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
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
house with great plagues because of Sarai Abrahams wife Gen. 12 1â— though Pharaoh had committed no evill with her The other King was Abimelech to whom God came by dreame in a night and said Thou art a dead man for Sarah whom thou hast taken Gen. 20.3 Yet Abimelech had not come neere her ver 4. Abraham is a Prophet and he shall pray for thee ver 7. And Abraham prayed unto God and God healed Abimelech and his wife and maid-servants and they bare children For the Lord had fast-closed up all the wombs of the house of Abimelech ver 17 18. The like may be said of Isaac whom Abimelech so revered that he charged all his people sayin He that toucheth this man or his wife shall surely be put to death Gen. 26.11 And both he and his people confessed that Isaac was now the blessed of the Lord ver 29. God hath the like care of Ioseph and he was a prosperous man And Potiphar saw that the Lord was with him and That the Lord made all that he did to prosper in his hand Gen. 39 3 5. And the Keeper of the prison looked not to any thing that was under his hand because the Lord was with Ioseph and that which he did the Lord made to prosper ver 23. Pharaoh made much of Ioseph and God prospered both Pharaoh and his kingdome through Iosephs meanes And Ioseph may well be accounted a Prophet for Ioseph had a Cup by which indeed he divineth saith the Steward of Iosephs house Gen. 44.5 And if indeed he did Divine he was a Prophet yea one of those Prophets pointed at by the Psalmograph as followeth in Psal 10. â— in the next verses where Ioseph is particularly named He was blessed in himselfe and a reall blessing to others When Christ blessed the five loaves and two fishes Luke 9.16 Benedictione augebat eos multiplicabat by the blessing he increased and they began to multiply immediately upon Christs benediction of them increased more at his fraction multiplied yet more as he gave them to the Disciples ascended to a greater augmentation as the Disciples gave them to the people growing still in quantity as the people held or beheld them Lastly it is like also they did increase even in their mouthes and as they did eat them Nor were the five loave made more loaves or the two fishes increased in number for then it had been improperly said that they all did eat and were filled with five loaves and two fishes if the loaves and fishes were more in number as if from every stalke seven eares came up full and good so from every loafe more loaves did arise and from every fish more fishes But each piece or mouthfull of every one of these did grow greater And as some wells do fill the rather and swell the more by haâ—ing water often drawne from them or as fountaine water continually floweth and what you take up from it filleth again with a kind of usurious increase so every parcell of bread or fish did grow as Butchers say of young fat meat did plim or grow till it came to their eating As God Blesseth so Christ Blesseth For his Blessing never consisted in meer words but was effectuall in operation conveying reall good unto the blessed For though the Blessing of the bread was not properly the Consecration of his body yet it was an antecedent Preparative a dispositive Adaptation not void or vaine or inefficacious perhaps accompanied with prayers perhaps with thanksgiving perhaps with both The Benediction of Parents though it be but a prayer most times yet it returneth not empty but many times imparteth blessednesse yea Alwayes if the Recipient be well prepared The Sacerdotall Benediction is not Onely a plaine good prayer but wholly and altogether hath a certaine power and efficacy of the Key Loosing and Absolving saith Illirycus Who would have invocated the doctrine of the Keyes if he could have found but a little hole Open or a little crack or flaw But Christs Benediction as it was mighty in operation so it consisted in part as well of Thankesgiving as of Prayers For though S. Matthew and S. Mark have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and apply it to the Bread onely Matth. 26.26 Mark 14.22 And though S. Paul 1 Corinth 10.16 calleth the Sacred Cup the Cup of Blessing which we Blesse yet S. Paul 1 Corinth 11.24 useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so doth the Evangelist Luk. 22.19 He tooke bread and gave thankes and brake it Giving of Thankes and Blessing are sometimes of one and the same signification as is evidenced 1 Corinth 14.16 When thou shalt Blesse with the Spirit how shall he who occupieth the roome of the unlearned say Amen at thy Giving of thankes where Blessing and Giving of Thankes are confounded Piscators observation on the 1 Corinth cap. 10. vers 16. is good Poculum illud Benedictionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That cup of Blessing The words in the Syriac are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cosó haú dothaudithó id est Poculum illud Gratiarum actionis That Cup of Giving of Thankes And so it is read in Tremelius Syriac translation of the New Testament Vbi observa Syrum nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponere per nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et sanè in Institutione sacrae Coenae duo ista verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uno eodemque sensu accipiuntur Where observe saith Piscator on that place that the Syriac expoundeth the word which signifieth Blessing by a word which signifieth Giving of Thankes And verily in the Institution of the holy Supper those two words of Blessing and Giving of Thankes are to be taken in One and the selfesame signification God doth not blesse with Giving of Thankes or Prayers to man Christ blessed creatures reasonable and unreasonable sometimes with Giving of Thankes sometimes with Prayer Thankes to God Prayers for the things to be blessed Man may be said in a nice way to blesse God yet not Give him Thankes Then but God may be blessed by prayer alone At another time he may be blessed by Thankesgiving alone without Prayer Commonly it is done by the coadunation of both duties For no otherwise can we blesse God or conferre good on him But we can Thanke him and Pray to him and keepe his Commandements The Jewes did use the word Benedicere to governe both a Dative and an Accusative case As Benedicere Deo and Benedicere Deum The Romans doe restraine the use more to the Dative The Graecians construe it with the Accusative As the blessed Sacrament of the body and blood of our Lord is called the Eucharist from Christs giving of Thankes when he did institute it and Justin Martyr in his second Apology tearmeth the Sacrament Eucharistizatum panem the bread which is sanctified by Giving of Thankes or rather cibum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
TRICOENIVM CHRISTI IN NOCTE PRODITIONIS SVAE THE THREEFOLD SVPPER OF CHRIST IN THE NIGHT THAT HE VVAS BETRAYED Explained by EDVVARD KELLETT Doctor of Divinity Canon of Exeter Balducus in praefatione in Iobum Multa damus aliis neque visa neque audita quae meis sensibus attemperavit spiritus ille qui ubi vult spirat Veruntamen quia spiritus prophetici subjecti sunt prophetis ideo me omnia mea tam scripta quam scribenda subjicio censurae Ecclesiae Anglicanae libentissimè LONDON Printed by Thomas Cotes for Andrew Crooke at the green Dragon in Saint Pauls Church yard 1641. THE THREE FOLD SUPPER OF CHRIST 3 2 1 By Dr. Kellet London Printed for Andrew Crooke 1641. W. M. sculpsit TO THE RIGHT HONORABLE SIR IOHN FINCH BARON OF FORDITCH LORD KEEPER OF HIS MAIESTIES GREAT SEALE AND ONE OF HIS SACRED COVNSELL MY Miscellanies I offered unto Aaron your elder Brother who is set over us by our most gracious King as a ruler of the House of God I now thinke it convenient to offer unto you as to Moses a second part of my Studies such as they are God blesse them to be as a spurre to your devotion and as a partiary meanes of your salvation and then I have my desire in this world Let others joy in other matters Your worth is knowne you are inwardly indowed with an excellent spirit able to discerne evill from good shadowes from substance To you therefore doe I flye stand but you in the gap and defend what I have written I aske no more and desire no lesse as you knew the particulars study of my youth and of late to my wonder recalled and recounted the very Bookes in which they were written so now I beseech your Honour to accept with portion of the Studies of my old age Lastly you vouchsafed to me many speciall particulars whereof our Westerne parts take notice which binds me for-ever to acknowledge and be thankefull unto you and to consecrate the best part of my indeavours to the honour of your name which I pray to God may be as glorious in heaven as it is on earth and that in the meane time you may daily grow up more and more into favour with God and his sacred Majestie and as you doe with all good men Your Honors at Command to serve you EDVVARD KELLETT TO THE READER READER Be thou gentle or ungentle I will tell thee my faults and accuse my selfe which sometimes findeth more love than selfe-love doth In erring there are divers degrees and there is a difference betweene a deviation a digression and a divagation a deviation may be but a little way off like the exorbitancie of a wheele out of the wonted tract or roade though still running on in the high way every Writer thus erreth oftentimes And there may be a digression which is a fetching of a remoter compasse either for necessitie or delight as to see some fenced Castle or royall Court or some excellent Monument which being viewed men returne to their old way this is not much discommendable sithence few men write without using this libertie But a Divagation is of larger extent and in effect may be compared to the trayling of an Hare and after he is started to the pursuing of him in all his wily turne-abouts and doubles over hills over dales thorow bushes buyers and thornes till he be quite tired I could not avoyd but use frequently many Deviations and divers times some digressions The third sort namely Divagations I use onely on great occasions if that be a fault I yeeld and confesse it yet let one say truly I doe no where expatiate but if thou follow me thou wilt finde some pleasure and I doubt not of good mens approbation when in quest and search after truth J follow a Papist as Pererius was or a stiffe Opinionist and over-rigid Lutheran as Illyricus was and follow close to the heeles the enemies of Truth which way soever they take sithence the investigation of Truth is a more refined Recreation and of a more spirituall refreshment than the deceiving sensuall and temporary sports or pleasures can be For all this if thy nature cannot brooke with such extravagancies skip cleane over them And yet good Reader I have a greater fault Thou wilt meete with some passages nervous and ponderous others not polished but savouring of my Common-places and not halfe digested then followeth one point ad amussim accurately handled ad subtile examinatum as Censorinus phraseth it unto Caerillius anacomized to the utmost by and by another poynt remisse languide and with a distinct loose-flowing vestment yet J will not despaire of thy favour when thou considerest that J have continued constant writing in moyst and rotten weather when a mist or cloud hangs over my understanding in weakenesse and in sicknesse the first never departing from me the second seldome in griefe of minde and paynes of body by the Gout and Stone and divers other infirmities in the distraction of thoughts betweene Study on the one side and avocations irresistable on the other side Lastly J assure thee J had rather make another new Booke then revise this againe My faults make me crave thy pardon and good Reader pray for me whose age and imperfections are hastning to the grave Thine in Christ EDVVARD KELLETT LIB 1. The Contents of the first Chapter Par. 1THe occasion of this Discourse Fol. 1 Par. 2 The presumptuous ignorance of some Caco-zelots Fol. 2 Par. 3 The state of the Question ibid Par. 4 Foure points propounded Three preparatory One decisive and determining Par. These Preparitory 1 What course the Jewes tooke at their ordinary meates 2 What they used to doe at their Festivalls 3 What they especially practised at their Passover Par. 4 The mayne poynt is what Religious or civill rites our Saviour more particularly observed when he kept the Passeover in the night of his apprehension ibid. The Contents of the second Chapter Par. THe Iewish strictnesse in often giving of thankes Fol. 3 Par. 2 The duty of thankefulnesse exhorted unto ibid Par. 3 Ingratitude condemned Fol. 4 Par. 4 The Jewes at their Feasts began their banquet with blessing of a cup of Wine what the particular words were Poculum bibatorium every one dranke in order our most blessed Saviour scorned not to follow that custome The custome of the Table of the King of Sweden ibid. Par. 5 The Master of the Feast among the Iewes consecrated the Bread the very words of Consecration translated are set downe Fol. 5 Par. 6 Some recreations were at their Feastivalls and wise holy discourses sometimes riddles were propounded our Saviours divine Table-talke ibid Par. 7 The duty of thankesgiving appointed by the Apostle for all our doings ibid Par. 8 The temperance of the Primitive Church at their repast and at Feasts also proved by Tertullian and Minutius Foelix also their Prayers and singing and sober retyring Fol. 6 Par. 9 Our age in a double
Eucharist was taken were altogether at three Suppers in one night in that night in which he was betrayed and that those Apostles certainely and Christ himselfe partaked of all the three suppers that they kept not one constant forme but varyed their gestures that there is no firmenesse of consequence to argue that whatsoever was done at the first supper the same was done at the second or whatsoever was at the second supper that it continued in the same fashion untill the end of the third supper that these severall Suppers were not in the same degrees of holinesse and were attended with proportionable Rites and different ceremonies That the eating of the Paschall Lambe was the first Supper That their joynt-eating of common food was their second Supper That the institution of the Eucharist and taking of it was their third supper called by the * 1 Cor. 11.20 Apostle the Supper of the Lord. To some intelligent people which heard me these things seemed though new and strange yet probable and analogall to faith others hung betweene doubt and beliefe but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecce Rhodus Ecce salius here is the man here his leape Nunc specimen specitur nunc certamen cernitur now is the tryall you may see it as Mnesilochus phraseth it in Plautus what I said I am ready not onely to say againe but to prove and justify God the truth and learned men the Disciples of truth being judges Indocti procul este viri procul este profani Let men unlearned and profane Be farre from hence they judge in vaine PAR. 4. THat I may beare the whole truth before me necessary to the unfolding of what our Saviour practised from the beginning of his eating of the Paschall Lambe till he had finished the most sacred Eucharist I intend under the divine benediction to handle foure poynts three preparatory the fourth definitive and decretory 1. What the Iewes of those times did at their ordinary meales 2. What they then did at their Feasts or Festivall dayes 3. What the Iewes were wont to observe at their eating their Passeover 4. What courses in particular our blessed Saviour tooke and used the night of his apprehension The Prayer ASsist me therefore I beseech thee O omniscient supreamest intelligence most wonderfull Vni-Trinity Trin-Vnity transcendent in fulnesse of knowledge and O sweet Saviour most blessed Lord whose cause I handle whose truth I search and disclose take the vayle of ignorance from before my face let me see with thy piercing eyes let my fleece be wet with thy dew from heaven distill upon me some drops of thy Divine knowledge power thy sacred oyntment and spreading oyle upon my head and fill me with humble veracity for thine owne Names sake O Saviour Iesu God and man the gracious Mediator betweene God and Men. Amen CHAP. II. The Contents of the second Chapter 1. The Iewish strictnesse in often giving of thankes 2. The duty of thankefulnesse exhorted unto 3. Ingratitude condemned 4. The Iewes at their Feasts began their banquet with blessing of a â—â—p of Wine what the particular words were poculum bibatorium every one dranke in order our most blessed Saviour scorned not to follow that custome The custome of the Table of the King of Sweden 5. The Master of the Feast among the Iewes consecrated the bread the very words of consecration translated are set downe 6. Some recreations were at their Festivals and wise holy discourses sometimes riddles were propounded our Saviours divine Table talke 7. The duty of Thankesgiving appoynted by the Apostle for all our doings 8. The temperance of the Primitive Church at their repast and at Feasts also proved by Tertullian and Minutius Foelix also their Prayers and singing and sober retyring 9. Our age in a double extreame some over-prodigally feast it the immoderate use of Tobacco taxed 10. Some are inhospitable inhospitality under pretense of devotion distiked 11. The meane in eating and drinking commended 12. Mirth and feasting practised on the Lords day in Tertullians time 13. Holy Hester her banquet of Wine the brethren of Joseph were temperate though the vulgar hath it inebriati sunt cumeo Iosephs liberality and full table was not intemperate or immodest 14. Christ Feasted on Sabbath dayes 15. Ahashuerus his moderation and Law wished for to be in use PAR. 1. THe Iewes were never wont to eate or drinke without Prayers blessings or giving of thankes especiall thankes for especiall blessings sometimes shorter ejaculations were in use sometimes longer devotions if they are but of Nuts Plumbes Apples Grapes or the like they had Peculiares preculas apt short prayers Zorobabel powred forth thankes for wisedome given unto him 1 Esdras 4.60 1 Esdras 4.60 The Psulmist was abundant in thankesgiving above any other duty both for ordinary and extraordinary blessings inviting all the Host of Heaven and Earth reasonable sensible vegetable yea inanimate creatures to prayse the Lord. PAR. 2. GIfts of minde body and fortunes are to be received with blessing of God generall favours of the Almighty looke for a returne of thankes yea are more to be esteemed as being more common That the heavenly Creatures move constantly in their Spheres that the Sunne shineth that the Moone powreth downe the supernall influences that our preservation with the meanes thereof is continued deserveth from us the Sacrifice of prayse unto God every grace of God unto us must be answered with a grace or thankes from us to God all Rivers runne into the Sea saith * Eccleâ—â— 1.7 Ecclesiastes Chap. 1.7 Unto the place from whence the Rivers come thither they returne againe Adfontem saith Saint a Bern. in cap. Iejunij Serm. 1 Bernard unde exeunt flumina revertuntur ut iterum fluant Flummis aqua si stare caeperit ipsa putrescit inundatione facta superveniens repellitur sic plane sic gratiarum cessat decursus ubi recursus non fuerit nec modo nihil augetur ingrato sed quod acceperat vertitur ei in perniciem Rivers returne to the fountaines that they may flow againe if they begin to stand they grow to decay even so grace ceaseth when it is not returned and to the ungratefull man nothing increaseth but what he received turnes to his overthrow Out blessed Saviour spent a good part of his time in this holy duty for brevity sake I will infist onely upon one place b Ioh. 6.11 Iob. 6.11 Christ gave thankes and then distributed the bread to his Disciples The Apostle gives a reason God hath created meates to be received with thankesgiving c 1 Tim. 4.3 1 Tim. 4.3 It was Gods intention they were created to that purpose or end and they goe against Gods intention who are unthankefull He that eates and drinkes and le ts grace passe Sits downe like an Oxe and riseth like an Asse PAR. 3 THe ingratitude of the receivers indeed infecteth not the meate but their receiving is uncleane and filthy even their minde
it is so appointed Exod. 13.5.6 and because they had no leasure till they were past the Red-sea to keepe much feasting but withall he doth well to acknowledge it very likely that from the houre of their departure they are no leavened bread for the next 7. dayes and after for they baked unleavened cakes of the dough ver 39. That the Israelites ate the rosted Passeover with unleaved bread I finde generally confessed this durable ceremony bound them even in Aegypt and in the wildernesse Numb 9.11 and ever after PAR. 7. LEaven may very well signifie two things yea two disparate if not contrary things briefely it may shaddow out both good and evill you shall finde it taken in the good sense Matth. 13.33 The kingdome of heaven is like unto leaven so Luke 13.20.21 The Kingdome of God is like a Leaven which a woman tooke and hid in three measures of meale till the whole was leavened thus leaven implyeth an effectuall good unseene operation and communication of its proper vertue continuance in things mingled with it a spreading or growing from a small matter to a great a diffusive grace Againe leaven doth shadow-out a godly affection mingled with some griefe as the Psalmists heart was leavened Psal 73.21 For so the word signifieth the Radix is all one with that of Levit. 7.13 Indeede our Translation readeth Thus my heart was grieved acescit cor meum saith the Interlineary My heart waned soure and perhaps this may be the reason why after deliverance from griefe and sorrow the devout and godly duty of thanksgiving was appointed to be offered with leavened bread Levit. 7.13 As leaven may be taken and is taken in an ill sence so our bread in our Paschatizing must be unleavened Leaven is taken for malice and froward affections 1 Cor. 5.8 Leaven is taken for erroneous opinions Take heede and beware both are specialized of the leaven of the Pharisees and Sadducees Matt. 16 6. And the leaven of Herod Marks 8.15 Leaven is taken both for a corrupting infectious disposition and for a pronenesse and inclination of the subject corruptible for corrupted nature for the whole masse of us deformed and soured Purge out therefore the old leaven not that wee may be newly-leavened but that yee may be a new lumpe as yee are unleavened 1 Cor. 5.7 Unleavened bread is more pure more naturall more free from art and humane devices and though Tostatus say Leavened bread is Saporosior stomacho salubrior more savoury and more wholesome for the stomacke yet I say dainty tender natures prove it otherwise and unleavened bread doth signifie incorruption Let vs keepe the feast not with old leaven neither with the leaven of malice and wickednesse but with the unleavened bread of sincerity and truth 1 Cor. 5.8 PAR. 8. I Llyricus upon the word Fermentum or leaven thus There is a threefold kind of leaven found in holy writ 1. Pharisaicum quod significat corruptelas doctrinae Pharisaicall which signifies corrupt doctrines or opinions 2. Apostolicum quod est regnum coelorum Apostolicke which increaseth to the Kingdome of God 3. Malitiae versutiae quod est morum perversitas of malice and craftinesse which perverteth good manners PAR. 9. BEsides all this you shall find Deut. 16.3 Unleavened bread is called even the bread of affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some are headstrong in beleefe that the meaner sort of men and the poore common people were wont to eate unleavened bread among the Iewes wherefore Cajetan calleth it Panem paupertatis the bread of Poverty but proofe hereof is wanting Pauperum est carere commoditate fermentandi panem poore men most commonly doe want the benefit of leaven for their bread saith Cornelius â Lapide but I know the poore use leavened bread for their owne use more than the rich Pauperum est saith he uti pane subcineritio qui azymus est statimque fit coquitur It is for poore men saith he to eate unleavened cakes baked on the coales which are made and baked on a sudden but if he had kept a great house he might easily have knowne that as well though perhaps not so often leavened cakes as unleavened are baked on the hearth or under embers or set up against the sides of the Oven and are often baked before the oven be stopped Amongst us the most of our poore and rusticks eate leavened bread weake stomackes and rich men eate unleavened bread but is not unleavened bread called here Bread of Affliction Yes yet by these words you are not to thinke that unleavened bread is undervalued or held to be naughty bad bread or worse tasted but it is called Panis afflictionis bread of affliction per appositionem as unleavened bread was appointed by God to be the record and monument of their affliction in Aegypt This reason is expressely added ibid. Thou shalt eate unleavened bread with the Passeover even the bread of affliction for thou camest forth of the land of Aegypt in pavere in feare as some reade it cum trepidatione with Trembling as others read it in haste say we That thou mayst remember the day when thou camest forth all the dayes of thy life the bread of it selfe was not bad but was onely to be a remembrance of their affliction passed rather than leavened bread because they had not time to leaven their bread for it was not leavened because they were thrust out of Aegypt PAR. 10. THe same things are the best monuments of themselves thus the pot of Manna and Aarons rod Heb. 9.4 Next unto these not things unlike but semblable proportionable and like are fittest to be remembrancers who hath a deare child or friend that is absent if hee see a thousand that have no lively resemblance of him he doth not so readily thinke on him but if he see one who is very like unto him yea but his lively picture he quickly calls his absent beloved to his present remembrance Leavened bread they had none in that burly-burly unleavened they had therefore unleavened bread was the apter and fitter than leavened bread to call to minde the great affliction in Aegypt when they had the like unleavened bread before them So much for the second Sacrametall Ceremony unleavened bread PAR. 11. THe next Sacramentall and durable ceremony was The passeover was to be eaten with biâ—ter herbs Exod. 12.8 With unleavened bread and bitter herbes they shall eate it though there be no mention of this precept reiterated Deut. 16. yet there is no doubt but it was of stable continuance and perhaps is so presupposed and therefore omitted in Deuteronomy you shall finde it particularly commanded Num. 9.11 Eate it with unleavened bread and bitter herbes indeed in the Hebrew it runneth thus Super infermentatis amaritudinibus comedent illud yet the generall Exposition runs to our purpose Cum lactucis agrestibus say some Cum herbis amaris say others and among the rest the learned Hebrew Observations Printed at
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
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
pleaseth To conclude he saith not nor can say that Christ himselfe pronounced this Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicens or this Proposition Et Dixit And Said It is true such a Consecration compounded of his Reception of it into his hands of Benediction of Fraction of Distribution and lastly of the Consecratory and Operatory words themselves cannot handsomely be registred in particular without the Addition Saying or And he said yet this evinceth not That Christ pronounced those words or in the consecration needed to pronounce them but they are only the convenient if not necessary expressions of the Relators Diverse think that Christ used more words in the Consecration and among these the learned Franciscus Lucas Burgensis on Matth. 26.26 Non est verisimile tam paucis verbis Dominum usum esse quà m scribunt Evangelistae It is not likely that Christ used so few words as the Evangelists write Thus far I agree with him that whether the Benediction were of God Christ blessing God or a benediction upon the Elementary materials or of both as I judge likeliest some other words were used by Christ not made knowne to us fit for Christ on such an occasion to speake not necessary for us to know or speak Brugensis scarce probably insisteth upon One. Of which hereafter Between Christs Offering and giving the blessed bread to his Disciples on the one side and the consummate Consecration on the other side Christ held out his hand and reached the bread and said not the words And Said Take ye or Take Take Some would Give but others will not Receive Thus God would Give much unto Millions of people if they were willing or prepared to Receive it And gifts there are which come off kindly from the hands of the Donor yet fall short of the hands of such to whom they were Destined because they clutch their Fists ponunt Obicem lay a Blocke in the way Christ gave the hallowed bread not in Promise but in Exhibition He commanded them to Receive it When he wished Thomas to thrust his hand into Christs side John 20.27 it is irreligious to think that Thomas disobeyed or refused to do so though it be not expressed That late Writer was a Foole who said the Holy Baptist was a foole for not doing at first as Christ willed him God graunt me to be as humble and as well accepted by Christ as Saint John was even when Christ the second time spake to the Baptist and over-ruled him to baptize our Saviour And let the haughty German keep his wisdom to himselfe The Baptist was wise to Godward though esteemed a foole by him Epictetus said of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every matter hath two Handles Whereas it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take because an Handle and every thing else by which we Receive and Handle and Hold a thing is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because Taking into ones hand is more proper than to take it into ones mouth I resolve Christ put not the blessed Sacrament into their mouths but into their hands and they did as they were commanded that is Take it For in the Primitive Church the good Christians received it into their hands Tertullian de Coronâ Militis Eucharistiae sacramentum non de aliorum Manu quà m praesidentium sumimus We give it not one to another but each of us taketh it from the hand of him who is set over us And into their hands did they take it at first as Maldonate confesseth And the story in Cyprians booke de Lapsis pag. 284. proveth For one who tooke the blessed Sacrament unworthily Cinerem ferre se apertis manibus invênit found embers in stead of it in his hands and was not able to handle it or eate it When Christ said Take Eate the taking was with the hand as the eating was by the mouth and if the Apostles had Taken it from Christs hands immediately into their mouths this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eate would have served for all and Christ had had no need to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take For from bidding them Eate floweth this sequell necessarily that they were to receive it into their mouths since otherwise they could not eate Therefore the two words Accipite Manducate are two diverse commandements to be performed by two distinct instruments of Hand and Mouth Nor otherwise to be lawfully administred as I judge unlesse to such as are too weake and sicke to receive it with their hands or have lost the use of their hands or have no hands at all Which cases sometimes have and sometimes againe may fall out and then the hallowed food may be put into the mouths of the Recipients Otherwise not For Christ did both practise it and command his Church to doe the like Doe This This as well as the other things And therefore the delivery of the heavenly Manna into the hands of the Communicants is necessary except in the before excepted cases Indeed we are not bound to doe whatsoever Christ did at the First celebration For he did it at night and but to a few and with unleavened bread which are left at liberty to us But we are bound to follow whatsoever he both did and commanded as he did in this point For he both Tooke the bread into his hands and bidding them Take it he put the consecrated bread into their hands and charged them to doe after the same manner And if we goe to Reason The washed hands and lips are as cleane as the inside of the mouth and therefore it may be put into their hands as well as into their mouths Let humane discourse give way to Authority Tertulliane de Idololatria cap. 7. saith they did Manus admovere corpori Domini put forth their hands to receive the body of our Lord. The Tripartite History 9.30 How wilt thou hold out thy hands from which unjust blood yet droppeth How wilt thou take with such hands the holy body of our Lord Chrysostome in his third Homily to the Ephesians How wilt thou appeare before the Tribunall seat of Christ who with uncleane hands and lips darest touch Christs body Cyprian de Lapsis pag. 281. speaketh of some who offered violence to the body and blood of Christ and then sinned more with hands and mouths against the Lord than when they denied the Lord. And pag. 283. he instanceth in a sacrilegious wretch who was angry with the Priest because the Priest would not suffer him presently with defiled hands to Take the body of Christ or with polluted mouth to drinke his blood Tertullian in lib. de Idololatria Faulting such as promoted the makers of Idols to the Orders of Priests or Deacons cryeth out Proh scelus O abhomination The Jewes Once laid hands on Christ these Daily offer violence to his body by unworthy Giving and Taking of it O manus praecidendae O hands worthy to be cut off Yea the very Schismaticks in old time divided
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
Doctrine The ancient fathers both Latine and Greeke call the third Supper the Supper of our Lord. Fol. 523 Par. 3 A discourse concerning the Agapae or Feasts of Charitie They succeeded in the place of the Chagigah or second Supper When Eaten The Eucharists before Tertullians dayes eaten in the Morning The Agapae in the Evening The Eucharist and Agapae in the Primitive Church were kept neare about the same time Christians falsly accused for eating Infants at their Agapae The Agapae kept on the Lords day What scandals were taken by the Gentiles against the Christians Agapae Fol. 526 Par. 4 The second Eucharist and not the Agapae as the Papists thinke is meant by the Supper of the Lord 1 Cor. 11.20 The Agapae never practised before Christs Ascension The Agapae at first were used holily and religiously sometimes Severally from Jointly with the Lords Supper The Corinthians did eate them before the Lords Supper They were celebrated by the Corinthians in the Church Each Schisme of the Corinthians supped a part by themselves The poore neglected by the Corinthians in their Agapae The primary end of the Agapae the releefe of the poore Fol. 229 Par. 5 Charity modestly covereth a multitude of sinnes The ill fashions of the Corinthians in receiving the Lords Supper reproved Casaubone censured in two points First that the Corinthians received the Eucharist in the Morning Secondly that the Eucharist ought to be called a Dinner or a break-fast rather than a supper The Churches both Westerne and Easterne did receive the supper of the Lord fasting in the fourth Age. On good-Friday the Church used to receive it thrice That use broken by Pope Honorius and the Counsell of Tarracon Pope Eutichianus his Decretall against such as received the Sacrament not-fasting Some Churches of Africa and some Aegyptians received it about Eventide not-fasting In the second age of the Church in Tertullians time they received it some at Night some as Mealetime and some ere Breake of day We receive the holy Communion in the Morning in remembrance of Christs Resurrection Fol. 530 Par. 6 In the Primitive Church they did lye on beds when they did eate their Love-Feasts Love-Feasts forbidden to be kept in the Church by the Laodicean Councell ancient Fathers and later Divines Kneeling in the time of solemne Prayers and administration of the Supper commended by Calvin Fol. 533 Par. 7 In S. Cyprians and S. Augustines dayes some received the Eucharist every day others at certaine times onely S. Augustines Rule Let every one follow the custome of the Church wherein he liveth Eudemon Johannis by Casaubone reproved A Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy complying to avoid Schisme and for concords sake was practised by the ancient Fathers by other Christians and by Calvin himselfe and commended by Causabone Rigaltius and others Calvins good advise to Farellus His divine temper against Luther Fol. 534 Par. 8 The holy Kisse usually at the blessed Sacrament Forborne on Good-Friday The Kisse of Charitie why so called 'T is called holy to discriminate it from false amorous and civill kisses Why the holy Kisse was omitted on Good-Fry-day Divers kindes of kissing Some of salvation some of Adoration Divers manners of Kissing Some kisse the lippes or mouth former parts and hinder parts of the shoulder cheeks bands backe of the hands the feete and the toe The reason of Kissing the Popes toe The Penitents in Tertullians dayes did kisse the very foot-steps of other Christians Kissing of a Tablet or holy Board The reason thereof Holden by the eares in kissing used among Heathen and among Christians The reason thereof Joah held Amasa by the beard and kissed him The custome of kissing one another at the receiving of the Sacrament continued till S. Augustines dayes The manner of kissing in Prester Johns Countrey and among the Persians Fol. 536 Par. 9 When the Agapae began and ended uncertaine Not to be eaten in the Church and in the Chancell The use and abuse of them even in the Apostles times The abusers of them termed spots and blemishes in the abstract The words breaking of bread and breaking of bread from house to house Act. 2. verse 44 45 46. interpreted The degrees by which abuses crept into the Agapae Fol. 538 The Contents of the second Chapter 1 DIvers ends why the third holy Supper was instituted 1 Reason To substantiate the preceding type The diference betweene fulfilling of a Law and realizing or consummating of a type Tertullian censured Hierome applaeuded The Passeover was a figure of the Eucharist and of Christs Passion All figures are not Antytipes 541 2 2. Reason To conferre more grace upon it than was given unto the Jewes The figure must come short in exellencie to the thing figured The veritie and effect of the Lords Supper in us 542 3 3. Reason To prefigure Christs death and going out of the world All Sacraments of the old Law were figures of the Eucharist and did typifie Christs death 543 4 4. Reason To be a Remembrance to us of Christs death till his comming againe Tholy Eucharist not onely sealeth and fignifieth Grace but also conferreth and exhibiteth it by it selfe in the true use thereof How farre forth this effect is to be understood Why Christ received the blessed Sacrament before he went into the Garden Christ had degrees of devotion Not to faint in Prayer The blessed Virgin Mary not so full of Grace but that she was capable of more latitude 544 5 5. Reasons To unite us to Christ ib. 6. Reason To breede brotherly love and to unite us one to another Hence the Communion of Saints the Eucharist called Communion 7. Reason To be an Antidote against daily sinnes The Eucharist called Panis supersubstantialis and by S. Ambrose Panis quotidianus 8. Reason To further our spirituall Life 9. Reason Because it is the Sacrament of spirituall charity and filiation The Contents of the third Chapter Par. 1 VVHat course Christ tooke in the perfiting of this third or last Supper First he removed Judas The ceremonies of the Grecians at their Sacrifices S. Augustines error who thought Judas did eate the bread of the Lord Sacramentally A more probable opinion that Christ did not institute the blessed Eucharist till Judas was gone forth After what words Christ began his third Supper The word When doth not alwayes note the immediation of times or things consequent Fol. 547 Par. 2 A discourse by way of digression The first part thereof Concerning the division of the Bible into Chapters and Verses Neither the Evangelists nor the Apostles divided their writings into Chapters and Verses Neither Christ nor his Apostles in the new Testament cited Chapter or Verse of the old Testament Probable that the Bookes of the old Testament were from the beginning distinguished and named as now they are And began and ended as now they doe The Jewes of old devided the Pentateuch into 54. Sections Readings or Lectures The Iewish Section is either Incompleate termed Parashuh or
three dayes o Exod. 10.23 Exod. 10.23 neither doe I thinke that the Israelites had beene able to see to choose Lambes or Kids if they had gone into the Aegyptian Territories where one might feele darkenesse or darkenesse might be felt Exod. 10.21 Exod. 10.21 Therefore they must needes and did provide the Lambes and Kids foure dayes before hand Seventhly to put them in minde that as they provided themselves for a departure so it was to an holy departure Reason 7 and the beginnings of labouring for Canaan must be sacred and their first footing not to be moved till God had beene devoutly served which cannot be done suddenly nor hastily nor was here done without foure dayes preparation and diligent circumspection Reason 8 Lastly the Lambe was to bee chosen and as it were in their sight for foure dayes perhaps to signifie either that Christ was publikely to be seene knowne made manifest by his open workes of his ministery about foure yeares e're he was offered up a day being set for a yeare in Scripture phrase or else to fore-signifie that Christ should come foure dayes to Hierusalem before the passion and so he did when they cryed Hosanna as if they had found the perfect Sacrifice their redeemer being in sight and welcomed with the extraordinary applause of the multitude that went before and that followed after p Matth. 21.9 Matth. 21.9 from the mount of Olives to the Citie and through a good part of it from the Citie into the Temple even in which temple the children tontinued crying and said Hosanna to the Sonne of David vers 25. Now the most of those reasons saying in future times for they were gone out from among the Aegyptians and they needing no such testimonies of the faith they had no such stinging threate as the death of their first-borne nor wanted such a spurre to quicken their preparation for a speedy journey as they were not commanded so neither did they practise in future times to gather up the Lambes foure dayes before hand PAR. 9. AEGidius a Aegid Hunnius comment in Matth 26. Hunnius hath it thus Apostoliparant agnum masculum anniculum immaculatum per quatriduum â reliquo grege separatum mactantes juxta legem that is the Apostles prepare a Lambe a male of a yeare old without spot separated foure dayes from the rest of the flocke slaying it according to the Law in which opinion he is both singular and singularly false and did not distinguish the temporary rites from the perpetuall PAR. 10. THe third ceremony peculiar to the first passeover was the striking or the sprinkling of the blood on the two side-posts and upper doore-post of the house Exod. 12.7 Exod. 12.7 PAR. 11. THe sprinkling of blood was an ordinary ceremony in the Leviticall Law and sometimes it was done with the finger alone b Num. 19.4 Num. 19.4 Eleazar shall take of the blood with his singer and shall sprinkle the blood of the red Heifer directly before the Tabernacle of the Congregation seven times Sometimes sprinkling was used by other mediate things c Heb. 9.19 Heb. 9.19 Moses tooke the blood of Calves and goates with water and scarlet Wooll and Hysope saying this is the blood of the Testament which God hath enjoyned unto you and he sprinkled with blood both the Tabernacle and all the vessells of the Ministery In the old Testament it was enjoyned unto the people as a part of their Covenant to be sprinkled with blood to which words of Moses our Saviour alludeth in his consecration d 1 Cor. 11.25 1 Cor. 11.25 This cup is the New Testament in my blood which is shed for you or as it is varied e Matth. 26.28 Matth. 26.28 This is my blood of the New Testament which is shed for many for the remission of sinnes PAR. 12. ANd in this third ceremony these things are farther observable as most probable first that those houses in Goshen needed not to be sprinkled where no people were where no Lambe was killed where all the inhabitants entred into other houses to make up the full number in Communicants PAR. 13. SEcondly in the houses that were sprinkled with blood according to the Law whether the doores were open or shut it was all one the destroyer was not to doe harme but was to passe by it and to enter no other way or ope whatsoever though the entrances might be many and questionlesse were many by the chimneyes by the windowes and other in-lets of ayre PAR. 14. THirdly that the striking of the blood on the two side-posts and upper doore-post of the houses was used in no other Sacrifice PAR. 15. FOurthly this puncto is most certaine that this ceremony was onely peculiar to this Passeover and to no succeeding Passeovers for they had not the same cause The generall consent of the Jewish Rabbins is that it was never used after f Beza ad Matth. 26.20 Beza saith Summo consensu Doctores omnes Hebraurum testantur that is the Jewish professours with an universall agreement witnesse that the sprinkling of the doore-posts and lintell and superliminary belonged onely to that night when they were to goe out of Aegypt PAR. 16. THe reason following maketh it apparent this was commanded to prevent the destroying Angel and to keepe the first-borne of the Israelites from being slaine as the first-borne of the Aegyptians were slaine which is most firmely grounded on g Exod. 12.13 Exod. 12.13 The blood shall be to you for a token upon the houses where you are and when I see the blood I will passe over you and the Plague shall not be upon you to destroy you and it is also confirmed h Heb. 11.28 Heb. 11.28 Thorough faith Moses kept the Passeover and the sprinkling of blood lest he that destroyed the first-borne should touch them When this occasion was removed and no such cause of feare they omitted ever after that ceremony and Sublatâ causâ totali tollitur effectus nor was ever mention made afterward of this ceremony as practised from that time but the words to the Hebrewes seeme to restraine it to the first passeover by Moses rather then by others PAR. 17. I Dare not say that the sprinkling of the side-posts and upper doore-post had no reference unto Christ who saith of himselfe i Ioh 10.7 Ioh. 10.7 Verily verily I am the doore of the Sheepe and without that addition ver 9. I am the doore I am sure this doore was be sprinkled with blood on all sides before and behind his head and his armes as the superliminary both sides of him as the side-posts and his feete as the threshold Mundans aerem terramque suo sanguine cleansing both aire and earth with his blood and all mankinde in them of such as beleeve in him which was a more perfect smell or unction then the precious oyntment of Aaron was that runne downe upon his beard and went downe to the skirts
In likelihood some of the Seventy the 70. defended Or Some of that household where our Saviour Supped BEnedictus sit Deus qui dat lasso virtutem cui non sunt vires robur multiplicat As it is in the end of the Logique of wise Rabbi Simeon latinized by Sebastian Munster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TRICOENIVM CHRISTI VVHEREIN IS HANDLED THE SECOND SVPPER OF OVR LORD LIBER SECUNDUS Explained by EDVVARD KELLETT Doctor of Divinity Canon of Exeter NOSCE TE IPSVM NE QVID NIMIS LOVE AND LYVE D LONDON Printed by Thomas Cotes for Andrew Crooke at the green Dragon in Saint Pauls Church yard 1641. THE ANALYSIS OF THE SECOND BOOKE The second or common Supper was the second general part of my method Herein consider 1. The Praelibanda or conveniēt points preceding they are these 1. The temperance of our Saviour and of his Apostles though they were at three Suppers 2. what each of the foure severall Evangelists wrote of the severall three Suppers 3. Why there is no expresse and literall mention of a second Supper 2. The proofes that there was appointed a second Supper at the Iewish Passeover from the 1. Old Testament and the Rabbins 2. New Testament 3. Fathers 4. Protestants 5. Papists 3. That Christ was at it Where observe 1. When this second Supper begun 2. What was said and done in it 3. When it ended 4. Whether Iudas partaked of the sacred Eucharist when he took the Sop. 4. The Concomitants or Subsequent Occurrences are these 1. Satans entrance into Iudas 2. Christs sentence of separation of Iudas That thou doest do Quickly 3. The Apostles Nesciencie 4. Their misunderstanding of Christ his words 5. Iudas his egresse and the time 6. Giving of thanks at the end of the second Supper 7. A Grace-Cup 8. A Psalmodie THE SECOND BOOK OF THE TRICAENIVM CHRISTI VVHEREIN IS HANDLED THE SECOND SVPPER The first Branch of the first Particular of the first Generall LIB II. CHAP. 1. The Contents of the first Chapter 1. Three premisses 2. Christs and his Apostles Temperancie 3. The Paschall Supper a Sacrament Type of the New Old Testament Christ ate of the three Suppers sparingly 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 5. The Jewes blasphemie against Christ The words Emmanuel Samuel whence derived That Christ was God proved from Scriptures Rabbins and The word Emmanuel Difference betweene Emmanuel and Samuel 6. The Iewes blasphemie against Christs Mother 7. Christ borne according to the Scriptures Borne of a Woman not of a Girle The Nobility of Christs Birth wherein it consisted 8. Christ a Stone 9. Gnalam or Glialam and Gnelem what it signifies 10. Emmanuel Iesus is a name of Nature Imposition 11. Mary a Virgin Arons Rod Christ borne of a Virgin by Miracle A threefold Vnion in Christ 12. Christ made but one meale in one day The aspersion of Gluttony in him rejected Christ fasted even to a miracle oft times Christ as God knew all things 13. Why Christ sought fruit on the Figtree How Christ seemed ignorant of many things Admiration is of doubtfull and great things In Christ a threefold knowledge Divine Infused Experimentall How Christ is said to wonder No mans knowledge ever equall to Christs 14. Why Christ cursed the Figtree 15. Christs hunger rather Volentary then necessary Christ under-prised Temporall food in respect of Spirituall Christs abstinence from flesh 16. Difference betweene Christs Eating before his Death A double Digestion after his Resurrection A Prayer MOst holy Lord God my gracious Father the life of my body the light of my soule I do most humbly beg at thy Mercie seat that thou wilt vouchsafe to guide a poore penitent ignorant wretch in the way of truth O keepe me from error and sharpen my desires to love thee to feare thee and through all obstacles to search and finde thy divine verities Amen PARAGRAPH 1. ANd yet once more before I particularly handle the Second Supper with its Concomitants I must premise some necessary matters to prevent the Cavillous objections of Adversaries 1. The first concerneth the temperancie and abstemiousnesse of Christ himself and his Apostles which seemeth to be disproved from the threefold Supper at which all they were and all partakers of in good likelyhood 2. The second is a Disquisition what severall Evangelists wrote of the sevērall Suppers and this chalketh out a way to avoid confusion 3. The third point of inquirie is Why there is no expresse mention of a Second Supper PAR. 2. TO the first point Because enemies to Christ and his Religion and Epicurean Libertines who make their belly their god and live to eate and eate to drinke and indeed whose Bibere is more then in pronunciation Vivere I say because they are likely to say concerning our blessed Saviour Is this that immaculate Lambe of God void both of Originall and Actuall sinne Is this Hee whom yee beleeve to have fasted fortie dayes and fortie nights and yet cannot one Supper content him No nor the second Supper but was at three Suppers in one night Fabius Gurges grew not to that height of ingurgitation No Grecian no Roman no Effeminate Asiatique in one night ate of three Suppers Nor the Rich man though he fared deliciously every day It is not for nothing that they of his owne time said Matt. 11.19 Behold a man gluttonous and a wine bibber And himselfe confessed He came eating and drinking PAR. 3. I Answer The first Supper was onely a Sacrament of the Old Testament and Type of the New Testament whereof they ate but sparingly For sacred morsels were never intended to be fill-bellies At the second Supper he might eate a little We read not expressely that hee ate much discourse and the workes of mercie humblenesse good advice and the cleere manifestation of the Traitor was the meate he then principally ate for ought that can be discerned or is revealed in terminis But collectively and inferentially thus 1. Cor. 11 25. He tooke the Cup. Beza indeed hath it postquam coenati sunt after they had supped and the Arabick postquam sumpsissent coenam suam after they had received their Supper Christ and his Apostles together but Tremellius rendreth it from the Syriac viz. postquam coenasset in the singular When Hee had supped Therefore he did eat and sup and was not onely a beholder Hee that eateth bread with me hath lift up his heele against me Iohn 13.18 which words were spoken of Christ and Iudas and are applyed to them Therefore in probabilite then he did eate and ate with Iudas himselfe But this was at the second Supper For one Supper was ended Iohn 13.2 and that was the Paschall before Saint Iohn began his large discourse in the same Chapter The third Supper being the most blessed Sacrament of the New Testament had onely a little bread and a little
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
dedicated unto God were to be eaten before the Tabernacle that they might be the merrier and apter to give God thankes For the same cause Musicke was alwaies used in rebus sacris at their devotions to exhilarate and stirre up the spirit So hee Is there no difference betweene the ordinances at feastings and those at fastings Because feastings were appointed and musicke when they had offered their Sacrifices is there any shew of resultance that therefore wee should be merry and well fed at our fastings Or did they feast dance or sing whilst the Sacrifices were offered silence with solemnity of devotion was the anteamble or usher to their festivals His other reasons are these PAR. 5. FAsting is a kinde of naturall thing and therefore is not undertaken purposely for another end but naturally floweth from another precedent cause viz. from a contrite sad heart so hee I say fasting is rather a kinde of voluntary than naturall thing and is never undertaken without some end nay divers ends may be and are of the same fast If some fasting proceed from a broken contrite heart before-hand afflicted yet all fasting doth not so And if all did there must be some end even in that naturall fluxe PAR. 6. MAny examples thērē are of fastings for griefe and sadnesse of minde for past present and imminent calamities but as a kinde of sorrow not for preparation to future prayer So Illyricus Answer He seemeth to be ignorant that sorrow it selfe prepareth us to prayer Doth sorrow exclude prayer when do people pray more or more fervently than in sorrow t In their afflictiction they will seeke mee early Hosea 5.15 Thou called'st in trouble and I delivered thee Psalm 81.2 A command there is for it Psalm 50 15. Call upon me in the day of trouble And it is divinely answered Psalm 86. In the day of my trouble I will call upon thee It is not likely saith hee that Christ would whilst hee lived have suffered the Apostles to neglect fastings if they were so profitable exercises for piety and prayer as some thinke I answer The Apostles did not neglect fasting there is a great deale of difference betweene Not-performing and Neglecting Neglect hath sinne wrapped up in it bare omission may be upheld by many just reasons Christs dispensation was sufficient for them And what if I should say their attendance on Christ and observing of him in words and deeds and behaviour was a more powerfull meanes towards piety and prayer than their fasting would have been without eying of Christ and thereupon Christ permitted them to take the better way Who would take up an handfull of silver when instead of it he may take up an handfull of gold Never did Christ turne from the people and turne himselfe to his Disciples and say things privately to them but the things were of extraordinary note But so did Christ Luk. 10.23 shewing what a happinesse they had to be with him So Matt. 13.16 Blessed are your eyes for they see and your eares for they heare saith Christ to his Apostles for many Prophets and righteous men have desired to see the things which yee see and have not seene them and to heare those things which yee heare and have not heard them vers 17. It is varied excellently Luk. 10.24 Prophets and Kings So the Kings were reckoned as righteous men more righteous than others Againe saith Illyricus God would not have rejected the fasts of the Jewes Esay 58.3 If they had beene exercises truly preparing men to prayer and other vertues I answer how blinde is hee that will not or cannot see that God findeth fault not with true fasting which much conduceth to holinesse but with their Hypocriticall fasting Behold saith hee in the day of your fast yee finde perhaps invent pleasure yee offer grievances yee fast for strife and debate vers 4. Then he sheweth what a fast God likes vers 6. And after such a fast Thou shalt call and the Lord shall answer thou shalt cry and hee shall say here am I. vers 9. Where the Prophet of set purpose sheweth that a true fast prepareth men to pray and God to heare God found fault with the abuse and not with the right use of fasting And shall we cut downe the vines because some are drunke God never rejected a true fast When yee fasted and mourned did ye at all fast unto mee even to mee Zach. 7 5. Here is both fasting and mourning yet because they did not conduce to the waies of God or godlinesse but fasted to their owne profane and civill ends and not to holy ends or exercises of piety God renounceth them Againe saith hee Christ fasted whose body needed no such castigation Therefore hee did not prepare himselfe by fasting unto prayer I answer Indeed Christ was the immaculate lambe of God without either originall or actuall sin But he fasted to satisfie Adam and Eves intemperate eating he fasted to recompence our gluttony he fasted so to teach us to fast And hee fasted for us not for himselfe If he fasted that needed not how much rather ought wee to fast that do need Christ fasted not without great good causes and to great good ends and purposes the issue was divine For had he made bread of stone had hee eate that bread had hee not still fasted hee had beene surprised by the tempter but by fasting hee grew hungry Graeculus esuriens in coelum jusser is ibit A man will do any thing to satisfie nature if his appetite be sharpe set hunger will breake through stone walls yet whereas Adam and all wee in him fell by his eating our blessed Saviour stood out against Satan and over came him by hunger and fasting as I have manifested in my Miscellanies I deny not the conjunction of other helpes for Christ Christ in the dayes of his flesh when hee offered up prayers and supplications with strong crying and teares he was heard for his piety or in that he feared Heb. 5.7 But in the tempting Christ to eate did the serpents head worke chiefly and it was the maine drift of Satans first great temptation PAR. 7. CHrist defineth a fast to bē a sorrow Matth. 9.15 Can the children of the Bride-chamber mourne I answer it is no definition of a fast Christ speakes of mourning as of a companion fellow and concomitant of fasting Yea some mourning may be without fasting and therefore they be not reciprocall But Daniel 10.3 it is so defined I answer it is not it is true Daniel mourned three weekes and as true that he did eate no pleasant bread neither came flesh or wine into his mouth neither did hee annoint himselfe at all till the whole three weekes were fulfilled yet might hee eate other bread and other food though costly or curious food hee ate not Illyricus might have remembred that because Daniel did chasten himselfe before his God his words or prayers were heard vers 12. Therefore his fasting prepared him to prayer
uneaten or unconsumed even in the second supper yea till toward the morning and which Paschall was commonly the last bit of that nights festivitie as some Rabbines affirme Christ set before his Disciples cibum inconsumptibilem everlasting food saith hee Nor are the people now invited to elaborate costly and artificiall feasts as was usuall in the second supper but immortall food is given differing from common meats saith Cyprian PAR. 3. LOe here the common supper for both the Paschall and the Eucharist were Sacramentall not common meates And this ordinary supper was tanquam fibula legis Evangelii The button as it were of the Law and of the Gospell as one of old said of the Baptist So long saith hee as those meats which were provided for the feast were eaten by the Apostles the Passeover was remembred The most learned Father alludeth not to the Paschall Lambe it selfe in his words of meates provided for the feast but to other victuals allowed yea commanded to be used in the second supper Besides bread wine and sauce they were to eate no meates but onely the Lambe one single meat PAR. 4. VVHat if I should furtheÌ„r say that theÌ„ word Inter or betweeÌ„ne evinceÌ„th a triplicity The Sonne in Divinis is in account betweÌ„ene theÌ„ Father and the Holy Ghost which establisheth our beliefe in a Trinity of persons That vertue is a middesse meane or middle betweene two extreames argueÌ„th three things argueth two opposite vices and the golden mediocrity to be betweene two evinceth not onely a duality but plurality A thing done a sentence spoken betweene dinner and supper is passed over in a third parcell of time A supper betweene two banquets sheweth the Antipast the maine refection at supper and the postpast Nothing can be placed betweene fewer than two other preexistent things Vnio est rerum praeexistentium unio Inter praesupponit duo entia Union is the union or coupling together of things which formerly had a beeing The word betweene presupposeth two things at the least A Mediator is not a Mediator of one Gal. 3.20 To be a Mediator betweene two necessarily introduceth a third some way distinct from the other and hee officiateth his Mediatorship None can judge betweene two men or two causes if they be not before in rerum natura or in the world A Supper inter Sacramentales Mensas between the sacramentall banquets of which hereafter distinguisheth it selfe from the two banquets and them from it evidencing at the least numerum ternarium the number of three Saint Augustine lib. 5. Quaestionum super Deuteronom cap. 24. Why did hee adde oxen Deuteron 16.2 When the Passeover was to be taken ex ovibus hoediâ— aâ—t capris of sheepe kids or goates why is mention made of Oxen Hee answereth his owne question by another Is it for other sacrifices which were to be slaine on the very dayes of unleavened bread Whence I may truly collect that on the daies of unleavened bread they had other offerings And therefore on the first day of unleavened bread which was when the passeover was eating they had other provision to be eaten also when the Paschall rites and ceremonies were ended Theophylact on Luk. 22. Pascha stantes comedebant quomodo igitur Dominus recumbere dicitur Dicunt itaque quod postquam comedit legale Pascha recubuerant more vulgari commedentes alios quosdam cibos They ate the passeover standing How then is the Lord said to lye downe They say therefore that after hee had eaten the legall Passeover they lay downe after the common fashion eating certaine other meates Damascen de fide orthodoxa 4. 14. In coenaculo sanctae gloriosae Sion Christus antiquum pascha cum Discipulis suis manducans implens antiquum Testamentum lavit discipulorum pedes Christ having eaten the old passeover with his Disciples in the supping chamber of holy and glorious Sion and having fulfilled the Old Testament washed his Disciples feete When besides the passeover the second supper appointed by the Old Testament may very well be understood Suarez citeth Damascen thus Expletis mysteriis ad communem coenam ventum est having fulfilled the mysteries they went to the common supper But there are no such words in the cited place nor in Iodocus Clychtonaeus the Commentary on Damascen The Prayer O Heavenly Father thou hast created all things for man and blessed them for man adde these further testimonies of thy favour holy Father to sanctifie them unto us and us unto thy selfe for Jesus Christs sake Amen CHAP. IX 1 Proofes from the Protestants for a second Supper Kemnitius Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza awry Scaliger commended 2 Diverse kindes of sauces at the second supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth 3 Bellaria expounded Bacchus his Bellaria Rich wines Scaliger and Beza censured 4 A description of the Ceremony of the Passeover Poculum Hymneseos Things in the description of the Paschall Supper Redundant Deficient Embamma what it was At what time of supper Christ wash't his Disciples feete Benediction at what time of supper used What kinde of herbs were eaten at the Passeover The second supper when it began PARAGRAPH 1. YOu heard before the opinion of the incomparable Ioseph Scaliger of Kemnitius of Beza and yet Beza hath more to say Beza on Matth. 26.26 on the words Edentibus illis c. As they were eating c. Hoc est factum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was done after supper hee proveth it by Luk. 22.20 and the 1 Cor. 11.25 Thence hee concludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word supper in this History is called the Legall supper which Christ abrogating afterwards substituted his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supper of the Lord for ever The same Beza in Mat. 26.20 speaketh of the Jewish custome thus Coena Agni peracta consurgentes altera pedum ablutione facta rursum discumbentes ad secundas mensas sese comparabant In has secundas mensas pro bellariis inferebatur in tribulo acetarium ex intybis lactucis agrestibus The supper of the Lambe being ended they arose and having washed their feete the second time they sate downe againe and addressed themselves to the second supper At this second supper instead of junkets there was brought in in a platter a sallet of Succory Endive and wild Lettice Here Beza is awry making the sowre hearbes or sauces to be excluded from the first supper Agno illo solidocum paucis azymis vescentes Eating that whole Lambe with a little unleavened bread not mentioning the sowre sauce Hee might as well exclude unleavened bread Wiser Scaliger de Emendatione temporum 6. pag. 567. They erre who thinke that Christ did eate the Passeover with unleavened bread for how was it then the Passeover Therefore with unleavened bread and sowre herbes did Christ celebrate the Passeover saith he And indeed sowre herbes were a necessary ceremony lasting and fixed at the eating of this Paschall as I proved
of unleavened bread as he doth in the words following Paschalis Convivii duplexfuit Caena conjuncta vel si dicere velimus unius coenae duplex mensa in cujus priori esus agni in posteriori vero ceremonia agebatur azymorum There was a two-fold joynt supper of the Paschall banquet or if we may so speake two courses at the same Supper In the former was the Paschall Lambe eaten in the latter was the Ceremonie of unleavened bread performed Yet indeede neither was set on the board or table without the other and they are not the flesh of the Lambe without unleavened bread Now though this was a tradition of the Iewes often yet this was their owne Sumpsimus and Christ did not wash the Apostles feete for the same respects that the Iewes washed themselves but to give a good example of humility PAR. 2. I Will not denie S. Peter to be first in place among the Apostles the chiefest of them their Primate yea the Prince of the Apostles Antiquity and that of the best have afforded him title sufficiently hyperbolicall Truth hath no neede of false foundations or slippery untrue superstructures therefore when I see earnest and foolish contention for his superiority in things which afford him no true priviledge I say this is the way to cry him downe rather than to raise him up There is more than one who saith that S. Peter lay on the bed above Christ and S. Iohn below if S. Iohn lay below he could not so conveniently discerne the becke of S. Peter above as he might of any other of the Apostles on whom he looked forth-right for Christ was betweene them and the eyes of him in the lowest part of the discubitory bed were averse from him who was highest S. Peters foote might rather have touched some part of S. John if so they lay along then his becke be observed whilst Christs holy personall corporall presence lay betweene them and so eclipsed the eyes of S. John who desired not to looke much beyond our blessed Saviour PAR. 3. LIkewise concerning the order which Christ used in washing of their feetē and with whom he began is made a question a great question Baronius saith that the Apostles never tooke it unkindely that S. Peter should be set before them but they bore it impatiently when Iames or Iohn were preferred or had hopes to be preferred as appeareth Mark 10.41 They began to be much displeased with Iames and Iohn S. Peter was first washed saith Baronius and he citeth S. Augustine to hold the same on the 13. Chapter of S. Iohn Tractaet 56 Indeede S. Augustine concludeth we must not understand that Christ came to S. Peter after he had washed others but that he began from him whën therefore he began to wash the Disciples feete hee came to him from whom he began that is from Peter And immediately before who is ignorant primum Apostolorum esse beatissimum Petrum That the most blessed Peter was the Primate of the Apostles I willingly subscribe to his primacie but that Christ was so strickt in point of Ceremonie that the chiefest man should be first washed both others and my selfe doe deny Peters priviledge of Chiefe-dome was not taken away or diminished though Christ had washed others first who were neerer to him or more conveniently placed Secondly what the most worthy father sayd a little before ought to be throughly weighed for it carrieth meate in its mouth we must not thinke saith he that Peter among the rest did feare and refuse to be washed when others before him willingly or patiently had permitted it to be done to them for so these words of the Gospell are easier taken or interpreted because when it was sayd He began to wash the Disciples feete and wipe them with the towell with which he was girded it is added therefore he came to Simon Peter as if hee had washed some before and after them came to the first I onely say which is likeliest the easier or the harder interpretation of a peece of Scripture which is safest to be embraced on the other side the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then though it be Then in our last translation somewhat inclineth me to thinke that when he began to wash his Disciples he came therefore to Peter for it is not sayd when he had washed but when hee began to wash c. He therefore came to Peter With S. Augustine doe agree Rupertus and Simon de Cassiâ and Nonnus that Christ did wash S. Peter yet Ambrose saith Christ washed Peter last and Ambrose is none of the hindmost in extolling of S. Peter Some relate that Origen thinketh and Cyprian accordingly that Christ did not wash Iudas at all because Iudas had no part with Christ But it followeth not necessarily that every one who was washed had part because Peter refusing to be washed was reproved by that answer If I wash thee not thou hast no part with me thou shalt have no part of the Eucharist with me as Tolet expounded it And indeede Judas had no part nor doe I thinke should S. Peter have partaked of the blessed Sacrament if he obstinately and refractarily had disobeyed Christ and utterly refused to have his feete washed Judam qui se jam tradere proposuerat Christus lavit saith Chrysostome Admiror excellentem Christi clementiam quia hujus etiam pedes lavit in proximo erat eum traditurus Christ washed Iudas who was then resolved to betray him I wonder at the excellent clemency of Christ who would vouchsafe to wash his feete who was about by and by to betray him To this effect Euthymius Augustine Tractat. 55. in Johannem Hoc ad maximum cumulum humilitatis accessit quod etiam illi non dedignatus est pedes lavare cujus manus jam praevidebat in scelere This may be added to the huge masse of his humilitie that hee disdained not to wash his feete whose hands he fore-saw would be embrued in wickednesse PAR. 4. I Will not with S. Bernard in Sermone de Coena Domini account the Saints feete to be a Sacrament ut de remissione quotidianorum peccatorum minimè dubitemus habemus ejus Sacramentum pedum ablutionem To the end we should make no doubt of the forgivenesse of our daily sinnes we have his Sacraments even the washing of our feete Whether he take Sacramentum strictly or largly the pedilavium or washing of feete was no Sacrament for remission of sinnes No not as it was used by Christ but it was an example of humilitie a motive to mutuall love a preparative to put them in minde of washing cleansing and purging their soules against the receiving of the most sacred Eucharist Which because Iudas did not performe though his feete were washed he was as it were excommunicated when Christ said That thou dost doe quickly and he went out immediatly and received not the most blessed Sacrament with them but because all
intends To flatter and beseech No mervaile then if S. Iohn understood S. Peters significative beckning and leaning on Jesus breast sayd unto him Lord who is it Here I could reproove the over earnest affectators of S. Peters Primacie I could tell them that D. Collins hath divinely weighed not in the Bakers ballance but in the Gold smiths scales both S. Peter and S. Paul Let others judge I forbeare It is in his Increpation of Eudaemon Johannes pag. 305. sequent I could tell them hence that S. Peter was glad to make a Mediator of S. Iohn to interrogate Christ which himselfe either dated not oâ— thought inconvenient to propound but such comparisons please not me PAR. 4. LEt us lay the Detections altogeter as we did in the first Supper so in the Second and this will be found to be the order PAR. 5. 1 VVHen the Devill had put into the heart of Judas Iscariot to betray Christ Iohn 13.2 the first touch at Iudas is in the 10. vers Tee are cleane but not all the foulenesse or uncleannesse was spirituall and appropriated to the traytor Judas onely vers 11. This was sayd whilst Christ was washing wiping and cleansing them after he recumbed againe 2. The next and second touch of this v. 18. He that eateth bread with me hath lift up his heele against me that the Scripture might be fulfilled think not that therefore Iudas sinned because it was fore-told he would be the Traytor but it was foretold because God fore-knew he would be the Traytor God predestinateth no man to sin That the Scripture might be fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt or That here is used causaliter non consecutivè as a cause not as a consequence saith Cardinall Tolet on the place and if you enquire a reason why Christ did choose an Apostle whom he knew to be wicked Cyrillus 9.10 answereth divinely You may aswell interrogate why God made those Angels whom he knew they would turne Devills why he made Adam seeing he foresaw he would fall why he created men whom hee fore-knew that they would be damned Let me adde the book of Gods predestination cannot be opened and unfolded nor men nor Angels nor any other heavenly powers ever read it through it is an Arke that must not be pried into They are most blinde who gaze too much upon it Christ chose Iudas when he was good when he began to keepe the bagge hee began to be ill No man was ever pre-ordained or created purposely that he should sinne manger all Novellisme PAR. 6. THe third puncto is in the 21. verse Jesus was troubled in Spirit and testified Verily verily J say unto you that one of you shall betray me this was rather a propassio than passio or if you will a passion which Christ raised up himselfe and voluntarily assumed He likewise groaned in Spirit and troubled himselfe Iohn 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustinian in libro de Agone Christiano cap. 5. thus Turbatur Christus potestate non insirmitate cùm vult quando vult de quo vult Christ is troubled by his power not through infirmity when he will how he will for what he will His perturbation was as free from sinne as his tranquillity of minde Augustin de Civitate 14.9 Dominus adhibâ—it affectiones ubi adhibendâ—s judicavit Christ assumed affections upon judgement he who had a true humane both soule and body had also true humane affections Though they moved up and downe in the lower part of his soule they reached not to his mind and spirit PAR. 7. IN the fourth and last place Christ who had used generall warnings and after some more especiall ones both in the first and second Supper now towards the end of the second Supper falleth upon S. Iohns request to signe the very individuall man Iesus answered He it is to whom I shall give a Sop or a morsell when I have dipped it And when he had dipped the Sop he gave it to Iudas Iscariot Ioh. 13.26 And now is the detection and the words are as significant as if Christ had said Iudas Iscariot Thou art the man that will betray me unto the words which were plaine enough because Segniùs irritant animum demissa per aures Quam quae sunt oculis subjecta fidelibus Those things the minde doe lesse delight Which passe by th' care than what by sight Christ added an evident signe and therefore did Christ according to his promise dip the Sop and gave it and himselfe gave it into the hands of Iudas wherefore no man neede doubt but both Iudas himselfe was now convinced in his owne conscience and his silence and accepting of the Sop proclaimed his consent and every other of the Apostles rejoyced that themselves were acquitted and that the Traytor was sufficiently revealed to them Concerning that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sop many questious may arise First whither it were bread or whither it were flesh The Expositours are most for the bread but it is in the Margin of our New Translation or Morsell and yet it may be a Morsell of bread and the word will beare both as I told you before for Opsonium is all manner of meate Opsopoeus a Victualler Opsopolis a woman-Cooke and Opsopolium the Shambles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not taken for bread onely nor its derivatives Diogenes was wont to say of the Megarians Obsonant quasi crastina die morituri aedificant tanquam nunquam morituri saith Tertullian in Apologetico cap. 39. They eate as they were to dye next day They build as they were to live for aye To the former part of which Diverbium of Diogenes concerning the Megarians S. Paul alluded 1 Cor. 15.32 Let us eate and drinke for to morrow we die Obsonemus quasi cras morituri If the Spirit alluded to any Heathen Author and not rather to to the Prophet Esay 32.13 I am sure they did eate somewhat more than bread Beza translates it Offulam Erasmus Offulam vel bucellam Erasmus shall hardly perswade me that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly Offula panis intincta juri A bit of bread soked in pottage The bread in pottage is commonly so steeped that it is unfit to be taken up or to be given without a spoone from one to another but meate is ordinarily cut and dipped in the sauce and then delivered from one to another Ruth 2.14 Eate of the bread and dippe the morsell in the Vinigar Though Esau sold his birth-right for bread and pottage of Lentiles Gen. 25.35 yet was meate sod in the pottage and for one morsell of meate he sold his birthright Heb. 12.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Bishops Bible readeth it for one messe of meate Propter escam unam as it is in the Interlineary Vnico edulio as Beza hath it for Esau was Edulus an Eate-all The Vulgar rendereth it twice Panem Bread in the 26. verse but in the 27. verse Buccellam a Morsell and because he did
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
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
treasures who pity the vanity of such as set their hearts on beasts to keep them company and think themselves great by daily conversing with their Inferiours You learned soules embelisht with grace and goodnesse feeding on content and a good conscience in this world Reversioners to Heaven Come ô come bring forth your treasures both new and old You are the Lights of the World Heires of Grace having Glory in reversion and shining as Lights in dark places Come I say and further this work Scientia fit per additamenta Science grows by steps â—nd degree Timotheus had never been so excellent a Musician unlesse Phrynis had been before him saith Aristotle in the 2 of his Metaphysicks And so God blesse our endeavours PAR. 2. I Hold it not amisse here in the forefront to shew some reasons why I tearme this work of mine Tricaenium True it is I have not read the word any where But as true it is I never met with Author but he frameth some words to his present occasions every wit inventing and adding somewhat Horace de Arte Poëtica almost in the beginning concerning the inventing of new tearmes intimateth there is given and expresseth there shall bee granted a power to invent new tearmes Dabiturque licentia sumpta pudenter Et nova fictaque nuper habebunt verba fidem si Graeco fonte cadant parc è detorta You leave may have new-coyned words to chuse If that you modest liberty will use If from the Grecian fountaines they do flow And keep the Latine cadence all a row Let me say of my selfe as Horace doth there of himselfe Ego cur acquirere pauca Si possum invideor cum lingua Catonis Ennî Sermonem patriam ditaverit nova rerum Nomina protulerit Licuit semperque licebit Signatum praesente notâ procudere nomen If I by chance a few new words can coyne Why should a man my liberty purloyne Since Cato rude and Ennius harsh of old T' inrich their mother tongue were very bold And stampt new-words Which for to do they saw Both ever was and ever would be law I will be briefe in some particulars Pererius in Theatro rerum creatarum cap. 19. p. 145. saith thus Lycophron Poëta vocavit Herculem Tri-esperum quasi Trinoctem propter triduum quo necando pisci intra ejus alvum immoratus est The poet Lycophron called Hercules Tri-esper as if he had called him Three-nighted Hercules by reason of the three dayes and three nights which he stayed in the fishes belly which he killed Divinely is the story of Jonas recorded in the old Testament In reference to which the Heathen fabulously ascribe some such thing to one of their Hercules for they had many so called And in the new Testament the history of Jonas is confirmed by the mouth of Truth it selfe For Christ said Mat. 12.40 Jonas was Three dayes and Three nights in the Whales belly Naevius termeth Nestor Tri-saeclum because he lived towards Three hundred yeares Usuall in antiquity are the words of Bi-clinium and Tri-clinium why not Bicaenium and Tricaenium Martial 12.78 mentioneth Trinoctiale Domicaenium Tricaenium is not farther fetched Ludovicus de la Cerda on Tertullians first Book de Pallio Numero 252. useth the word Antecaenium The word Pocaenium is commonly used where a Third Supper is shall we exclude Tricaenium The Latines did Graecize All nations under the Roman Empire did Latinize And composition of severall words was most frequent in both languages It were losse of time to enlarge such a confessed truth I deny not but in classicall authority the only word Coena is extended to comprize the Ante-past the Supper it selfe yea and perhaps the Post-past also Macrobius Saturnal 3.13 thus Coena haecfuit Ante coenam echinos ostreas crudas quantum vellent peloridas sphondylos turdum asparagos subtus gallinam altilem c. The manner of the Supper was this Before supper Urchins the now meat of vagabond Gypsees raw Oysters in abundance Palours the roots of Angelica Thrushes Sperage covering under them a crammed Hen with other strange delicates Macrobius addeth In coenâ at Supper Sumina sinciput aprugnum patinam piscium patinam suminis anates querquedulas elixas lepores altilia assa amylum panes Picentes The sowsed hinder teates of newly farrowing Sows the cheeks of a wild Bore or Brawn a great platter of fish a charger of fat Ducks Teals boyled Hares fatted foules rosted wafers loaves of bread fetched from the people dwelling about Rubicon and Ancona Yet of both these of all hee saith only Caena haec fuit this was their Supper And the divine Apostle though there was nothing else or eaten or drinken save only the consecrated bread and wine at our blessed Saviours receiving and administring the holy Eucharist calleth this heavenly refection the Supper of our Lord 1 Cor. 11.20 And behold whilst I was writing of this passage I received a gratulatory letter from that Mundus eruditionis that living Library the most eminent Regius professor of Divinity Doctor Collins Provost of our Kings Colledge in Cambridge in these very words So wishing you Tri-Nestora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to your Tricaniums happy accomplishment for he had heard of it fearing no Martha's obstreperousnesse while you play both Martha and Mary in one I crave your good prayers to God Accordingly I have prayed and do pray to God to blesse us with increase of Grace and guide us to his Glory Amen Therefore I have presumed upon the Triple Supper at which our Saviour was present in one night the last night that he lived in this world a naturall common life viz. The Paschal solemnity the ordinary Supper the thrice-sacred-Supper of our Lord and Saviour to terme all three joyned together or continued Tricaenium the threefold Supper of Christ To the proofes in the second book for a threcfold Supper let me now adde the words of Justinian the Jesuit on 1 Corinth 11.20 Solet triplex caena distingui Legalis seu typica quâ agnus Paschalis comedebatur Mystica seu nova quae spectat ad Sacramenti institutionem tertia communis quae ad azymorum usum inchoandum instituta erat The threefold Supper is usually distinguisht into the Legal or Typical wherein the Paschal Lamb was eaten the Mystical or new Supper which belongs to the institution of the Sacrament and the Third or common Supper which was ordained to begin the use of unleavened bread Though Justinian erre in the order placing the Supper of the Lord before the Common Supper and though he erre in the reason because the Jewes did eate their Paschal Supper with unleavened bread before the Second Supper was brought in and so the Second Supper did not begin the use of unleavened bread yet in the maine for Three Suppers he is in the right Nor can I well digest that the Papists are so vehemently offended with our men for calling the Third Supper the Supper of our Lord. Estius Franciscus Lucas Brugensis
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
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
blood dwelleth in me and I in him 7. To be an antidote against dayly sins Panem nostrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give us this day our daily bread Here the Eucharist is called Panis supersubstantialis our supersubstantiall or Heavenly bread yea saith Ambrose it is called Panis quotidianus our daily bread because it is a medicine and a remedy against daily sins de Sacramentis 5.4 8. To further our spirituall Life And therefore it is not only set down negatively John 6.53 Except ye eat the flesh of the Son of Man and drink his blood ye have no life in you but it is further positively averred I am that bread of Life ver 48. and ver 50. This is that bread which commeth downe from Heaven that a man may eat thereof and not dye And ver 51. I am the living bread The bread that I will give is my flesh which I will give for the Life of the World And most apparently in the 54. ver who so eateth my flesh and drinketh my blood hath aeternall Life For my flesh is meat indeed and my blood is drink indeed ver 55. and ver 57. as the Living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Lastly Cardinall Cusanus Exercitationum 7. Eucharistia est supremae charitatis Sacramentum The blessed Eucharist is the Sacrament of the most heavenly gift of charity When Christ had loved his unto the end because all the rest did not suffice to perfect Charity unlesse he gave himselfe for all of which the Eucharist was the wonderfull mystery Recipit se in manus suas in Sacramento fregit distribuit He taketh himselfe into his own hands and in the Sacrament brake and distributed himselfe Like as if bread were alive and should break and distribute it selfe that they might live to whom it was distributed and it selfe should dye by being distributed So Christ gave himselfe to us as if he did so distribute himselfe to us by dying Nota. that he might give life unto us In the same place he calleth it the Sacrament of Filiation all doubt being taken away concerning the Filiation of God For if Bread can passe over into the Son of God therefore Man may who is the end of bread Vide Dionysi Carthus in Luc. 22. fol. 258. Much more may be said but other points draw me to them THE PRAYER I Am not worthy O Lord holy Father of the least of thy benefits yea I have deserved that the full vyals of thy heaviest wrath should be powred down upon mee for I have many wayes offended thee and after manifold both vows and endevours to repent after teares sighs groanes and my contrite heart hath been offered on thy Altar yet I arknowledge my relapses and recidivations Good God let thy goodnesses strive against my wickednesse and fully overcome it Cleanse mee though thou slay mee and though thou shouldest condemne mee who wholly trust in thee yet Sanctify me thy Servant for Iesus Christ his sake my blessed Redeemer Amen CHAP. III. and fist Generall Which is divided into 5. Sections or particulars The first whereof is contained in this Chapter And therein is shewed 1. After what words Christ began this Third or Last Supper 2. A Digression 1. Concerning the division of the Bible into Chapters and Verses 2. Against filthy prophaners of Churches and Church-yards 3. Against Conventicles 1. What course Christ tooke in the perfecting of this Third or Last Supper First he removed Judas The ceremonies of the Grecians at their Sacrifices S. Augustines error who thought Judas did eat the bread of the Lord Sacramentally A more probable opinion that Christ did not institute the blessed Eucharist till Judas was gone forth After what words Christ began his Third Supper The word When doth not always note the immediation of times or things consequent 2. A discourse by way of digression The first part thereof Concerning the division of the Bible into Chapters and Verses Neither the Evangelists nor the Apostles divided their writings into Chapters and Verses Neither Christ nor his Apostles in the New Testament cited Chapter or Verse of the Old Testament Probable that the Books of the Old Testament were from the beginning distinguished and named as now they are And began and ended as now they do The Iewes of old divided the Pentateuch into 54. Sections Readings or Lectures The Iewish Section is either Incompleate termed Parashuh or Distinction signed with three P. P. P. Compleate stiled Sedar an Order marked with three S. S. S. All the Jewish Lectures read over Once a yeare The first Lecture what time of the yeare it began At what place of Scripture every every one of the 54 Lectures begins and ends Six books of Psalmes according to the Iewish division Every Lecture of the Law consisted of 136 verses Antiochus rent the Law in pieces God more regardeth every Letter of the Law than the Starres of Heave 3. Puritans taxed who taxour Church for mangling the Word of God and patching up a Lesson The bookes of the Bible were not at the first divided by Chapters nor the Chapters by Verses as now they are The Iews had by heart all the Old Testament 4. Traskites censured The Iews shall be converted to Christians not Christians to Iewes Secondly the second part of the Digression Against â—lthy prophaners of Churches and Church-yards more especially against them of the City of Exeter Nero bepissed Venus tombe The Heathens very zealous against such prophanation Caecilius his opinion concerning it Vespasian forbade it The Authors Apology His petition both to the Clergie and Laity of Exeter Gods Law Deut. 23.12 against filthinesse The Cats and the Birds cleanlinesse God and his holy Angels walke in the midst of our Temples That Law of God not Ceremoniall or Judiciall but Morall The Esseni diligent observers of it Cleanlinesse a kind of Holinesse Vncleannesse in the Camp was an uncleannesse in the Jews themselves God commandeth Cleanlinesse and Sweetnesse for mans sake not for his own Vncleanlinesse makes God turne away from us God a lover of internall and externall Cleannesse The Abrahemium the first Church-yard in the world Jacobs reverence to the place where he slept Some places more holy than other The Authors exhortation in this respect to the Magistrates of Exeter 5 Campanella the Friar examined and censured He learned Art magicke of the Divell Every one hath his Tutelary Angell as Saint Hierome and Campanella are of opinion Campanella healed of the spleene as hee saith by Charmes The name of a Friar more scandilous than of a Priest Proverbs and Taunts against Friars and Monks A Friar A Lyar. Friars railed against both by Ancient and Moderne Writers Priests and Jesuits at debate who shall be the chiefest in authoritie Friars Deifie the Pope Friars lashed by Pope Pius the second â—ampanella a prisoner for twenty yeeres together The Jesuits nipped by the Sorbonists banished by the
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 Crosse For betweene Finite and Infinite is no preportion Will not the thought hereof stirre us up to more solemne devotion when we receive It than when we take our common repast I shall never be perswaded the Apostles were so regardlesse so uncivill as to take so heavenly a benefit without humble thanks prayers and sublimated devotions And what is held sordid and slovenly among us to lie along or sit when people receive it from us ordinary Ministers must it not needs be much worse when the Lord of heaven adminiâ—red his owne Blood in his owne Person if the Apostles did so Therefore I shall hardly beleeve the Apostles partaked of that heavenly food either sitting or reposing themselves on their discubitory beds Concerning his Body How admirable things are spoken of it Joh. 6.50 This is the Bread and it is very likely he pointed at his owne Selfe when he said Those words And the Antithesis following evinceth he spake not of Temporall food But above all the declarative positive Asseveration in verse 51. seemeth to prove so much c. to the fifty-ninth verse This is my Body which is Given for you Luk. 22.19 This is my Body which is Broken for you 1 Cor. 11.24 He eateth and drinketh Damnation who discerneth not the Lords Body verse 29. A poore discerning there is of the Lords Body if they shall eare It with no more preparation no more devotion than they doe Other meate in the same order and manner and at the same Table sitting or discumbing Let me empty my soule into thankfull humble prayers and my body be powred out as water on the earth by lowest prostration yet I shall think I am not enough dejected or mortified Luk. 5.8 Peter fell downe at Jesus knees saying Depart from mee for an a sinfull man O Lord. Did he so when he faw but a great draught of fishes and was astonished at it verse 9. Therefore let no man imagine he would sit or lie along in a carelesse indevout posture when he Beheld and Received the food of his soule by which his sinnes were remitted and the sinfull old man pardoned and sanctified S. Paul when he administred the holy Communion preached unto the Disciples and continued his speech untill midnight Act. 20.7 And when they had received the Sacrament S. Paul talked a long whole even till breake of day verse 11. That the Breaking of Bread was the Giving and Receiving of the holy Communion is proved First because it was on the First day of the weeke that is the Lords day Secondly And the Disciples were gathered together to Breake Bread which in the Scripture phrase is the Eucharist Thirdly S. Paul preached before and preached after which was not usuall at common meales if the Eucharist had not preceded Fourthly he preached till Midnight But then they were wont to fall to their common meat Fifthly it was a sacred Farewell of S. Paul with the Disciples and so in likelyhood he both tooke the heavenly Viaticum himselfe and imparted it to Others Beza on the place acknowledgeth That after the mysterious celebration they used to eate common food So the Eucharist in his opinion was first But Augustine Epistola 86. saith The bread videtur esse Eucharisticus seemes to be Eucharisticall or the bread of the Lords Supper And this exposition is confirmed by Act. 2.42 They continued in Breaking of Bread and Payers For though they were not sparing of their materiall bread and meat one to another yet this place seemeth spoken of Spirituall food onely So the Syriac translation using in this Chapter the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom agreeth the Arabick Interpreter saith Beza in sense though not in the same words Which Syriac Interpreter Beza assenteth not unto for restraining it to the Eucharist But Beza might have considered that the communication of things Temporall or of both Spirituall and Temporall mixed together followeth at large verse 44. c. Lorinus Luther Calvin Gagneius Salmeron Gaspar Sanctius Montanu therefore better interpret it of the Eucharist Lorinus proveth it by Luk. 24.35 He was knowne of them in Breaking of Bread Which Cajetan wittily but groundlesly saith was a wonderfull Breaking of Bread without hands or knife For it should seeme he forgot it is said verse 30. As he sate at meate with them He tooke Bread and blessed it and Brake it and gave to them Againe it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which may be translated In the breaking of That bread even the Bread Eucharisticall For of it doe Augustine de Consensu Evangelistarum 3.25 Chrysostome Homilia 9. ex variis Matthaei locis and many others both Fathers and new Writers expound it In all the Communions recorded in Scripture either more apparently pointed at or more reservedly described not One was celebrated on the Ground not One upon an Altar What then remaineth but they were celebrated on Tables And to returne to the old place When S. Paul preached in an high chamber even three stories high could you there looke for an Altar or could they there and then so many as they were sit or lie on Couches on the Floore and take that saving food from the plaine floore or pavement No man will imagine it Did S. Paul fall on Eutychus to recover him Act. 20.10 and did he use no humble Gesture when he gave and received the blessed Eucharist In regard of the party Administrant thus we may proceed to argue Did Christ rise up to wash their feete and did he not rise up when he washed their Soules and gave them heavenly food food better than Manna Oh how reverend lowly and humble was Christ when he was at his prayers When he prayed he kneeled downe Luk. 22.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitched or setled on both his knees He fell on the Ground and prayed Mark 14.35 He fell on his Face and prayed Matth. 26.39 His Face adored of men and Angels He fell so for us and that we may learne so to doe since the Disciple is not above the Master And can we imagine that He or his Apostles sate or lay reached out at length when he gave them the saving food of his Body and Blood Credat Judaeus Apella non ego Beleev 't Apella of Jewish seed It never shall come into my Creed I have read of a late devout Cardinall who being on his death-bed and almost dead yet did strive to goe out of his bed and to kneele on his knees because he judged it sinfull to receive the food of his soule lying all along and so by others he was helped up and staying till he had communicated kneeling on both knees This is an example worthy to be imitated though he were a Cardinall When Christ blessed any his Gesture was most holy with eyes and hands elevated Did he blesse and consecrate the holy Bread no otherwise than if it had been to have been still but ordinary bread When he consecrated the heavenliest Food can
the Eucharist which likewise he did not need nor want To this last point he either answereth nothing which he seldome doth or else it was suppressed by higher authority or his answer is involved in these words Quicquid de hoc sit and in this sense whether Christ received the blessed Sacrament or received it not I will not now speak I will passe it over or the like Aquinas Parte 3. Quaest 81. Articulo 1. handleth this point scholastically Whether Christ took his own Body and Blood And with his authorities and reasons is for the Affirmative though he saith Others think the contrary Soto likewise 4. Sententiarum Distinctione 12. Quaest. 2. Articulo 1. propoundeth the same quick question Whether Christ did Receive his own Body and Blood And he answereth stealing almost all from Aquinas There have not been wanting who have said Christ gave his Body to his Disciples but himselfe took it not Luther de Abrogandâ Missâ privatâ resolveth Christ took not that blessed Sacrament and thence collecteth if Soto belye him not that other Priests ought not to take it but to give Both kinds to the Laity If Luther so said Soto well reproveth him and confuteth him because by Luthers argument the Priests are of worse condition and in a worse state than the people Which none but a popular Claw-back or Calfe of the people will say Aquinas his Inference is much sounder Because the Ministers with us receive it first therefore we conclude Christ first took it For say I Christ commanded us to do as He did And the Church evermore since Christs time doing so that is the Priests not giving the blessed Sacrament till themselves had first received it followeth unforcedly that Christ took it first There be many Canons of the Church which command the Priests first of all to receive So is it in the Councell of Toledo If they that Sacrifice eate not they are guilty of the Lords Sacrament 1 Corinth 10.18 Are not they which eate of the Sacrifices partakers of the Altar For if to participate be to eate and the Sacrificers be the chiefe partakers it resulteth They must first eate The like was practised in the old Law The Priest was served even of the peoples offrings before the people themselves 1 Sam. 2.13 c. If you say that was but an usurpation and prophanation of Ely his sonnes then see the Law it selfe Leviticus 6.25 Where the burnt offring is killed shall the sin-offring be killed before the Lord it is most holy and verse 26. The Priest that offereth it for Sinne shall eate it Leviticus 7.29 c. You may see the Priests portion of the Peace-offrings by a statute for ever Numbers 15.20 Yee shall offer up a cake of the first of your dough Of the first of your dough yee shall give unto the Lord Vers 21. But especially see Deut. 18.3 4. verses and Numb 18.9 c. What God reserved for Aaron his sonnes daughters and house-hold that were cleane All the best of the oyle All the best of the wine and of the wheate the First fruits of them that offer and whatsoever is First ripe in the Land The people of the old Law shall rise up in Judgement against Our people who think the least and worst things are too good for the Clergy though God hath committed to us the word of Reconciliation and given us a power above Angels and Archangels in those most powerfull un-metaphoricall proper words John 20.23 Whosesoever sins yee Remit they are remitted unto them and whosesoever sins yee Retaine they are retained The people of the Law enjoyed not Their part till the Priests had first Their parts not ought Our people to participate of our sacred offerings Till the Priests have taken Their parts Soto his proofe for the Affirmative is a ridiculous one David fuit figura hujus David was a figure hereof who 1 Samuel 21.13 c. before Achish Suis se manibus referebat sic Christus suum corpus suis tenebat manibus suo sumebat ore So Christ held his owne body in his hands and received it with his mouth I answer there are no such words nor words tending to that purpose in the Vulgar either of Hentenius or Saint-andreanus or in Vatablus or the Interlineary nor in the Greeke or Hebrew Nor can I judge from what words in that Chapter Soto did gather his wild protasis or first part of the typicall comparison A weake proofe doth harme to a good cause and so hath Soto done in this point The authority of Hierom in his Epistle to Hedibia de Decem quaestionibus quaestione 2. Tomo 3. fol. 49. reacheth home Dominus Iesus Ipse conviva et convivium ipse comedens qui comeditur The Lord Jesus was himselfe both guest and feast He was both eater and thing eaten Act. 1.1 Iesus began to doe and teach his actions led the way his voyce followed He first Received then Administred He first celebrated the Eucharist then made his Sermon in coenaculo or Sermon in the Supping Chamber Before be Instituted his Baptisme he was Baptized When he said to his Apostles Doe this in remembrance of me if followeth he did take it First Himselfe The Glosse on Ruth 3. saith Christ did eate and drinke That Supper when he delivered the Sacrament of his Body and Blood to his Disciples Soto bringeth this objection When Christ said Take and Eate the question is Whether He did eate or no If you say He had eaten this is against that opinion because he had not Then consecrated the bread For by the subsequent words he did consecrate and say This is my body If He had not eaten then it is apparent He did not before his Disciples For reaching it to them he said This is my Body I answer saith Soto He first broke the bread into Thirteene pieces which when he had in a dish together in his hands He said Take eate this is my body receiving his own part First For he kept Feast with them and the nature of a Feast requireth that the Inviter feed with the Invited He fed with them in the First Supper He dranke with them in the Second Supper In the Best Supper and the Supper which was most properly his Owne did he nor Eate nor Drinke Barradius thus Accepit ex mensâ panem azymum benedixit in partes Duodecem fregit eas consecravit unam sumpsit reliquas distribuit He tooke from the Table unleavened bread He blessed it He brake it into twelve parts He consecrated it One He tooke the Other he distributed Therefore even our adversary being our judge He was at a Table Iudas was not present for then there should have been Thirteene pieces or morsels Christ himselfe received himselfe So they cannot tax me for these opinions or these opinions for novelty but they must needs condemne Barradius and diverse others of their own side Chrysostome homilia 83. on Matthew 26. Christ dranke himselfe
resultance but though Rabbi Solomon and Vatablus after him may safely conclude it was moved or shaken round about yet which quarter of heaven they began at and which they ended at wanteth proofe and the Rabbins differ in judgement one from another I will not say but it is possible Christ at the Benediction might use Elevation in signification that he should be Lifted up to the Crosse yea waving of the bread in the sight of his Apostles and toward them or toward heaven and if he did he did it with a divine signification that God commanded this and that this ordinance was from heaven perhaps with more than one onely But it seemeth not probable to me that when and where he abrogated part of the Leviticall Law Then and There he used the Ceremony of the said Leviticall Law or that his Offering was not every way perfecter than the Oblations of the Old Law which savoured more of the Terrestriall than Celestiall Canaan Sed quisque abundet sensu suo Let every one opine as he pleases yet thus conclusively I shall never beleeve but the Benediction was with some sacred extraordinary Solemnitie Ceremony or Action more than if it had beene used or was used at an ordinary refection For by the breaking of ordinary bread Christ was not knowne nor was discerned nor could be discerned from any other man But when he so solemnly Tooke bread and Blessed it and Brake and Gave it them just as he did before in the Eucharist by his Actions and the devout manner of them in their Circumstances were their eyes opened to know him Luk. 24.30 c. PAR. 3. WHen Christ had Taken the bread he Blessed it He Gave thankes He Brake it His Breaking of it is now to be considered If the Priest alone had been to take it there needed little breaking or rather none unlesse the Priest are all the broken pieces The Breaking implieth it is so done for more than one and for this end was Fractio panis The Breaking of bread It is ridiculous what is in Maldonate Matth. 26.26 on the word Fregit It is called the Breaking of Bread not because it is truely Broken but because it is Given As if Bread could not be Broken and yet not Given As if they could not also Give whole loaves Did whole loaves and not rather Broken bread signifie Christs body which was Broken for us And did not Christ Give his Disciples the Sacred Bread after it was Broken How then is Breaking all one with Giving He saith our reasoning proceedeth from great Ignorance Judge Reader if this supervice exposition doe not arise from pride and presumptive confidence that he can cast dust and blinde the eyes of the world Even in this particular also it seemeth Christ followed the Hebrew custome For the Talmudists report that at their Home-feasts among the Jewes the Head or Father of the Family Tooke Bread Gave Thankes and Brake it And in truth Breaking had a proper signification to demonstrate That his Body should be Broken on the Crosse For though a Bone of him was not Broken John 19.36 yet were they Out of joynt Psal 22.14 yet his Flesh was Broken in many pieces His holy Temples and Head pierced with many thornes thornes beate in with a Reede or Cane Matth. 27.30 His tender backe so cruelly whipped that the Psalmist Psal 129.3 compareth the executioners to ploughmen the dints ruptures and slices made by the Roman rods to no lesse than furrowes than long furrows The ploughers plowed upon my backe and made long furrowes I know no interpretation of this Scripture so proper as this that I have delivered His innocent hands and feete they bored thorough with great vast nayles so great that a bridle was made of them as Eusebius records The Psalmist sayth Psal 22. vers 16. They Digged my hands and my feet as the Hebrew well beareth it intimating the wide orifices of the wounds Lastly so great an hole was made in his side that Thomas thrust his hand into it Joh. 20.27 in signe of these Breakin gs well might he Breake the Bread The word of Breaking sheweth the ancient custome of Imparting the Sacrament to the By-standers And it was Broken by the Hand of the Breaker or rather with a Knife saith Lorinus on Act. 2. because unleavened bread is glutinous or clammy and so is easier divided That a Knife shall be said so propely to Breake bread as an Hand I cannot beleeve And I discerne no such clamminesse or cleaving of the Unleavened Bread above the Leavened as should cause a Knife to be used rather than an Hand and the Hand may easily enough divide it And if the Knife did prepare it yet the often repeated word of Fraction induceth me to think the Fingers did Breake the divided Bread into lesse and fit pieces But Lorinus brings in that invention of the Knife and preferreth it before the Breaking with the Hand contrary to three Evangelists and S. Paul who name not Cutting but Breaking of bread Nor doe the ancient Fathers name the Cutting but urge the Breaking And when Christ said Doe this It is as cleare as the light of the Sunne he meaned Take the bread Give thankes Breake it c. And so the not Breaking of the Bread is a trangression of the first Institution How ill then doth the Church of Rome to leave off Breaking of the Bread as it hath done for a long time and to consecrate Singulos panes seu minores hostias ad vitandum periculum decidentium micarum the loaves by themselves or lesser hostes or sacrifices to avoyd the danger of the crumbes falling downe and that the Laicks and other sacred Administrants must be contented with a lesser host than the sacrificer hath saith Lorinus Yet Christ Brake the Bread without feare of crumbes falling say I and the Primitive Church appointed men to receive the sacred bread into their Right hands with their fingers close and not open and the women to receive it in cleane Linnen so to prevent the falling of the crumbes Likewise concerning the sacred Wine The Laicks were wont of old Cannâ haurire Dominicum sanguinem è calice with a Cane to drink out of a Chalice the Blood of our Lord and so was no danger of spilling one drop Pellican calleth it argenteum calicem Fisiulam quâ Laici Dominicum exorbeant sanguinem A silver Mazor or Cup or Chalice and a Pipe Reed or Cane by which the Laicks sucked and supped the Blood of our Lord. See Beatus Rhenanus in his preface before Tertullian de Corona Militis and Tertullians testimony in his book de Corona Militis is expresse that they had a great care of the sacred Mysteries Calicis aut Panis etiam nostri aliquid decutian terram Anxiè patimur We are soretroubled and passionately suffer if one drop of the sacred Wine or one crumb of sacred Bread fall to the ground Which in despight of some novellists I will apply to the
Sacramentall morsell Bucan in his 48 Common place pag. 658. seemeth to slubber the matter over thus Si in terram forte cadat per imprudentiam vel mica panis vel vini gutta non amplius Sacramenti rationem habet If by chance there fall to the ground a crumb of bread or drop of wine it leaveth off to bee part of the Sacrament Further observe that the Papists have kept away the sacred wine from the Laity and now they pare them and mince them and say they must be content with a lesser consecrated Host than the Priest hath So that the Laity may feare the Romanist will ere long take wholly from them the lesser Host also They shall give me leave to think if they had kept the old Institution if they had continued in the plaine way if they had not mingled Policy with Divinity and preferred gainefull Imaginations and Worldly Ratiocinations before the evidence of Scriptures there had never been a Session from that Church Some think that to be Broken is all one with to be Divided So Gaspar Sanctius on Acts 2. But he is much deceived For after it was Broken it was Divided and it might have rested Broken and yet Undivided Undivided to Christ himselfe or to his Apostles though when it was Broken it was Divided one piece from another and not till it was Broken Yet he well resolveth Panis hoc loco Frangi dicitur non Scindi it is said to be Broken not to be Cut or Sliced with a knife He might have added out of Baronius whom he cited in Anno Christi 8. which should have been 58. Numero 64. that the Rabbin skilfull in Judaicall Antiquities taught Baronius when the bread was Cut at their Common Feasts into such shape as hereafter is expressed they did cooke them so that they needed not to Cut them when they ate them but only to Break them This is direct against Lorinus before cited The forme of civill morsels at ordinary Feasts is thus described by Baronius not much differing from our March-panes or Sweetmeates cut lozenge-wise The forme of the Panis decussatus or bread made in likenesse to a Crosse or an X was in this wise as the same Baronius there hath it from the old monuments yet to be seen That the good Christians made a religious use of this forme because it did in some sort resemble a Crosse Gregory proveth Dialogorum 1.11 Yea even the unleavened bread of which they made the Eucharist was by the Ancients framed to such a quadrangular forme in a Circle whose parts being divided by Breaking were called morsels And the Crosse not only stood upon the Altar which Chrysostome avoucheth but also was drawn upon the Eucharist and afterward on the same mysticall bread Christ crucified was formed So farre Baronius Let me adde from Johannes Stephanus Durantus de Ritibus Ecclesiae cap. 34. that the holy Eucharist was kept and reserved in a vessell made in the forme of a Dove which is a token or badge of Charity or of the holy Spirit in that wise descending and lighting upon Christ And I have otherwhere read if my memory deceive me not that the signe of the Holy Lamb was sometimes printed on the Sacred Eucharist as I have seen it graven on some Chalices remaining to this day Or rather to speak according to Baronius his relation ad annum 216. Numero 15. The Image of a Shepheard carrying a Sheep at his back was wont to be effigiated in the Chalice and on the Episcopall Cloak or Pall. I have the rather transcribed these things because they are not quotidiani commatis obvious and ordinary but carry with them a new delight PAR. 4. THe next words are He gave it to His Disciples In which words at the first sight of them is plainely evidenced That Christ gave not the blessed bread to One alone and that One Apostle gave it so to Another and hee to a Third c. But that Himselfe gave it to His Apostles Himselfe and no other it was His Immediate gift to Each to All of them That the Consecrated Bread given by Christ to his Apostles was unleavened bread is most certaine To say peremptorily that we may not use leavened bread Or that we must use leavened bread only savoreth of two extreames What Alphonsus de Castro saith of the Greek Church that they are Schismaticks not because they used leavened bread in the Sacrament of the Eucharist but because they think that only leavened must be used I say on the other side If any maintaine that the bread of the Sacrament must be only unleavened bread and that it is sin to consecrate any Other bread I shall think him to be in this point little lesse than a Schismatick A liberty is left to the Churches of God which no way gives room to the unbridled licence of the giddy people against their Pastors Though at the delivery of the Wine he said Drinke yee All of this and at the delivery of the Bread did not say Eat yee all of this it is likely he did it for this cause because he gave the Broken bread to every one Himselfe by Himselfe but they gave the Cup One to the Other saith Musculus Yet I hold it far more likely that as immediately he gave to every one of His Apostles the consecrated bread so he did also deliver the Cup to Every one and was more distinct and punctuall in administring the Holy Sacrament than at common refection The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proveth it As he gave One Species so he gave the Other yet was not this Another Sacrament though it was a distinct Action and a distinct Materiall Both Eating and Drinking make up but One Sacrament Aquinas parte 3. Quaest 73. Artic. 20. This Sacrament is many things materially but One thing only formally as it makes one integrall refection Only In the First or Second Supper I confesse he said Accipite Dividite Luke 22.17 He tooke the Cup He gave thankes and said Take this Wine and divide it among your selves for they did not divide the Cup So He did not divide the Wine but They And yet at the holy Institution of the Eucharist the same Evangelist saith Hee gave the bread to Them Likewise The Cup versibus 19.20 In the First or Second Supper hee used no Benediction extraordinary They did eat and drink promiscuously and as is usual in such Feasting one Disciple might help another But in this Sacred Banquet the Consecrant and Administrant was Christ only lest any man should challenge superiority or equality of concurrence in the Institution A second rivelet from this fountaine Hee gave it to His Disciples may thus flow Foure times S. Matthew nameth Christs selected company Disciples S. Marke Thrice S. John Thrice S. Luke Once only called them Apostles Luke 22.14 and Once Disciples Now as the once-named word Apostles sheweth That the Communicants were then no part of the Disciples in General but
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
called Christ his Last Supper And the Reasons why it is called the Last Supper In the Fathers it hath these titles 1 The Communion of Saints in the Apostles Creed 2 Peace of Christ Ignatius and Cyprian 3 A New Oblation Irenaeus 4 Mystery is a common appellation Augustine 5 Life So called by the Affricans Augustine 6 The Oath and strictest band of Religion Augustine 7 The Mysticall Bread Augustine 8 The holy Offering in regard of the offerings for the poore Augustine 9 The Supper of God and the Lords Banquet Tertullian 10 The Lords Testament or Legacy 11 A Communion prohibiting Schisme and Division and inclining to Peace and Vnion 12 A Blessing 13 A giving of Thankes 14 The Authentique performance of the Type Theodoret. 15 The Latines name it Missah the Masse which word some derive from the Hebrew or Chaldee and say it signifies A Tribute of a Free-will offering of the hand Cevallerius dislikes that derivation The Heathen Greek Priests dismissed their people with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romans with these words I licet Missa est Whence the Christian Roman Church borrows their Masse 16 The Greek Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ministration 17 Sacramentum Sacramentorum c. Nicolaus de Cusâ 18 God Tertullian 4. Eleventh Generall Wherein is inquired what Speeches were used by our Saviour in the Coenaculum After the Third Supper was administred The gratious Sermon of Christ His Prayer to God An Hymne PARAGRAPH 1. NOw followeth What Gesture we are to use at the administration of the holy Eucharist to others At the Receiving of it our selves Take then thus together in a Masse or lumpe from the best authority under Scripture The English Liturgy or Common Prayer is our best guide We begin it first with the Lords Prayer and the succeeding Prayer Almighty God unto whom all hearts be open c. And this is performed at the Lords Table the Minister standing and the whole Congregation Kneeling And at the Collect the Minister standeth At the rehearsing of the Commandements the Minister standeth as speaking in the person of God and commanding by authority The people hearken pray and kneele at the Recitall of every Commandement Nor did the Israelites do lesse if they did not do more at the first receiving of the Law When the Second Commandement said expresly Thou shalt not bow down thy selfe to them may well be inferred they did Then bow down to him Never did Patriach or Prophet never did Christ Evangelist or Apostle never did holy Man pray sitting when there was opportunity of Kneeling Yet I confesse that Cassian 2.12 reporteth that the Monks of Egypt did sit praying yet he addeth insidentes sedilibus humillimis The rule of S. Benedict cap. 9. mentioneth their sitting at the Reading of three lessons and their rising up at Gloria Patri For at the reading the Collect for the day and the Collect for the King the Priest standeth up and the people kneele still The Epistle the Gospell the Nicaene Creed the Sermon or Homily and the one or more Sentences following may be officiated the Minister and people standing The prayer for the whole state of Christs Militant Church must be done every one Kneeling The one two or three Exhortations following and the short Invitatory advice to the Communicants may be read to them either the Minister and they standing or he standing and they sitting or approaching The generall Confession is to be read both Priest and People humbly Kneeling on their knees The hearty prayer following conjoyned with the Operatory Absolution is to be done by the Priest or Bishop if he be present standing and the people kneeling And in that posture may continue till the Laudatory with Angels and Archagels be performed Then shall the Priest kneele down praying in the name of all the Communicants The people also kneeling and saying Amen to the prayer For I do not remember that ever the Priests did kneele when the people stood but the Priests many times stand when the people kneele As in the words of Prayer and Consecration following the Priest standeth up and People kneele When the Minister or Ministers do participate they kneele When they Distribute and Administer to the People the Priests stand the People receive it kneeling as the Rubrick appointeth And great reason is there people should then kneele at the Divine prayers The Body of our Lord Jesus Christ which was given for thee preserve thy body and soule unto everlasting life and a like prayer is devoutly powred forth at the delivery of the Cup. And will they not kneele when the heart saith Amen to these holy prayers It is so far from being Idolatrous to kneele before God at these prayers that it is obstinate Irreverence Contempt of the Sacrament yea of Christ himselfe Not to kneele for such as are well before instructed Furthermore are we not at that instant advised to be Thankfull which seldome is well performed without Prayer and Prayer is to be said as with lifting up of holy hands 1 Tim. 2.8 so most wise with bending of humbled knees It was also the wicked Pharisee who stood and prayed Luk. 18.11 But Christ himselfe kneeled down and prayed Luk. 22.41 Oh that such wretches as do beat their servants if they be not reverent humble but disrespect their Masters and little esteeme of their kindnesses bestowed would but make the comparison between their heavenly Master and themselves After the participation ended every one solemnly kneeleth downe on his knees and saith the Lords Prayer And in that Gesture continue whilst they say the next prayer or the next save one The Gloria in excelsis Deo by reason of the Prayse Blessing Adoration and Thanksgiving included in it and by reason of the Divine prayers made to the Father and the Son with the coequally-glorious holy-Spirit may well be said or sung All Kneeling The Blessing at their parting is to be performed by the Bishop or Priest standing and by the People Kneeling The Collects after the offertory are to be read all parties Kneeling for every one of them is a powerfull prayer What the Rubrick directly appoints ought to be answered with full and obedient performance And since I have spoke my mind in some points unspecialized in or by the Rubrick I submit my judgement as I do in all other things to the judgement of the Church of England And thus I proceed That the people are most an end to Kneele but especially at the Receiving of the holy Communion is so cleare that all see it except such whose eyes Satan hath blinded And if they do not repent he will lead them blindfolded into the Lake of fire and brimstone which never shall be quenched PAR. 2. THat when the people Kneele the Minister is to deliver the Communion in both kinds into the hands of them is as cleare Maximus a great enemy of the Monothelites saith All men that will Communicate must first wash their
hands that with a pure mind and neat conscience they may receive the Sacrament Likewise let the Women bring cleane Linnen that they may receive Christs body Baronius Tom. 1. Anno. 5. Numero 148. observeth men might take it into their bare hands Women might not take it but in Linnen which was called Dominicale Hence first the nicity of former times may be questioned Why the Women were to receive it in pure linnen and white but the Men into their bare hands Have not the Women as cleane and white hands as Men If the Womens hands were unworthy to receive it how are the Mens hands more worthy If linnen be to cover or adorne the Womens hands Why will not such an ornament befit Mens hands also In the sixt Synod Canone 3. celebrated Anno Domini 681. there seemes to be a Plea against that custome We do not admit those who make receptacles of gold or of other matter to receive in stead of their hands the Divine mysteries for they prefer the livelesse subject matter before the Image of God If any do so let both the Administrant and the Communicant be separated Again it is the fashion both for Men and Women to receive the sacred Bread from the hands of the Minister some with the thumb and one finger some with the thumb and two fingers and this is not sinfull nor to be condemned in it selfe as it may be carefully delivered and received But if any crumb or particle fall to the ground it is a greater sin than people imagine Tertullian took it very grievously when any such thing was Origen accounteth it a sin and a great sin told the people they did well to think so of such as let any part fall to the ground The words are Tom. 1. p. 102. in Eusebius Episcopius his edition Nostis qui divinis mysteriis interesse consuevistis quomodo cùm suscipitis Corpus Christi cum omni cautelâ veneratione servatis ne ex eo parum quid decidat ne consecrati muneris aliquid dilabatur Reos enim vos creditis rectè creditis si quid inde per negligentiam decidat Circa Corpus Christi conservandum magnâ utimini cautelâ recte utimini You who are usually present at Divine services do know with what warinesse and reverence you preserve the Body of Christ when you receive the same least by chance some small parcell or crumb of the Consecrated gift should slip out from between your fingers and fall to the ground For you do beleeve and rightly beleeve that you are guilty of the Body of Christ if any part or parcell thereof should through your negligence fall to the ground And therefore you do use and rightly use a great deale of cautelousnesse in the preservation of the Body of Christ Pope Pius the first who lived in the dayes of Justin Martyr between 100 and 200 yeares after Christ punished those by whose negligence any of the Lords Blood did fall upon the ground or Altar The like we imagine of the sacred Body Sanctificatis ergo oculis tam sancti corporis contactu communica Cave ne quid excidat tibi The very eyes being sanctified by the touching of so holy a Body receive the blessed Eucharist but take heed that no part of it fall from thee saith Cyril of Hierusalem Baronius Tom. 1. anno 75. Numero 146 saith that when they took the Eucharist in former times certaine little Tables were set before the Communicants as now saith he we hold Linnen cloths before the Receivers And all this was done and is done out of doubt least any particle should fall to the Ground Indeed there is more danger in the nice receiving with the thumb and a finger or two for the Bread is made of many cornes and every corne yeelds such mealy stuffe as may easily by breaking or in the acts of delivery and receiving moulder into crumbs and fall down There is much more care to be had of the keeping whole of such mouldring soft food than if silver gold or pretious stones from which nothing can drop away were to be consigned over or delivered to others Nor is there danger in the fall of them But danger there is in the fall of the Consecrated Bread Wherefore I doubt not but as the words of the Liturgy command not to put the holy bread into the peoples fingers or between their thumb and fingers but into their hands so the meaning is it ought to be delivered into the palmes of their hands as a safer receite and as a safer conveyer unto their mouths than the use of thumb and fingers Tertullian de Oratione cap. 11. Nos non Attollimus tantùm manus sed etiam expandimus Dominicâ passions modulantes â—rantes confitemur Christo When we pray we do not only lift up our hands but we spread them abroad like to the Crosse conforming our selves to the Passion of our Lord. For say I his hands were stretched out But this was done in private prayers In publick prayers they lifted them up but a little way as before I noted out of Tertullian Johan Damasc Orthodoxae Fidei 4.14 Accedamus ei desiderio ardenti Manus in crucis modum formantes crucisixi corpus suscipiamus apponentes oculos labra frontem divinum carbonem concipiamus Let us come to the Sacrament with an earnest desire And framing our hands like to a crosse let us receive the body of Christ crucified and laying our foreheads eyes and lips nigh to it conceive it as a divine coale to burne our sins To conclude in my opinion the left hand bearing up the right and especially in some Paraliticks one hand had need to stablish another and both crossing about the wrists and the palme of the right hand being upward and open at the receiving of the bread the blessed Sacrament of Christs body may be received But at the taking of the Cup there is no need or cause that the palme should be upright yea it cannot be so with conveniency and this doth no way enterfeere with Damascâ—n or our Lyturgy and let the Christian heart judge if this be not the safer way And thus for ought that I can object to the contrary the Apostles themselves might receive the Sacrament and perhaps did I was overjoyed when I found this proofe following agreeing both to my practise and opinion Cyrillus Hierosolymit in Mystag 5. Come not to the Communion with the palmes of thy hands spread all abroad nor thy fingers severed and open but putting the left hand under thy right to settle and establish it in the hollow of thy hand receive the Body of Christ I will not say that any other course of taking is sinfull but I have spoken my opinion for the Conveniency The liberty granted by Christ is not to be curbed or Ephorized by us But let us take heed least our liberty grow to licentiousnesse or that we love singular irregularity For if one
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
who said Cum lotiâ— animi puritatis ad suscipiendum Saccramentum necessariae monumentum fuerit ante Sacramenti institutionem exhiberioportuit Since the washing of the minde was the monument of the purity which was necessary to the receiving of the Sacrament it ought to be used before the institution of the Sacrament Baronius hath a good argument against the innovating Osiander That the Paschall Lambe being to be eaten in haste if Christ had risen from it and washed their feete before the end of that Supper he had broken the Law but he brake not the Law Therefore it was at the second Supper even toward the latter end thereof that Christ by his owne washing of them prapared them by humility unto the receiving of his owne last best and blessed Eucharist being truely called the Supper of the Lord. If I have not guessed rightly at the true cause and just occasion why Christ washed his Apostles feete yet it is most certaine that he washed them which as I said tooke up about another quarter of an houre of their second Supper No man can reasonably thinke that Christ did wash their feete at the Passeover that was soone ended as the washing and wiping was ended Nor may it be thought that Christ would rise from the most sacred Supper of the Eucharist to wash them This derogateth too much from that divine Supper Therefore the second Supper was the fittest time and in it indeede did Christ wash them For how could he wash the feete of twelve of them severally twenty foure feete in all as they continued at Supper in lesse time then a quarter of an houre and wipe them all and well wiped them out of question with that towell wherewith he was girded Ioh. 13.5 weigh that time by the time we should spend our selves if wee were to dispatch such a businesse if we wash but our owne feete and wipe them above a twelfth part of a quarter of an houre quickly slideth away The Prayer O RedeeÌ„mer of mankinde thou wert pleased to wash the feete of thy Apostles even those feete of Iudas among the rest which had trotted before to the high Priests and Elders to betray thee and those which were apt and readie to shed blood even the innocent blood of thee the Lord of life Wash I beseech thee not onely my feete but my hands my head my whole body and especially my heart that I may be wholly purified and fitted to partake of thy blessed mysteries and by them be united to thee my gracious and mercifull Saviour Amen CHAP. XII The Contents of the twelfth Chapter 1. What was Done Sayd the 2. of the 3. quarters of the houre in the Second Supper Christ beginneth to wash his Disciples feete The Scribes booke Commanded frequent washings The Jewes used much water for purifications both Legall Praescribed 2. S. Peter the Primate and Prince of the Apostles Whither S. Peter lay on the Discubitory bed above Christ 3. Whither Christ washed S. Peters feete first of all Whither Judas was washed at all No washing of the feete no partaking of the Eucharist 4. S. Bernards Pedilavium no Sacrament Christs washing his Apostles feete an example of humility Whither Judas were first washed 5. All the Apostles were washed Vncertaine who first It matters not S. Peters Priviledge 6. S. Peters Christs Dialogue Obedience required Iohn the Baptist called a foole Peters double deniall reproved 7. Bodily washing Spirituall washing 8. Christ kist his Apostles feete Even Judas his feete 9. Whither Christ at the second Supper had on a supping garment Whither he had on a Cloake as Barradius 3. Vestments as Euthymius 5. As some others have thought Chrâ—st at his Passion had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. The last Quarter of the seventh houre or the third part of the second Supper What was Done Sayd in it The first passage is Christs Question His Diversion 11. The Titles of Lord Master forbidden to the Apostles The difference betweene Rab and Rabbi Ambition forbidden The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to Man God in the Old New Testament How God Man Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord. 12. Washing of feete imports humblenesse of minde Christs Precept Example to be imitated Lorinus his story Christ the most perfect example of all Seneca his advice The difference betweene Exemplar Exemplum Examples move more than Precepts The Worthinesse Vnworthinesse of the Administrant addeth nothing detracteth nothing from the Sacrament 13. Motives to Humility Servants equall to their Masters in participation of Troubles Blessings Servants inferiour to their Masters in Civill Morall Oeconomicall affaires 14. Nor Worders nor Knowers but Doers enjoy happinesse PARAGRAPH 1. NOw let me descend to the things done and sayd in this third quarter of an houre the middle part and second quarter of the three allotted as it were to this second Supper About halfe an houre after fixe our holy humble Saviour beginneth to wash the Disciples feete A little before Christs incarnation there was a booke written by the Scribes in which they commanded frequent washings even in the times of dinner or supper because there were many Legall uncleannesses which came by the very touch of divers things and by which they were uncleane till the Evening Therefore had they store of water alwayes in a readinesse At the Marriage in Cana Iohn 2.6 There were set sixe water-pots of stone after the manner of the purifying of the Iewes Sc. aut legalem aut traditionalem aut convivalem either Legall or traditionall or convivall Each water Pot containing two or three firkins a peece non ad potum sed ad lotionem paratae aequales illae hydriae aut vasa aquaria Those water-pots were not prepared for drinking but for washing And in likelihood they had spent some good quantity of that water For Christ commanded them to fill them and they filled them up to the brimme vers 7. And against the Passeover our Saviour did foretell them they should meete a man bearing a pitcher of water Mark 14.13 And when it is sayd He shall shew you a roome furnished among other things it may well be expounded A roome furnished with store of water for they had water alwayes in a readinesse for purifications prescribed by the Elders as well as for legall purifications Ciacconius is of opinion that water was given for their feete at the entrance into the houses yet it was to such as were soule and uncleane for if they were cleane they presently sate downe saith he But Baronius from the Rituall saith the Jewes washed their feete twice at the Paschall Lan be once at the eating of the flesh and once at the eating of unleavened bread Either the Rituall or Baronius confoundeth matters for they are not Paschall Lambe but with unleavened bread first taken Baronius should rather have distinguished two suppers Legalem communem the Paschall and Common Supper then make one Supper of the Lambe another
especially Maldonate if the words be not fathered on him Any name almost better pleaseth them than that the Supper of our Lord. In my Miscellanies and in the second book of this Tricaenium I have beene very bitter against the maledicency and scolding of the Jesuit Maldonate And in truth the words in his book deserve sharp reprehension and recrimination as being too full of spleene partiality calumny and base untruth That I wrote so eagerly against the person of the man I am sorry For I have been credibly informed lately by one who in all likelihood knew the inside of such businesse even my very learned good friend Mr John Salkeld that Maldonate in his life was esteemed a moderate Papist yea a favourer of our Religion and after his death that his Commentaries on the Gospels did suffer by divers other more factious Jesuits both dispunctions and additions with strange alterations Da magistrum give me my master quoth Cyprian of Tertullian The right reverend father in God Richard now Lord Bishop of Norwich was sometimes my President whilst I was chamber-fellow with him in the Kings Colledge in Cambridge His writings have I delighted in His most learned Apparatus was I on other occasions reading when unexpectedly as I was writing my excuse of Maldonate I found the same opinion confirmed by him another way I rather think saith he Apparatu 7. Paragrapho 16. that other Massipontane Jesuits did intersert into Maldonate his Commentaries when he was dead the railings against our men since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicus Thuanus that most true historian Thuanus relateth that Maldonate was a most modest man But in his Commentaries are most scurrilous revilings which could never proreed from Modesty I date say The same day also I overviewing upon other occasions the learned Casaubone found to my hand as casually as Abraham found the Ram and Isaac the venison as he said that Exercitatione 16. cap. 32. he saith of Maldonate that he was a learned man sine controversiâ acerrimi ingenii Now whether he meaned that out of doubt and confessedly he was of excellent parts and of a most keen sharp wit or that he was a sharp-witted man except when he medled with controversies I did somewhat doubt For Casaubone could not but have read and perhaps to it he alluded what Aulus Gellius lib. 10. c. 15. hath written viz. that when Antonius Julianus the Rhetorician had heard a rich ill-bred Gentleman too too talkative in a doubtfull if not unexplicable controversie he said privately most facetiously and with an exceeding bitter irrision Adolescens hic sine controversiâ disertus est If he meddle not in hard points he is an eloquent young man But passing by the man let us come to the matter the ground why I call it the Third Supper is because when the Paschal and the Common Supper were eaten before the blessed Eucharist was instituted in the last place and the same holy Eucharist is tearmed by the Apostle St. Paul 1 Corinth 11.20 The Supper of the Lord this is not to eate the Lords Supper Concerning the Third Supper it is nowhere in Scripture called a Supper saith Maldonate on Matth. 26.26 and in this point falleth a scoffing thus The Calvinists without authority of Scripture without example of old writers without reason without judgement call it a Supper when they ought rather to call it Merenda a bever if they take it after dinner a dinner if they take it at noon a breakfast if they take it in the morning Yet Maldonate himselfe calleth it so his fellow Jesuits call it so Cyprian and other Fathers call it Canam Domini the Supper of the Lord. Caena Dei the Supper of God in Tertullian The same Maldonate on John 13.2 Tres caenas Christus ut nonnulli authores observarunt illâ nocte fecit Christ as some authors have observed made Three Suppers in the same night in which he was betrayed The first was the Legal Surper of the Paschal Lambe The second was the Common Supper the paschal being ended which was not ordeined so much to satiate and nourish nature as to keep the Legal Ceremony that they who had eaten the Lambe if they wanted more meate to satisfie themselves might be filled with ordinary meates Consider Reader if these two testimonies from him do not hack one another If it be objected that Bellarmine saith Dominus post ceremoniam agni Paschalis continuò subjunxit celebrationem Eucharistiae nec distulit in aliud tempus aut locum ut apertè ostenderet se novâ istâ coremoniâ coremoniâ finem imponere veteri The Lord after the Ceremony of the Paschal Lambe did presently subjoyne the celebration of the blessed Eucharist neither did he put it over till another time or place that he might plainly shew that he did impose an end to the old Law by that new ceremony From which words it may seeme to result that there was no second Supper I answer Bellarmine speakes not of the Sacrificium agni the Sacrifice of the Lamb but of the Ceremonia agni Paschalis of the ceremony of the Paschal Lamb which may very truly be extended to the end of the second Supper The second Supper treading as itwere on the heels of the first and the Paschal Lambe or the flesh therof standing still on the table unremoved till the end of the second Supper And thus Bellarmine may seeme to be rather for us than against us PAR. 3. The Greek Fathers stile it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea most expresly it is called the Lords Supper 1 Corinth 11.20 and though Maldonate interpreteth the place of the Agapae which out of doubt were not rightly used in those dayes and were reprehended by St. Paul yet at those Agapae was the Lords Supper eaten or they a little before or after it And St. Paul divinely teacheth them first negatively that they eat not the Supper of the Lord when they eat their owne supper one before another vers 20.21 or when some were hungry some drunken and that in the Church of God whereupon he telleth them they had houses to eat and drink in and will by no meanes praise their doings ver 22. Secondly positively that they truly eat the Supper of the Lord who follow Christ for their patterne and imitate his example and so by consequence sheweth the right institution of the Lords Supper which was his maine intent fully to declare against all concomitant abuses to that end that they might follow it accordingly As the Eucharist came in the roome of the Paschal so the Agapae after Christs time succeeded in the place of the Second Supper of the Jewes Alba-spinaeus observationum 1. observatione 18. pag. 58. speakes timorously I will not deny in the Apostles time but that the Agapae were made perhaps at or with the celebration of the Eucharist He might have spoken boldly Three things are certaine First before Tertullians time the Eucharist was given and