was bread 2. That the Bread was dipt in wine 3. That this Bread was sacred and divine for it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post panem Deo similem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinum panem After the Bread like unto God or the Divine Bread the divell entred into him The Aegyptians as saith the most accurate Heinsius pag. 464. of which Nation Nonnus was Intinctam vino offam exhibent Give the bread dipped in wine which might be done in time of necessitie as Eusebius proved from Serapion but the Aegyptians did so ordinarily till Julius the Pope for-bad it in his Epistle to the Aegyptian Priests Micrologus cap. 19. disliketh and disproveth that custome thus Julius wholy forbiddeth such intinction and teacheth that the Bread is to be taken by it selfe and the Cup by it selfe according to Christs institution Again in Canonibus titulo de consecratione distinctione 2. C. cum omne Iulius both refuteth and abrogateth that custome of giving to the people the Eucharist dipped because Christ gave to none of his Apostles such an endippid bit but to Iudas onely which soked morsell should be as an infallible token to signe out the betrayer of his Master not a signe of the institution of the Sacrament So farre the excellent Heinsius who also citeth S. Augustine Tractat. 52. in Iohannem Iudas tooke not Christs body when he tooke the Sop as some thinke who reade the words negligently In this point he is right But S. Augustine is much mistaken in thinking that before this Sop given Iudas and all the Apostles had received from Christ the Sacrament of his body and blood And though otherwhere he embraceth not the method of S. Luke yet here he stands too strict upon it and makes a kind of Supper after the blessed Sacrament which hath its inconveniences great and unsufferable of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God willing hereafter PAR. 8. I Winde up all Suppose we that this Morsell was Bread that this bread was dipped in wine yet was it not the consecrated either bread or wine but part of the second Supper S. Bernard in Sermone 3. de Coena Domini Columella 1355. is expresse That the Sacrament was not given Tune by the soppe Christus buccellam solummodò intinctam non consecratam Judae porrexit saith Ludolphus Carthusianus parte 2 cap. 55. Christ gave Iudas onely a dipped not a consecrated soppe The reason of Soto is good When Christ gave to the rest of his Disciples severally his body and his blood after sub forma Potûs under the forme of wine wee may not thinke he gave it to Iudas dipped or soked for this is not to eate and drinke Therefore the same Soto in the same place viz. 4. Sentent Distinct 12. Quaest 2. Artic. 2. thus Hillarius universi Hillary and all the rest of the Fathers with S. Augustine agree that in or with that soppe Iudas tooke not the body and blood of Christ And no man can dissent from this saith he Yet I dissent from Soto when he is peremptory that the buccella or morsell was intincta in vino dipped in wine for Salsamentum was not necessary saith he to the eating of the Lambe First he is much mistaken in the word Salsamentum which I opine he taketh for sauce when it signifieth any salted thing fish flesh or other salt Edulia or victualls or must it needes be dipped in wine because there was no Salsamentum or sauce I am sure there is no salt in that inference Secondly they had soure herbs and their juyce saith the Rituall at the eating of the Paschall Thirdly this Institution was after the Paschall Supper But saith he Christ cared not for delicates True but first who saith Christ tooke any of that soppe Secondly who granteth the Embamma or sauce to be delicate Wine was more delicate then it It is not likely that it was dipped in water saith he True How followeth it that it was dipped in wine They had saith he both consecrated and unconsecrated wine I doubt not but in this Second Supper they had Esculenta poculenta condimenta Meates drinkes and sauces of great variety At the Pascall they had wine as I proved fully before At the second Supper saith the Kituall they had wine At the sacred Eucharist they had wine Yet that the soppe given to Iudas was dipped in wine cannot be proved or probabilized In Evangelio nihil habetur the Gospell doth not at all specialize saith Soto himselfe into what it was dipped Conjecture therefore had beene fitter than the positive answer That it was dipped in wine PAR. 9. The third Particular of the third Generall ANd now we are fallen upon the second Quaere whither Judas received the blessed Sacrament of the Eucharist with Christ and his other Apostles yea or no Authorities to prove that Iudas did S. Augustine in the place last cited is confident that Iudas did receive the sacred Eucharist And in Evangelium Iohannis Tractatu 6. post medium Et sancta possunt obesse In bonis enim sancta ad salutem insunt in malis ad Iudicium Qui manducat bibit indignè Iudicium sibi manducat bibit Non ait quia illares mala est sed quia malus malè accipiendo ad Iudicium accipit bonum quod accipit Non enim mala erat Buccella quae tradita est Iudae a Domino Absit Medieus non daret Venenum salutem Medicus dedit sed indignè accipiendo ad pernitiem accêpit quia non paratus accepit Even holy things may hurt a man For holy things in good men tend to their salvation but in wicked men to their condemnation Hee that eateth and drinketh unworthily eateth and drinketh unto himselfe damnation Hee saith not that that thing was evill but that that evill one receiving it evilly received to his condemnation that good thing which he received For the Sop was not evill which was delivered to Iudas by the Lord. God forbid The Physitian would not deliver poyson he gave health But he that received it
unworthily received it to his destruction because he received it without due preparation I answer S. Augustine other-where is expresse that the soppe was not the Sacrament though here he seemes to conclude so So Nonnus Dominicus Soto in 4. Sententiarum distinctione 12. Artic. 2. thus Because it were wonderfull that Christ by way of charitie should give his owne body to him who highly hated and betrayed him But let it be the Quaere whether he did so or no Aquinas thinketh Iudas did receive the Eucharist And he made this Hymne Cibum turbae duodenae Se dat suis manibus But saith Barradius Aquinas himselfe was of another opinion Where man where Barradius should have done well to have speciallized the place Aquinas proves Iudas received it from the authoritie of Chrysostome Homiliâ 83. on Matth where he saith the Traytor was Divinâ mensâ susceptus ineffabile mysterium communicavit Entertained at the Lords Table and partaked of the unspakeable mystery And homiliâ de proditione Iudae adsuit Iudas illius sacrificii communicationem Meruit Iudas was present and was accounted worthy to be a Communicant of that Sacrifice if so it be truely cited to my hands Merit is not alwayes used to signifie a worke of condignity deserving eternall reward it were better receperat received Diomysius Ecclesiasticae Hierarchiae cap. 3. Christus Iudam secum in Sacramentalem Coenam perceperat Christ admitted Iudas with himselfe unto the Sacramentall Supper So Hierom. on Marke 14.23 When he had given thankes he tooke the Cup to them and they all dranke of it Soto doubteth whither it was Hieromes Commentary I say There is no doubt but that all and every one who were present received the blessed Sacrament But it must first be cleered which never can be that Iudas was present For indeede he was gone out ere the holy Sacrament was instiruted Bernard saith In eadem mensâ At the same Table were Peter and Iudas but it must be understood de mensâ Dominicâ Sacramentali of the Table of the Lord or the Sacramentall Table else he reacheth not to our purpose Hee is of the same opinion in Sermone de Coena pag. 1709. Leo Sermone 7. de passione Domini saith Iudas tooke it Haymo and Remigius thinke Iudas partaked of it saith Soto and therefore this opinion Tanquam Sanctorum Communis imo tanquam Evangelii affinis amplectenda est And more peremptorily afterward This opinion is to be received not onely as the common opinion of the Doctors but as the opinion of the Gospell PAR. 10. SOto hath this further note where S. Matthew saith Coenantibus illis accepit Iesus panem as they were eating Iesus took Bread he did not use the word Supping as S. Iohn doth for the eating of the Lamb but for the whole entire Supper consisting ex primo accubitu secundo recubitu of the first accumbing second recumbing For though the washing came betweene it is called all One Supper Thus far Soto acutely reasoneth Primo sedens coenavit paschalem agnum at his first sitting downe he supped of the Paschall Lambe which S. Iohn calleth a Supper when he saith Caenâ factâ Ioh. 13.2 Secondly he also accounteth another Supper to consist of Christs first accubation and second recumbing though the washing came in the midst of it and he saith truely All this was called but one Supper But if hee includeth both the Paschall Supper and the second Supper all to be one Supper he confuteth himselfe for before he distinguished the Paschall Supper by sitting the other by discumbing If he meane that the second Supper which S. Iohn speaketh of though Christ lay downe and againe discoursed and did eate before and did eate afterwards and rose and washed and wiped their feete and againe lay downe and againe discoursed yet all this was but one Supper then Soto hath hit the naile on the head the bird in the eye Acu rem tetigit and then necessarily the former Paschall Supper and this other entire Supper though consisting of many parts make not one onely but two distinct Suppers to which if wee adde the sacred Supper of our Lord we have the Tricoenium compleate PAR. 11. BArradius saith Iudas did partake of the sacred Supper so Hierom in his second Booke against Iovinian so Eugenius so the Author of the Booke de Ablutione pedum in Cyprian so Euthymius in Mat. 26. So Aquinas part 3. Quest 81. Artic. 2. And Michael Aiguanus the Carmelite lib. 4. Sententiarum distinctione 12. Quaestione Vinea pag. 385. PAR 12. CYprian Sermone de Coenâ Domini prope initium Vbi sacrum cibum mens perfida tetigit scleratum os panis sanctificatus intravit parricidulus animus Judae vim tanti Sacramenti non sustinens quasi paleam de areâ exufflatus est praeceps cucurrit ad proditionem pretium ad desperationem laqueum Cyprian in his Sermon of the Supper of the Lord towards the beginning thus as soone as the traiterous mind touched the sacred meate and the sanctified bread entred the prophane mouth the trayterous minde of Iudas being not able to endure the vertue of so great a Sacrament was blowne away like chaffe from the floore and runne headlong to Treason and the reward of it to desperation and the halter Where Cyprian seemes to esteeme the Sop to be the holiest Sacrament contrary both to truth and more authority For he went out immediatly after the Sop Ioh. 13.30 Augustine in Enarratione in Psal 10. which with us is Psal 11. on the third vers What hath the righteous done Christus traditorem suum tanta patientia pertulit ut ei primum Eucharistiam confectam manibus suis Ore suo cammendatam sicut caeteris Apostolis traderet Christ suffered his betrayer with so great patience that he vouchsafed to give unto him as well as unto the rest of his Apostles the first Eucharist made by his owne hands and commended by his owne mouth The words Ore suo commendatum may signifie either that Christ praysed the holy Eucharist when hee gave it to his Apostles perhaps preferring it before the Paschall Supper or their Old Sacrament Or that Christ himselfe did first eate and not by speech onely but by deede and by his owne eating of it commended it to his Apostles and among them to Iudas Augustinus Epistolâ 163. De Concordiâ faciendâ Scelerati ab innocentibus fuere tolerati Traditorem enim suum qui jam pretium ejus acceperat usque ad ultimum pacis osculum intra innocentes secum esse perpessus est Christus The wicked were suffered by the innocent for Christ suffered his betrayer who had already received his reward to be present with him amongst his innocent Apostles even so farre forth as that he vouchsafed him the kisse of peace How did Iudas goe forth then How gathred he his troopes to take Christ How came he to Christ How did Christ goe to meete him He
caeterum But Apparet omninò ex aliis Evangelistis it is very plaine by the other Evanglists that the words But behold c. were spoken in Secundis mensis coenae Legalis at the second course of the Paschall Supper which being taken away and Supper being ended as S. Luke saith in the precedent verse Christ administred the sacred Supper Let this authority be noted for upon the mistaking of those words as spoken after the holy Supper grew the erronious opinion of S. Augustine and many other famous men That Judas received the Eucharist PAR. 2. REasons proving Judas to have eaten the holiest Mysteries are these First after the blessed Sacrament Christ saith Ecce manus tradentis me est in mensa Behold the hand of him that betrayeth me is on the table Luke 22.21 Therefore Judas was present also after the institution and so received it for none present at it were excluded This was the great stumbling-blocke at which the Divine S. Augustine and many others both stumbled and fell Barradius answereth that S. Luke used a recapitulation So Innocentius expoundeth it S. Luke diverse times tyed not himselfe to the order of things done Apparebit saith Maldonate on Matth. 12.43 non Lucam sed Matthaeum rerum gestarum ordinem tenuisse It is apparent that not S. Luke but S. Matthew followed the order of things as they were done so is it also in this place I say S. Matthew and S. Marke have the words in effect before the Consecration Secondly take the words as they lye in terminis and in the History according to the letter there followeth this notable inconvenience that after the third Supper the most blessed Eucharist or Lords Supper Judas was eating with Christ still at the same Table which upon mature consideration no Christian will admit PAR. 3. IVdas sate downe with the twelve and did eate of the Cup it is sayd Biberunt ex eo omnes Mark 14.23 And it was the Eucharisticall Cup as is apparent If none be excepted and if we must not limit things where Scripture doth not then Judas received the Divine Eucharist I answere S. John relateth that Judas went out immediately after after the sop But that sop was not the Sacrament but given before the Sacrament as followeth ex ordine gestorum verhorum Christi according to the order and deedes of Christ saith Barradius Againe the word Omnes All must necessarily be restrained ad omnes qui aderant to all that were present For shall we thinke the absent did receive Then must the 70. Disciples and all in the house be included and sayd to receive it which is false Therefore Omnes All involveth onely Omnes praesentes All present PAR. 4. THirdly Psal 109.8 Let another take his office charge or Bishopricke But hee was made Priest and Bishop at this Supper therefore was he present therefore he received it I answere this Prophecie was fulfilled in due time when Iudas was dead and not before Againe Iudas was made an Apostle long before this Matthew 10.4 He is reckoned as one though the last of the Apostles And the Apostle-ship comprized within it selfe as being the chiefest and greatest power all inferiour authority And S. Matthias was not chosen in his roome as he was Priest onely or Bishop onely the Apostleship being set aside But hee was chosen the twelfth Apostle with all its Rites priviledges and authorities PAR. 5. FOurthly none of the Disciples knew the secret sinne of Iudas so he was not deprived of the sacred Eucharist for this cause I answere when the sop was given and taken all the Disciples knew him to be the Traytor If not yet Christ knew him to be uncleane Ioh. 13.10 and 11. vers and knew him to be a Devill Ioh. 6.70 and 71. vers Therefore though Christ admitted Iudas into his company and to the dying transient Passeover and to the second Supper though he washed and wiped his feete yet it standeth with no likelihood that our holy Saviour would admit so sinfull a soule to so heavenly a banquet If in defence of the Prime part of this objection it be sayd that no man at the table knew for what intent Christ sayd unto him That thou doest doe quickely Iohn 13.28 Till I come purposely to handle the point let this answere serve All the Apostles might both know the traytour expresly and yet be ignorant what was the meaning of those words of Christ for they little imagined that Iudas would have betrayed Christ so soone even that night and they did then little imagine that then Christ gave the Devill full power over him PAR. 6. FIfthly Christ admitted Iudas to the Paschall and to the Common Supper then why was he not admitted to the Holy Eucharist I answere favour hath its latitude even among us we admit some and not others into our companie and among them some into our friendship others into familiarity to some wee shew curresies ina meane degree to other in an higher degree Iudas was chosen as well as the rest to be an Apostle I know whom I have chosen saith Christ Iohn 13.18 But he is named in the last place Matth. 10.4 And though he carried the bagge and kept the money Iohn 13.29 I account that was no favour unto him It was not in it selfe but to his courtuous soule as a snare and stumbling-block Nor doe you ever finde any steps of extraordinary favour of Christ unto him He singled out sometimes two and sometimes three unto especiall Services and to bee personall beholders of his more secret and Divine affaires Peter and Iohn were sent by Christ to prepare the Passeover Luke 22.8 Peter and Iohn waited on him John 21.20 He tooke Peter Iames and Iohn as witnesses of his transfiguration Mat. 17.1 He suffered no man to follow him save Peter Iames and Iohn Mat. 5.37 When they came to Gethsemani Christ sayd to his Disciples sit ye here while I shall pray and he taketh with him Peter Iames and John Mark 14.32 and 33. verses He never shewed Iudas any such token of familiarity so farre as Scripture recordeth but kept him at a distance Yet I confesse I have reade in S. Augustine Serm. 28. Tom. 10. folio 276. strange curtesies if truely undoubted of Christ to Judas he delivered him often from death for Iudas his sake he healed his father of Leprosie his Mother with whom Judas had beene incestuous of the Palsie hee found him often stealing and alwayes pardoned him he most an end honoured Iudas next to Peter he gave him his holy body he kneeled before him he washed his feete he kissed him From whence S. Augustine had all this he revealeth not nor is it de fide any Article of our Christian faith I come to my old businesse S. Bemaâ—d in Serm. 1. de Coenâ Domini pag. 1347. saith Judas was borne in a Village called Marmotis sive malamors Evill death Besides the partaking of the Common Supper yea and of the
offâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est ab scidisse separasse divisisse a Sacro choro traduxisse quoque Iudam in potestatem Diaboli the Ancients doe note that the Lord by that sop did cut off separate and divide Iudas from the holy Quire of the Apostles and did deliver him over into the power of the devill This proveth that Iudas went out before the holy Sacrament was administred And how could he then partake of the Eucharist Moreover the words As he entred into Iudas may be as a parenthesis having an entire sense of it selfe though the word of similitude reacheth not to identifie the times but onely compareth the entrances themselves and the words are full of Divine sense though they were reade Come not to this holy Table lest after the taking of that holy Sacrament the Devill enter into you and fill you full of all iniquities Moreover the Lyturgie may truely be sayd to compare the sinnes and following punishments though it compared not the times who offend like Iudas shall be punished like Iudas though the Devill entred into Iudas even before the Paschall Supper and doth enter into Christians after they have received the punishment shall be all one though inflicted at severall times Before the Passeover Iudas sought how he might conveniently betray him Mark 14.11 And before the Passeover Iudas sought opportunity to betray him Mat. 26.16 Yea before he trafficked for blood and before he communed with the chiefe Priests and Captaines Satan entred into Iudas Luk. 22.3 For he had resolved for the sinne before and then Satan entred He entred also into him after hee had received the sop and this was at the second Supper Which of those two extreames did the Lyturgie intimate Againe when Satan entred into Iudas is no matter of faith or of any great consequence nor is so propounded to us in the Lyturgie Last of all the Lyturgie doth not say that Iudas received the Divine food of the most Sacred Eucharist nor can the sense of those words be deduced thence But it saith at the utmost extension that the devill entred into Iudas after he had received the holy Sacrament Which holy Sacrament may very well be understood of the Passeover which was an holy Sacrament of the Iewes and which Iudas questionlesse did take and after which he tooke the Sop at the second Supper and then the devill entred into him And yet for all this Iudas did not partake of the body and blood of our Lord which he was justly separated from because he had sinned and betrayed the innocent blood as himselfe confessed of himselfe Mat. 27.4 And this I hold to be the most satisfactory answere to that specious objection from the Lyturgie the word Sacrament being applyable both to the Jewish and Christian Sacrament Judas taking the former the other Disciples taking both The Prayer OEternall God in Wisedome great in greatnesse powerfull in power infinite in judgement most just and yet such a gracious God whose mercy is over all thy workes and therefore much more over all our workes have mercy upon us deliver us from being the sonnes of perdition keepe Satan from entring into our hearts but rather tread him under our feete and lift us up to thee and fixe our scules on thee for Christ his sake Amen CHAP. XV. The Contents of the fifteenth Chapter 1. Reasons proving that Judas was not present at the Eucharist The 1. Reason drawne from Christs owne Example Examples pierce deeper than words Legall Conjunction 2. A 2. Reason drawne from the Leviticall Leper Leviticus 14.46 3. A 3. Reason drawne from the Leviticall Priests Ezek. 44.23 4. The 4. Reason drawne from Christs purging the Temple from prophane things Marke 11.11 5. The 5. Reason drawne from Davids example Psal 26. 6. The 6. Reason Iudas a Devill Iohn 6.70 7. The 7. Reason drawne from 1 Corinth 10.20.21 The Cup of the Lord and the cup of Devills opposite 8. The 8. Reason drawne from Christs washing the Apostles feete Iohn 13.2 The Schoole-mens opinion 9. The 9. Reason drawne from Heb. 10.26 10. The 10. Reason from Iudas his being excluded from Grace at the end of the second Supper The fourth Generall point 11. The Subsequent or Concomitant occurrences after the Traytors detection The 1. Occurrence Satans entring into Judas When Satan entred into Iudas How Satan entred into Iudas S. Augustine saith Affectu tantum Voluntate Ludolphus Essentially Not into his Soule But into his Body Tolet not Corporally but taking a quiet possession of him Theophylact Occupavit Cor ejus Cyrill praecipitem egit Origen Egit ut Ascensor equum Item Iudas totum Satanam suscepit in se After the Sop. 12. How Iudas was tempted Temptations are either 1. Ascendentes Inward 2. Obrepentes Outward 3. Immissae Darted in by Satan himselfe 13. Three Conclusions 1. Conclusion the Temptations of the world are severall from the Devills Three kindes of Tempters 1. The World 2. The Flesh 3. The Devill 2. Conclusion The temptations hath 3. degrees 1. Beginning 2. Proceeding 3. Consummation Or thus Consider 1. The Primitive Motion 2. The Assisting Commotion 3. The Plenary Agreeing Or thus 1. Suggestion 2. Delight 3. Pleasure 3. Conclusion The Devill is the Authour and Cause of all and every temptation The Devill a tempter The World and Flesh the Devills Instruments 14. How the temptations of the Devill be knowne from the temptations of the World Flesh 15. Satans temptations are Many Manifold Which temptations are grievous and fiery Which temptation is the worst and most dangerous How the World Flesh Satan tempteth The same sinne may be of the World Flesh Devill 16. The Creatures of God tempt us not primarily but by casualty the starres and heavenly influences tempt no man to sinne No more does any earthly thing in its owne Nature What temptations be from Satan the variety of Satans Temptations 17. All men have beene Tempted even the Spirituall Not Christ himselfe nor his Apostles free from Temptations The manner of Satans Temptations 18. Satan may enter into a man often times Iudas his state after Satans second entrance into him PARAGRAPH 1. THe Reasons also hold fairely that Iudas was not present at the Eucharist First whatsoever the Lord commanded himselfe fulfilled for Act. 1.1 Christ began both to doe and teach His first teaching was his doing no teaching is compared to the first practising Examples pierce deeper than words he was first baptized by Iohn before either he baptized and or gave authority to his Disciples or Apostles that they should baptize any But the Lord commanded the giving of holy things to holy people onely when he did say Give not that which is holy unto the dogges neither cast your pearles before swine Mat. 7.6 Therefore he himselfe gave not the holy Sacrament unto Judas PAR. 2. SEcondly Levit. 13.46 The Leper is uncleane he shall dwell alone without the Campe shall his habitation be Numb 5.2 Put out of the Campe every
Leper and every one that hath an issue and whosoever is defiled by the dead accordingly Azariah though he were a King yet because he was a Leper he dwelt in a severall house 2 King 15.5 And his Kingdome was ruled by his sonne Iotham as followeth If so strict a Command was to separate such as had onely bodily infirmities and such sickenesses as are Naturall even though they were no notorious sinners we may not imagine that Iudas whose sinne was above all bodily and ghostly spots was admitted to the most Holy of Holies PAR. 3. THirdly Ezech. 44.23 The Priests the Levites the Sonnes of Zadock that kept the charge of my Sanctuary shall come neere to my Table to minister unto me they shall teach my people the difference betweene the holy and profane and cause men to discerne betweene the uncleane and the cleane Therefore much more did Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Minister of holy things and the true tabernacle which the Lord pitched and not Man Heb. 8.2 By the separation of Iudas teach the Apostles and all the world the differences betweene the holy and prophane betweene the holy Apostles and prophane Iudas and caused men to discerne betweene the uncleane and the cleane when he sayd Ye are cleane but not all not Iudas the traytor Iohn 13.10 and 11. verses and therefore he sent him forth suddenly That thou doest doe quickely and Iudas went out immediately Iudas being as it were excommunicated and gone there followed the Most Sacred Supper PAR. 4. FOurthly did Christ when he came into the Temple looke round about all things Mark 11.11 Did Christ cast out all them who bought and sold in the Temple and overthrow the Tables of the money-changers and the seates of them that sold Doves Mat. 21.12 Did Christ more than ever he did before make a scourge of small cords and drive the prophaners of the Temple all of them out of the Temple and the sheepe and the Oxen Ioh. 2.15 Was Christ so zealous for the purification of the materiall Temple and shall wee not thinke hee did looke round about before he admitted any to his most sacred Table In this circumspection he saw Iudas and cast him out They who bought and sold in the Temple are held by divers to have meant well and to prepare the businesses the better for the sooner and better accommoding of the sacrifices for the service of the Temple yet did Christ cast out all these Now let any man say if he can that Christ admitted Iudas to better things than the Temple even to his owne sacred body and blood that Iudas who had no intentions even Iudas whom the devill before had entred into even Judas who had sold innocent humane blood or rather the blood of the Son of God Would Christ suffer the first institution of his last Divine Supper to be polluted by the presence of a Traytor Or did Iudas eate of that body which he murthered Or drinke of that blood which he caused to be shed Procul ô proculite profani Away away farre hence depart Each one that harbors a profane heart Profane Iudas was executed PAR. 5. FIfthly I have not sate with vaine persons neither will I goe in with dissemblers I have hated the Congregation of evill doers Gather not my soule with sinners nor my life with bloody men in whose hands is mischiefe and their right hand is full of bribes Psal 26.4.5.9.10 verses I will wash my hands in innocency and so will I compasse thy Altar O Lord ver 6. Shall Iudas who washed his hands and bathed his soule in blood partake of Christ who is our Altar Or would Christ administer the blessed Sacrament to Iudas who was a vaine person a dissembler an hated evill-doer a sinner a bloody sinner in whose hands were mischiefe and bribes farre was it from him PARA 6. SIxthly Have I not chosen you twelve and one of you is a Devill And he spake of Iudas Iscariot Ioh. 6.70 But Christ would never suffer a divell to be partaker of the blessed Sacrament of his body and blood Therefore before he administred that hee separated Iudas Iscariot Suppose the word Divell be taken for the instrument and agent of Satan and not the proper name of him whom we call the devill Antonimastieè figuratively grant it also that Iudas is called a devill because he imitated the workes of the devill Ioh. 7.44 Ye are of your father the devill the lusts of your father you will doe he was a murtherer from the beginning and abode not in the truth yet wee shall derogate from the puritie of the first institution to imagine that Christ would or did admit Iudas to taste of the Super-coelestiall Manna even while Iudas had the thoughts of murther in his soule PAR. 7. SEventhly 1 Cor. 10.20 21. verses I would not that yee should have fellowship with devills yee cannot drinke the Cup of the Lord and the Cup of devills yee cannot bee partakers of the Lords Table and the Table of devills God and Satan have severall distinct both Cups and Tables opposite one to the other Every man receiveth either the one or the other none partaketh both He who doth partake one doth not may not cannot saith the Apostle partake of the other There is a wall of partition of separation betweene those two Tables Iudas was discarded ere they began to take the Lords Supper at the Lords most sacred Table See the Schoolemens opinion concerning Judas his eating or not eating PAR. 8. EIghtly Maldonate on Iohn 13.2 saith Propteria pedes discipulorum lavit ut externe illo doceret Symbolo non debere homines impuros illotos ad sumendam sacrosanctam ac divinam Eucharistiam accedere Christ did therefore wash his Disciples feete that by that externall signe he might teach us that impure and unwashed men ought not to be admitted to the participation of the sacred and Divine Encharist And when all Christs washing and wiping made not Iudas cleane is there any likelihood Christ would admit the defiled Traytor to the most pure Supper of his Body and Blood PAR. 9. NInthly Heb. 10.26 If we sinne wilfully after we have received the knowledge of the truth as never man after so much knowledge sinned so wilfully as Iudas did there remaineth no more sacrifice for sinne but a certaine fearefull looking for of judgement and fiery indignation which shall devoure the adversaries ver 27. Therefore the holy Sacrament being a meanes of remission of sinnes remained not for Iudas to take PAR. 10. TEnthly and lastly Since Christ said What thou dost doe quickly by which words he did as it were bid him be gone before Grace was ended for the common Supper and that the gracelesse Traytor went out immediatly unlesse hee came backe againe presently which could not be because he went to the High Priests and gathered a band of men he could not possibly be at the participation of the holy Eucharist PAR. 11. The fourth
mire or earth upon earth There is not his like Job 41.33 aut potestate aut nequitiâ either in power or in malice saith Nicetas whither his temptations be in ward or ourward whither he workes by himselfe or workes by the world or use our owne flesh against us Amongst Temptations those are very greivous and fiery when internis oppugnans de nostro contra nos roboratur when Satan worketh with our lusts is strengthened by our owne corruption fighteth against us with our owne weapons But the most dangerous and worst temptation of all is when the world allureth when the flesh concurreth when Satan spurreth on and all three Iunctis umbonibus factâ testudini with might and mayne fight against us for the triple cord will scarce be broken and he is a rare man that can withsland all three Yet once more the world tempteth outwardly the flesh inwardly respectu fomitis for Matth. 15.19 Out of the heart proceede not onely evill thoughts but false witnesses blasphemies and the defiling sinfulnesse of the mouth yea thefts murthers and other abominations The workes of the hands Satan tempteth both inwardly and outwardly joyntly and severally All is fish that comes to his net the same sin is Earthly that is of the world Sensuall and that is of the flesh Devilish that is from Satan James 3.15 I will not end this poynt yet PAR. 16. THe creatures of God quatenus tales as they are meere creatures are good and tempt us not yea cannot tempt us If they be stumbling-blockes to the soules of men and a snare-trappe or scandall it is to the unwise Wisedome 14.11 God intendeth not primarily it is by casualtie and the depravation of our nature the starres and the coelestiall Influences tempt no man to sinne if they worke on our bodily humors and if man will be inclined for his will cannot be forced and the inclination may be bent contrarily it is a branch of the fleshly temptation meate drinke beauty silver and gold have not inwardly nor outwardly in their owne nature any tempting quality the immoderate desire or use of these are boughes growing from a fleshly roote Actus activorum sunt in dispositione patientis every thing is as it is taken If they were such we may chuse whither they shall worke upon us to our hurt we may use them without sinne A beaten souldier an holy resolved man will not stoope to such lures The continuall provocation as well as the perseverance in any sinne hath his heat or vigor renewed fom Hell or Satan I conclude summarily the sudden cunningest fiercest strongest lastingest temptations are from Satan More concerning the temptations of Satan Cyprian in his Sermon de Zelo livore excellently handleth divers temptations Augustine in his narration on the 106. Psalme reckoneth up other sorts the first of Error the second of Difficulty to overcome our lusts The third of tedious Dulnesse all cannot be numbred in a small time He tempts us in our meate drinke sleepe in body and soule in our thoughts words and actions PAR. 17. WHo dares say he was never tempted as he was in his devotion He tempteth us in our best endeavours he buffeteth Saint Paul would winnow the Apostles the very spirituall man must consider he may be tempted Gal. 6.1 They of whom the world was not worthy were tempted Heb. 11.37 The first Adam tempted and over-tempted the second Adam vehemently tempted He was in all poynts tempted like as we are Heb. 4.15 Satan hindred the Apostles from doing good 1 Thes 2.18 He put into the heart of Iudas and all wicked men to doe evill He walketh about seeking whom he may devoure 1 Pet. 5.8 And this as a roaring Lyon The roaring of the Lyon both proveth hee hath a prey Amos 3.4 and yet in the word Roaring is also implyed hunger and earnest desire as in Peter and Esay 5.29 They shall roare and lay hold on prey and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote his cunning sedulity By being a Lying spirit he drew Ahab into error He tempted Ananias and Saphire To lye to the holy Ghost As a hunter he layeth his snares 1 Tim. 3.7 Every temptation is a snare 1 Tim. 6.9 Rosist the wiles of the Devill Ephes 6.11 Hee tempteth the out ward senses by presenting unto them exterior sensible objects sometimes reall sometimes illusive bringing into errour and deception our very senses the touchstone of natural verities Sometimes he disturbeth the Organs of the outward senses inwardly that the sensible objects appeare other than they are accordingly as it is in mad men he tempteth the Vegetative saculties and the sensitive both appetitive and apprehensive powers by stirring the homors residing in their bodily Organs and working on the virall Spirits in which the sensible species are contained semblably as is done in our sleepe He tempteth the understanding suggesting some sensible signes or rather shaddowes of the truth to be understood that is framing either inward phantasmes or outward shapes the breeders of phantasies hence the Intellect glideth into an errour and the Will is directly seduced by the inveigling suggestion PAR. 18. YEt for all this somewhat more may be said concerning Satans temptations of Iudas for the Scripture saith Satan entred into Iudas and that more than once For it is the fashion of the Evill spirits to enter into their possessed and to goe out and then to get in againe Wherefore Mark. 9.25 Christ saith Thou dumbe and deafe spirit I charge thee come out of him and enter no more into him But Satan entred into Judas and came forth and re-entred into him First Luke 22.3 Namely at the consultation of the chiefe Priests and Scribes when they sought how they might kill Christ vers 2. And this was two dayes before the feast of the passeover Mat. 26.2 and 3. verses This entrance was more effectuall to Iudas his hurt than Satans common temptations yet here Satan stayed but a while and went forth againe out of him playing with him as a Cat playeth with a Mouse as an Angler doth with a fish on which the hooke hath fastned For if he had not gone forth some way it would never have beene sayd After the Sop Satan entred into him John 13.27 Behold a second entrance and that more forcible than the first And now it seemeth to me that Christ prophecied of Iudas and the words were certainely exemplified and actuated by Iudas or upon him which Christ spake Mat. 12.43 c. When the uncleane spirit is gone out of a man he walketh through dry places seeking rest and finding none then he saith I will returne into my house from whence I came out and when he is come he findeth it empty swept and garnished then goeth he and taketh with himselfe seven other spirits more wicked than himselfe and they enter in and dwell there and the last stare of that man is worse than the beginning Beza saith that the last words seeme to him to be
his sake who is the propitiation for the sinnes of the whole world even Iesus Christ the righteous to whom with the holy Father and blessed Spirit be ascribed all power all thankes all wisedome and all other good things for ever and ever so be it Amen The Synopsis or summe of All. And now having ended the second Supper give me leave as it were in a Picture to present it unto your eyes as I did the first Supper 1. THe same faire Upper-chamber was well furnished still 2. The same Table was in it almost foure-square decent adorned where they tooke their common repast 3. Three bed-steds still with good furniture incompassing three sides of the bed on which they might either sit or lye downe for their greatest and best ease 4. Great store of water standing by 5. Unleavened bread sufficient 6. The Remainders of the Paschall-Lambe not removed 7. Store of wine salt and other sauce in all conveniencie still on the same Table and Table-cloth Then 8. Rost meates sod meates baked meates stewed meates as I sayd before Esculenta Poculenta Condimenta of great variety brought in by the same Administrants for the second Supper The 2. Supper began 9. Christ and his twelve Apostles eating frugally and discoursing heavenly about one quarter of an houre 10. Contentions arising among the Apostles for superiority 11. Christ then arose from the second Supper put off his cloathes girded himselfe washed and wiped his Apostles feete All of them 12. Put on his cloathes againe lay downe and preached humility to them both by word and deede 13. This Pedilavium or washing with the discourse concerning it tooke up another quarter of an houre and upward 14. The third quarter of an houre or more before the end of the second Supper was spent in the further detection of Iudas and sealed up with an exact demonstrative discovery of the Traytor by Christs delivering of a sop to him and his taking of it 15. This Sop was not the blessed Eucharist 16. Here the second and usuall supper ended 17. Satan entred into Iudas 18. Christ separated Iudas 19. The Apostles were ignorant what Christ meant by those words to Iudas What thou doest doe quickely 20. They mis-interpreted them 21. Judas his Egresse when it was Night 22. They gave thankes at the end of the second Supper 23. They had a Grace-Cup 24. And if they sung an Hymne it was a short one 25. Thus about sixe of the clocke they began to eate the Paschall Supper which lasted not much above one quarter of that houre 26. The second Supper lasted above three quarters of an houre and about one quarter of an houre after seven in the Night both the Paschall and usuall Supper were fully and perfectly dispached and transacted When I have handled the third Supper I hope in God to remove the curtaine of obscuritie and folded preplexities and to shew you a true picture drawne almost to life of the things done and appeartaining to that Most Sacred Supper of the Lord. Deus in adjutorium meum intende Lord be thou my helper Amen FINIS TRICOENIUM CHRISTI WHEREIN THE THIRD AND LAST SUPPER OF OUR LORD IS HANDLED LIBER TERTIUS Manu ducat me Iêsus Christe juva Ignoto feror aequore plenaque ventis Vela dedi totus langueo Christe juva Aut doce Aut disce Aut cupientem prodesse patere Monuit Robertus Cenalis Episcopus Abrincensis LONDON Printed for Andrew Crooke at the green Dragon in Saint Pauls Church yard 1641. This third Book is the third Generall part of my propounded method Wherin is contained 1. A Preface 2. A Tractate wherin is shewed 1. Reasons of the word Tricoenium and why I call this work Tricoenium Christi 2. Divers differences between the Agapae and the Third Supper or Supper of the Lord. 3. The use of the Holy Kisse at the Lords Supper Chap. 1. 4. Certaine Reasons why the Sacred Eucharist was substituted to the aetetnall disannulling of the Passeover Chap. 2. 5. What course our Saviour took in the perfecting of his Third or Last Supper And therein is shewed 1. After what words Christ began this Third or Last Supper A digression 1. Concerning the division of the Bible into Chapters Verses 2. Against filthy prophaners of Churches Church-yards 3. Against Conventicles Chap. 3. 2. It was instituted in the same large upper roome wherein they ate the Paschall and Common Supper 3. It was not whilst the Apostles were eating the Second or Common Supper but After That Supper 4. It was instituted on a Table 5. On a distinct Table Chap. 4. 6. Whether Christ himselfe received the blessed Eucharist 7. What posture Christ used when he consecrated the Eucharist Chap. 5. And therein I consider his 1. Actions 1. He took bread 2. He blessed it 3. He brake it 4. He gave it to his Disciples 2. Words implyed in these words And said 1. Take 2. Eate 3. This is my Body c. Chap. 6 8. What Gesture the Apostles used in Receiving the holy Eucharist Chap. 7. 9. What Gesture we are to use at the receiving of it 10. What Names have beene given to the blessed Eucharist 11. What Speeches were spoken by our Saviour after the Third Supper before he departed out of the Coenaculum Chap. 8. A PRAYER ETernall and only wise God because on the one side Satan standeth with danger in his hands and laboureth to inveigle us to search into curious and needlesse matters and on the other side standeth our naturall lazinesse with distrust making men beleeve they can never finde out such truthes as indeed may be found I humbly beseech thee O gracious God and giver of all good gifts to preserve me from both of these extremes and grant unto me good Lord that I may abhorre to looke after things unsearchable super subtile and above my reach which lie hid within the closet of thy breast and yet may with all holy and reverent industry proceed to the finding out of Thee Thyself in and by thy Truth even Iesus Christ my alone Saviour and Redeemer Amen TRICAENIUM CHRISTI LIB III. CAP. I. Which containes the first second and third Generals Wherein is shewed 1. Reasons of the word Tricaenium 2. Differences between the Agapae and Third Supper 3. Use of the holy Kisse 1. A Praeface by way of Admonition to the Vnlearned Invocation of the Learned 2. Reasons of the word Tricaenium and why I call this Work Tricaenium Christi A threefold Supper farther proved The Papists offended for calling the third Supper the Supper of the Lord. A deviation concerning Maldonat the Jesuite his Life and Doctrine The ancient Fathers both Latine and Greeke call the third Supper the Supper of the Lord. 3. A discourse concerning the Agapae or Feasts of Charity They succeeded in the place of the Chagigah or second Supper When Eaten The Eucharist before Tertullians dayes eaten in the Morning the Agapae in the Evening The Eucharist and Agapae in the Primitive
taken in the morning Secondly The Agapae were in the evening Thirdly Yet at the first they were both about the same time Let me say a little of each point 1. For the receiving of the Sacrament in the morning Tertullian ad uxorem thus Non sciot maritus quid secreto ante omnem cibum gustes Shall not thy husband know what thou dost eat in secret before thou dost caste a bit of any other meat And after him Saint Augustine would have the Eucharist eaten fasting propter honorem Corporis Dominici out of a religious reverence to the Lords Body More plainly the same Tertullian in lib. de corona militis Eucharistiae Sacramentum etiam antelucanis coetibus nec de aliorum manu quà m de prasidentium sumimus we receive the Sacrament of the blessed Eucharist even at our morning meetings and that at the hand of no other but of our owne Ministers And Pliny who was Rationalis Trajani Trajans Receiver and Accountant did certifie the Emperour that the Christians were wont to meet before day light ut sua sacra facerent to performe their divine service 2. Concerning the second point namely the Agapae that they were kept in the evening is as apparent Coena nostra de nomine rationem sui reddit Vocatur enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod Dilectio penes Gracos est The name of our Supper sheweth its nature that it is a Love-feast yet a Supper it was and so he called it Otherwhere he saith Coenulas nostras sugillatis you scoffe at our Suppers where the Agapae are not wholly excluded Otherwhere Coena nostra vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Supper is called a Love-feast Quantiscunque sumptibus constat lucrum est pietatis nomine facere sumptum siquidem inopes quoque isto refrigerio juvamus How costly soever our Love-feasts be expence for pietie sake is gaine for the poore are refreshed with it Augustinus contra Faustum 20.20 Agapae nostrae pauperes pascunt sive frugibus sive carmbus Our Love-feasts doe feed the poore either with bread or meat one way or other 3. The third point is as evident from 1 Cor. 11. that the Primitive Christians kept no great distance of time betweene the sacred Eucharist and the Agapae For the Apostle proceedeth from the abuses of one to prevent the abuses which might fall in the other and speaketh as of things almost conjoyned And from hence the Gentiles objected that Christians at their Love-feasts did eat an Infant because the blessed Eucharist was in the same Agapae or neere the time administred and it being called spiritually the Flesh and the Blood of Christ the Christians were accused that they did eat mans flesh and drinke mans blood Alba-spinaeus doth answer very shallowly That this crime was forged even from the daies of Tiberius as Tertullian saith in his Apologetick I reply All this is true that it was a most horrid falshood an affected Lie coined in Tiborius his time But the question is not Whether the same were true or false to which only Alba-spinaeus supinely but idlely answereth but from what ground or probability the rumour did arise or how we may trace the report home to its owne forme to the bed from whence it first started I say againe It was because the Eucharist and the Agapae were conjoyned and were then kept at Night-season thereupon they found fault with the Suppers of Christians as sated with blood and humane flesh And perhaps in after times this was one true reason why they are the blessed Sacrament in the morning and the Agapae at night to remove that objection That in the night they feasted not themselves with the blood of an Infant Which practice though it staggered the report and someway diverted it and the Christians absoluti sunt were acquitted yet litura manebat the spot was not cleane taken away as Claudius was wont to say in another case aliquid haerebat but something still remained behind because the accusation was boldly vouched Inveterate rumours are not easily wiped out If Alba-spinaeus had observed that at their single separated Agapae there was no possibility of suspition of Infanticide or feeding on mans flesh or drinking of mans blood but that the words of the body and blood of Christ eaten and drunken might in the carnal mis-interpretation be Caput famae a ground though slippery for report and for such a report through their malice and infidelity he would then have said without a perhaps that for a good while after Christs time both the Eucharist and the Love-feasts did touch or kisse each the other and that thence arose the horrid imputation that their Suppers were accused as sceleris infames infamous for villanies to use Tertullians phrase Weigh this farther circumstance The Agapae were kept on the Lords day Diebus Dominicis celebrabant Agapas they celebrated their Love-feasts on the Lords day saith Alba-spinaeus himselfe observat 18. and then was the most blessed Eucharist administred that day above all other dayes that time of the day even about Supper time in imitation of our Lord. Tertullian ad uxorem 2.4 speaketh of Pagan husbands suspition of their Christian wives Quis ad Convivium Dominicum illud quod infamant sine sua suspitione dimittet Who can endure to let his wife goe to that infamous banquet of the Lord without jealousie What this Convivium Dominicum this Banquet of the Lord is falleth under enquiry Pamelius interpreteth it de Missa Christianorum of the Christians Masse Rhenanus Junius Mornaeus Casaubonus Exercitat 6. pag. 512. interpreteth it of the Eucharist Alba-spinaeus in his notes on this place of Tertullian thus farre concludeth wittily and truly That Tertullian speaketh of that Banquet or Feast that was infamous among the Gentiles Convivium illud quod infamant are the very words of Tertullian But they were not suspected of any incest at the Eucharist saith Alba-spinaeus or of any unlawfull lust then as from Pliny junior and others may appeare Therefore those scandals were only taken against the Agapae or Love-feasts What things are objected against the Christians in Justin adversus-Judaeos Apolog. 2. In Tertullian Apologet. and ad Scapulam De cultu foeminarum in Minutius Foelix in Eusebius 4.1 4. capitibus concerning their Suppers and Infanticide they are to be referred to the Agapae in which the Eucharist was neither consecrated nor received Thus farre White-thorne or Alba-spinaeus But if he had observed either that at their Agapae only there was no possibility of suspition concerning Infanticide and that at the Eucharist a carnall man might so interpret it or that the Eucharist was held by the Gentiles worse than the Agapae so much worse as Infanticide and devouring humane flesh and blood are worse than the sins of the eighth Commandement or that the holy Eucharist and the Agapae were kept both at one time about Supper time in the dayes Apostolicall and the Eucharist being first dispatched the suspition for lust
was laid upon the Second Supper where they did feast sing and were merry and that Tertullian Apologetico cap. 39. mentioneth the Triclintum Christianorum the Supping-beds of the Christians and their discumbing thereon both men and women I say againe he would have concluded without a perhaps that the blessed Eucharist and the Agapae were not dis-sundred by much time but rather were united and he would not have rejected as he did both his owne and our Heroes Pamelius Rhenanus Junius Mornaeus Casaubone to whom let me add that learned Jesuit Ludovicus de la Cerda who interpreteth Dominicum Convivium the Lords Supper thus Convivium Domini peragebatur celebrabaturque sacrâ Eucharistiâ ac tunc menticbantur Gentiles ac dicebant Christianos panem sacrum Eucharistiae edere intinctum sanguine jugulati Infantis So farre Cerda The Banquet of the Lord was kept and celebrated at the sacred Eucharist and then did the Gentiles falsly report and say that the Christians did eat the sacred bread of the Eucharist dipped in the blood of a butchered Infant I may not omit it is called Dei coena the Supper of God in Tertullian ad uxorem 2.6 And that Alba-spinaeus in all his Observations observed not that the Agapae or Love-feasts did succeed the Second Supper of the Jewes at all their great feasts which Suppers were for the most part contiguous and never farre dis-sundred Julian the Apostata taxed the Christians for these three altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Petavius his Edition pag. 588. Chrysostome Homiliâ 27. on the Epistle to the Corinthians Statis diebus mensas faciebant communes on set and certaine times they kept common feastings peracta synaxi post Sacramentorum communionem omnes commune inibant Convivium and when the Congregation was dismissed after they had communicated of the Sacraments they all met together at a common Banquet Thus did the Agapae or Love-feasts succeed in the roome of the Second Jewish Supper After the Sacraments were administred they feasted altogether PAR. 4. THe Papists say That the Apostle speaketh of the Agapae or Love-feasts and not of the sacred Eucharist as I proved before Suffer me I pray you to cleere the text concerning the Agapae 1. First I would know where any or whoever called the Agapae or Love-feasts the Supper of the Lord. Tertullian indeed Apologetic cap. 39. calleth their Love-feast Coenam a Supper but that ever he or any other called it singled by it selfe Coenam Domini the Supper of the Lord with reference to the Sacrament I remember not As Agapae were doled to the poore and what is given to them is lent to the Lord so it may be called the Lords Supper 2. Secondly the Agapae or Love-feasts were never begun or practised by Christ never in use whilest Christ lived on the earth in likelihood not till after he was ascended into heaven some short time after so they were of a latter institution than the blessed Sacrament though they were holy just conscionable and founded on sufficient good authority viz. Divine 3. Thirdly if there had beene no abuse In or At the Agapae or Love-feasts among the Corinthians yet the rightest use of them could never produce this Consequent That that was to eat the Supper of the Lord which must be the resultance from the opinion of the Papists For none can deny but the Church did sometimes use the Agapae or Love-feasts holily and heavenly And yet it was a different thing To eat the Lords Supper Both the Supper of the Lord and the Agapae or Love-feasts might be and have beene perfectly administred severally and at severall houres and watches of the day or night also jointly and contiguously one presently after the other sometimes the one first and sometimes the other 4. Fourthly the Agapae or Love-feasts succeeded indeed in the roome of the Second or Common Supper And it is as cleere as the light that the Corinthians did first eat their Agapa's or Love-feasts Every one taketh before his own Supper 1 Cor. 11.21 5. Fifthly These Corinthian Agapae or Love-feasts were celebrated in the Church For the Apostle reprooveth them because they did not eat at Home before they came to the Church What have ye not Houses to eat and drink in or despise ye the Church of God ver 22. 6. Sixthly There being divisions among the Corinthians v. 18. it is more than likely that the maintainers of each Schisme supped Apart by Themselves thereby fomenting divisions and cherishing factions 7. Seventhly It is probable that the Rich supped by Themselves For certain it is that the Poore were neglected Ye shame them that are poore or that have not ver 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that have no part of Supper And this neglect was against the primary end of these Agapae which was principally to comfort and refresh the Poore Tertullian speaketh much in commendation of these Love-feasts Inopes quosque refrigerio isto juvamus we relieve every Poore body by that refection of ours saith hee Apologet. cap. 39. And the Confessors in Prison had not only part of the Collections of the Christians saith Tertullian ibidem but had part also of their Love-feasts Tertullian ad Martyres cap. 2. what is fit for the bodies of Martyrs they want not per curam Ecclesiae Agapen fratrum through the care of the Church and the charity of the Brethren PAR. 5. EIghthly as by the words One is hungry we may not imagine that the Apostle confined his meaning to singly One to Onely One and no other so when he saith Another is drunken he appropriateth not the fault to meer-One-alone as if no more were drunken but modestly covering their faults and charitably casting as it were a mantle over their nakednesse what was too common among them he qualifieth modifieth and diminisheth by reducing all to the singular number One is drunken 9. Ninthly Though the Maine abuses if not All reprehended by the Apostle in these Corinthians were committed in Agapis Before the receiving of the Lords Supper yet because these disorders were ill preparatories unto the heavenly food of their soules wicked in themselves and scandalous to others though they did receive the Lords Supper afterwards yet this was not the way to eat the Lords Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nonlicet ye may not eat it So. Others say that the Apostle by an usuall hyperbole precisely denieth That to be done which was not well done of the most I like the former exposition of Vatablus and Erasmus because the Apostle findeth fault with the Corinthians for eating the Lords Supper with those precedent ill fashions and reduceth them to Christs owne institution of his Third and last Supper without mentioning any thing concerning the Agapae Neither is there involved an expresse deniall of their receiving but they received in ill Fashion and after an ill Manner 10. Tenthly Casaubone Exercitatione
Venettans scowred by Peter de la Marteliere in the Parliament of France 6. The third part of the Digression concerning Conventicles The usance of the Zelotes at their Conventicles The effects of them None of Gods children in ancient time ever practised them unlesse in the daies of persecution Jewes to be imitated in Sabbath Lectures Every one must labour to be Christiformis Tertullian short of the truth concerning the force of Lawes Reason and Religion must be regulated by Authority Generall Rules must be stamped by the approbation of publicke Authority Order must over-sway Subjects and their Religion Singularity condemned Guides of the Church a gift of God 7 The law of Moses anciently divided into Bookes but not into Chapters and Verses Elias Levita saith it was first divided into Chapters and Verses by the Jewes of Tiberias The New Testament divided by the Ancients otherwise than now it is both in Chapters and Verses witnesse Caesarius â—uthymius Heinsius Nonnus Suidas Cyrill Sixtus Senensis the Arabick Translators and Junius Heinsius and Junins opinion concerning the ancient divisions The Syriack translation of the New Testament disliked by Bellarmin and others In all probability not delivered by S. Mark to the Churches of Syria and Egypt How the Acts of the Apostles the first and second Epistle to the Corinthians are divided into Chapters by the Arabick translation How the foure Evangelisis are divided into Chapters by Ammonius The division of the foure Gospels not of divine institution but of the Churches or dination 8 The blessed Excharist instituted immediately upon Iudas his Excommunication The Sacrament of the Lords Supper instituted not whilest the Apostles were eating the Second or Common Supper yet before they departed out of the Coenaculum Estius in this point taxed The practise of the Easterne Churches at the time of the Celebration of the Lords Supper and the Reason thereof Salianus taxed Prophane persons to be excluded from the very beholding of holy Mysteries 9. When Christ was about to celebrate the Sacrament of the New Law what Order he used How he began How he proceeded Certaine things may be determined certainly probable things can be resolved on but probably Aristotles sayings preferred before other Philosophers Small degrees of knowledge that are agreeable to reason are to be embraced From small beginnings many times follow strange Conclusions Plato's divine Historie of Socrates and Alcibiades Homers Storie of Minerva and Diomedes Salt Sea-water may be made fresh diverse wayes Divers curious instances to this purpose Art may imitate Nature Divers rare instances to this purpose The Island Arethusa neere Hispaniola and divers Rocks neere the Island Navazza on the borders of America being in the midst of the Salt-sea send forth fresh waters The reason why the Salt-sea sendeth forth fresh fish New Inventions are to be admired Many things may be perfected which yet seeme Incredible Gunpowder may be made of River-water The Turkes have found it Of oyle distilling from Alume-hills the Spaniards have practised it Why not of our Bath waters More benefit by this Invention than by the discovery of the man in the Moone or the Lord Verulam's new Atlantis or Campanella's Northern Island The best Loadstones in the East Indies in China and Bengala The art of flying thought possible by Campanella The man in the Moone added much to this Invention Two ships of equall burthen and shape yet of unequall sailing Two clocks of the same making yet not of the same running Campanella's reason thereof Light will peepe in at a little hole The West Indies found out per minima indicia Matters of greatest moment have many times the smallest beginnings divers dainty instances to this purpose especially the discovery of the Gunpowder Treason Where evident Scripture faileth strong Presumptions or Tradition or Reason may carry it Truth said Democritus is hid in a deep well Matters of Faith are not to be grounded upon the bare opinions of men The Church not bound to doe many things which Christ did especially in circumstance of time They who deferre Baptisme till thirty yeeres of their age as Christ did are taxed Christ had many reasons so to doe Christs Administration of the Eucharist a Patterne not for the Circumstance but for the Substantiall forme thereof Divers Circumstances wherein we differ from Christ in Administring the blessed Eucharist Altars in Scripture sometimes called Tables Tables sometimes termed Altars PARAGRAPH 1. LEt us now consider what course Christ tooke in the perfecting of this his Last Supper First say I he removed Judas and gave not the holiest Mysteries to that dog nor cast that pearle before swine The Graecians when they began their Sacrifices cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is fit to be present here To whom answer was returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honest good and harmlesse men And to the same sence they againe cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things are for holy people Did Nature teach them good things and shall the God of nature practise the contrary S. Augustine indeed Tractat. 26. in Johannem saith Caeteri Apostoli manducaverunt panem Dominum Judas autem panem Domini The other Apostles did eate Christ their Lords body Judas did eate the Bread of the Lord Sacramentally onely not Spiritually I hope I shall not offend if I dissent from S. Augustine and others in this point because I have contrary both Authorities and Reasons Well then this being presupposed that Iudas was first removed Let us now in the first place according to my propounded Method examine After what words Christ began his Third and Last Supper Tatianus Alexandrinus in his Harmony thinkes Christ began to institute the Eucharist when Iudas was gone out After those words Iohn 13.32 God shall also glorifie him in himselfe and shall straightway glorifie him This seemes the more probable because when Iudas was gone out Jesus said Now is the Sonne of man glorified c. The Jesuit Barradius is of the same opinion Yet I hold it more probable that Christ did institute his blessed Eucharist so soone as Iudas went out And it may be for that cause chiefly if not onely Christ said to Iudas That thou doest doe quickly vers 27. because he would not have Iudas who was a devill to partake of that heavenly banquet And then the intire discourse continuing from Iohn 13.31 and so forward immediately followed After the receiving of the divine Eucharist with the blessed Apostles when the Traytor was gone For though it be said when Iudas was gone out Jesus said this and this yet it is not said Jesus immediately said this When Iudas was gone out And it doth not exclude but some thing might intercede and that must then be the Eucharist For the word When doth not alwaies note the Immediation of times or things consequent but fairely admitteth that such and such words may be said such and such works may be done in a competent distance Dub. Yea but why did S. Iohn
firme conclusions upon infirme and feeble premises or to collect certainties from uncertainty but let each Argument rest upon his own proper place and own center Every tub on his own bottom If we cannot come to see his Sacred Majesties own face Let us reverence and honour it in his stamped Image The tribure which Christ gave of but one piece of silver and that fetched out of the deep suffised for that time Gregory Naziazen Oratione in Sanctum Baptisma teacheth That the Church is not bound to do divers things which Christ did Particularly not in the circumstance of Time and he taxeth them who deferred their Baptism till the thirtieth yeare because Christ did so Christ had many Reasons which we know not moving him to do as he did which are no grounds for our proceedings Concerning the Deferring of his Baptism He had these causes which wee have not He was circumcized on the eight day we are not and therefore wee do well to haste to Baptism He was so free both from Originall and actuall sin that he needed not at all to be Baptized But to institute a Sacrament and for our good he was content to be Baptized by his servant John Thus it becommeth us to fulfill all righteousnesse saith Christ to Iohn Matth. 3.15 So concerning the blessed Sacrament of the Eucharist All men of all sides confesse that Christ never intended that His administration of the blessed Sacrament of the Eucharist should bee a patterne for the circumstances thereof but only for the substantiall forme of consecration He who will wholy conforme himselfe to Christs actions yet shall fayle in many things now ingood use Christ and his Apostlestook the blessed Eucharist after other meats S. Paul changeth the order and willeth the Corinthians to eat first at home Christ tooke it with his at Night The Primative Church guided by the Apostles and they by the Spirit saith S. Augustine ad Januarium appointed it to be taken in the Morning and that Fasting Christ received it in an upper Chamber We in Churches Christ did celebrate it only on Thursday and about seaven of the clock in the Night But S. Paul consecrated it on the first day of the week and about Midnight Acts 20.7 c. We on any Day or Houre Christs Sermon in Coenaculo was after the Communion Ours before it Christ had only Men in the company we both Men and Women Christ communicated with Priests only we with the Laity Christ with himselfe had only Twelve we have Scores and Hundreds Christ on the Fourteenth day of the First moneth We may at all times Christ administred it not on an Altar For what should an Altar do in a private mans Guest chamber or Feasting room but on a Table But the whole Church since the times of persecution used Altars both names and things and called those Altars Tables sometimes as Malachy did the Jewish Altars before them Malachy 1.7 And sometimes they tearmed their Tables Altars So at our first Reformation in Edward the sixt his Injunction the third it is called both the high Altar before the Sacrament and Injunction the 9. the blessed Sacrament of the Altar and Gods boord that we may learne not to set them so far at variance as some have done that we may not seek for knots in bulrushes or rixari de lanâ caprinâ pick quarrels for straws or seek the Raysing up of one according to our fancy by the destruction of the other He consecrated Vnleavened bread which we are not absolutely bound to do And whether he dranke pure wine or water mingled with wine he hath left us free If that our blessed Saviours manner of consecration for the minuter circumstances was to be our patterne only why did S. Paul set some things in order contrary to Christs manner of receiving and promised he would set other things in order when he came 1 Cor. 11.34 We sing a Psalme before the Communion Christ and his Apostles did sing an Hymne after it Bishop Morton in his defence of the innocency of Three Coremonies of the Church of England pag. 246. thus what the expresse forme of Christs Gesture was is left by the holy Evangelists in such an uncertainty that we may justly collect from thence that Christ intended not to make his Gestures to be an exact patterne of necessary imitation to be continued in his Church THE PRAYER O Incomprehensible God and most heavenly Father I a poore blind sinner prostate my selfe before thee confessing my manifold ignorances wherewith I am beset Grant me therefore Good Lord for Iesus Christ his sake that I may avoyd all singular presumption that I may bee as ready to bee recalled as I have beene to stray that I may humbly give way to my Superiors and may bee wise to Sobriety and yet in the meane time may modestly inquire into such things as are necessary and may be found Amen Amen CHAP. IIII. Wherein are contained the second third fourth and fifth Sections or Particulars of the fifth Generall 1. The second Particular of the fifth Generall Wherein is shewed That the blessed Eucharist was instituted in the same roome wherein they are the Paschall and Common Supper That room was a large upper Chamber well furnished and prepared In that room the 120 Disciples Acts 1. were gathered together 2. The third Section or Particular of the fifth General sheweth That the most holy Eucharist was not instituted whilst the Apostles were eating the Second or Common Supper but After that Supper The Inadvertency of this Point hath bred many Errors Aquinas his grosse opinion disliked by Estius Both the Bread and the Wine were alike administred After Supper 3. What Gesture or Posture our Saviour used at the Institution of the blessed Eucharist uncertaine Ludolphus twise taxed Hugh Broughtons wild Irish opinion touched at More probable he did institute it on a Table than on the Pavement 'T was not the usuall fashion in Christs time for the Iewes to eate their meat on the Floore 4. The fashions of diverse Nations in taking their Suppers were diverse The fashions of the Turkes and Easterne parts of the World Ancient Romans Their three sorts of Tables Cylibantum Cartibulum Urnarium Iews Who had also diverse kinds of Tables A Round Table Aretius his story of King Herod and of the pretious Charger which Christ used at his Supper Sermo Domini in Coenaculo A Table at the consecrating of the blessed Eucharist not of absolute necessity Most probable the Table Christ used was a square table Beza taxed for expounding the word Table metaphorically Origen buried the Scriptures in Metaphors and Allusions King Davids Table Psal 23.5 what it was The Iewes made much use of Tables 5. The Fourth Section or Particular of the fifth General Which shewes That the blessed Eucharist was instituted on a Table What manner of Table it was our blessed Saviour instituted the blessed Eucharist on is uncertaine The Table of Shittim wood Exod. 25.23 What allegorically
Tables were raised decently aptly and for easiest use above them Indeed when a great multitude followed our Saviour and were fed miraculously by him because it was in a desert place and there were no beds no rooms no tents no tables Christ commanded the people to sit down on the Grasse Matth. 14.19 And there they did eat as they might sitting down by companies on the green Grasse For there was much Grasse in the place John 6.10 But I reade not that ever any of those times having plenty of necessary utensils well adorned did eat their meales on the Earth Floore or Pavements or that at any time Christ did eate on the Ground plaine Floore or Pavement Nor was Queene Vashti her feast said or likely to be on the ground Esther 1.9 In the Kings feast The beds were of Gold and Silver upon a pavement of red blue black and white Marble Esther 1.6 and all these above the ground Nor can it be proved that Esthers banquet was kept by lying on the Floore on Couches It is said Esther 7.8 The King returned out of the palace garden into the place of the banquet of wine and Haman was falne upon the bed whereon Esther was For Haman to have falne on the Earth it had been convenient enough to his desparate estate But to fall upon the Queenes bed was high presumption And to think there was no banquetting Table neare that bed is to establish an uneasie kinde of eating or drinking Most sure it is as in Ahashuerus his great banquet the beds are described as raysed above the Floore and the Floore above the Earth so the Tables must be thought some way proportionable in height to the beds for the fitter accommodation of eating or drinking Concerning the hitching up from the bosome to the breast the distance is so small that we may say it was a poore hitch And if S. John did so ascend and if such ascending doth prove a discumbing yet might the discumbing be and in all likelihood it was not on low beds neare the Earth having onely a pavementall Table but as the fashion was both of Jewes and Romans in those times on raysed triclinary Bedsteds with Tables somewhat higher Though Judiths maide went and laid soft skins on the ground for her for her daily use that shee might sit and eate on them Judith 12.15 Yet to say Christ did likewise there wanteth proofe Judith did so at her ordinary refections in time of persecution Is it fit Christ should conforme himselfe to her in his Paschatizing or in the great Feast of the Eucharist For even so may the blessed Eucharist be called as well if not fitlier than the Paschall or Common Supper or other ordinary repasts Iudith and her maide onely sate together at meate if the maide did sit But Christ instituted his Sacrament in the presence of Eleven Apostles Iudiths was a kinde of fast in a place ill fitted and little prepared Christs Supper was in a Roome well furnished large and above ground If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strongly inferre that the posture was Leaning or Lying flat along yet they inferre not that this must be on low Beds or Couches on the Floore but according to those times it was on high Beds They inferre not but some Sitting might be used sometimes as at large they inferre not that there were there no Tables or that the pavement was the Table as I averred from good authority before But supposing all this true concerning these Two words and that they hold strongly for Leaning or Lying at the Paschall Supper and at the Ordinary Supper yet it will never be proved that either of these words are used of Christs Third and Last Supper the blessed Eucharist of the Lord. And I could heartily wish that my most learned good friend had discriminated the Third Supper from the other Two he would then have said it had beene administred at a distinct time and place perhaps from the former And it will never be proved that any of the Three was taken on the Floore or on Couches in the Floore without Tables PAR. 4. IT is apparent that the fashions of taking their Suppers were diverse That sometimes some men of severall Nations did eate their meate sitting on the Ground or on Carpets or Cushions upon the ground cannot be denied That the Turkes and more Easterne part of the world useth it even to this day is granted The ancient Roman Beds were made ex ulvâ palustri of Sea-grasse straw stubble or turffes saith Alexander ab Alexandro Genialium Dierum 5.21 Afterwards the Romans made Square feasting Tables then Roundish and their Beds at first were Low and Short Afterwards their Beds their Cupboords their Triclinia and Tressels were of Brasse and farre both larger and higher Then had they Round Tables of the Citron Tree supported with feete made of Elephants teeth Tully himselfe bought a goodly one at an unreasonable price Seneca had many of them In their Supping Parlours they had Triclinia strata Tribus Lectis Couches furnished with Three Beds and in them were Three Tables as Varro signifieth One Table was Roundish on which they placed their Wines This they called Cylibantum from the Pots and Cups which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another was of Stone upheld with or resting upon a long little pillar which they termed Cartibulum The Third Table was Square which held the vessels and platters this they called Vrnarium Heliogabalus was the first who had Silver Tables Most an end to this effect Alexander ab Alexandro The Jewes in their full adorned roomes had diverse sorts of Tables The Round Table 1 Sam. 16.11 We will not sit Round or sit downe Non Circumsedebimus as Vatablus translateth it and so the Interlineary and this was before Rome was hatched Another Round Table you shall finde Cant. 1.12 While the King sitteth at his Table usque quo re◠in Circuitu suo as the Interlineary truely and literally expoundeth it And least you might misapply this to the marriage bed as Kapnion doth or to the sleeping beds on which they were wont to rest in the night Martin Delrius will tell you the word is Mesebi from the roote Sabab Circuire to Compasse and signifieth accubationem Epularem a Feasting accubation the Beds being fitted Round to the Tables He excellently addeth The Hebrews were wont to have their Parlours or Triclinia adorned with many such little Beds about their Tables And the Coenaculum or Supping roome was called Domus Lectulorum Beth-Hammittoth The house of Beds and that in the forme of a Crowne or Circle Discumbentes sedebant in Circuitu ut qui edunt in mensâ Rotundâ The Feasters sate in Compasse as they that did eate at a Round Table saith Pagnine I dare not say that the Psalmist did not allude in some degree or other to Christ and his Apostles Psal 128.3 Thy children like Olive plants round about thy Table I am
sure Nonnus on Joh. 13.12 thinkes that at the Second Supper when our Saviour washed the Apostles feet they sate as it were in a Circle His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went about the Circle of his Twelve guests And the same Nonnus the fourth verse after hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circulus mensae the Circle of the Table And what is that but a Round Table I wish the excellent Heinsius had taken occasion from these words to have enlarged the point This I say I shall hardly be perswaded if our Saviour did institute his blessed Sacrament of the Eucharist and eate it on the Paschalizing Table which is most improbable that he ever intended to make that an eternall patterne or president for us which he performed on such an occasion of the Passeover as never should be in use againe As before I referred it to thy judgement Good Reader whether were most probable that Christ should mingle his sacred Eucharist with Common meate or take them dividedly So here also Christian Reader be thou Iudge whether it be likeliest that when an upper Chamber was exquisitely furnished with convenient or desired utensils with severall Tables as you have heard was the fashion Christ would on the Floore administer that heavenly food or els goe to one of those Tables fit it call his Apostles and There administer it Let it not be forgotten that Christ foreknew the upper Chamber was decently adorned and purposely sent to have none other but it as fittest for his turne And if he had not made use of the things there if he had fate upon the Ground or on the Pavement or laine on a poore low Couch at the sacred food a meaner house a worse fitted roome higher or lower might well have served their turnes But he would have a goodly Chamber prepared furnished and large and therefore we may well think he made some use of the things There Sure we are he made use of the Water-pots and Water-Basins and Towell for he powred water which was in other vessels into the Basin Joh. 13.5 And when he put off his Clothes we may think he laid them on a Table Bench Stooles or Chayres rather than on the ground or pavement Aretius on Math. 26.17 saith that Herod the King appointed to have rested in that house and at it were hosted with him to whom Christ sent But when Herod was otherwise diverted as some conceive Christ invited himselfe to the same house Fitted you may be sure to entertaine a King and so royally furnished For among the rest it is reported by Aretius in the same place that either out of Herods or the housekeepers apparatus or preparation Christ used Catino ex Smaragdo quo nullus pretiosior visus est unquam nulla gemma nobilior nulla species vasis mirabilior Than which Catinus none ever was seene more pretious no gemme more costly or noble no vessell more wonderfull The Smaragdus is an Emerald of a greene colour making the ayre greene about it and by its greennesse comforting the eyes of men it preserveth the wearer from the falling sicknesse Eight graines of it drank expelleth poyson as they say The Genoists in Liguria shew it to this day And the Monkes of Lyons in France shew the pretious Charger which Christ used in his Supper But saith Aretius let a man beleeve what he list But because the consecrating of it upon a floore was not impossible and such a thing might perhaps be as that they might receive it on their Beds or Couches yet since they were wont sometimes to sit up and upright on their Beds Pro re natâ as occasions led them I shall never be otherwise perswaded but if they received the holy Sacrament on their discumbing Couches they did arise in their severall turnes and kneele and pray and worship and Then partaked of the heavenly food and then reposed themselves to heare our Saviours Sermon which is properly distinguished from Other his Sermons and is justly called Sermo Domini in coenaculo Christs Sermon in the Supping Chamber It must also be acknowledged that a Table was not of absolute necessitie For the Table was to doe service for the Food not the Food for the Table And the Supper caused the use of the Table the Table did not cause the Supper though the Supper by a Metonymy is called a Table 1 Corinth 10.21 Lastly though we cannot say expresly whether the Table were Round or Square on which Christ did eate his Second Supper or his Paschall or determine undoubtedly to which it was most inclining yet I opine as it is in my First Booke it approached nearer to a Square Table having Three sides incompassed with Three Beds the fourth side Open for the Servitors to bring change or carry away such things as they were directed and so for the third Table it is likely it was on a Livery boord or Table which stood in the same roome square rather than round Luk. 22.21 The hand of him who betrayeth me is with me on the Table And as expresseth Joh. 13.28 No man at the Table knew for what intent Christ spake Which places drawing no inconvenience with them are literally to be expounded And if Beza deliver them over to a Metaphor I value not his judgement so much as I doe the judgements of a thousand Heröes holy and learned Divines which have beene and are in our Church of England And let Beza take heed for if the word Table be sometimes used improperly must it therefore be so in This place in All places This manner of expounding is accompanied with desparate absurdities For why may not another expound any other words though they handsomely answer the letter by a Metaphor if so be they be used metaphorically in any one other place And so we shall be deluded as Origen was and sink and bury the holy Scriptures in Metaphors and Allusions Concerning King David before whom God prepared a Table in the presence of his enemies Psal 23.5 I answer this was not in the Wildernesse for his enemies were present but they were absent from him in the Wildernesse nor was it a Metaphoricall Table where his head was annointed and where his cup did overflow Or if these Two last things were done really in the Wildernesse as they were not why might not a light small Table be also brought forth among so many hundreds as followed him And yet this place is not a Record what was done when he fled from Absalon Neither are the words Psal 78.20 Thou wilt prepare a Table for me in the Wildernesse as my learned friend citeth and mistaketh But the mutinous and rebellious Israelites spake against God saying Can God furnish a Table in the Wildernesse And this was long before David was borne and no way concerned him Againe my worthy good friend hath onely conjecture That the Earth was Davids Table And this comparative inference is worse by farre as the Floore was our Saviours
Table For if David did so in urgent and extreame necessitie and in the desolate inhospitable Wildernesse is it likely Christ would doe so where all necessary utensils were prepared for a Feast Nor are the words of David in Terminis as my learned friend supposeth though they approach to the sense He that sitteth at Table with me Psal 41.9 And if they had been so from the correspondence betweene the Type and Substance I should rather have concluded As Achitophel did eate at Davids Table so did Judas at Christs Table They both did eate at a Table and both were notorious traytors If Beza say Such a Table as our Saviour did institute this Supper on or That Table was no Table indeed but in name onely or not a Table framed of wood I must tell Beza that none is able to prove his Negatives and the contrary is evinced by their common usance And the word Table doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most properly signifie somewhat to eate upon raysed from the ground Nor can I finde in any place of S. Augustine any inclination of him to this That the earth ground plaine floore or pavement was the Table on which Christ instituted the holy Eucharist So much against the opinion that Christ celebrated his blessed Supper and Sacrament on the pavement with humble subjection of my Writings to the Church of England the uncorruptedst part of Christs Militant Church and with this solemne protestation that though I differ in judgement in this point from the learned Doctor yet I shall never differ from him in affection but be ready upon better proofes to change somewhat of my opinion and still to love him Lastly I shall fling water into the Sea and mispend time to prove that the Jewish people made great and much use of Tables long before Christs Incarnation and so downe to his death PAR. 5. COncerning the blessed Eucharist it cannot be certainly knowne on what speciall Table it was administred or what was the forme or fashion of That Table Two points are considerable The first seemes more than probable to me That it was administred or celebrated on a Table Secondly I hold it likely it was administred on a Table distinct from the Paschall and ordinary-Supper Table Concerning the first In the Temple at Hierusalem they had a Table of Shittim wood two cubits the length thereof and a cubite the breadth thereof and a cubite and an halfe the height thereof Exod. 25.23 And thoushalt set upon the Table Shewbread before me alwayes vers 30. There was no Long-square Table of Incense but the Altar to burne Incense upon was also of Shittim wood foure-square A cubit the length thereof and a cubit the breadth thereof Exod. 30.1 And it was two cubits high The former Table allegorically did signifie the Table of the body and blood of Christ as Cornelius à Lapide on Heb. 9.2 avoucheth from Cyrill Hierome Damascene Therefore the Substance of the Type was also a Table and Christ celebrated the I ords Supper on a Table Secondly 1 Corinth 11.20 it is called the Lords Supper The Administring and Receiving of the Eucharist is called the Supper of the Lord. Augustine ad Januarium Epistolâ 118. cap. 5. affirmeth that the Apostle calleth the very Receiving of the Eucharist the Dominicam coenam the Supper of the Lord So Ambrose Pelagius Glossator Lombardus Hervaetus Aquinas Rickelius saith Estius on the 1 Corinth 11. Theodoret and Oecumenius call Dominicam coenam The Lords Supper Domini Sacramentum The Sacrament of the Lord though Estius minceth the point But they were wont in those times to eate their Suppers on Tables Ioh. 12.2 Lazarus was one of them who sate at the Table with Christ when Christ said Luk. 22.30 Yee may eate and drinke at my Table in my kingdome he draweth the Metaphor from the Tables on which he and others were wont to feed on in those dayes Ioh. 12.2 c. Matth. 15.27 The dogs eate of the crummes which fall from their Masters Table Therefore there was a distance betweene the Tables and the Ground S. Mark 7.28 varieth it thus The dogs under the Tables eate of the childrens crummes Therefore the Tables were not On the ground when dogs could be under them The rich man had a Table from whence such crummes fell as would have fed Lazarus Luk. 16.21 Therefore the Table was not On the ground floore or pavement but Above it and from it the crummes fell lower So Tables being in viridi observantiâ in ordinary use among the Jewes in those dayes and Christ avoyding factious singularity and running fairely with the streame of those times in things indifferent we may conclude Christ fed not from the pavement at any time for ought that is recorded or involved But it is very likely our Saviour on a Table did celebrate the holy Eucharist Tables were principally ordained to be eaten and drin kt upon whether at sacred or common Feasts Take this and eate it as from a Table and Christ tooke the cup as from the Table and gave thankes as they used to doe at the Table and gave it to them as they were at Table Drinke yee all of this as was wont to be done at the Table Matth. 26.27 Act. 6.2 It is not reason we should leave the Word of God and serve Tables And these Tables were for the poore or for their holy feasts of charity if not for the receiving of the most holy Eucharist also For it may be well observed Men were chosen to serve Tables full of the holy Ghost of honest report and wisdome as Stephen was a man full of faith and of the holy Ghost verse 5. full of faith and tower verse 8. consecrated to that worke by prayer and imposition of hands with as much ceremony and solemne majesty as others were chosen to be Presbyters nay more viz. with the generall consent and joynt action of all the Apostles To serve at Common Tables alone such worthy Heroes were not fittest to be destinated or appointed that I may use the Scripture phrase meaner people might and would have served the turne But these sanctified Deacons did not onely take care of the poore but administred at the most holy Tables on which the Eucharist was celebrated Ignatius Epistol ad Trallenses almost in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee ought to please the Deacons the ministers of the mysteries of Christ in all things for they are not the servitors of meats and drinkes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministers of the Church of God doe you reverence them as Jesus Christ whose Vicars they are My collection is Sacred things yea the most holy Eucharist was celebrated Then on Tables And in all likelihood from the example of Christ who consecrated the blessed Sacrament on a Table Nor doe the Apostles think it unreasonable to serve Tables either common or sacred simply and absolutely for the works were devout but comparatively and referentially They
with their severall senses formes and fashions may be included He falleth down to the graven Image and worshippeth it and prayeth unto it Esay 44.15 17. The meane man Boweth down and the great Man Humbleth himselfe Esay 2.9 He humbleth himselfe even unto the Ground such was the worship of their Idols They dawbed them over with silver and gold Opinio mens Imperitorum artis concinnitate decipitur auri fulgore perstringitur argenti nitore candore eboris hebetatur The opinion and judgement of unlearned men is deceived by the exquisitenesse of Art by the shine of Gold and is dulled by the brightnesse of Silver and whitenesse of Ivory They clothed them with costly Garments Dionysius his sacrilegious violence taking away Jupiters golden coate upon pretence it was cold in the Winter and too heavy in the Summer and putting on a woollen coate as warmer in the Winter and lighter in the Summer is knowne to children The knave that stole away two eyes of pure gold massie gold out of Jupiters Image knew Jupiter could see as well without eyes as with eyes or rather that he did not see either with them nor without them But of the Adorning of their Images I have spoken before and yet the very Robbing of them proveth the precedent Adorning of them These things they did when they came neare to Worship them and Adore them PAR. 9. BUt there was another kinde of Adoration of them when they passed by the Images and stood at distance from them Minutius Foelix in Octavio toward the beginning setteth it downe by the actions of Cecilius who seeing the Image of Serapis Vt vulgus superstitiosum solet manum ori admovens osculum labiis impressit As the superstitious people is wont putting his hand to his mouth he Kist it This was a kinde of Honorary salutation of Devotion a Running Adoration a Worship at Distance But that his hand did kisse his Lips or fasten a kisse on them as the phrase may seeme to import and not rather his Lips did kisse his Hand is observable as an Heterogeneall kinde of expression For it is proper for the Mouth and Lips to kisse when the other parts of the body do touch or rub but not kisse Yet if the words be read in the Ablative case he printed a kisse on his Hand by or with his lips we may give it the priviledge of an African phrase And yet in the Hebrew the phrase is reciprocall My Mouth hath kissed my Hand or my Hand hath kissed my Mouth See our last Translation Iob 31.27 and the marginall note In Adorando dextram ad osculum referimus When we worship we kisse our Right hand Apuletus lib. 4. Millesiarum as Elmenhorst quoteth him Let me also defend the African Optatus against Rigaltius who in his Observations on Tertullian towards the end of them pag. 119. among the Inserenda citeth a place of Tertullian in Apologetico cap. 4. The purport is this The lawes were of old that the Creditors should cut in piecest he condemned Debtors who were not able to pay and every Creditor might have a portion of his flesh See Aulus Gellius 20.1 who hath that Law of the Twelve Tables at large In which place Caecilius saith Nothing is more cruell and vastly extreme unlesse as it seemeth this Law was made so cruell to this end that no man should ever venture to endure it For saith he many debtors are adjudged to their Creditors and bound or imprisoned But that ever any was cut into pieces and each Creditor had severall gobbets or portions I never heard or read though the rigor of the Law ran so If there were more Creditors to whom the indebted man was adjudged the Law permitted them to cut in pieces and divide the body of the Debtor among them Iunius Rabirius in his Tractat called Hastarum Auctionum Origo ratio sollemnia hath the words of that Law pag. 7. in Terminis and more succinctly than Gellius Which cruelty by a generall consent was taken away Death was turned into Shame the Proscription of their goods did rather make them blush than bleed For must they not needs blush who when they parted from all their goods by Proscription were to sit on a Stone bare-breeched with naked and seene and shewed buttocks also with their uncovered podds to strike or run at a Marble Lion set before the gate of the Capitoll for that purpose See Cerda on the place of Tertullian Pamelius cleared the way to Cerda though he complaine of Zephyrus his obscurity in this point And yet I wonder why nor Gellius nor the accurate Rabirius doe mention the manner of the Commutation in their punishment unlesse modesty deterred them Rigaltius saith nothing to the maine matter but picks a quarrell and findeth fault with Optatus for the like phrase Suffundere maluit hominis sanguinem quà m effundere said Tertullian Optatus lib. 2. Fundentes sanguinem non corporis sed pudoris At quis alius pudoris sanguis quà m corporis saith Rigaltius As if there were some other blood of shame which was not of the body Wittily enough if it be wit to find Nodum in scirpo a knot in a bulrush For Optatus in the cited book hath it otherwise Episcopos gladio linguae jugulastis fundentes sanguinem non corporis sed honoris You have slaine the Bishops with your tongues as with swords shedding the blood of their honor and credit though sparing the blood of their Bodies And this reading and exposition is confirmed by the words one leafe before Linguas vestras acuistis in gladios quas movistis in mortes non corporum sed honorum Jugulastis non Membra sed Nomina Quid prodest quia vivunt homines occisi sunt honores à vobis Valent quidem membris sed ereptae portant funera dignitatis You have sharpned your tongues as swords which you have moved and thrust into the death and destruction not of Bodies but of Goods you have killed not their bodily Members but their Names and Credit what boots it that they live when their honors are destroyed by you They are healthy but they carry about the carcasse of funerall exequies of their Dignities and Honors He speaks of a Civill death Metaphorically when a mans good Fame is blemished wounded or destroyed Honores occisi sunt Their Honors were slaine as it is in the Margin He doth not oppose Sanguinem corporis sanguini pudoris the blood of the body to the blood of shame sed sanguini Bonorum or Honoris to the blood of Goods or Honor. In the opposition of the bodily blood to the blood of shame is no good sense the resultance of it beeing that the blood of Blushing is not of the Bodily blood but it stands with faire reason to say ye shed the blood not of their Bodies but of their Goods or Honors Howsoever Rigaltius was supine For if his coppy had the words as he cites them which is
Consecration The words of Consecration were onely these This is my body c. Innocentius the third his opinion concerning Christs Consecration of the blessed Sacrament censured A second and third opinion related by Aquinas censured Lucas Brugensis thinkes Christ used more words in the Consecration When or at what Time Christ said those words Take c. Christ gave the hallowed bread not in Promise but in Exhibition John the Baptist called a foole Epictetus saying Christ put not the blessed Sacrament into the Disciples Mouths but into their Hands In the Primitive Church the Christians received it into their Hands So did they in Tertullians time So did they in Cyprians dayes Taking is by the Hand Cases may fall out wherein the hallowed food may be put into the Recipients mouthes We are not bound to doe All whatsoever Christ did at the first Celebration We must doe All whatsoever he commanded us to doe Authorities for Taking the blessed Sacrament into our Hands The Tripartite History Chrysostome Cyprian Tertullian The Schismaticks in old time divided not themselves from the Catholique Church in this respect as S. Augustine witnesseth Nor Novatus as Ruffinus recordeth The Christians in ancient time Reserved the Sacrament Some Reject things really Tendred unto them 6. The second word Eate It is probable that Judas did receive the Sop into his Hand Mouth Many of the Fathers did think so Sinnes revealed grow more sinfull Carolostadius his fancy by most Divines disliked disploded The Future tense is never used for the Present tense but the Present tense is often used for the Future in Scripture 7. The third word This is my Body which is given for you c. Transubstantiation roved at The farther Disquisition thereof wittingly and willingly forborne The Authors Apologie for the same His Valediction to the Remainder of his Miscellanies Resolves to spend the remainder of his dayes in holy Devotion and continuall Praying The Moores of Morocco Pray six times every twenty foure houres The Lords Prayer highly commended and preferred before all other Prayers It ought to be used by every Christian at least seaven times a day The Church of England commended Vnto which the Author submits himselfe and all his Writings Bishop Jewell Bishop Andrewes Bishop Morton Bishop White and incomparable Master Hooker have written Polemically the Controversies of the Lords Supper unto whose unanswerable Writings the Author referreth all scrupulous Christians for their better satisfaction PARAGRAPH 1. THe accursed Gnosticks have fained abominable blasphemies and ascribed them to our holy Saviour in his first Institution Sixtus Senensis in my opinion deserves a very sharp censure for the bare reciting and recording such damned horrid lyes though his soule detested them May they never more be thought upon Let us consider the Actions in order in the same manner as Christ performed them First He tooke bread and so the Cup he might have bid them take it themselves as in the Second Supper he bade them Divide the wine among themselves Luke 22.17 But he himselfe now Tooke the bread and by Taking it sheweth he would do somewhat more by It than by other bread which he took not into his hands So John 6.5 Jesus lift up his eyes and he took the loaves and when he had given thankes he distributed to the Disciples ver 11. So he took the seven loaves and fishes and gave thankes and brake them and gave them to the Disciples Mat. 15.36 Neither did he ever take Any thing in a religious forme into his hands but it was bettered and changed from its old nature some way or other Simeon tooke Christ up in his armes and blessed God Luke 2.28 for Christ needed no blessing Christ took a child into his armes Mark 9.36 And some think this child was Ignatius who saith of himselfe that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne or carried of God But whosoever hee was certainly he was blessed of Christ more than others whom he took not into his armes When little Children were brought to him that he might touch them Christ was much displeased with his Disciples because they rebuked them who brought them he took the children up in his armes but what followed He put his hands upon them and blessed them Mark 10.16 If I should say that when Christ made a scourge of small cords John 2.15 and drove all the faulty ones out of the Temple no doubt that scourge had more vertue than an ordinary whip If vertue went out of him when a woman touched but the hemme of his garment Mat. 9.20 questionlesse when in a religious way he touched other things he imparted vertue to them So when he took the bread you cannot but think He put his hands upon it and blessed it blessed it above other bread which he touched not Saint Matthew saith expressely He took bread and blessed it Mat. 26.26 So it is also Mark 14.22 confirmed with a back of steel It is varied Luke 22.19 Christ took the bread and gave thanks and brake it And this is also doubled or redoubled 1 Cor. 11.23 c. Christ took bread and when he had given thanks he brake it Hence ariseth the next point the Second point worthy the disquisition PAR. 2. AFter he took bread he blessed it Mat. 26.26 What it is to blesse All words names voices and things whatsoever which are applied to God are more significant than if they be referred to ordinary matters When God blesseth he giveth bequeatheth exhibiteth blessings He doth good and prospereth the parties blessed Gods Benedicere is his Benefacere imparting to the creature some reall benefit efficacious blessing Gen. 12.2 I will blesse thee and make thy name great .. That was one effect of Gods blessing but many more concurred with that both Temporall The Lord hath blessed my Master greatly and he is become great he hath given him flocks and heards silver and gold c. Gen. 24.35 What need have we to cite more particulars when God blessed Abrahaem in all things ver 1. And God blessed Abraham not in Temporall things alone for they many times are the portion of the wicked but even in Eternall and Spirituall blessings Gal. 3.14 It followeth Thou shalt be a blessing or as the Interlineary hath it rightly from the Hebrew Be thou a blessing Gen. 12.2 He spake the word and it was done By the word of the Lord were the heavens made and all the host of them by the breath of his mouth Psal 3.6 Abraham became a blessing to us The faithfull alive are the children of Abraham The blessed who are dead are in Abrahams bosome It yet followeth I will blesse them that blesse thee and curse them that curse thee that is who do good for thee I will do good for them who do ill to thee I will do ill to them God said to Kings Touch not mine Annointed and do my Prophets no harme Psal 105.14 15. One of the Kings was Pharaoh whom the Lord plagued and his
not themselves from the usance of the Church in this specialtie For Augustine Tom. 7. contra literas Petiliani 2.23 pag. 22. saith to Petilian and his adherents I doe instance and make rehearfall unto you of a man who lived with you into whose hands yee placed or put the Eucharist Ruffinus Ecclesiastica Historiae 6.33 saith of Novatus or Novatianus That when he divided the Sacrament to the people he held the Hands of the Receivers till he made them sweare by what they held in their Hands and then they did Sumere They did accipere manu Sumemere ore Tooke it with their Hand and received it with their Mouth And I doubt not but these holy ancient Fathers followed Christs celebration in such things as he commanded When they did Reserve the Sacrament and carry it to their houses I hope they tooke it not into their Mouths they carried it not in their Mouths but tooke it in their Hands Accepto corpore Domini reservato saith Tertullian in the end of his booke de Oratione It was first received and this was not within their Mouths but with their Hands If it had beene in their Mouths it was not so fit to be Reserved And how vaine had it beene to take it out of their Mouths and to reserve it to that end that they might put it another time into their owne Mouthes or into other folkes Mouthes either If you plead it was reserved for the sicke Gregorius Nazianzenus Oratione 11. in laudem Gorgoniae saith If Gorgonia's Hand treasured up any part of the Antitypes of Christs honoured body and blood shee bedewed it or mingled it with her teares The word If not betokening any doubt but implying a certainty that sometimes shee did weepe over the consecrated mysteries which her Hand had Reserved The word If being taken for When. So it is used 1 King 8.46 If they sinne against thee for there is no man that sinneth not I conclude with the binding Rubrick of out Lyturgy that the Priests or Priest must deliver the Communion to the people in their Hands Kneeling Maldonate on Matth. 26. confesseth it further proofe needed not Yet was Maldonate too blame to say The same Church with better Counsell begins to give the Sacrament not into their hands but into their mouthes because there was both more reverence and lesse danger To call that better Counsell which varied from Christs Institution I like not Nor doth Maldonats similitude hold For if the Churches are the Eucharist fasting varying from Christ yet they had Apostolicall Authority to guide them which the Handlesse and Mouthlesse Receivers wanted Some Reject things really Given and Tendred Matth. 7.9 Yee Reject the Commandements of God Jeremy 8.9 Some rejected the Word of the Lord. Luke 7.30 The Pharisees and Lawyers rejected the Counsell of God against themselves 1 Samuel 10.19 The Israelites rejected their God Is not in those words included a plaine offer and withall a Not-accepting of the Tendry Remarkably is it said Joh. 12.48 He that rejecteth me and receiveth-not my words the same Word shall judge him at the last day Rejecting is expounded by Not-receiving if it signifie not worse also So some Refused to heare Gods Word Jeremy 13.10 Ammon refused to eate 2 Sam. 13.9 though the cakes were powred out before him Elishah though he was urged to take a gift yet refused 2 Kings 5.16 Yet for all this I cannot think but when Christ said to his Disciples Take they did Take it and when he said Eate they did Eate For it argueth Obedience to their Master and their conformity to partake of the mysteries of Christ PAR. 6. THe next part of our Saviours words is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eate That Christ gave Judas a Sop is cleare a dipped Sop Joh. 14.26 that Iudas received it I hold as cleare Iohn 14.30 He then having received the Sop went immediately out That Iudas did eate it is not expressed nor so cleare He might possibly Take it and not Eate it but let it lie on his trencher Besides the Sop beeing given for a Manifesto that Iudas was the onely Traytor perhaps he was not willing to swallow the Disgust as he accompted it and the Sop also But it may be well answered Iudas was so surprized with the unexpected Offer his reason wit and senses so clouded his soule amazed with such arisings and fumes of his treasonable plot in one word so given over to Satan that what another man yea what he himselfe would have done at another Time either not Receive or not Eate he certainly received and in likelihood swallowed If the words of Scripture be closer followed and more forcibly urged That Iudas having received the Sop went out immediately and therefore he did receive it onely but not Eate it I answer The end of his Receiving was onely to Eate it and there was no great distance of time betweene the Receiving and Eating of the Sop but he might put his hand to his mouth even almost in an instant or in tempore penè imperceptibili in the twinckling of an eye and swallow without chewing a moystned soft little glibbery Sop that his going out immediately excludeth not his Eating Besides the word Receive may extend not onely to his Taking of it with his hand but to the Eating of it also For there is a receiving into Ones mouth and it is not possible to be proved that Iudas did not So receive it nor Eate it And it may be well beleeved because so many holy Fathers have declared themselves to think He did Eate the Sop. I know but few that deny it but many affirme it Some indeed say He carried away the Sop and shewed it to the High Priests and thence framed a forged accusation against Christ or an excuse for his own treachery as if without cause he would not have betrayed him A man having his hidden sinnes revealed groweth worse and more madd in sinning Per scelera semper sceleribus tutum est iter said One The safest way to commit sinne Is by new sinnes still to beginne Lucas Brugensis on Matth. 26. saith That after the word Eate the reason was given And the word Enim is to be understood Indeed it may well be understood because at the delivery of the Cup it is expressed Matth. 26.28 For this is my blood of the new Testament And yet the sense seemeth to me as full Take Eate This is my Body as if it had beene written Take Eate For this is my Body I would not willingly adde any new sense to Scripture no more than I would diminish a letter from it especially if as it is the sense may be well accepted Carolostadius and never any before him that I have read of fancieth That when Christ said these words This is my Body he put his finger to his breast shewed himselfe and meaned thus Here sitteth my Body which shall be given for you This Sleidan reporteth in the Fift booke of his Commentaries
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
Augustine Ambrose Nazianzene and Eusebius Emissenus are Chemnitius Co-opinionists Not the materiall Elements but Christ onely In them is to be Adored If Wee must adore Christ when we celebrate the divine Sacrament much more did the Apostles Habituall not alwaies Actuall Adoration of Christ was required of the Apostles The Apostles worshipped Christ 1. When he had newly performed any Super-humane worke 2. When they begged great matters of him 3. When he did heale some who were vehemently afflicted 4. When he conferred any extraordinary blessing on their soules As he did when he instituted the New Sacrament Master Hooker tearmeth Kneeling an Adorative gesture No kinde of Worship accepted that is not sometimes conjoyned with Kneeling Gregory Nazianzens Story of his Sister Gorgonia Eusebius Emissenus and Origen say Christ is worshipped in the Sacrament Kneeling at the Communion commanded by the booke of Advertisements set forth by Queene Elizabeth by the Lawes of the Realme and the Queenes Majesties Injunctions They defraud the Knees of their chiefest office and honour who refuse to Bend them at the receiving of the blessed Sacrament PARAGRAPH 1. THe next point of my propounded Method leadeth me to enquire With what kinde of Gesture the Apostles Received from our blessed Saviour his sacred body and blood in the holy Eucharist 1. I answer the Word hath omitted to set it downe in particular and there is no absolute unquestionable certainty hereof Therefore looke not for Mathematicall Demonstrations which are saith Orantius Finaeus purae fideles in primo certitudinis gradu constitutae most certaine and Infallible It is well if our Collections may in secundis tertijsve consistere finde place in a Second or Third Degree of Truth If out of that which is written we can extract that which is not written if we avoyd all absurdities on the one side and be guided by the best and most probabilities on the other side It is a custome among many of us when we receive a courtesie of an high nature from our Superiors whom we reverence we kisse our Right hand first and Then receive it That such was the old guise of the Romanes in their Adorations Pliny in his Naturall History 28.2 averreth In Adorando dexteram ad osculum referimus When we Worship we kisse our Right hands Perhaps the Apostles might doe so and devoutly kissing their Right hands convery Reverend Love from their Lips to it and bring back with their Right hands the Consecrated and Adored Body and Blood of our Saviour unto their Lips and Mouths In Jobs time there was such an evill custome of false Complementing which he found fault withall Iob. 31.27 If my mouth hath kissed my hand or it may be read If my hand hath kissed my mouth But if the Apostles did so they did it devoutly truely and most piously And so let this rest upon Conjecture onely Tertullian de Oratione cap. 13. thus describeth the Gesture of such as Worship God Cum modestiâ humilitate adorantes magis commendamus Deo preces nostras nec ipsis quidem manibus sublimiùs elatis sed temperatè ac probè elatis When we Adore God with modest humiliation our prayers are the rather accepted nor must we Lift up our hands Too high but indifferently decently moderately measurably Yet David Lifted up his Hands Psal 28.2 63.4 And Salomon 1 King 8.22 spread forth his hands toward heaven and Christ lifted them up Luk. 24.50 Ne vultu quidem in audaciam erecto as he proceedeth not with a bold face but shamefast countenance Sonos etiam vocis subjectos esse oportet The voyce also must be Lowly and Submisse The Devill that uttered the Pythian Oracles could say Et mutum intelligo non loquentem exandio I both understand the dumbe and heare him who saith nothing And shall Gods eares expect a noyse a voyce or a sound How then was Ionas his prayer heard from the belly of the Whale thorow the bowels of so great a beast from the depth of deepes thorow so vast a compasse of the sea and yet ascended up to heaven It was not by vertue of his lowd voyce If a clamorous voyce were best accepted happy were Stentor that thunder of humane Voyce that monster of Roaring And yet in great Agonies it is lawfull it is fit to Cry to Cry aloud I cryed with my whole heart saith David Psal 119.145 The Levites cryed with a loud voyce Nehemiah 9.4 Mordecay cryed with a loud and bitter cry Esther 4.1 Christ himselfe cryed with a loud voyce Joh. 11.43 Matth. 27.46 I have roared by reason of the disquietnesse of my heart Psal 38.8 He roared all the day long Psal 32.3 He deserveth not much pitty who by a small low heartlesse voyce as if things concerned him not coldly expresseth his soules sorrow My opinion therefore is that the Apostles received the heavenly Sacrament not supinely not slovenly not lying leaning or sitting but humbly and devoutly most thankfully and joyfully piously kneeling on both their knees if not with greater Adoration Tertullian de Oratione cap. 12. is punctuall against sitting even after prayer which though we use and lawfully use yet they in Tertullians time did so in imitation of the Heathen who closed their prayers and sealed them up with sitting as if without sitting they had not been made perfect And this made Tertullian find fault with them for it But if he reprove them for sitting after prayer would he not much more have censured them if during their prayers they had sate But the Heathen after their prayers did sit upon their Altars Plautus in Mustell Ego hanc aram occupabo I will sit on this Altar for so it is to be understood which though it be somewhat obscure yet it is cleered by Tibullus lib 4. toward the end Sed Veneris sanctae considam vinctus ad aras But I being bound will on the Altar sit Of holy Venus Ioseph Scaliger on the place observeth that servants with whom their masters were offended had three Refuges or Sanctuaries though he accounts them but as two The Altars of the Gods the Statutes of the Mediation of Friends Nec hic tibi Aram aliquam nec Deprecatorem paraveris Thou hast neither Altar nor friendly Mediator to fly unto Terence in Phormione calleth him Precatorem a Spokesman I returne Pindarus O de 6. Istm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he said these things or ended praying he presently sate downe Pausanias in Laconicis recordeth Orestes sitting about holy businesses even when he was out of his mad humour Let Numa Pompilius praescribe what law he will for worshipping his false gods Deos adoraturi sedeant let them who ador'd their gods Sit. It was casually wise For indeed they were not worth the rising up unto much lesse deserved they to be adored with bended knees or face prostrate Our God cannot have reverence enough If we could in humility cast our selves down to the bottome of Hell we doe but our
should receive the blessed Sacrament sitting or leaning on his elbow or halfe-sitting halfe-kneeling or looking on the one side or smiling or using unseemly motion though those Gestures be not in singled particularities forbid yet they are a profanation of the Lords Supper as being forbidden in the Generall Rules First That comeliest and devoutest Gesture be used in holiest matters Sancta sanctè Secondly Let all things be done to edifying 1 Cor. 14.26 Thirdly Let all things be done in order vers 4. The rest will I set in order when I come saith S. Paul 1 Cor. 11.34 Fourthly Rom. 14.17 The Kingdome of God is not in meats nor drinks but righteousnesse and peace and joy in the holy Ghost For he that in these things serveth Christ is acceptable to God and approved by men let us therefore follow after the things which make for peace as there followeth Fiftly Let all things be done decently 1 Cor. 14.40 A comelinesse is commended Ecclesiastes 5.18 1 Cor. 11.13 It is comely that a women pray unto God uncovered Comelinesse is taught by nature as it there followeth Sixtly The meetings in sacred convocations are for good nor for evill We are come together for the better not for the worse And the contrary is reproved by Saint Paul 1 Cor. 11.17 Lastly God ruleth things Inferior by Superior things farther off by things nearer to him The people must not prescribe to the Magistrates nor to themselves Laws in things indifferent but the Governors and Pastors to the People Whosoever therefore at the receiving of the blessed Eucharist doth any thing misbeseemingly sinneth against these or some of these Rules and so sinneth against Christ I proved before that at the holy Receiving a prayer is preparatory and made for every one of us And as the Minister devoutly prayeth doth not thy heart say Amen and is not Amen truly explaned and enlarged thus O Lord I confesse this is thy Body this is thy Blood yea it is thine own Selfe which thou vouchsafest unto me and I do now Receive Oh preserve my body and soule unto everlasting life I eat in remembrance that thy Body was broken and that thou dyedst for me I drink in remembrance that thy Blood was shed and powred out for me Lord I am thankfull and I feed on thee in my heart by Faith Lord I beleeve pardon my wandring thoughts unite me unto thee make me from henceforth holy and conformable to thy selfe and let this spirituall food strengthen me in the way to Heaven To conclude in the Divine M. Hookers words Oh my God thou art True Oh my Soule thou art blessed He who useth not these or some of these or the like faithfull thankfull precatory ejaculations both at the instant act of receiving of the sacred Communion and presently after yea and whilst the Minister is praying for him he hath an obdurate heart he discerneth not the Lords Body but eateth and drinketh his owne damnation Now Reader judge again if a man will not kneele when the Minister prayeth for him and that openly If he will not kneele when he powreth out his hearty prayers unto God whether he sinneth not haynously Certainly God condemneth his foolish obstinacy and so I passe to another point PAR. 3. THe next is What names are given unto the holy Sacrament And here I will first speak of the Bread and of the Wine severally and shew you what names have been given them both in the Scriptures and by the Fathers and then will I speak of them joyntly together The hallowed Bread in the sacred Word of God is called the Lords Body broken for us 1 Cor. 11.24 discernable to be the Lords body vers 20. stiled also the Communion of the Body of Christ 1 Cor. 10.16 which Communion is not in the use of Scripture a proper name of the Eucharist but a declaration of its power and efficacy by making us one with Christ and by partaking the Sacrament with our brethren being a speciall meanes to the Communion of Saints though the Fathers make it a proper appellation saith Casaubone Act. 2.46 it is said They continued Breaking of Bread Domatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at home or from house to house In which place it is varied Communicabant in fractione Eucharistiae They did Communicate in breaking of bread where the Translator makes use of a Greek word which he doth not often It is farther called Panis Sanctus Panis Benedictus Panis Eucharisticus Panis Coelestis Holy Bread Blessed Bread Eucharisticall Bread Heavenly Bread John 6.32 The Fathers appellations for it Oratio solvenda est Corpore Domini accepto Tertullian de Oratione cap. ultimo Upon taking the Lords Body we end our Prayers The same in lib. de Idololatria cap. 7. saith some did Manus admovere Corpori Domini move their hands to take the Lords Body Irenaeus lib. 4. cap. 34. E terrâ panis percipiens invocationem Dei non jam communis panis est fed Eucharistia ex rebus duabus constans terrenâ coelesti Earthly bread Sanctified by prayer is not now common bread but the Eucharist consisting of earthly and heavenly things It is a Medicine of immortality an Antidote against death procuring life purging sin driving away all evils Tertullian Adversus Judaeos in fine calleth the Eucharist Dominicae gratiae quasi viscerationem Christs Dole to his Church And least you may think it to be a poore Dole a Leane Thin Hungry gift the same Tertullian in lib. de Pudicitiâ expresseth it better thus Opimitate corporis Domini vescitur Hee eateth of the Plenty Abundance and Fatnesse of the Lords Body and our Soule is fully satisfied fatted crammed with God of which testimony hereafter The Cup is the new Testament in his blood 1 Cor. 10.25 This is my blood of the new Testament Matth. 26.28 and it is termed The Cup of the Lord vers 7 So it is also called 1 Cor. 10.21 Ye cannot drink the Cup of the Lord. The Cup of blessing which we blesse is the Communion of the Blood of Christ vers 16. The blessed Eucharist consisting of both kinds hath these glorious Tittles In the Scripture it is termed the Supper of the Lord 1 Cor. 11.20 And the Lords Supper in all these regards First because the Lord did Institute it Secondly did Take it Thirdly did Administer it to his Apostles Fourthly did appoint the Church to do the like in remembrance of the Lords death The Papiâ—â—s as before I observed dislike the frequent use of this phrase See Casaubone confuting Justinian the Jesuit in that point and against Maldonate whilst Casaubone from the Ancients calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Great Supper the Most Divine and Arch-symbolical supper By a Metonymie of the subject a Table that is the food set on that Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Table of the Lord 1 Cor. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Testament or Legacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion as prohibiting Schisme and Division
and inclining to Peace and Union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a giving of Thanks With us it is commonly called Christ his Last Supper which word Last not only signifieth that he ate no supper any day or night for ever After with a mortall passible body but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Last includeth and involveth the two precedent Suppers of that night as if it had been said This Supper is the Last of the Three and Last of All. It is also termed Communio Sanctorum in the Apostolicall Creed The Communion of Saints In the Fathers are found these Titles Pax Christi The Peace of Christ by Ignatius Epistola 14. And Dare Pacem Lapsis to give Peace to them that have fallen is all one with admitting people to the holy Communion in Cyprian Epistola 10. Irenâ—us saith It is Nova oblatio a New oblation 4.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mystery is a common appellation Augustine de peccatorum Meritis contra Pelag. 1 24. saith The Affâ—icans do most significantly call Baptisme nothing else but Salutem Health or Salvation and the Sacrament of the Body of our Lord nothing else but Life And himselfe contra Faustum 20.13 saith It is Sacramentum Religionis the oath and strictest bond of Religion and the Mysticall bread in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Offering in regard of the Offerings made for the poore And Sacrosancta oblatio by Augustine contra Faustum 20.18 The Consecrated oblation Dei Coena Dominicum Convivium Gods Supper and the Lords Banquet by Tertullian ad uxorem 2.4 Theodoret termeth it Verum typi archetypum the authentick performance of the Type The Latins call it Missah which some derive from the Hebrew or Chaldee For what is in the Vulgat Spontanea Oblatio a sufficiency or tribute of a Free-will offering of thy hand Deut 16.10 The Chaldee hath it Missath In the Interlineary it is translated Sufficientia Spontis manus tuae or Spontanea manus tuae Which for substance divinely agreeth with our Eucharist Juxta sufficientiam donarii spontanei manus tuae erit quod dabis as Vatablus well interpreteth it Thou shalt offer according to the worth of the voluntary gift of thy hand asmuch as thou well art able Some say that Missath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an offering made to God and due for a perfonall duty or service But saith Cevallerius in Pagnine his great Lexicon I do not think so because none of the Hebrew Doctors which I have read use it so And well might he dislike it For the Hebrew phrases or words did not per saltum skip over to the Romans but were derived to them by the Greek Church Therefore since none of the Greek Fathers did ever use the word Missa I cannot think the Latins borrowed it from the Hebrews The Heathen Greek Priests dismissed the people saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romanist gave the parting blow to the people by these words I licet Missa est And the Christian Romane Church which hath imitated too many of the old Romes customes hath not done amisse in this to use the like things and words The Greek Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had its ground from Acts 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophets and Teachers in the Church of Antioch did minister to the Lord. The holy Eucharist is called by Nicolaus de Cusa Sacramentum Sacramentorum Exercitationum 6. pag. 532. in ipso est consummatio Fidei saith he and a little before Hoc est Sacramentum consummatae Vnionis ad vitam aeternaliter vivificantem It is the Sacrament of Sacraments in it is the consummation of Faith It is the Sacrament of the most perfect Union to the life which quickneth us eternally Lastly Tertullian de Resurrectione carnis cap. 8. saith Our flesh is fed with the Body and Blood of Christ ut Anima Deo saginetur that our Soule may be filled Sated Fatted with God The Eucharist being called God which is an high Expression He who will see more attributes of Hallowed Supper let him have recourse to Cyprian de Coena Domini pag. 500. Casaubone Exercitatione 16. c. 30 c. PAR. 4. IT followeth in my Method to inquire what speeches were spoken by our Saviour after the Third Supper was administred S. Paul mentioneth none The gracious Sermo Domini in Coenaculo was after Supper after the Third and Last Supper beginning John 13.3 continuing to John 16.33 Then as he had made a long Sermon to his Apostles so he continueth with a Prayer to God in part of the seventeenth chapter of S. John Then did they sing an Hymne Matth. 26.30 what it was is unknowne In likelihood after the Hymne they departed the house and then fully ended the Third Supper Then they went over the brooke Cedron over the Mount of Olives David when he fled from his unnaturall and rebellious son Absolon went up by the ascent of Mount Olivet and wept as he went up 2 Sam. 15.30 No doubt also but our Saviours heart was full of sorrow For in the way as he went to the Mount He foretold that all the Apostles would be offended Matth. 26.31 c. and that Peter would deny him howsoever he promised the contrary Hence in some likelihood proceeded the strife when S. Peter was curbed by our Saviour which of them should be accounted the greatest Luke 22.24 Which was determined by Christ from the 25 verse unto the end of the 30. Though some think the strife was at the Second Supper Whereupon Christ to teach them humility washed their feet and became as their servant When hee came to the Mount he prayed When he came down from the Mount he still had more conference with his Disciples and comforted S. Peter in speciall and all the Apostles in general We cannot think but he passed all the time in holy devotions and heavenly discourses About halfe an houre before midnight he came to the village Gethsemane situated at the foot of the Mount of Olives and there the Apostles did sit and stay by his command except Peter and thetwo sons of Zebedee and they went with Christ and Christ prayed thrice Matth. 26.36 Then might he conclude and seale up all with a prayer for his Church John 17.9 For when he had spoken these things John 18.1 Then did he passe the brook Cedron where was a Garden into which he entred and his Disciples as he was wont Judas knew the place Joh. 18.1 c. and Judas came thither v. 3. and there was Christ betrayed and bound From thence was he carried and recarried unto manifold examinations and more revilings He was hurried to judgement to sentence all along the dolorous way to the shamefull death of the rosse THE PRAYER BY the vertue and merits of which crucified Jesus good Lord free me from all sin passed prevent me from sinning hereafter guid me by thy Grace confirme me by thy Goodnesse and leave me not O leave me not most gracious Lord till thou hast brought my soule to my desired haven thy blisse in heaven through Jesus Christ my only Saviour and Redeemer To whom with thee and the blessed Spirit three persons and one God bee all possible praise and thankesgiving ascribed for prolonging my life for strengthening my feeble body for giving me power to end this Work and for all other favours vouchsafed to me a poore sinner for Christ his sake Amen Amen Amen Gloria in excelsis Deo cum Gratiarum actionibus Trin-uni Vni-trino Deo Sacrum Malim Deo placere quà m aliis omnibus Malim mihi ipsi placere nonnullis aliis quà m solummodò nonnullis aliis non mihi Explicit in Vernali Aequinoctio 1637 hic liber tertius Siquid hic verum ac non incommodè dictum inveniatur illud non humano cujusvis ingenio sed Deo omnis veritatis auctori ut scripsit S. Augustinus omninò ut par est ascribendum est Simendum aliquod vel erratum inciderit id meae imbecillitati tribuendum est Cujus coelesâ—i misericordiâ veniam humiliter precor Gabriel Palaeotus in fine libri de Sacri Consistorii consultationibus Vt principio Finis cohaereat Omnia haec in his tribus libris de Tricoenio Christi in nocte proditoriâ Ecclesiae Anglicanae Judicio submissa sunto An Advertisement to the Reader REader I may not conceale that after I had fully ended though I confesse not throughly transcribed my Tricoenium there were brought unto my hands by the meanes of M. John Tournay the Works of two Jesuits who have written of this selfe same subject that I have He who wrote lately is one Theophilus Raynandus an eminent man full both of quick wit much reading and great schollership The title page of his book weareth this superscription Optimae vitae finis pessimus The summe is almost comprised in his 8. and 9. chap. The other did write de Triplici Coenâ Christi Agni Vulgari Eucharisticâ 22 yeares since His book printed at Antwerp by the heyres of Martin Nutius and John Meursius I never saw nor heard of any of them till my Work was accomplished Nor since took so much as one line or any one testimony from either of them In most things and in the maine they agree with me and I with them in something we dissent The Jesuit Johannes Walterius Viringus who writ so long since amasseth strange testimonies not commonly heard mentioned in our Schooles pulpits or Masters of controversies The Jesuits have run their way I mine They might have done me much service and pleasure if I had seen them soon enough I commend them in very many things and they shall wipe of the aspersion of Novelty from me in most matters if any Romanist shall charge me with it Compare the Work who will And so God blesse their labours and mine to the benefit of thy soule Good Reader So hoping for thy prayers I bid thee farewell in Christ Jesus our gracious Redeemer Thine in the Lord EDWARD KELLET FINIS
mention no such matter nor the holy Third Supper of the Lord nor the Eucharist nor name the Sacrament of which himselfe was partaker Resp I answer the other Three Evangelists had fully enough described that Last Supper of the Lord for the Substantiall parts of it and S. Iohn would not actum agere doe that which was done to his hand before but wholly skipped it over describing that which the rest of the Evangelists and what S. Paul omitted namely that heavenly discourse which he uttered to his Disciples alone in the upper chamber Ob. If any man say It had been fit that so great matters should have beene distinguished by a new Chapter Sol. I answer O man what art thou who thinkest thy fantasticall wit is able to direct the wisedome of the eternall Spirit I would not have thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to think of thy selfe more highly than thou oughtest to think but to think soberly or to be wise unto sobrietie Rom. 12.3 PAR. 2. BEsides for ought that any man knoweth the 31. verse of the 13. of S. Iohn might be the beginning of a new Chapter Long since For neither Evangelists nor Apostles divided their Writings by Chapters and Verses nor did our Saviour nor any of his Apostles in any of their citations of points from the old Testament punctually insist on Chapter Verse or fixt number of the Psalmes Indeed it is probable that the Books of the old Testament were from the first divided and distinguished as now they are by their severall names as Genesis Exodus and the like and that they began and ended as now they doe Yet I want proofe to say They were at first so divided into Chapters Verses The Jewes of old time divided the Pentateuch or the Law of Moses or rather the first five Bookes of Moses into Fifty foure Sections you may better call them Readings or Lectures if you please Of these Lectures some were greater or longer others shorter and lesse Heinsius mentioneth that among the Hebrews there was Major Minor parascha the greater and the lesser distinction Another distinction is observed by skilfull Hebritians When the Section is not so full and absolute they phrase it a Parashah or Distinction and this in the Hebrew is signified by the prefixing of three P. P. P. But when the Reading is more compleate it is called or stiled Seder an Order and it is distinguished from the former by the trebled letter of S. S. S. And they were All read once a yeare in the Jewish Synagogues Yet because there were but Fifty two Sabbaths and Fifty foure Readings twice in a yeare they conjoyned two of the shortest Sections together and so all were exactly and intirely read over within the compasse of one yeare The Fifty second Section is a very short one and so are diverse of the later Sections The First Lecture was usually read on the first Sabbath after their great feast of Tabernacles and they called it Bereshith And it began from Genesis Chap. 1. Verse 1. and continued without interruption to the end of the Eighth Verse of the sixth Chapter of Genesis The Second Lecture began at Genesis 6.9 and ended Genesis 11. vers 32. inclusivè and this they called Noah The third Reading began Genesis 12.1 Now the Lord said unto Abraham Get thee out of thy Countrey and because they are the first words that ever God spake to Abraham so far as is recorded this third Lecture is called Lec Lera or Go thou And this ended with the last word of Genesis 17.27 The fourth Parasha of the Law began Genesis 18.1 called of the first word Vajera that is And the Lord appeared and ended Genesis 22. at the end of the 24. verse The fift Reading of the Law began Genesis 23. and ended Genesis 25. at the 18. verse inclusively The sixt Lecture began Genesis 25.19 and ended Genesis 28. at the last words of the 9. verse The seventh at Genesis 28.10 and had its period Genesis 32. at the end of the 2. verse The eight at Genesie 32.3 ending Genesis 36. with the 43. verse The ninth Lecture began with Genesis 37.1 closing with Genesis 40. at the last verse The tenth began Genesis 41.1 and ended Genesis 44.17 The eleventh Section began Genesis 44.18 and ended Genesis 47.27 The 12. hath but one S. to distinguish it when some others have three S.S.S. This Lecture some have thought to have been read and joyned with the precedent Lecture and so make but 53 Lectures in the Law Others invent other mysteries This 12 Reading beginneth Genesis 47.28 ending with the end of Genesis The 13. Paragraph began Exodus 1.1 and ended Exodus 6. with the second verse The 14. began Exodus 6.3 ending Exodus 9. at the 35. or last verse The 15. Section of the Law began Exodus 10.1 and was accomplished Exodus 13. at the end of the 16. verse The 16. Lecture began Exodus 13.17 running out Exodus 17.16 The 17. Section began Exodus 18.1 breaking out with Exodus 20. ultimo The 18. began Exodus 21.1 and expireth Exodus 24. at the end of the 18. verse The 19. Lecture began Exodus 25.1 expiring Exodus 27. with the last word of the 19. verse The 20. Section began Exodus 27.20 ending Exodus 30.11 The 21. Reading was initiated Exodus 30.12 ceasing Exodus 34.35 The 22. partida or division began Exodus 35.1 ending Exodus 38.20 The 23. Lecture began Exodus 38.21 ending with the end of Exodus The 24. Lecture began eviticus 1.1 and ended Leviticus 6. with the 8. verse The 25. Reading began Leviticus 6.9 ended Leviticus 8. with the last verse The 26. began Leviticus 9.1 ending Leviticus 11. with the last words of that Chapter The 17. began Leviticus 12.1 endeth Leviticus 13. at the last words of that Chapter The 28. began Leviticus 14.1 ending Leviticus 15. at the end of the Chapter The 29. Lecture began Leviticus 16.1 endeth Leviticus 18. with the Chapter The 30. Lecture began Leviticus 19.1 ending Leviticus 20. with the last verse The 31. Lecture began Leviticus 21.1 and continued three whole Chapters ending Leviticus 24. in the last verse The 32. Section began Leviticus 25.1 ended Leviticus 26. with the second verse The 33. Lecture began Leviticus 26.3 and ended Leviticus 27. with the last verse The 34. Section began Numbers 1.1 ended Numbers 4.21 The 35 began Numbers 4.22 ended Numbers 7. at the last verse The 36. began Numbers 8.1 ending Numbers 12. with the last verse The 37. began Numbers 13.1 and ended Numbers 15. in the last verse The 38. began Numbers 16.1 ended Numbers 18. in the close of that Chapter The 39. began Numbers 19.1 ended Numbers 22. at the first verse The 40. Lecture began Numbers 22.2 ended Numbers 25. at the 10. verse The 41. Section began Numbers 25.11 ended Numbers 29. at the last verse The 42. began Numbers 30.1 ended Numbers 32. at the last verse The 43. Section began Numbers 33.1 ended
be expounded at large For Convivantibus ipsis Before they had ended their Feasting Before that nightly Festivity was broken up Before they went out of the Coenaculum that Supping room Christ administred the holy Eucharist Estius on 1 Corinth 11.20 saith they are not to be heard who thought the Corinthians did in the middest of their banqueting take the holy Communion For this were a confounding of things sacred with profane saith he And that is altogether unrighteous say I I retort the same on Iacobus Salianus the great Annalist of the Old Testament who in his last Tome pag. 454. conjoyneth in a sort the washing of the Apostles feet and the Institution of the Eucharist after both which saith he Secuta est Coenacommunis Followed the Second Supper He forgot that after the pedi-lavium or washing of the Apostles feet Christ sate down again and gave Iudas a Sop which was in the Second Supper and discoursed and marked out Iudas for the Traytor whereupon he departed and then Christ took and gave the blessed Sacrament and did not take another Supper after it In the Easterne Churches there was a Traverse drawn between the people who were imployed in praying and hearing and those Priests or Deacons which were preparing And whilst they were preparing the bread and wine for consecration when all was in a readinesse they drew the vayle folded up the curtaines the Priest did consecrate the heavenly Eucharist did receive it himselfe did give it to the people One cryed Sursum corda Lift up your hearts And the sodaine rushing open of the Traverse at the beginning of the sacred celebration was to strike Reverence into them For Segnius irritant animum dimissa per Aures Quà m quae sunt Oculis subjecta fidelibus Things by the eares do lesse the soule affect Than by the eyes what on it doth reflect Strange sights prepare the soule for Devotion Sodaine extraordinary sights do pierce the soule to the quick And this was also to admonish them that Then Heaven was open and the Angels descending to be present at the holy mysteries with all possible Veneration that I may not say co-adoration of Christ This may be gathered from S. Chrysostome in his third â—omily upon the Epistle to the Ephesians and divers other places of others If the Church of Christ in succeeding ages did divide the holy things from the most holy and gave most reverence to the divine Eucharist we cannot well say that Christ did mingle sacred things with profane as Salanius fableth And that Iudas was admitted to partake of those Heavenly mysteries which the Christian Church would not suffer profane persons so much as to behold them but kept them hid within the vayle till the Faithfull were to participate of them as the notorious wicked ones were to bee excluded PAR. 9. VVHen Judas was gone out the Second Supper ended and thankes given And when Christ went about to celebrate the blessed Sacrament of the New Law what order did he take How began he How proceeded he Here I had need to have especiall care to lay a good foundation Nam ex principiis veris non possunt sequi falsa cùm ex veris nil nisi verum sequatur saith Petrus Pomponatius de Incantationibus pag. 318. From True principles flow no false conclusions Truth produceth Truth therefore let us determine certain things certainly probable probably I answer we have no exact proofes or demonstrations to insist upon Sense Reason and Probability must be our best guides What is most remote from all Absurdity is principally to be insisted upon Petrus Pomponatius de Incantationibus cap. 10. pag. 131. Supponitur quod in rebus difficilibus occultis responsiones magis ab inconvenientibus remotae ac magis Sensatis Rationibus consonae sunt magis recipiendae quam oppositae rationes Suppositio patet ex tertio Topicorum Minus malum praeeligitur majorïmalo cum quoquo modo minus malum sit magis bonum This is always to be supposed That in difficult and abstruse matters those answers which are most congruous most sensible and most consonant to reason are rather to be approved than allegations to the contrary The supposition is plaine in the 3. Book of Aristotles Topicks The lesser evill is to be chosen before the Greater evill since the lesser evill is by all meanes the greater good Again ibid. Averroes 2. de Coelo saith from Alexander That Aristotles sayings are preferred before other Philosophers because His are more remote from contradiction Aristotle hath a divine saying de Coelo secundo cap. 12. textu 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us try to speake what seemeth best to us He is rather held to be venerable than rash who in thirst after Philosophy can finde but small proofes sometimes in difficult matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It being a good thing both to seeke further knowledge and to embrace small hints or degrees of knowledge that are comfortable to Reason as Aristotle hath it in the next Text. Oh how divine Conclusions did some Heathen draw from that small knowledge which they had Plato in his Booke called Alcibiades Secundus Or de Voto set forth by Jodocus Badius Ascentius with Marsilius Ficinus his Arguments before many bookes Folio 19. brings in Socrates teaching his Alcibiades for indeed leanthes did commonly and usually say That Socrates onely held Alcibiades by the Eares and that Alcibiades stood in awe of Socrates above all others as Plutarch hath it in Alcibiade How to pray or rather How not to pray vainely since folly was discernable in the prime prayers and devotions of those times And thence Socrates collecteth and concludeth thus It is necessary to wait or expect till it may be learned How we may behave our selves as we ought both to God and Man Alcibiades roundly replieth When will that be ô Socrates and who is that Teacher or Instructor For I would most willingly know and acknowledge that Man whosoever he shall be Socrates most divinely answereth if his words be weighed in the ballance of the Sanctuary He is he who hath a care of thee And afterwards He wonderfully provideth for thee Whether Plato learned these truths of the Aegyptian Priests Or Jewish Doctors Or whether he had them inspired from God Or whether from naturall Reason he collected That good God would not leave his creatures in perpetuall darknesse but would send One to teach them to guide them to reforme their ignorances and instruct them in their duties to God and Man since He is He who hath a care of us and in a wonderfull manner watcheth over us for our Good I say whence he had those beames of the divine light is hard to determine I am sure the Scripture faith Esay 54.13 unto the Church of the Gentiles All thy Children shall be taught of the Lord. And Act. 3.22 A Prophet shall the Lord your God raise up unto you of your brethren like unto Moses Him shall yee