are their new Moones and solemne Iewes-feasts to us Christians They shamefully wrong S. Augustin and wrong the unlearned Readers who produce this testimonie to confute seemely recreations of Christians on the Lords Day after the holy Service is ended Fourthly let the indifferent judge whether S. Augustines later passages in this testimony doe not rather afford a patrociny for labour than the former words did condemne fit refreshings Lastly good Reader when thou readest in the Fathers or from the Fathers ought concerning the Sabbath I pray thee search and examine whether they speake of the Iewish Sabbath or of the Christian Quiet very seldome doe they call the day of Christian rest properly to be Sabbatum They doe often say it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dies dominicus our Lords Day or Sunday So much be said to vindicate S. Augustin from divers too Iewishly addicted in our dayes against our lawfull Sports Secondly that most learned Prelate the last Lord Bishop of Ely citeth Theodoret on Ezechiel the 20. as saying that no other Nations but onely the Iewes observed the Sabbath Day He meant no Nation kept the Sabbath to the same end and with the same strictnesse that Iewes did 2. Indeede no Nation but the Iewes onely kept the Sabbath at that time which Ezechiel speakes of viz. at their comming out of Aegypt Ezech. 20.10 c. yet many Nations did afterwards keepe the Sabbath day 3. No Nation kept it as a particular Law and as a signe of a distinct republique as Israel did Vt sit signum inter me ipsos to be a signe betweene me and them saith Theodoret in the very words of the text ver 12. yet is he Totius historiae ignarus blinde in all history who denieth that other Nations imitated the Iewes in observation of a Sabbath In which regard the most reverend Prelate the Eye of our Tymes and one who for all religious learning may be called Arca Foederis In the same page 156. saith If any Heathen did observe the Iewish Sabbath they did it not by the light of naturall reason but by imitation of Gods people But because the living Library in his Margin in the same place quoteth Josephus contra Appionem lib. 2. and Clemens Alexandrinus stromat 5. as denying Vrbem ullam Graecorum sive Barbarorum ex Judaico ritu âdiei septini cessatione ab opere suo in suos mores suscepisse That any city of the Grecians or Barbarians did use the fashion of resting from their worke on the seventh day from the custome of the Iewes I thus answer them If they sayd and meaned that the Iewish Sabbath with all its circumstance and severe strictnesse which the words ex Iudaico titu will well permit was never received by any Heathen cities or by the immediat delivery of God as the Iewes had it then they are in the right but particularly Josephus in the same Booke against Appion declareth the cleane contrary avouching that every Nation Greeke or Barbarous observed the Sabbath in imitation of the Iewes and Clemens Alexandrinus in the same cited booke saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septimum diem esse sacrum non solùm sicut Hebraei verum etiam Graci Not onely the Iewes but the Gentiles also know that the seventh day is the holy day and he proveth it by divers reasons and authorities but Clemens ibidem exceedeth when from Plato his tenth Booke de Repub. he would prove that Plato did fore-divine of the Lords day page 437. Againe though that Mundus eruditionis that world of learning saith the Grecians and the Romanes observed for resting dayes the one the eight day and the other the ninth day and saith it well enough to oppose the simple Sabbatarians who horribly incline to Iudaisme of late and will not remember that the Iewes shall be turned to be Christians but that the Christians should be converted Proselytes of the Iewes was never foretold nor expected yet the most learned Lord Bishops words if they be rightly printed must be interpreted of some of the Romanes and some of the Grecians and not of the greater part Or secondly of the extraordinary dayes of rest and not of the ordinary and continued weekely Sabbath Plutarch in the later end of Theseus life saith indeed the Athenians did make the solemnest and chiefest sacrifices unto Theseus on the eight of October and doe further honor him every eight day of every moneth but first this was Athens alone Secondly this honoring of Theseus on the eight day hindered not their other observations of the seventh day which they constantly also kept as I have demonstated Thirdly in the same place of Plutarch it is sayd they worshipped Neptune or did sacrifice to him on the eight day of every moneth because the number of eight is the first Cube made of the even number and the double of the first squared which reasons are ridiculous Lastly as we have holy dayes besides our Lords Day so had they multitudes of extraordinary Festivals which were not properly such dayes of sacred rest as the Iewes observed Romish Pestivalls on the Ides of their moneths See at large set downe by Alexander ab Alexandro Genialium dierum 3.18 singulis Idibus saith he ibidem which Ides jumpe not exactly with every eight day a Gracis singuliâ— Calendis dii vener antur The gods are worshipped by the Grecians every Calends Macrobius in the like place maketh not the ninth day a generall rest Indeed saith he Nundina est Romanorum Dea a nono die nusceritium nuncupata qui lustricâ—â— dicitur quo die infantes lustrantur nomen accipiunt Sed is maribus nonus Octavus est faeminis Nundina is a goddesse of the Romanes so called from the ninth day that infants were borne which day was called Lustricus because on it children were purged and first named but in men children it was the ninth day in women children the eight day it may now be used for the Christning day Idem Macrob. 1.11 Nonis Iuliis diem festuÌ„m esse ancillarum vulgò notum est it is commonly knowne that the Nones of Iuly is maides holiday Dio Cassius placing the weekely Sabbath among the speciall observances of that Nation doth not say that no other Nations kept their Sabbath day but rather pointeth at this the Sabbaths were given more especially to the Iewes that they were the first Nation that kept the Sabbaths and generally and strictly observed them Secondly the Sabbatarians unto their forced expositions invent lyes that they may further their seeming devotions but God needs not mans lye to uphold his truth Who but the Father of lyes suggested those horrid untruths which are published concerning the evills that befell upon Glastonbury for prophaning the Sabbath which the Inhabitants thereof and we the neighbours doe know to be false almost in every point Thirdly is it not knowne generally how dangerously many fell into Iudaisme and turned Traskites the most ignorant of all Hereticks and
on the beginning of the first day in the week had given life to an holy rest on the Lords day then ended and passed not onely the Sabbath of that weeke but all and every Sabbath for ever of the Mosaicall Law was abolished Men were no more obliged to them when Christ arose the Sabbaths lay downe and began to taste of their eternall periods as it was sinne not to have observed the legall Sabbaths before so after Christs Resurrection it had beene a greater sin to observe it the Ceremoniall Law was languishing all Christs life was dead at Christs death in most things but after his Resurrection and the promulgation of the Gospell was deadly The next Sabbath day of the Iewish Church not after Christs death immediatly yet after the Lords day was consecrated by Christs Resurrection was the first Sabbath that was needlessely kept and continued and now the Apostle in the same place to the Colossians is bold to inferre that no man should judge them in respect of an holy day or New-moones or of the Sabbath dayes ver 16. And if any had judged of them amisse they neede not to esteeme it and in all the Apostolicall Writings is no incitement to observe the Sabbaths any longer but the Lords day which Christ himselfe chalked out unto us by his oftner appearing on that day than on the Iewish Sabbaths yea but S. Paul Rom. 9.29 called God the Lord of Sabbath it should be read Sabaoth and the Apostle quoteth it from Esay 1.9 Where it is Iehovah Tsebaoth in the Originall in the Greeke as it is in S. Paul in the Latine Dominus exercituum and Iehovah exercituum in our English The Lord of hostes and so should be read in Rom 9.29 for the same words truely transtated Iam. 5.4 The Lord of Sabaoth or the Lord of Hosts yea but Act. 13.14 the Apostle went into the Synagogue on the Sabbath day and preached and S. Panl Act. 17.2 reasoned with them three Sabbath dayes And againe Act. 14 4. He reasoned in the Synagogue every Sabbath day I answer the Apostles relapsed not to Iudaisme but laboured to convert the Iewes to Christianitie and reasoned out of the Scriptures to convert both Iewes and Gentiles unto Christ Secondly no place is excepted but one may any where endeavour the salvation of soules and what place is fitter than the Church or where are men better prepared to receive instruction than there Paul kept not the Iewes Sabbath These were my thoughts when I read our last and best English Translation but when I consulted with the Originall Greeke Text Luke 18.12 I was more confirmed in mine opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I fast twice in the weeke there cannot be two fasts in one Sabbath but in a weeke they might fast twice or more and therefore Sabbatum is there taken for a weeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know then the Hebrew Schabbath and Schabbathon have produced with a milder pronunciation the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so used every where both in the Translation of the 70. and in the new Testament thence issued the Latine Sabbatum and never Sabbathum and doth sometime signifie a Weeke according to the Hebrew Idiotisme and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for one Sabbath Matth. 12.1 and this Sabbatum is properly called the Sabbath of dayes But otherwhere there is mention of the day of the Sabbath Luke 13.16 and Luk. 14.4 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one Luke 13.14 The Sabbath day is the primary expression from the fourth Commandement or the same day was the Sabbath Luk 5.9 Much more may be sayd of the Sabbath viz. as that the Primitive Church and holy Fathers did seldome or never call the Lords day the Sabbath day and I could wish we would follow their example S. Augustin ad Ianuarium saith thus in one place men receive the Sacrament on the Sabbath and on the Lords day in another place they take it onely on the Lords day Behold a maine difference betweene the Sabbath and the Lords day the Sabbath was not the Lords day nor the Lords day the Sabbath but they were two distinct names and things Likewise though Morale naturall poynts out onely a set day for the service of God yet Morale disciplinae guideth us to doe as God our Teacher did prescribe that is on the seventh day to worship him rather than on any other day though the Jewish Sabbath expired at Christs death yet one day in the weeke was the Lords But I hasten to the words Matt. 28.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated by most learned men In the end of the Sabbath as it beganne to dawne towards the first day of the weeke but the interlineary hath it excellently and properly Vespere autèm Sabbatorum in the Plurall Lucescenti in unam Sabbatorum and this agreeth with my Interpretation that not onely that Hebdomal Sabbath was passed over but all the Iewish Sabbaths were now ended and passed none ever more needing to observe them when one of the Christian Sabbaths as in a good sense they may be called or Holy-dayes began to dawne which in other places is called the Lords day Drusius on that place saith that a late Interpreter hath turned it extremo Sabbato or extremo Sabbatorum as Illyricus hath it that is as I conceive the last Iewish Sabbath that ever was though perhaps they understood it not so In Marke 16.1 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely peractâ die Sabati but peracto Sabbato or cùm peractum Sabbatum transiret sayth the Interlineary The end of one kinde of Sabbath was the beginning of another or rather the beginning of the Lords day was the consummate end of all other Sabbaths If the publishing the abrogation of the Mosaicall Sabbath was not intended by the Holy-ghost by those words I am much deceived and yet herein I submit my selfe to my Superiours It might have beene sayd and would in all likelihood if it had beene spoken onely of the weekely Sabbath viz. In the end of the Sabbath or of the or that Sabbath day but in the end of the Sabbath cannot but have reference as the case stood to the expiration of the Moisaicall Sabbaths the Latine Translations have it Vespere Sabbathi observe the naturall day in the Iewish account began at the Vespers The Evening and the morning were the first day Gen. 1.5 and the Paschall day was both to begin at Even Exod. 12.18 and the Sabbath day among the rest began at Eventide for it is said from Even to Even you shall celebrate your Sabbath's Levit. 23.32 And that was the reason why the Jewes besought Pilate to have the legges of the Crucifyed broken and that they might bee taken away that the bodies might not remaine on the Crosse on the Sabbath day Ioh. 19.31 Which it must have done if they had not taken them downe before the beginning of
selves or deferre bathing till night or give your selves to rest and good cheere which ye doe in imitation of other Religions the summe of the controversie is Rigaltius intimateth that the Roman Sunday was to them as the Jewish Sabbath Gothofredus accounts their Saturday called Dies Saturni to be as their Sabbath which is the truest opinion Gothofredus in his notes on that Chapter among many other excellent things observes that Tertullian compareth the Gentiles keeping of their Saturday as the Christians keepe the Lords day First by their not comming at all to their bath that day Secondly or comming late some Colonies anniversarily cloathed with sacke-cloth sprinckled with ashes pray to their Idolles their shops and Bathes shut up till neere nine saith he adversus Psychicos cap. 16. their nine is all one with our three of the clocke in the afternoone Thirdly he compareth the rest and the banqueting of the Gentiles on their dies Sabbathi or Saturday with the rest and banqueting of the Christians on our Lords day quare ut ab excessu revertar qui solem diem ejus nobis exprobratis agnoscite vicunitatem non longè â Saturno Sabbatis vestris sumas wherefore that I may returne from my diversion you Gentiles who cast into the teeth of Christians the adoring of the sun from their strict observation of the Sunday confesse that you and we disagree very little we keepe our Sabbath's on Sundayes ye on Saturnes-dayes or Saturdayes the day of the Lord or Sunday is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Isidorus Pelusiota in his Epistles a day of rest and remission the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime taken in an ill sense here it is not the Apostle complaineth he had no rest in his spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.13 or it may be taken for bodily Rest and repose 2 Cor. 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our flesh had no rest or it may be taken for liberty opposed to durance so S. Paul Act. 24.23 had liberty that his friends might come unto him was permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gothofredus might have observed another parallell in the beginning of the chapter alii solem Christianum Deum aestimant quod innotuerit ad orientis partem facere nos precationem vel die solis laetitiam curare quid vos minus facitis nonne plerique affectione adorandi aliquando etiam coelestia ad solis initium labra vibratis some others say the Sun is the God of the Christians because it is commonly knowne we pray towards the East and are merry and refresh our selves on Sundayes you are like to us you doe little lesse most of you affecting the adoration sometimes of heavenly things at Sun rising doe mutter or pray hee saith not in die solis but ad solis initium or as it is varied in cap. 16. Apologet. ad solis ortum and this they practised as well on any other day as Sunday for Sunday was not their holyday or Sabbath day but Saturday which I marvell that the great Rigaltius erred in for these considerations First that the same Chapter affordeth divers passages that Saturnes day was as it were the Gentiles Sabbath therefore their Sunday was not so Secondly that Gothofredus from Iosephus lib. 2. contra Appionē and from Clem. Alexandrinus 5. Strom. had before hand published Saturni Diem seu Sabbatum otio quieti ubique Gentium Iudaeorum imitatione assignatum fuisse that Saturnes day or Saturday was the Sabbath or resting day of the Gentiles in all places which they borrowed from the Jewish custome Thirdly Tertullian in his Apologeticke which is an elucidary to the bookes ad Nationes and the amplified and refined comment on them cap. 16. hath it Aequè si diem solis laetitiae indulgemus aliâ longe ratione quà m religione solis secundo loco ab iis sumus qui diem Saturni otio victui decernunt if we indulge and be merry on Sunday we doe it not in any religion to the Sun or its day as the day of the sunne but as the Lords day and we are alike or next to those who consecrate aturnes day to repast and rest Fourthly Sidonius like wise Epist 2. l. 1. acknowledgeth so much that the Gentiles kept Festivall the day of Saturne and termeth their profusenesse luxum Sabbatarium I am sure the Noble and holy Lady Paula in S. Hieromes time and her company even on the Lords day after Sacred services were ended vel sibi vel caeteris indumenta faciebant as reformed Churches abroad doe seeme to confine the Sabbaticall day to the Sabbaticall exercises as witnesseth Hierome ad Eustochium Epist 27. and esteeme us little better than Jewes for our strict sabbatizing Also her feasts were turned into mourning and her Sabbaths into reproach for Antiochus Epiphanes had by letters commanded that they should profane the Sabbaths and Festivall dayes 1 Mac. 1.39 c. Yea many Israelites profaned the Sabbath ver 43. Augustine de Civitate Dei 6.11 usque eò sceleratissimae gentis consuetudo convaluit ut per omnes jâm terras recepta sit victi victoribus leges dederunt that is the custome of that most wicked Nation hath beene so prevalent that it is now generally received almost by all Nations the vanquished have given Lawes to the vanquisher these words doth S. Austin cite out of Seneca of the generall observation of the Jewish Sabbath Fiftly Philo in his booke de vitâ Mosis glorieth that all the Easterne people kept their Sabbath forgetting that the Chaldaeans did mocke at the Sabbaths of Ierusalem in the dayes of Ieremie the Prophet Lam. 1.7 Sixtly Macrobius Saturnal 1.7 at the end affirmeth that the Saturnalia were more ancient than the Cittie of Rome that Macrobius speaketh not of the weekly sacrifices I confesse but his Authors words may meane more than he did Lucius Accius in his Poeticall Annalls thus Maxima Pars Graium Saturno maximae Athenae Conficiunt sacra that is The Greatest part of Greece yea Athens hight To Saturne on his day their incense light Cumque diem celebrant per agros urbesque fere omnes Exercent epulis laeti that is And when both towne and Country their holiday doe keepe They most an end doe feast it untill they goe to sleepe Every Saturday their Servants might rejoyce with them He farther relateth from Cicero Septenarium numerum rerum omnium fere modum esse that the number of seven is the measure almost of all things The very vast Ocean observes this number the first day of the Moones tining the Ocean is more full than usuall it decreaseth somewhat on the second day the third day leaveth it lesse and dayly it diminisheth to the seventh day the eighth day is like the seventh the ninth equalleth the sixth the tenth day answereth to the fifth the eleventh to the fourth the twelfth to the third the thirteenth to the second the fourteenth day is as the first day So much for the
two first weekes till the full of the Moone the third week the Ocean keepes his course according to the first weeke and the fourth weeke doth as the second did and so the weekes and moneths runne round with the Ocean Seventhly Seneca Epist 95. somewhat past the middle confesseth they did accendere lucernam Sabbatis light their Tapers on the Sabbath dayes and faulting them for so doing because nor God wants light nor men take pleasure in the steame or stench of Lampes or Candles confesseth withall their Religious observation of the Sabbaths by the Romans for the point was quo modo d◠sint colendi How God ought to be worshipped Tibullus lib. 1. Eleg. 3. pag. 84. is firme proofe that he obserued Saturnes day as the holy day whether we read it as it is in the body of his workes Saturni aut sacram me tenuisse diem that is Or that unto Saturnus old I us'd his holy-day to hold Or whether it be as Joseph Scaliger the Prince of Critickes in his Castigations on the place saith it is better Omnia dira Saturni Sacrame tenuisse die that is Or that to Saturne on his day I us'd to feast to pray to play Thus much with Gothofredus and the most learned Cerda against Rigaltius his needlesse alteration of Tertullian by which the day of the Sunne or Sunday is unjustly made to be the Gentles day of rest or Sabbath which indeed was on their Saturday and yet if Rigaltius his reading be supposed to be the best it affordeth Testimony that the Gentiles had some knowledge of the weekely honour due to God one day or other in that they observed a Sabbath * The returne to this Point after the ensuing digressions you shall finde below Paragraph the 9. Chap. 9 which reacheth proofe enough to my maine intention I cannot yet end the businesse of the Lords Day but have divers of mine owne observations to set downe and come nearer to the purpose the controversie against the Sabbatarians concerning both the day and the Recreations then lawfull hath beene so unanswerably handled by Bishop White and other most learned Doctors that much cannot be added somewhat shall in a mixed way nor will I blot out mine owne observations though others also have lighted on some of them First then I say the Sabbatarians doe grossely infantiliter childishly expound S. Austin whilst they would violently hale him to their sides against all manner of Recreations and nothing is more common than S. Augustines authoritie produced against any Recreation on the Lords Day I professe his authoritie moved me much till I read him himselfe and saw him misunderstood even by great ones and chiefe among the Sabbatarians The first place is on the enarration of the 91. Psalme on the Preface of the Psalme Melius est arare in Sabbato quam saltare T is better to goe to Plow than dance on the Sabbath Day but S. Augustine speaketh of the Iewish Sabbath or Saturnes day of the first day after the creation when God is said to rest Let me adde unto him To Plow on that Sabbath the Iewish Sabbath was not amisse in a Christian but to Dance on the Iewish Sabbath was an approving of the old first Sabbath and as it were a renouncing of the Christian Sabbath See the place who will and he shall find that S. Augustine spake not of the Lords Day or Dies solis Sunday nor of the Christians day of rest properly but of the Metaphoricall spirituall Sabbath of the dayly Sabbath or rest of a good conscience view his words In corde est Sabbathum nostrum multi enim vacant membris tumultuantur conscientiâ Omnis homo malus Sabbatum habere non potest ipsa tranquillitas Sabbatum est cordis our Sabbath is kept in our heart for many have bodily rest who are troubled in conscience an evill man hath no Sabbath Inward tranquility is the Sabbath of our heart What is this to the question of the Lords day His words there are these Ecce hodiernus dies Sabbati est hune in praesenti tempore ot◠quodom corporaliter languido fluxo luxarioso celebrant Iudai Behold even this day is the Sabbath day The Iewes keepe this day at this present time idlely lazily and luxuriously so he But our question is concerning the Lords Day the memoriall not of the Creation but of Christs Resurrection which S. Augustin doth not name nor meane not so much as point at nor the least way censure for faire Recreations in this place The second place extorted from S. Augustin is in his Booke De decem chordis cap. 3. almost at the beginning It is in his tenth Tome and is thus cited by Zepper Legum Mosaicarum Forenstum 4.9 Satius est operari quà m spectaculis interesse mulieres nere quâm tota die impidicè saltare I answer First I finde not those words in that Booke Satius est operari quà m spectaculis interesse Secondly if Augustin hath said so the beholding of bloody spectacles which were in viridi observantiâ in greatest request and permitted most even by some Christian Emperours was sinfull in it selfe and condemned by many Fathers and reacheth not against faire recreations post sacra peracta after Service is ended Thirdly the words indeede are thus truely translated It is sayd to thee that thou spiritually observe the Sabbath not as the Iewes who observe the Sabbath by being carnally idle applying their mindes to trifling toyes and luxurie a Iew should doe better to goe about his profit in his ground then inthesauro in the Exchequer or perhaps in his Counting-house to be seditious and their women on the Sabbath day or the women on the Sabbath day the words will beare it were better card and spinne than impudently to dance the whole day in their new Moones but thou art spiritually to keepe the Sabbath in hope of future rest which God hath promised thee who doth what he can to obtaine that rest though it seeme laborious what he doth yet if he referre it to the faith of the promised rest he hath not truely the Sabbath in re but in spe not in possession but in hope but thou wilt rest that thou mayst labour when thou oughtest to labour that thou mayst rest So farre he The like he hath toward the later end of the first Chapter Observe First he speaketh of the Christians spirituall Sabbath with an eye looking forward to the eternall promised Sabbath of Sabbaths as he phrazeth it in his first Chapter Secondly he speaketh of the Iewish carnall Sabbath he speaketh not one word of the Lords Day or Sunday neither doth he fault any recreations of Christians on that day Thirdly he telleth not what a Christian but what a Iew should doe not simply but comparatively rather be busie and profitable in his ground than seditious and their women rather card and spinne than the whole day in their Festivals and Feastings to dance immodestly but what
would bury in the Dunghill chines of porke or puddings or any swines flesh which their neighboures courteously bestowed upon them they further bragged they would know the saved from the damned by their lookes the Lords day they regarded not and were as obstinate as the Iewes laughing at imprisonment and punishment as a good poore man complained of his wife to me and was it not time that the supreme Magistrate should looke to them If we consider the Scripture of the new Testament which must first be heard we shall finde that Christ doth not diminish but rather augment the weight force and power of divers other commandements concerning Murther see the strictnesse Matth. 5.21 c. and concerning Adultery Matth. 5.28 c. and Matth. 5.24 are choyce Rules for swearing and for other matters in that Chapter but he no where commanded a more rigorous keeping of the Sabbath Indeed he sayd Matth. 24.20 Pray that your flight be not on the Sabbath this evinceth not that he intended a stricter observation of the Sabbath than the Iewes admitted but sensu primo his well-wishings were that they might meete in their flight which was to be both sudden and remote even out of Judea with no impediment either from their opinion of the Sabbath who then thought they might not travell on that day above two miles which they accounted a Sabbaths dayes journey Act. 1.12 or from any other Crosses whatsoever and that Christ meaned not in that place to improve the strict Religion of the Sabbath fairely resulteth from the other words in the first place Pray that your flight be not in the Winter that is cold wet stormy weather or short dayes nor on the Sabbath when ye are unprovided to fly by reason of your full bellies and store of cloathes or your over-strict opinion for in these Cases many more will dye than if the flight were at other times Marke 13.18 He wholly leaveth out the mentioning of the Sabbath and onely sayth Pray ye that your flight be not in the Winter when he mentioneth an impediment from the Sabbath himselfe meaneth not that it is unlawfull to fly farther than two miles to save ones life but argueth from their opinion at that time but in all other places of Scripture where he speaketh of the Sabbath though the Mosaicall Law was then of force and the Sabbath strictly to be observed he inveieth against the Iewish rigour and reduceth it to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Church of England runneth the same way and is not Iewishly zealous In a booke of Canons Printed 1571 by Iohn Day pag. 15. It is said Every Sunday and holiday the Parsons Vicars and Curates shall come to Church so timely and conveniently in due season that the Parishioners having done their businesses may come together c. Lo a permittance of doing worldly businesse before they come to Church and obiter pag. 13. on other times the Parsons are to use their Bowes and shafts onely more to the former point in the advertisement made upon Queene Elizabeths command 1584. among the Articles for administration of Sacraments it is sayd in all Faires and common Markets falling upon Sundayes there shall be no shewing of wares before the service be done Loe here also is no disallowing of shewing wares after service is done but rather an involved indulgence and permittance Besides Christ defended his Disciples for plucking and eating some eares of corne which the Pharisees condemned Matth. 12.1 but Christ proved the lawfulnesse thereof by Davids eating the shew-bread in an exigent which otherwise was unlawfull ver 3.4 Secondly by the Priests who prophane the Sabbath and yet are blamelesse ver 5. by reason that Christ was greater than the Temple and Lord even of the Sabhath day which Lord accepteth more of mercy than of Sacrifices ver 6.7.8 and not fearing their accusation hee both miraculously healed the mans withered hand on the Sabbath day and since every one of them who should have a sheepe fallen into a pit on the Sabbath day would lay hold of it and lift it out how much better is a man than a sheepe wherefore saith Christ it is lawfull to doe well on the Sabbath day ver 11.12 S. Marke 2.27 addeth remarkeably The Sabbath was made for man and not man for the Sabbath and S. Luke speaking of the same Story sayth Christ propounded to them this quicke question Is it lawfull on the Sabbath day to doe good or to doe evill Luke 6.9 apparently implying that not to doe a good worke on the Sabbath day was to doe evill Againe when the Ruler of the Synagogue answered with indignation because Christ healed one on the Sabbath day Christ called him hypocrite Luke 13.25 confuting him by his owne and their generall practise Doth not each one of you on the Sabbath loose his Oxe or his Asse from the Stall and lead him away to watering Observe first nor Oxe nor Asse can take much hurt if they be not wrought though they drinke not from Sun-rising to Sun-set yet for covetousnesse or for pitty they did loose them Secondly they might have loosed them though themselves had not led them away to the watering places for Nature teacheth beasts to know their drinking places but they would lead them away thither which they needed not and being done for lucre was certainely a breach of the Sabbath And Iohn 7.22 The Iewes did on the Sabbath day circumcise a man about which they used many Ceremonies of preparation of abscission of washing of stopping the blood and applying of salves to heale the would though it were but one little part to be wounded and made whole and are ye angry with me saith Christ because I have made a man every whit whole on the Sabbath day Every member of his body and I doubt not also but he healed the ulcers of every ones soule whose bodily parts he healed In 1 Cor. 16.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well translated On the first day of the weeke on the Sabbath day Christ did not take up already made but newly made clay and healed the blinde Joh. 9.14 so that not onely the mayne worke of healing or doing good but all necessary or convenient helpes conducing thereto may be used on the Sabbath day without prophanation thereof for Christ anointed his eyes and sent him to the Poole Siloam and there he washed Againe it is said Matth. 28.1 In the end of the Sabbath as it began to dawne toward the first day of the weeke and Marke 16.1 When the Sabbath was passed the words are most observeable and may involve within themselves not onely that the Sabbath of that weeke was at an end and passed which was true and no man questioneth but even this deeper sense when Christ's rest in the grave had supplied and substantiated the Typicall Sabbath adumbrating his rest for the Sabbaths were shadowes of things to come but the body was Christ Col. 2.17 and his Resurrection from the dead
their Sabbath by the Vespers observe further though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be truely and literally interpreted and is by some in unâ—m Sabbatorum which accordeth with Gen. 1.5 Where it is sayd fuit Vespera fuit Mane Dies unus as it is in the interlineary yet I thinke it may be better interpreted the first day for indeed it was the first day of the world and the evening and the morning made the first day saith our last and best Translation unum and primum often concurre in one and adhere together Vatablus agreeth ex Vesperâ Mane completus fuit Primus Dies or as others have it fuit Vespera fuit Mane diei primae for instead of the word first the Hebrew usurpe the word one Cardinalem numerum pro ordinali the principall for the initiall the chiefe for the first in number or order as if he had sayd the first day was passed so farre Vatablus If therefore you reade it according to the letter in the end of the Sabbath's as it began to dawne in the first of the Sabbaths then you have the end of the Jewish Sabbath and the beginning of the Christian Sabbath the last of the old Sabbath's and the first of the New Sabbath's the Christian Sabbath beginning in the Morning the Jewish at the Evening observe in the third place that as every other Jewish Sabbath had one Vesper and but one so this last Sabbath that ever ought to be among them had two Vespers the first of them ordinary and usuall to make up a naturall day their Sabbath day beginning with one Vesper the other subsequent Vesper was ordeined to bury their last Sabbath that ever the Jewes should have their Sabbath was begun with darkenesse and ended with darkenesse our Christian Sabbath began with the dawning of the day and with light and cannot have two Vespers their latter Vespers being but halfe of a Naturall day without light and ending in darkenesse as their Law it selfe was obscure and transitory fuller of pleights and vayles than the Gospell the Scripture being cleared that not the Mosaicall Sabbath with its strictnesse and rigour is now in force but the Lords Day in remembrance of Christs Resurrection what then was the Church to doe but to abolish Judaisme punish Traskisme and animate the godly in good courses PAR. 8. AFter this long divagation or extravagancie that I may returne with some effect I must crosse two by-pathes and therefore I pray you suffer two digressions more one from the words of Tertullian which shall not be impertinent for these times another in defence of Authority for placing our holy Tables at the East Tertullian is so plaine ad Nationes 1.13 quod innotuerit ad Orientis partem facere nos precationem or as he after varied it quod innotuerit nos ad Orientis regionem precari Apologet. cap. 16. that is It is commonly or certainely knowne that we pray towards the East that Gothofredus justly referreth Some neede not doubt any longer of that point Junius was much awry to thinke Tertullian spake Ironically and Gretzer did well to reprehend him for it for not Tertullian alone but many other holy learned Fathers give in their verdict with Tertullian that the Primitive Church to which we ought to conforme even reformation it selfe used to pray towards the East or bending that way First therefore let us prove that they did so Secondly let us shew the reasons why they did so Origen sideth with Tertullian in giving no reason why they did so yet saith they did so and we must needes doe so in lib. Num. Hom. 5. In Ecclesiasticis observationibus sunt nonnulla hujusmodi quae omnibus quidem facere necesse est nec tamen Ratio eorum omnibus patet nam quòd genua flectimus orantes quòd ex omnibus caeli plagis ad solam Orientis partem conversi orationem fundimus non facile cuiquam puto ratione compertum that is there are many things in the Ecclesiasticall constitutions which all indeede must needes doe and yet the reason of them is not manifest unto all for why wee doe bend our knees in time of prayers and why of all the coasts of heaven wee turne our faces duely towards the Easterne part while we doe pray I suppose no man can readily render a reason what Origen ascribeth to Ecclesiasticall observations wee finde written in the Apostolicall Constitutions 2.61 Nor doe I agree with Origen saying ibid. that they who know the reasons must also know sibi velanda haec operienda that these things are covered unto them as it were with a vaile other Fathers have revealed the reasons and we may and God willing will pluck away the Curraine Epiphanius adversus Ossen haere sin inter Elxai errores posuit quòd ad Orientem orare suos sectatores prohibuit that is it was Elxai his errour to forbid his followers to pray towards the East Prochorus cap. 5. in the life of S. Iohn the Evangelist saith that the holy Apostle at his praying sighing or sobbing turned towards the East the like he saith of Linus and of S. Paul I close up this first point briefely because all the proofes for the second point viz. why they prayed towards the East doe infallibly demonstrate the precedent namely that that they did pray towards the East every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cause cannot be given why a matter is so if the matter be not so S. Basil de S. sancto cap. 27. referreth to make us thinke of the Creation we all looke to the East when we pray but few of us know that in so doing we wish and desire our old Country namely Paradise which God did frame in Eden to the East if S. Basil had thought that Christians inhabite in the East beyond Eden by his reason they should turne their faces West-ward if his words may be restrained onely to us of the Westeme Church the words may passe for currant Damascene de side Orthodoxâ 4.12 useth Basils reason amongst others the like I answere to the full Cerda who alledgeth this reason when Christ was on the Crosse his face was towards the West therefore the Churches converting themselves as it were to Christ hanging on the Crosse did looke Eastward but the Easterne Christians which lived beyond Ierusalem could not looke toward the East as it were to see Christs face unlesse their imagination either framed a Crosse and a Christ on the East of them or else supposed themselves to be on the West of Ierusalem Caelius Rodiginus antiquar Lection 12.9 saith the Jewes worshipped towards the West and therefore the Christians did toward the East Pamelius doubteth of the Jewish posture Indocus Clichtovaeus on Damascene de fide Orthodoxâ 4.13 who might leade the way to Caelius Rodiginus thus the Jewes by Gods appointment worshipped God to the West and he prooveth it fully by Ezekiel 8.16 Where it
at Tadmor in the Wildernesse almost 2000. Iewes at Kiriathaiim one onely Iew a Dyer at Aram Tsobae almost 1500. Israelites at Balits a competent number of Iewes at Kalagaber almost 2000. Iewes at Rakia about 700. at Hanane about 20. Iewes at Gozen almost 200. at Netsibi about 1000. Iewes inhabite at or in the Isle of Omar the sonne of Alcitab almost 4000. at Ashture 7000. Iewes and three Synagogues at Rohoboth 2000. Iewes inhabite at Charthemis almost 500. at Aliobar almost 2000. at Harda almost 15000. Iewes at Okbera almost 10000. Iewes at Bagdad almost 1000 Iewes live and there they have ten Synedria or Consistories and at Bagdad 28. Synagogues of the Iewes at Resen almost 5000. Israelites twentie miles from Nebuchodonozars Palaces are 20000. Iewes at Hila almost 10000. Israelites with foure Synagogues at Naphan almst 200. Jewes and a Synagogue at Alkotsonath about 300. Iewes at the village of the Wildernesse five Doctors at Kupha almost 7000 at Elnebarum almost 3000. with a Synagogue The Rhechabite Iewes dwell at Thema having cities well fenced and a Territorie towards the Northerne Mountaines of sixteene dayes journey and are under no governors of the Gentiles there have they almost 40. Cities 200. Villages Castles an 100. in these places 300000. Jewes or thereabout doe dwell and Thanai is their Metropolis being fifteene miles long and fifteene miles broad at Tilimas are about 100000. Iewes at Cebar are almost 50000. at the river Vira almost 3000. Iewes at Nasetum about 20000. at Botsra almost 2000. at Samura almost 1500. at Susan 7000. Iewes and 14. Synagogues at Rebadbar were about 20000 at Vanah almost 4000. at Molhath are foure Companies of the Iewes at Aria almost 25000. at Haphton more than an 100. Companies of the Iewes are which were of the first Captivitie by Salmanaser Here the Jewes called David Al-roi their Messiah and under tooke to conquer Ierusaelem and was a notorious Witch or Necromancer working false miracles and wonders at Hemdane almost 50000. at Tabreztaan almost 4000. at Ispahaan almost 15000. at Shiphaa almost 10000. at Gina almost 8000. at Samarcant almost 50000. in the Cities of Nesbor foure Tribes are said to reside the Tribe of Dan Zebulon Asher and Naphthali which Salmaneser carried away and at Nisbor the Iewes professed to the King of Persia Nec regem nec principem ullum è gentibus nobis praefectum habemus but one Prince who is a Iew at Nikokris almost 500. at Ratipha 5000. at Haonla almost an 100. at Dugbijim 23000. at Gingaba almost 1000. at Zebid a few Iewes at Adan most Israelites and many of those of Adan came into Persia and Aegypt at Halava almost 300. Iewes In the citty Konts at the beginning of Aegypt about 30000. Iewes at Pithon almost 20. Iewes at Misraim almost 2000. at Goshen almost 3000. at Albubijgh about 200. at Munziphta almost 300. at Rimerae almost about 700. at Lambala almost 500. at Alexandria almost 3000. at Damiata 200. at Tunis 40. at Messana almost 200. at Palermo almost 1500. He doth not particularly specialize any in Germany or France as he returned the whole summe being in probability above a Million concerning which Itinerarie observe I have followed the names of mine Author though the places be not all so called at this day againe in the single summes I have not included the Iewes whom he aymes at in the words Justus Caetus Iudaeorum or Sacer Coetus virique sapientes or exiguus Coetus or most Israelites which are indefinite and may be many thousands or the like though I wonder that he would specialize some places where there was onely one Iewe a Dyer as at Kiriath-jearim and at Ioppa and two Iewes Dyers of Scarlet or Purple as at Nob and three Iewes as at Ramas and yet seldome sets downe an exact number by almost or about or somewhat above It had beene but a little more absurd to have said at Ioppa were almost two Dyers at Nob almost three at Rama almost foure whereas there was but one at Ioppa but two at Nob but three at Ramas Moreover how could hee know the set number of 7000. Iewes at Susar and 5000. at Kaliba at Tunis 40. at Damiata 200. and yet otherwhere be ignorant of the certaine number of some few who lived together As at Biroth he accounteth almost 50. Iewes at Zidon almost 20. at Ashtha almost 20. at Schizeria almost 10. By the same way and meanes by the which hee came to the certaine knowledge of some greater number as 7000. he might have sooner come to the exact knowledge of 20. but it seemeth he affected obscurity and concealed somewhat what he might have revealed for a Superfuge if neede were certainely he indeavoured to increase rather than decrease the number of the Iewes as the putting into the account of onely one in one city doth prove and that in most of his reckonings he setteth more than the perfect number and then minceth it with the word almost Therefore when he saith almost or about or more than such a summe I doe of such uncertainties one with another make a certaine stint Constantine l' Empereur ab Oppicke judiciously findes fault with Benjamin for many things for his Metachronismes and fables for saying that Romulus stood in feare of David and Ioah and made vast under-ground Caves to lye hidden in for faining or increasing the number or power of the Jewes in remote places where lyes are not so easily found out because he would answer Christians who count them as vassals and vagabonds and would perswade us they have Kingdomes and free power over them in the East consult with him Let me adde Benjamin little thought that we should search throughout all the East as it were by a Candle and know every corner of it even farre further then Benjamen travelled for he came but to the Westerne borders of China whereas the Countries and Ilands on the East of China are knowne to many Christians now Moreover hee erreth grossely saying pag. 39. The Samaritans want these three Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of Iacob and use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them and make this to be as it were the Shibboleth to try who were the true Israelites but Scaliger against Serarius hath vouched that the Samaritans them selves under their owne hands have described unto us the whole Alphabet and have sent unto us the names of the Patriarches with the same letters which Benjamin saith they want So Constantine l' Empereur pag. 170. Againe in the Samaritan Pentateuch purchased at a deare rate by that holy and learned Archbishop Vsher to be seene through his kindnesse by any learned Linguist all those three letters are to be seene in Prologo Galiato cited in the beginning of Hentenius his Edition of the vulgar S. Hirome thus Samaritani etiam Pentateuchum Moysis totidem literis scriptitant figuris
fac ocyùs Those words of the Lord when he sayd That thou doest doe quickely might be spoken either to Iudas or to the Devill Cyrill in Evangelium Iohannis Lib. 9.17 capite saith Many thinke it unfit that Judas who before was many wayes dehorted should now be animated by this speech That thou doest doe Quickely Or why doth he incite Iudas who was inflamed of himselfe and needed good counsell rather to quench the fire But saith Cyrill If we profoundly and diligently consider it the speech is not incongruous for Satan had entred into Iudas his heart and Christ spake them to Satan That thou doest doe quickely To betray me it is thy worke which thou delightest to doe always doe it quickly O Satan Thou hast slaine the Prophets entred into the hearts of the Iewes stoned Gods Messengers and spared none I know thou canst not be quiet wherefore what thou wast wont to doe now doe Unto the Devill who knew not the great good which should come to mankind by the passion of Christ who was ignorant that Christs Crosse should breake the Deuills backe and power unto him did Christ say That thou doest doe quickely and fit it was that Christ who knew the great and many benefits which would redound unto mankinde by his precious death and was a well-wisher of our Salvation should hasten the time and spurre on Satan to the accomplishment of his cursed designes That thou doest doe quickely so much in effect Cyrill Ambrose lib. 2. de Cain Abel saith the words were spoken to Iudas and it was Sententia praecipientis non ut malum faceret sed ut a consortio suo recederet It was the sentence of one who did command him not to commit evill but to depart out of his Company And because he could not be now with Christ who was with the Devill he had him be gone quickely Iudas by all likelihood was going away from Christ of his owne accord so soone as he saw himselfe fully descryed the motion of him seemed slow and therefore Christ sayd That thou doest in the present tense doe quickely And Augustine in Tract 62. in Iohan. saith that Christ commanded not the evill but foretold evill to Iudas good to us The distinction of Augustine is not so quicke vivid and punctuall as that of Ambrose Or thus illud verbum fac citiùs non imperantis est neque consulentis sed exprobrantis Revocantis ad emendationem that saying That thou doest doe quickely is not the saying of one that commandeth or adviseth but of one that upbraydeth and calls to amendment of life as Mat. 23.32 Fill ye up the measure of your fathers Likewise Iudges 10.14 Goe and cry unto the Gods which ye have chosen let them deliver you in the time of tribulation So 1 King 18.25 Call on the name of your Gods saith Eliah so Eccles 11.9 Rojoyce O young man in thy youth and let thy heart cheere thee in the dayes of thy youth and walke in the wayes of thy heart and in the sight of thine eyes yet the words immediately following shew it was no sad and serious counsell but an Ironicall exprobration and holy Revocation But know thou that for all these things God will bring thee to judgement This is a most apparent truth that some of the Apostles beleeved it to be spoken to Iudas onely and not to the Devill for some of them thought because Iudas had the bagge that Iesus had sayd unto him buy such things as we have neede of against the feast or that he should give something to the poore Iohn 13.29 which cannot be applyed to Satan Quod facis fac cito O verbum libentius parati ad passionem quam irati ad vindictam Augustine Tract 62. in Iohannem That thou doest doe quickely O word of one more willingly prepared for his passion than provided to revenge O verbum non tam poenam exprimens venditoris quam mercedem significans proditoris O word that doth not so much expresse the punishment of the seller as it doth intimate the reward of the redeemer saith the same S. Augustine ibidem PAR. 2. The third Occurrence of the fourth Generall NOw succēedeth the Apostles Nesciencie and mis-understanding of Christs words No man at the Table knew for what intent Christ spake this unto him Here you must except our blessed Saviour himselfe who was more than meere man for he knew for what intent he spake you must also except Iudas who knew our Saviours meaning and his owne corrupt intendments and therefore accordingly he went out immediately no man at the table knew for Iudas was gone from the table and as he was bidden did quickely goe forth and so he must be excepted All the rest of the Colledge of the Apostles were ignorant what Christ did primarily and particularly meane under those Generall words That thou doest doe quickely Some thinke that S. Iohn is also to be excepted because he knew the Traytor by the answere of Christ and the reall delivery of the Sop according to the answere Barradius buildes upon this as the truer answere that S. Iohn himselfe though he knew the Traytor did little imagine that Christ did then voluntarily desire to dye but the Traytor would have betrayed him at some other time and not so soone At the first hearing of them the Apostles thought they were words rather of command which they could not conceive than words of permission The innocent and most holy soules of the Apostles not knowing then the entrance of Satan into Iudas did not thinke that Iudas should fall so suddenly from one extreame to another It seemes to me that after the giving of the Sop and after Satans entrance into Iudas Christ sayd That thou doest doe quickely that Iudas received it and receiving it swallowed it for though it be not sayd that Iudas ate it yet if we consider Christ dipping it we may well thinke it was that Judas might eate it After the Sop Satan entred into him the sop found the first entrance Satan the next and that immediately after So all these things concurre in a very short time Christs giving the Sop. Judas his Receiving it And his eating it Then Satan entreth Then Christ saith What thou doest doe quickely Then Judas his speedy Egresse So short was the time that the holy Scripture saith Iohn 13.30 as if nothing had interceded He then having received the sop went immediately out he made no stay in the Supper-roome or in any part of the house he went hastily out Needs must he goe whom the Devill driveth So much of the Apostles Nesciencie PAR. 3. The fourth Occurrence of the fourth Generall COncerning their mis-interpreting the saying of Christ two things are apparent 1. That the words were not spoken privately in the eare of any one alone for some of the Apostles thought one thing some another concerning the understanding of them which they could not doe nor judge if they had not heard them
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
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
Col. 3.17 Col. 3.17 What ye doe in word or deed doe all in the name of the Lord Iesus giving thankes to God even the Father by him This they did at their meales especially at their Festivals PAR. 8. THe guise or order of the Primitive Church followeth first for their ordinary meales they had but poore commons rose with appetite pur as coenas sine animalibus coenas suppers without flesh a Clem. Alexand paeoa 1.11 Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let our Supper saith he be small and short fit for men that watch and not with variety of mingled meates the Grecians call prodigall men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well signifying their end i. as it seemeth to me saith Clemens whilst they esteeme them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is voyd of salvation by the elision of the letter σ Sigma Tertullian most signisicantly to the prodigall intemperate Romanes saith thus nostras coenulas sugillatis cum vestris ructibus acescat aer you finde fault with our short small suppers when the very ayre groweth sowre with your belchings And yet the parsimony of the ancienter Romanes was exemplary of which more hereafter take onely one testimony out of b Iuvenal Satyr 11. ver 77. c. Iuvenal Haec olim nostri jam luxuriosa senatus Coena fuit Curius parvo quae legerat horto Ipse foc is brevibus ponebat oluscula quae nunc Squallidus in magna fastidit compede fossor that is The now luxurious suppers of the Senate Of old were meane Curius when as he ate With a small fire cook'd such few berbes which he Pickâ— from his narrow gardens hus bandry As now a dirty Ditcher loathes to eate Though loaden with cold Iron and Gyves full great Secondly for the feastings of the old Christians c Minut. Foelix in Octavio pa. 391. Minutius Foelix saith thus Convivia non tantum pudica colimus sed sobria nes enim indulgemus epulis aut convivium mero ducimus sed gravitate bilaritatem temperamus casto sermone corpore castiore pudorem non facie sed meute praestamus that is our Feasts are observed with shamefastnesse and sobriety we doe not indulge and glut our selves with dainties or draw out at length the banquet by bibbing of wine but we mingle and temper mirth and gravity together using chaste speeches in more chaste bodies our mindes out-blushing our faces d Terâ—al in Apolog cap. 39. Tertullian more at large sheweth the whole forme of feasting thus Non priùs discumbitur quà m or atio ad Deum praegustetur editur quantum esurientes capiunt bibitur quantum pudicis est utile ita saturantur ut qui meminerint etiam per noctem sibi adorandum esse it a fabulantur ut qui sciant Dominum audire post aquam manualem lumina de Scripturis sacris vel de ingenio proprio canitur bine probatur quomodo biberit aeque oratio convivium dirimit inde disceditur non in eruptiones lasoiviarum sed in candem curam modestiae pudicitiae ut qui non tam coenam coenaverint quam disciplinam that is we sit not downe till we have first prayed to God grace is the first dish we taste of we eare onely to satisfie nature we drinke no more then is fit for chaste people we so eate and drinke as remembring we must rise in the night to worship God our discourse is as in the presence of God after washing of our hands by candle light we sing either some Psalmes or other holy Hymnes or songs of our owne invention by which we see that we have not drunke much Prayer also concludeth the banquet from whence we depart not running into lascivious course of chambering and wantounesse or sporting our selves in the deeds of darkenesse but impaling our selves within our wonted bounds of modesty and shamefastnesse as if we had made our suppers rather of discipline and religion then of ordinary meates PAR. 9. OUr age is much faulty in both extreames of Prodigality and covetousnesse neglecting the golden meane of liberality Some with the glutton fare deliciously every day make their belly their God joyne dinners to suppers and prorogue suppers till the morning-starre and light approacheth to dimme the candles turning with Heliogabalus night into day and day into night their appetite makes raw digestion and their foule stomackes by being over-loaden doe surfet the meate which is left behind in the dish is more behoofefull and healthfull to the Cormorant or intemperate Epicure then that which he devoures Plures occidit gula quam gladius The two fore-fingers and the thumbe Kill more then battaile sword or gunne The earth ayre and water afford not enough for their gluttony and though sawcy Art second Nature nor eye nor desire is satisfyed the creatures groane under their grosse abuse these are swinish Epicures prodigall consumers of Gods blessings Tobacco the never unseasonable Tobacco the all-usefull Tobacco good for meate drinke and cloathing as they say good for cold heate and all diseases this must sharpen their appetites before meate must heate it at their meare and close up their stomacke after meate being the onely curious antipast sauce and post-past wine and beere must wash downe the stench of that weede and it againe must dry up their moyst fumes PAR. 10. ANother sort there is who call themselves the generation of the Iust that fall into the other extreame who are as unhospitable as Caucasus as covetous as Euclio these to save spending spend whole Festivalls in the saving hearing as they cal it of the word and to turne out their poore friends and kinred shut up their doores and pricke up their eares to needlesse repetitions Fasting on the Lords day is affected because good cheare is costly an health at their owne table is damnation though they will carowze foure times the quantity even to the overthrow of health at another mans board Some will lay up more devout Peter-pence at the yeares end out of thirty pound certainely with the voluntary contributions then charitable hospitable men can doe with 200. pounds per annum the roote of all evill yeelds them their desired fruite and they live as if Mammon were the onely God they serve and lecture it onely to picke up Mammon Mammon may be had and kept and used without sinne yet Mammon must not be served for yee cannot serve God and a Mat. 6.24 Mammon PAR. 11. BVt happy is he who keepeth the middesse first for meate what need a Christian solicitously provide for that which makes his ordure Secondly for sauce S. Bernard alloweth no sauce but salt a stomacke dieted to a continuall appetite is the best sauce b Clem. Alexandâ— paeda 2.1 Clemens Alexandrinns saith they doe effeminate bread who sift away the branne I am sure the one-way bread the second bread groweth not mouldy so soone and is both heartier and passeth speedyer through the body As for drinke
Ioh. 7.8.10 11.14 verses But I remember not that ever the Feast of Pentecost was called a Feast singly and directly And I am sure the Passeover is called so divers times more then any other Feast View these proofes f Luk. 2 42. Luk. 2.42 They went up to Hierusalem according to the custome of the Feast and that feast was the Passeover as is proved by the precedent verse Againe The Iewes would take Iesus by subtilty and kill him but not on the Feast day g Math. 26.5 Mat. 26.5 And by that word Feast is the Passeover meant as appeareth ver 2. Lastly if you looke for the use of the same word in Saint Iohn you shall finde in h Ioh. 13.29 Ioh. 13.29 Buy those things we have need of against the feast but by the word Feast onely the Passeover is meant in that place as is evident ver 1. Briefely summe it thus Pentecost is never called by it selfe a Feast the Passeover is divers times above other feasts solely and simply called a Feast therefore by these words of the Evangelist Ioh. 5.1 There was a feast of the Iewes and Iesus want up to Hierusalem Pentecost was not understood but the Passeover in the fayrest way of argumentation must be meant It is prefixed After this there was a Feast of the Iewes that is after all things before recorded in the 2 3. and 4. Chapters Christ ascended againe into the Holy City healed him who lay at the poole of Bethesda thirty and eight yeares ver 9. And did livers other things PAR. 13. THe next passeover being the third after Christs publique ministery Christ went not to Hierusalem nor did take the Passeover at least in its appoynted usuall time and place nor was he at the following feast of Pentecost being seven weekes after A reason was this The Iewes sought to kill him Iohn 7.1 i Ioh. 7.1 And therefore he walked in Galilee and therefore he would not walke in Iury ibid. But certainely the Scribes came to him from Hierusalem to Galilee because he did not at these feasts come to them and he disputed with them about keeping the Tradition of the Elders a Math. 15.1 Mar. 7.1 Math 15.1 Mar. 7.1 See the many admirable things done by Christ in the space of sixe moneths namely from the Passeover till the Feast of Tabernacles in the excellent Itinerary of Christ made by Franciscus Lucas Brugensis When the murtherous rage of the Iewes was somewhat cooled though still the Iewes hated Christ b Iohn 7.7 Ioh. 7.7 About the middest of the feast of Tabernacles Iesus went up into the Temple and taught ver 14. PAR. 14. THe exact keeping of the Passeover was not so strictly appointed but many occasions might cause it to be differred Christ was not bound to cast himselfe into the mouth of danger whilest they ravenously thirsted for his blood but as sometimes he withdrew himselfe by disappearing and passed through the middest of them so here he thought fit not so much as to come among them Nor is our spirituall passeover so meerely necessary or so absolutely commanded but it may be omitted sometimes though never neglected much lesse contemned Sickenesse locall distance danger and the astonishing or stupifying consideration of sins unrepented of may excuse one from receiving for a while I dare not pronounce that profound humility to be sin When Peter fell downe at Iesus knees saying depart from me for I am a sinfull man O Lord c Luk. 5.8 Luk. 5.8 I suppose Christ was seldome nearer joyned to him in love And I have knowne him who in holy thoughts of his owne unworthinesse sinlesly as I conceive abstained Want of Charity is a sinne not receiving when men want Charity is not sin to receive then were a double sin d Math. 8.8 Math. 8.8 The Centurion said Lord I am not worthy that thou shouldest come under my roofe yet none in Israel had so much faith as he To the woman of Canaan who accounted her selfe as a dogge unworthy to eate bread at the Table content with the crummes which fell from the Masters Table e Math. 15.27 Mat. 15.27 Christ said her faith was great and be it unto thee as thou wilt ver 28. Subjecting his power to her desires And thus much of the third passeover during Christs publicke manifestation by our blessed Saviour or omitted or privately kept The Prayer MOst gracious God and blessed Saviour who hast commanded all those who are heavy laden to come unto thee and hast promised to refresh them and hast appoynted thy blood of the Testament to be shed for many for the remission of sinnes be mercifull unto the sins of us all make us walke strongly and Christianly by the strength of thy Sacraments all the dayes of our lives and let us so feed on the holy consecrated signes that we may never be separated from the thing signifyed even holinesse it selfe Iesus Christ our Lord. Amen CHAP. VI. The Contents of the sixt Chapter 1. In what manner Christ kept his last passeover with its particular rites cannot bee sooner found then by the Iewish observation of the Sabbath in those times 2. The Iewes had a liberty at the first to choose a Lambe or a Goate for the proper rosted Paschall Sacrifice 3. A Lambe and a Kid are not all one against Paulus Brugensis 4. The difference betweene the Pascha and the Chagigah 5. The reason of some Iewes and some late good Christians confuted 6. Rupertus his over-nice observation 7. The Lambes or Kids in the Aegyptian Passeover were called out foure dayes before 8. This was also a temporary rite divers reasons why they then chose the Lambe or Kid so long before hand in their first Passeover 9. Hunnius erreth in this point 10. The striking or sprinkling of the blood on the two side-postes and upper doore-post was not any of the durable rites but appropriated to the first Passeover 11. Sprinkling of blood much used of old 12. Empty houses in Goshen needed not be sprinkled 13. The Angelus exterminator could not hurt when the blood was sprinkled 14. Such a sprinkling as this was used in no other sacrifice 15. The Iewes generall consent that such sprinkling was never after in use 16. A true reason why this ceremony ceased 17. Christ was the doore thus besprinkled 18. Hannibal his imitation 19. The first Passeover was eaten in great haste 20. The succeeding Passeovers were not eaten in such haste 21. Faire meanes and foule were used to hasten the Israelites out of Aegypt 22. Vatablus his opinion of the foure Ensignes under which the Israelites marched 23. They went out rather bene cincti then quintati 24. Reasons why they went not onely five by five in a ranke 25. Yet some went well armed and some were unarmed 26. The most probable manner of their departure out of Aegypt described at large 27. The Israelites had abundance of lesser standards but foure chiefe ones in severall quarters 28.
before Ahab He girded up his loynes b 1 Kin. 18.46 1 Kin. 18.46 Gird up thy loynes said Elisha to his servant c 2 King 4.29 2 King 4.29 when he sent him in haste When Peter was commanded d Act. 12.7 Act. 12.7 To arise up quickely he was also then commanded First to gird himselfe then to bind on his sandalls ver 8. Which is another preparative to travaile and the second hastening ceremony enjoyned to the way-fareing Israelites PAR. 30. THey were also to eate this Passeover with shooes on their feete as our last Translators well expound their meaning indeed if you weigh the words in the originall there is an Hypallage they seeme to crosse and contrary the sense Habebitis calceamenta in pedibus ye shall have shooes on your feete instead of this habebitis pedes in Calceamentis ye shall have your feete in your shooes but this is cleared by the Hebrew Idiotisme otherwhere e Iudg. 20.48 Judg. 20.48 Miserant civitates omnes in ignem where the Scripture intends onely this miserant ignem in omnes civitates they fired all the Cities I will not nicely stand on the difference betweene Calceamenta and Sandalia Shooes and Sandales A shooe was more compleate than a sandall and of more defence for the foote PAR. 31. GOing bare-foote that I may presse to the poynt was a signe of much sorrow assumed by David when out of question he might have had shooes or Sandales to expresse his wofull expulsion from his owne Countrey by his rebellious son f 2 Sam. 15.30 Isa 20.2 3 4. 2 Sam. 15.30 And distressed captives used it in their bondage in another Countrey Isay 20.2 3 4. verses PAR. 32. BUt wearing shooes or Sandals betokened also a readinesse to be walking g Isa 5.27 Mar. 6.9 Isay 5.27 Mar. 6 9. The Apostles in visiting the places of their jurisdiction were allowed by Christ to be shod with sandals as the Israelites here were to have shooes on their feete as a token of their preparation for their speedy Exodus or forth-going Neither had the twelve Apostles onely at their Mission a kinde of conformity for their feet with the twelve Tribes at their setting forth for Canaan from Aegypt but both sorts were commanded to have a staffe the Apostles had so h Mar. 6.8 Mar. 6.8 And the Israelites i Exod. 12.11 Exod. 12.11 PAR. 33. THe third ceremony of their preparednesse to their journey was that they were also to have a staffe in their hand and that not to set up in a corner not out of sight safely kept not lying by them or among their carriages but in their hand PAR. 34. YEt by these words in their hand I would have none to thinke that they never left holding their staffe in one hand or other during the eating of that Passeover for then they must have eaten it very unhandsomely and both cut and eate with one hand onely at one time which would have hindred and prolonged their supper rather then shortned it But here this is reckoned as a speed-making ceremony and therefore if now and then or for the most while they held the staffe in their hands and yet now and then let it rest or leane on it for the nimbler dispatch of their supper the intent of the Law was fulfilled PAR. 35. A Staffe in their hand perhaps to put them in minde that as Jacob passed over Jordan with his staffe k Gen. 32.10 Gen. 32.10 So should they with their staves the Israelites doing as their Father Israel did PAR. 36. BEsides a staffe in a mans hand secureth his footing preventeth sliding or falling It is an ornament to youth a crutch yea a very third legge to age it is a stay to the whole body it helpeth naturall infirmities and accidentall occurrences l Zach. 8.4 Zach. 8.4 Every man with his staffe in his hand for very age And so much for the first assertive part That the first Passeover was eaten in haste in great haste absolutely PAR. 37. THat it was not eaten in such hast ever after the Talmudists strongly averre m Beza ad Mat. 26.20 Beza saith that the sprinkling of the blood upon the doore posts the eating the passeover in haste with shooes on the men being girded with staves in their hands were practised onely this one night of the first passeover and in this saith he all the Jewish Doctors doe fully agree PAR. 38. ANd indeed what needed the sprinkling of the posts with blood when no Angell was to destroy and when they had no doore-posts in the Wildernesse to be sprinkle What needed their loynes to be girded when they were at rest What needed shooes on their feete when they mooved not nor needed to move What needed a staffe in their hand when no journey was toward What needed eating in extraordinary haste when there was no danger nor trouble nor discontent nor offence growing by the stay or by the eating leisurely or cum decenti pausâ The prime reason why they were commanded to eate in haste with those un-retarding ceremonies being to prevent imminent mischiefes arising from delayes which was not so nor likely nor scarse possible to be so in succeeding ages we may fairely conclude they did not in any future times commonly use these posting ceremonies but they were proper to their first Paschatizing This is undenyable the quickning ceremonies were neither repeated nor commanded at the reviving of the Law Levit. 23. Nor can be shewed to be precepted or practized at any other Passeover in any other place of the Old or New Testament PAR. 39. ANd so much sufficeth to have spoken of eating the first passeover in haste in great haste simply with its running moving ceremonies appropriated to it and never after in such perplexed speech performed though ever after the passeover was eaten in more haste then common food or the food sacred at other Festivities in haste not absolute but referentiall PAR. 40. THough it be said n Exod. 12.25 Exod. 12.25 When ye be come to the Land which the Lord shall give you ye shall keepe this service yet the words have no alliance with the immediately preceding transeunt ceremonies of sprinkling of blood which is of all men confessed to have ended for ever in the night of their departure and therefore by parity of reason the words comprehend not the other temporary ceremonies but onely extend to the maine businesse to the substantialls rather then the Accidentals to the durable and not to the vanishing short occasionall observances To the Reall Sacrifice to the Lords passeover as it is called ver 27. and not to the partly Semi-diarian partly Vespernall fading rites of one night All which were begotten borne living dying dead and buryed within twelve houres which rituall shadowes comparatively deserve not the great name of Gods worship the word is in the Originall Hagnabadah translated by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
to be eaten in their houses Exod. 12.7 but they had no houses in the Wildernesse the best had but Tents perhaps some lay sub dio and had onely the Canopy of Heaven to cover them yet under the name of houses observation of the passeover in their Tents was inclusively allowed commanded PAR. 7. SOme of the perpetuall Rites began sooner some later the Major part by farre were instituted in Aegypt and there were first practised the eating of the passeover in the second moneth was first permitted in the Wildernesse and practised but the perpetuall Ceremony of eating that Iewish Sacrament at Hierusalem was onely precepted in their journey thitherward Deut. 12.5 Deut. 16.2.7 but not performed till they came to Hierusalem for as they were commanded before they came thither they were legally to offer it at the Tabernacle at the doore of it as before they sprinkled the blood on their doores Levit. 17.3 Whosoever killeth an Oxe or Lambe in the Campe or out of it and bringeth it not to the doore of the Congregation that man shall be cut off from among Gods people vers 4. But this also was of later ordinance for in Aegypt they had no Tabernacle erected but had liberty to slay them in their owne houses Moreover the eating of their common Supper was appointed as they were journying of which hereafter and not practised in the tumultuary haste of the Aegyptian passeover And now I must proceede to the particular durable Ceremonies which were not to expire till the expiration of the Iewish Common-wealth PAR. 8. ANd thus I doe reckon them up in order as they were used though not exactly in the order prescribed 1. They were to chuse a Lambe for that Sacrifice I determined before that at the first Passeover it might be either Lambe or Kid and I hold it probable that in cases of necessitie when there were not Lambs sufficient they might follow the first precedent and rather than they should want a Sacrifice the Kid should be uccedaneall and supply the Lambs stead a Lambe rather than a Kid a Kid rather than none Againe when there were store of Lambs yet Kids also might be offered offered I say as other Paschall offerings to make up the sacred Festivall which continued seven dayes not as the proper paschall offerings being the substance of their great Sacrament and the Type of ours the Kids might be the boyled offerings not the rosted or if rosted not rosted in the beginning of the Feast on the fourteenth day of the first moneth or if then they were rosted they might not be they were not the Paschall offerings whose bones must not be broken whose remainder must be burnt with fire before morning for as I before from the Iewish consent and practise declared generally and in the intent of the Law though Kids might be used in necessitie and want of Lambs yet onely the flocke not any of the herds must send forth that burnt offering and among the flocks a Lambe not a Kid must be the proper Paschall Sacrifice PAR. 9. THis being a confessed Truth shall neede no more proofe but this that a Kid doth not so punctually typifie our Saviour as a Lambe doth in many particularities Christ is called a Lambe of God Iohn 1.29 and our Passeover 1 Cor. 5.7 there is no mention before or in his life nor since his death of a Kid as the Resemblance of him dying but often of a Lambe and though in the old Testament all Sacrifices did figure out him some more evidently others more obscurely and among the rest the Kids yet nor Kid nor any other Sacrifice did so lively adumbrate our Saviour in so many neere specialties as the Lambe did PAR. 10. SEcondly it must be an unspotted Lambe your Lambe shall be without blemish Exod. 12.5 PAR. 11. THe Jewes say a Lambe that is spotted in Wooll or skin onely without other Blemish is to be accepted and this reason is for them the best things are to be offered to God but the spotted speckled or parti-coloured sheepe were most set by in the land of Canaan and it is plaine Iudg. 5.30 1 Chro. 29.2 divers-coloured things were so high esteemed Iacoh made for his beloved Ioseph vestem polymitam a Coate of many colours Gen. 37.3 and though the Hebrew reade it in exposition particularum yet even those particulae might be polymitae that is particolouted More especially concerning sheepe Mercer thinkes the shepheards were called Nochedim or Nokedim Amos 1.1 that is keepers of spotted Cattle and though Drusius judgeth rather they were called Nochedim from the Artificiall markes with which they were wont as now they are to signe and distinguish both sheepe and beasts deriving the word from the Hebrew radix Nacad which is rendred signare yet he confesseth others thinke they were called Nochedim from keeping of such Cattell as had naturall spots PAR. 12. HE citeth also David Camius thus punctis notis pleraeque pecudes aspersae sunt most of their sheepe were speckled and these spots were not artificiall markes or signations but Naturall because Camius referreth us to Iacobs and Labans sheepe Gen. 30.32 Where certainely the sheepe were not signed by men or in wooll or fell as the Country-man speaketh but were as they were yeaned of distinct naturall Markes and most were spotted therefore more apt for such sacrifices then others This I am sure of advantageous Laban chose out for himselfe and his sonnes both the spotted and all the parti-coloured at one time and at another time or times left not one to Iacob Gen. 30 which he would not have done if he had not thought that way profitablest and I am sure also Iacob desired the spotted ones for his hire ver 32. which he would not have covenanted but that he hoped it would turne to his gaine as it did by the approbation of the Almighty who onely knoweth what is best PAR. 13. TErtullian Tertul. ad Nation 1.10 as Rigaltius hath it better than Gothofredus Enecta tabida quaeque mactatis de opimis autem integris supervacua esui capitula Gothofredus hath it without sense supervacua sui capitula ungulas plumarum setarumque praevulsa si quid demi quoque habituâ—i non fuissetis he varieth in his Apologet. Tabida scabiosa mactatis sacrificatis quae domi quoque pueris vel canibus destinassetis He justly taxeth the heathen for not giving to Hercules the third part of the tenth and for sacrificing the worst things to the gods even those offalls which the Emperors forbad to be given to their Souldiers saith Gothofredus and which they would at home have given to the boyes or to the dogges even the rotten cothed pining scabbed felon-stricken and infected Creatures PAR. 14. THree objections there are against this opinion First that the Paschall must indeede be free from any manner of imperfection whatsoever Thou shalt doe no worke with the first-ling of thy bullockes it might make him
a branch of the Law of Nature and both Gentiles and Iewes had all the Law of Nature written in their hearts though some more plainely others more obscurely PAR. 4. THe Author of that excellent worke whosoever he was called a Patterne of Catechisticall Doctrine Pag. 122. c. sheweth first that the Iewes had the effect of every Commandement in them before the Law as 1. Gen. 35.2 Put away the strange gods 2. Gen. 31.34 Idolls Gen. 35.5 Earerings 3. Gen. 25.3 Sweare by the Lord God of Heaven 4. Gen. 2.3 And Exod. 16.23 Rest of the Sabbath 5. Gen. 27 41. Dayes of mourning for my Father 6. Gen. 4.9 Cain hideth his killing of Abel 7. Gen. 38.24 The whore Thamar to be burnt and 34.3 8. Gen. 44.7 God forbid we should steale 9. Gen. 38.20 Iudah kept promise not lying or deceiving by untruth's 10. Gen. 12.17 and 20.3 It was sin to looke on a woman with lust after her Vide si libet plura hâc de Re apud Nicolaum Hemmingium in libro de lege Naturae Secondly not onely the Iewes but the Gentiles also had the same law by Nature in their hearts though some of the Commandements more manifestly than other some Manifestly sixe namely the 3.5.6.7.8.9 Somewhat obscurely foure as 1.2.4.10 For the most manifest Commandements the third was a Law of the Aegyptians as Diodorus Siculus faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweare not nisi morieris lest thou dye let me adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who sweareth and nameth Eccles 23.11 for Reverence to the Name of God this word God is not in the Greeke but wholly forborne nor in Hentenius and Santandreanus though the Bishops Bible and our late Translation have expressed it according to the sense without difference of Character and though the precedent verse doth necessarily cause it to be understood of God Drusius on the place thus the Iewes doe so scrupulously if not superstitiously observe the precept that they doe not write in their letters the name of Elohim which name yet is communicated to the Creatures but the proper Name of God they called Iehovah which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the word of foure Letters they are so farre from naming that they know not this day how it is to be read or pronounced Furthermore it is very likely that the Heathen imitated the Iewes for the Religious among them did forbeare to speclalize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but contented themselves with the reserved sense and understanding saying onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Suidas The fifth Homer saith of one that had a misfortune it was Quia parentes non honoravit because he honoured not his Parents the fixt is a Rule even in Nature Homicîda quod fecit expectet let the murtherer expect murther the seventh Stephanas out of Nicostratus Fuge nomen moechi si mortem fugies avoyd Adultery as thou wouldst death the eighth Demosthenes against Timocrates repeateth it as Solons Law in the very words Thou shalt not steale The ninth in the twelve tables Tarpeio saxo dejieatur cast him downe from a high rocke who giveth false testimony For those they had somewhat obscurely For the first Pythagoras sayd if a man come and say I am God let him create another world and we will beleeve him For the second they agreed that every god should be worshipped as he himselfe thought good and this is the very foundation of the second Commandement For the fourth little can be found but sufficient for their condemnation they know that numerus septenarius est Deo gratissimus the number of seaven is most pleasing unto God and it was numerus quietis a number of rest and thence they might have gathered that God would have his rest that day and so saith the Doctor the seventh day after birth they kept exequiae and the seventh day after death the funerall which words were mistaken or mis-printed the tenth their Lawes neuer touched yet the scope of them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non concupiscere Thou shalt not covet and Menander saith they should not covet so much as a button so he most deepely and divinely PAR. 5. ANd yet because the Author bringeth but one instance and specially out of the Roman Lawes I hope mine ensuing discourse will not bee ill accepted by the intelligent Criticke but he will taste of my gleanings and thanke God and pray for me Tacitus Annal. 3. saith the twelve Tables were compounded and made ac citis quae usquam egregia fuerunt from Greece and other parts Indeede there were at first but ten tables of the Roman answerable to the number of Gods Lawes being onely ten afterwards the Decem-viri added two tables more quae leges Romanorum proprias continebant which conteined the proper Lawes of the Romanes the ten Tables being taken from other Cities and Law-makers and as by the sequell will appeare principally from the lawes of God that the Sibyllae were well acquainted with the Iewish affaires is most apparent that the Romanes esteemed the Sibylline bookes as the Oracles of God the Romanes themselves doe confesse and the keeping of them Tarquinnius Superbus committed Duo-viris sive Duumviris Sacrorum who were the most eminent Patricians but because Marcus Tullius gave Petronius Sabinus leave to transcribe that booke which conteined Secreta civilium sacrorum the Mysteries of the civill Lawes Tarquinius caused Marcus Tullius to be so wed up in a sacke and cast into the Sea To conclude by what streames soever the Romanes had their Lawes conveighed or derived unto them most certaine it is the fountaines and heads of their Lawes they had from the Law of God Phocylides writeth so many divine passages that you may imagine he was acquainted with Moses or his Law and so did diverse of the Greeke Poets in whom the Romanes were well versed PAR. 6. TErtullian Apologet. cap. 45. Scitis ipsas leges quoque vestras quae videntur ad innocentiam pergere de divinâlege ut antiquiore formam mutuatas which words of Tertullian since neither Rhenanus Pamelius Cerda Iunius Albaspinaeus Regaltius nor any other ever explaned in particular suffer me to exercise my Tyrociny that way in amplifying this unperformed this unattempted passage Cicero lib. 1. de Oratore bringeth in Crassus strongly thus avouching fremant omnes licèt dicant quodsentio Bibleothecas meherculè omnium Philosophorum unus mihi videtur 12. Tabularum libellus si quis legum fontes capita viderit authoritatis pondere utilitatis ubertate superare Take exception who will I will speake what I thinke assuredly that one little booke of the 12. Tables if a man have recourse to the head-springs of the Lawes is to be preferred before the Libraries of all the Philosophers both by the strength of its authority and abundance of benefit Well Rhetorized Tully you knew some would chafe at your Hyberbolicall straine and laboured to prevent it by fathering it on Crassus Tully knew what belonged
Exod. 27.1 And a Cubit shall be the length of the Altar of Incense and a Cubit the breadth thereof foure-square shall it be Exod. 30.2 If our Sacred boord be not called the Altar yet is the Altar called the Table Augustine Serm. 113. de Diversis saith Cyprian's Tombe-stone was termed his table and Cyprian's Table Gods Table In eodem loco mensa Deo constructa-est tamen mensa dicitur Cypriani non quia ibi est unquam Cyprianus epulatus sed quià immolatus est that is In the same place there is a table erected to God neverthelesse the same Table is called Cyprians Table not that ever Cyprian did eate there but because he was sacrificed or Martyred thereon yet nearer to our purpose Isa 65.11 They prepare a Table by the word Table is not onely meant that they furnished tables with meate and drinke to refresh themselves in the Idolls Temple but by the Table the Altar on which they sacrificed is also understood which Sacrifices on the Altar alwayes preceded their feasting and part of their feastings were relickes of their offering Nearer yet than so 1 Cor. 10.21 There is mention of the Table of the Lord and the Table of Devills Consider that the Apostle speaketh de immolatis of things offered whether by the Jewes to God or by the Gentiles unto Devills and it resulteth well enough the Altar of the Lord may be as well understood as the Altar of Devills And yet more neere than so Ezek. 41.22 The Altar of wood is called the Table that is before the Lord. But most plainely and neerest of all Mal. 1.7 The Altar of the Lord and the Table of the Lord are all one what is termed Altar in the first place is termed the Table of the Lord in the same verse Contrarily what is directly the Table of the Lord vers 12. is in the words following truely interpreted to be the Altar of the Lord whose fruite and meate was contemptible whose offering was torne lame and sicke whilst they vowed and sacrificed a corrupt thing nor doth Haymo Remigius or S. Hierome dissent shall this Table now have but two sides and two ends shall not this Altar have foure sides So may our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome calleth it our sacred Table be truely enough sayd to have foure sides though some peevish ones will difference the ends from the sides it is truely called a Triangle though the latera be inaequalia and yet if the sincerely-weake Brethren and not those false-brethren who in their owne conceite are the most intelligent pure Apostolicall and strongest Christians censoriously judging all things and yet call themselves and their fellowes the weake Brethren if any truely-tender-conscienced Ministers doe take up a scandall at the reasonable reformation in this point I see nothing but they may remove their scruple of Conscience either by making the longer sacred Table foure-square or by setting one end as they call it of their narrower Communion Table toward the East and to officiate Sacred duties on the North-side as our Church did order and Parliaments with Royall consent above all did establish yet let me be bold to advise any good man to avoyde the imputation of selfe love and selfe-conceite by requesting the leave of his reverend Diocesan before he attempt any publique Reformation If any faithfull and learned friend doubt or feare that this passage will not be well-allowed I answere I speake but my private opinion with all subjection if the Diocesan allow it not much lesse doe I leave is first to be obteined or if they dislike it let them blot it out and thus much also of this Digression PAR. 9. I Returne from the fourth Commandement kept as well by the Gentiles on Saturday in imitation of the Jewish Religion though perhaps the most part of them knew not so much as by the Christians on Sunday I now come to the precepts and observation of the Romanes concerning the fift Commandement Honour thy Father and thy Mother in which point let me say truely they were as strict yea more strict then the Law of God the seventh Law of Romulus as Balwinus recordeth from a most old table was this viz. Parentum liberos omne Jus esto relegandi vendendi occidendi that is let Parents have absolute power over their children either to banish sell or kill them at their pleasure Halicarnassaeus lib. 2. more particularly amplifyeth it the Roman Law-giver granted as I may so say all power unto the Father over the child even whilst the childe lived either to imprison him or whip him or make him worke like a clownish husbandman or kill him yea though he were growne up to the chiefe Magistracy or three times to make sale of him for gaine which is repeated and inserted into the twelve Tables which great power no people under heaven except Romane Citizens exercised or practised upon their Children and which in truth was greater than the power they had over bond-slaves for if they were once freed they were ever freed Festus recites this onely Law of Romulus If a youth or mayde beate their Father and there be an out-cry let them have no protection of the Lawes The Patria Potestas the power of Fathers over their Children given by the 12. Tables was excessive and was in after times moderated Cùm â priscâ severitate descivissent secuti interpretes jus naturae caverunt ut liberi Parentes alant aut vinciantur that is when they began to leave off their ancient severitie the expounders of the Law following the Law of Nature provided that Children should maintaine their impotent parent or else should suffer durance for it saith Alexander ab Alexandro Genial dier 6.10 Faciendum id nobis quod Parentes imperant saith Panegyris to her sister in Plautus his Stichus Act. 1. Scen. 1. We must doe that which our Parents command Further the children were to hold the persons of their Parents sacred according to their latter Law as the Tribunes were of old The Romans were strict against Murther and after that horrible sinne committed they would not have the offender to be killed till hëe were condemned publickely for the Antecedent private Revenge was held another murther Thou shalt doe no murther Parricidas omnes capite puniunto let all Parricides be beheaded or hanged Plutarch hath an odde crochet viz. That Romulus made no Law against such as killed their Fathers as thinking none would be so wicked but you heard even now from Festus of a Law against such as did but strike their Parents and M. Maleolus was the first Romane condemned for killing of his Mother and sewed in a sacke and cast into the Sea and L. Hostius was so served for killing of his father To these dayes saith Alexander ab Alexandro Genial dier 3.5 this is the Punishment of Parricides a Cocke an Ape a Viper and a Man are altogether sewed up in one sacke and cast into the waters Lege Pompeiâ a Dogge
Jewish yeare which God hath newly established but of their old computation September which was termed anciently the first moneth is now the seventh moneth saith the Chaldee Paraphrase on 1 King 8.2 Where the seventh moneth is called also Ethanim though the usuall name was Tisri as now the first moneth here instituted is called by the Hebrewes Abib and in the Chaldee tongue Nisan and ordinarily consisteth part of March part of Aprill the New-moone beginneth the first day of the Moneth as the Moneth did of the yeare The Sacred things most of them were accounted from the Annus Sacer and the Scripture most times accounteth by this Sacred yeare and yet we may not deny but the yeare is truly distinguished in vulgareÌ„ aâ—t Civilem into the vulgar or civill yeare SacruÌ„ vel EcclesiasticuÌ„ the sacred or Ecclesiasticall yeare Some holy things were accounted even according to the common yeare as the Jubilee by Gods owne appointment Levit. 25.9 and it is generally agreed the Common yeare Quantùm adpublica negotia res saeculares pertinet Moses ut priùs erat reliquit saith Ribera on Hag. 2.1 k That is so far as it concerned publick businesses and secular affaâ—res Moses left it as he found it and he proveth it by Iosephus Ant. 1.4 The Jubilee was a sacred most sacred feast For though Civill things divers great Civill affaires were transacted in it yet they were in ordine ad Religionem and in respect of the Jubilee which was as it were a Sabbath of Sabbaths and after 7 Sabbaticall yeares fully compleate the fiftieth yeare was the great Jubilee which was blessed of God with extraordinary favours for though the yeere precedent being the 49. yeare and the last of the 7. Sabbaticall yeares they did not sow nor reape yet the corne growing in the 48. served both the remainder of the same yeare and the whole Sabbaticall yeare of the 49. yeare and for the yeare of Jubilee Nor let any man wonder at the great encrease of the 48 yeare God is able to raise up children of stones unto Abraham Mat. 3.9 much more super-abundancie of Corne out of the earth But who doubts of Gods power Let us see what he hath promised let us see what he hath done Levit. 25.21 I will command my blessing on you in the sixt yeare and it shall bring forth fruite for three yeares was he not able to performe his promise or was he not as good as his word He spake the Word and it was made He commanded and it was created as is divinely sayd in another case He who made all things of nothing could easily crowne the sixt yeare with an encrease for three yeares and without doubt performed it Let us now see what he did at another time 2 King 19.29 Yee shall eate this yeare of such things as grow of themselves and in the second yeare that which springeth of the same in the third yeare sow ye and reape In the first of these yeares they gathered in as I thinke the cadiva or that which grew from the fallings of the precedent harvest the selfe-sowen corne selfe growne corne as my Neighbours call it the yeare also following and the earth without tillage manurance or sowing of its owne accord brought forth sufficient corne for them the Hebrew verily hath it Germinatum sponte which words may signifie either the Cadiva of the second yeare or corne miraculously springing up the second yeare which I hold to be more likely The English is somewhat uncertaine ye shall eate this yeare such things as grow of themselves and in the second yeare that which springeth of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same hath not reference to the yeare for then it must be sayd in the same not of it certaine it is all plowing and sowed corne is excluded PAR. 3. THis moneth of Abib was the chiefest moneth of the yeare wherein the Magnalia the wondrous things of God were vouchsafed to the Iewes therefore worthy to be the first of moneths for the Israelites this Moneth escaped many of the Plagues inflicted on Pharoah and his people and ate the Passeover and came though hastily yet safely out of Aegypt miraculously passed the Red-sea on foote the waters being as two fir me walls on the right hand and on the left This moneth they found the comfortable safe conduct of the Pillar of cloud by day and of fire by night In this moneth they first passed over Iordan and came into the Land of Canaan Iosh 4.19 In this moneth was Christ conceived and suffred and arose and that even in the Jewish 70. Jubilee as a great Hebraizer resolveth which was the last Jubilee that ever that Nation or land joyfully observed Ambrose de Paschae mysteriis cap. 2. thinkes the Passeover is the beginning of the yeare in the Spring that giveth first Being to the first moneth the renewing of buds flowres and hearbes the overcommer of winterly night and darkenesse the recoverer of our Vernall Iubilation or joy in the spring On this time God made heaven and earth as is before touched at inlightening the day with the sunnes heate In this moneth the corne in those parts began to be eared and therefore the moneth and the word Abib doe signifie an care of Corne. PAR. 4. NOw though this were a perpetuall durable Ceremony that the Passeover should be eaten on the first moneth of the yeare yet upon extraordinary occasion both the Passeover was kept and to be kept on the second moneth Num. 9.11 the people being uncleane and this we may truely call a second Succedaneall Passeover when the Israelites were indisposed for the receiving of it in the first appointed season Hezekiah also kept his great Passeover in the second moneth whereof two other Reasons are given First because the Priests had not sanctified themselves sufficiently 2 Cor. 30.3 Secondly the people had not gathered themselves together in Jerusalem duely as they ought in the first moneth These things adjourned the Passeover over to the second Moneth 1. The Peoples uncleannesse 2. The insufficient sanctification of the Priests 3. The paucity and absence of people from the due place of offering observably it is sayd Deut. 16.1 Observe the moneth Abib and keepe the Passeover unto the Lord thy God for in the moneth Abib the Lord brought thee forth out of Aegypt So much bee spoken of the moneth of the yeare which was to be the first moneth Now let us consider the day of the moneth when the Paschall Lambe was to be offered which is another of the durable rites generally to be observed PAR. 5. THere were feasts of the Lord even holy Congregations which they were to proclaime to bee holy Levit. 23.2 Yea which ye shall proclaime in their seasons vers 4. Among the Graecians Plato 11. de Legibus and Plutarch in the life of Solon mention such a custome as proclaiming by a praeco or cryer of holy times and Sacred Feasts
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
though they were 13. all are out of the same platter as appeareth in Christs words Who dippeth his hand with me in the Platter he shall betray me that is one of you shall betray me for all are meate out of the same platter besides thirteene could not eate out of one and the same platter if the Tables had beene long-sided First I say if all this were granted mine undertakings are no way praejudiced but how lamely doe his proofes creepe Christ and his Apostles lay on three Beds because thirteene put their hands into one platter which they could not doe if it had beene a long Table For all this they might have lyen on foure or five beds yea or on two beds yea or on one if it had beene of compasse and large For their Tables were fitted to their beds and some fitted their beds to their Tables and some of them were round enough like an halfe-moone some like a Σ sigma and might have beene capacious enough Secondly the Platters were very large and were sometimes removed from one place of the Table to another and yet Judas might so lye that both Christ and the Traytor might at the same time dippe into the platter Thirdly why doth Pererius say that Christ did not signe out any certaine one of the Discumbents When he said He who dippeth the hand with me in the platter shall betray me Matth. 26.23 Did ever any other Interpreter deny but he signed out Judas particularly Though after â—here was a more manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Christ tooke a Soppe and said he would give it to the Traytor and did give it Ioh. 13.26 Yet the former words in the Paschall-Supper Matth. 26.23 made such an impression on the heart of Iudas that he said Master is it I ver 25. Theophylact on the place Manifestè proditorem reprebendit quoniam cum reprehenderetur non emendabatur propterea manifestat illum dicens qui intinxerit mecum that is He doth manifestly reprove the Traytor because when he was reprehended he was nothing amended and therefore he doth manifest him saying He that dippeth his hands with me A man may therefore justly marvell at Pererius denying that Christ by these words did signe out one certaine Traytor PAR. 8. BVt I come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Poynt matter in question betweene Pererius and me How homely and poore the Romane people were at first hath beene in part touched at I will further say Prandium Coena in propatulo fiebat quià palam coenitare dedecus non erat secretò verò coenitâsse probro ignominiae fuit They dined and supped in the open ayre under the Canopy of heaven because it was no disgrace to sup openly but it was ignominious to sup secretly Then say I they ate their meate by the fires in their Kitchins Hyeme ad focum aestivo verò anni tempore in aprico coenitabant in Winter they supped by the fires side in Summer in the open ayre sometimes they supped in other roomes close by their Kitchings which received smoake and blacknesse from their fires and from those fuliginous noy somnesses both smelt and seene those places were first called Atria though afterward such inward reserved roomes were called Atria which nor smelt of soote nor were blacke-coloured that the ruder and first Romane people did eate without any tables at all may well be collected from Alexander ab Alex. Genial Dier 5.21 in the beginning I will not deny afterwards the dainty fitting of their roomes and chambers who knoweth not Lucullus his Summer-house and his Apollo and the horrible excesse of later times PAR. 9. IT is true what Pererius saith that the place where our blessed Lord supped last of all with his Apostles is called Coenaculum grade stratum a large upper-roome furnished by the vulgar and if he had consulted with the Greeke he should have found that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie more than CoenaculuÌ„ grande stratum tribus lectis more than a large upper-roome furnished with three beds that is to say a roome so furnished ut nihil deesset sive ad usum sive adornatum that nothing was wanting either for use or ornament some Greeke Coppies after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furnished have also annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared this the Syriacke followeth and Origen hath it paratum prepared Hierome Mundatum made cleane It was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper Chamber Luke 22.12 In the Syriake Helitho so called from the ascending up the stayres which higher roomes they usually let and set out keeping the lower roomes for themselves you may call it if you please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod subductum sit â solo because it was above-ground above staires and is properly opposed to an under-roome or a roome placed on the earth I am sure it is in the vulgar of Hentenius and S. Andreanus 1 Sam. 9.21 Assumens Samuel Saulum puerum ejus introduxit eos in Triclinium dedit eis locum in capite eorum qui fuerant invitati that is And Samuel tooke Saul and his servant and brought them into the Parlour and made them sit in the chiefest place among them that were bidden Vatablus hath it better in Coenaculum Triclinia were not then heard of the 70. have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is likewise Marke 14.14 and is well interpreted a guest-chamber the Hebrew hath it Liscatab Cubiculum a Chamber as the Interlineary turneth it though the Margin supplieth Coenaculum a Supping-roome with Vatablus Some may thinke that this Feast or Sacrifice of Samuel and Saul was Sub dio in the open ayre but they are much deceived for though the houses in those times and places were made plaine that people might walke securely on the top of them because they were appointed to make battlements for their roofe lest they brought blood upon their house if any man fall from thence Deut. 22.8 and though the house tops were places to walke in and refresh themselves as David did 2 Sam. 11.2 and places for private Prayer as S. Peter used them Act. 10.9 and a place of secret conference as Samuel used it who communed with Saul upon the top of the house 1 Sam. 9.25 when Samuel would not suffer so much as Sauls owne youth to heare what passed betweene them ver 27. Christ commanded his Disciples Mat. 10.27 What ye heare in the eare that preach ye upon the house-tops Aegidius Hunnius on the place saith the Iewish house-tops were plainer than ours senced suis peribolis with battlements ut iis commodè inambulari possit I say if the house top bad not beene a convenient place for such a matter Christ would not have bid them preach it there yet I no where can find a footestep or signe of proofe that Samuel and Saul feasted in solario in the face of the Sunne but rather went into the house or into the Parlour
washed his body being wearied with country-labour be himselfe held the Plough but now forsooth every one thinkes meanely and basely of himselfe who hath not his silver Basin and Eure to wash in even Bathes of the common people but in the bathes of free men or their sonnes called Libertini eò deliciarum venimus ut nisi gemmas calcare nolumus olim saith he ibid. paueâ— erant balnea nec ullo cultu exornata qui priscos mores urbis tradiderunt brachia crura quotidie abluebant caeterùm toti nundinis lavabantur Hoc loco dicet aliquis liquet immundissimos fuisse quid put as illos oluisse saith Seneca militiam laborem virum postquam munda balnea inventa sunt spurciores sunt that is we are come to that height of nicenesse forsooth that wee must have them paved with precious stones In time of yore saith hee in the same place there were but a few Baths and those but homely neither They which write of the ancient manners of the Romanes say that they were wont to wash their armes and legges dayly but Market-dayes they washed their whole bodies But here perhaps some one will say It should seeme that those ancient Romanes were very nasty but what thinke you did they smell of I le tell you saith Seneca they smelled of warfare they smelled of labour they smelled of manhood but after that the Baths began to be more cleanely men themselves became more filthy Plautus in Sticho posteaivilavatum âpilâ the Poet Plautus in his Comedy intituled Sicibus saith after I came from Tennis-play I went to wash the sweate away Artemidorus speaking of the Romanes saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after labour or warlike exercitations the Romanes bathed themselves You are further to observe that the Romanes â primis originibus cùm pauca essent balnea nullius cultûs rarò lavabant that is in the first beginning where there were but a few bathes and those God wot but homely ones neither they used to wash themselves but seldome and being weary washed onely their armes and thighs all their bodies they washed onely in Nundinis at faires markets or times of leasure see Alexander ab Alex. Genial Dier 4.20 which he borrowed from Seneca In the later times they rung a Bell when the fit houre was to come to the Baths Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Campana sonà t the Bell ringes Martial lib. 14. Epigr. 163. Redde pilam Sonat aes Thermarum ludere pergis Restore the Ball to the Keeper of the Tennis-court the Bell rings in to call us to the bath dost thou offer to play longer or thus Leave off your play give me the Ball The Bell unto the Bathes doth call See to this purpose Adrianus Iunius animadvers 3 11. Martial his words evince punctually their exercising before bathing and their being called to the Bath by the sound of a Bell then did they first goe into the hot-bath and from the hot into the coole-bath Petronius thus Intravimus balneum sudore calefacti momento temporis ad frigidum exiimies after sweating we passed speedily from the hot bath to the cold Though Apollonius Tianaeus called hot baths Senectum hominum mans old age yet were they in great use and so may our naturall baths be very usefull and healthfull for many diseases if people would be guided by good and learned Physitians and prepare their bodies fittingly but if ignorant people will drop into the baths so soone as they come into that City and without advise physique themselves no marvell if many are rather worse than better partly through the ill ayres which arise from those minerall waters partly through their bodies imbibing by the opened pores more ill humoures than they can sweate out Seneca indeede reproveth hot baths in a straine as hot as the baths that he findeth fault withall as if they were almost as boyling cauldrons to cast condemned bondmen into I deny not some excesse that way yet the better sort had their divers partitions or cells Caldaria for their hot-water Tepidaria for their luke-warme Bath Frigidaria for their last cooling Bath and cleansing water Martial 11.3 A Sinvessanis conviva Philostratus undis c. Philostratus came from the Bath and Supper where he was invited at Sinvessa a city of Campania That they were wont to bathe about dinner-time is proofe enough Tertulian in Apologet. cap. 40. statim pransuri balneis operamini ye goe into the Bath a little before dinner I marvell that the accurate Rigaltius leaves out the words Statim pransuri which Rhenanus Pamelius and Cerds have and I almost as much marvell why Pamelius in his Annotations rendreth it thus Pransuri pro pransi before dinner for after dinner Since the more wise and temperate went not into the Baths upon full stomacks to use violent exercises or speedy bathings upon liberall meales and crammed guts is very unwholsome PAR. 4. I Vvenâ—l Satyrâ primâ justly faulteth him qui deponit amictus Turgidus crudum pavonem in balnea portat who having first crammed full guts doth forthwith doffe his cloathes with undigested Peacocke then into the Bath hee goes adding Hinc subitae martes atque inteslata senectus Hence earely hasty unprovided deaths Spartianus in vitâ Severi Lampridius testifieth that the Romanes used to bathe before meales you may well interpret it before dinner or supper-times Tertullian de poenit cap. 11. exquiritâ— balneâ—â— latiores hortulani maritimive secessus conquirito altilium enormem saginâ—m defacato senectutem vini that is seeke out the more private-retired-choyce-garden-Baths or baths by the sea-side provide for thy selfe the extraordinary unkindely-fat of franke and crammed creatures c. drinke a cup of good old Sacke hence you see Bathing preceded Eating Martial 3.44 In Thermas fugio Sonas ad aurem Piscinam peto non licet natare Ad coenam propero tenes euntem c. that is I wash i th' bath thou buzzest in mine care I Swimme i th' ponds thou dost me pester there I haste to sup thou stopp'st me like a Beare Thus you see the approaches to their Suppers also Vsitato more ante Caenam balneis utebantur item post ambulationes exercitationes oper as saith Rosinus Antiq. 1.14 according to the usuall fashion before Supper they went into the bath so did they in like manner after their walkings exercises and laboures none conversant in Romane history will deny but that divers places of divers exercises were neare to severall Baths Tertullian cap. 3. de coronâ Misitis ad lavaera ad mensas ad lumina ad cubilia ad sedilia quaecunque nos conversatio exercet frontem crucis signaculo terimus that is when we goe into the Bath when we goe to Supper when candles are brought into the roome when we goe to bed when we sit downe in our chaires what exercise soever almost we goe about wee weare our foreheads with the signe of the Crosse from whence omitting the Lawfull
use of the Crosse by the Christians of those times almost upon every occasion I collect Bathing was before Eating Eating before Candle-light Candle-light before bed and yet I cannot but adde against Puritanes of our Times that the Crosse was so honoured in the dayes of the best Christianity after the Apostles that the Heathen termed those holy Christians commonly Crucicolas as well as Christicolas Martial 11.53 Coenabis belle Iuli Cerealis apud me Octavam poteris servare lavabimur unà Scis quam sunt Stephani balnea juncta mibi that is Pray Julie Cerealis sup with me And welcome shall you be At eight a clocke into the Bath we 'le goe How neere to Stephens Bath I dwell you know Rich men had their Baths in their houses and meaner sort hired Baths for their guests as Martial did here of Stephanus then followeth Iulius Cerealis his Supper better set forth by Martials Pen then it was served in by his servants the same Martial lib. 10. ep 41. speakes of the seasonable houres of Bathing in Nero his Bath Temperat b Hora Scil. octava haec Thermas nimios prior hora vapores Halat immodico sexta Nerone calet The Bathes at 8. a clocke are mild at 7. the vapours toyle And Nero's Bathe with fervent heate at 6. a clocke doe boyle Alexander ab Alex. Hora Balnei hyeme nona aestate octava fuit at winter they used to goe into the Bathe at 9. a clocke in the summer at 8. The Emperours changed the houres no bathing was allowed in the night but in corrupter times In dayes of devotion among some Romane Colonies Balnea tabernacula in nonam usque eluduntur for clauduntur saith Rigaltius the bathes and Tavernes were shut untill 9. a clocke and Tabernacula are taken for Taberna the testimony is in Tertullian contra Psychicos cap. 16. and againe in Apolog. cap. 42. Non lavo sub noctem Saturnalibus nè noctem diem perdam attamen lavo debitâ horâ salubri quae mihi colorem sanguinem servet that is I use not to bathe my selfe in the Evenings during the Saturnalls lest I should lose both the day and the night neverthelesse I goe into the Bathe at a seasonable and healthy houre which will preserve my colour and my blood in the first passage he implyeth that the Romans bathe about twi-light in their Saturnals Marcus Agrippa made 170. baths for the Romans In the eighth of the Romane Empire were made most costly and Princely bathes Thermae Agrippinae Neronianae Domitianae Alexandrinae Gordianae Severianae Aurelianae Constantinianae c. a great number of Thermae doth Rosinus recount pag. 35. yet all after our Saviours time Publius Victor reckoned above 800. so great was the later luxurie and prodigality Statius 5. Sylvar Argento felix propellitur unda Argentoque cadit labris nitentibus instat Delicias mirata suas that is The spont of silver was the pavement silver Silver the brimmes all the bath over silver Except the waters wondring at their silver Plinius 3.12 and 13.3 witnesseth the bathes were paved with silver PAR. 5. GRant we therefore that the Romans exceeded the Iewes in number and sumptuousnesse of bathes in the Augustane times and after yet the Jewes in Christs time or before tooke not their custome of washing or bathing from the Romans nor intended any flattery or imitation of them since the Iewes observed such things long before from the tradition of the Elders and the tradition of the Elders had some shadow of practise from times long precedent and from some precepts in the Law which they extended too much at their pleasure In the Babylonish Captivity the example of Susanna may give us some light For grant it be not Canonicall yet God forbid we should thinke every passage in the Apocryphall to be untrue or without ground of practise in those dayes for my part â—professe I ascribe to the Apocryphall more than to any meere humane authority Susanna as it is ver 15. was desirous to wash her selfe in the garden for it was hot and she sayd to her maydes ver 17. Bring me Oyle and washing balls that I may wash me It seemeth this was the practise of those times yea though they were in bondage and good women used both Oyle and washing Balls Poppaea in the Romane story used milke which by its fatnesse hath a cleansing power the Romans used divers sorts of Oyles and I finde there was such an Officer as was called Olearius from his performing the duty of anointing as well as from buying or selling of Oyle the matter was not strange to any the word and the name as of a peculiar Minister in their vocation is rare but to the Oyle in the story of Susanna are added washing-balls not used by the Romans neere those times for the washing of their bodies so farre as I remember the whore in Ezekiel did wash her selfe for her adulterers and painted her eyes Ezek. 23.40 and sate upon a stately or honourable bed and a Table prepared before it whereon was set Gods Incense and his Oyle ver 41. And the Adulterers or drunkards put bracelets on their hands and beautifull Crownes upon their heads ver 42. This was also in the Non-age of the Romanes when their name was scarce knowne throughout Italy The holy Spouse sayd Cant. 5.3 I have washed my feete how shall I defile them the Bridegroomes eyes were as the eyes of Doves by the Rivers of waters washed with milke ver 12. Lest some may perhaps thinke that Salomon washed his eyes or face with milke which our Translation will not beare let it be observed the Originall applyeth it to the Doves themselves and to white Doves whose wings are sayd to bee covered with silver Psal 68.13 and which were highly esteemed so that no man out-raged them or killed them Tibullus Lib. 1. Eleg. 8. Quid referam ut volitet crebras intacta per Vrbes Alba Palaestino sancta columba suo that is Through many Cities the white Dove divine Doth flye securely to her Palaestine Joseph Scaliger forsaking his owne Coppie varyeth it thus Alba Palaestino sancta columba Syro making Palaestinus Syrus to be as Psyllus Paenus the sense is all one The Jewes hold their white Doves inviolable and Sacred upon what ground the white Doves were so priviledged by the Iewes I see not unlesse they had reference unto the Holy Ghost appearing in the likenesse of a Dove or some Eulogie of the Doves in Scripture or that Noah his Dove or other Doves mentioned in Scripture were white Bathshebah in Davids time washed her selfe 2 Sam. 11.2 Not her face and her hands onely but bathed her body the Chaldee interpreter in 2. Eccles holdeth that Salomon had costly bathes and fit for so great a King before this the daughter of Pharaoh came downe to wash her selfe at the River and the maydens walked along by the River side Exod. 2.5 By how much the Countries of Babylon Aegypt and
excessive hot weather so it is likely they had more than one garment to keepe away the cold their evenings being naturally coole their suppers being taken late in the Evening 3. The 3 point disputable from the opinion of Pererius is whether that place in the parable Mat. 22.1 1. A man had not on a wedding garment doth prove that the Iews had only one garment on their bodies when they feasted he saith this is plainely signified in that parable I distinguish the feasting garment was onely one for every one yet is there no signe or footesteppe of proofe that the Iewes had onely one vestment a peice on their bodies at their feastings 2. Though the intruder were most justly punished because he had not on the Nuptiall indument yet it is a sound proofe and he is not condemned for it that he came to feast in his owne cloathes as others were wont 3. Suppose the Iewes had on them onely one garment at their Nuptiall feasts yet it is not to be evidenced that they had it in their other sacred or civill feasts for their ceremonies varied Ezek. 16.7 c. God speaketh to Ierusalem and alludeth even to their marriage ceremonies yet intimateth more garments then one on them thou art come to Ornament of Ornaiments or excellent ornaments I clothed thee with broydered worke I girded thee about with fine linnen I covered thee with silke I decked thee also with ornaments thy rayment was of fine linnea and silke and broydered worke of thy garments thou didst take and decke the high places and tookest thy broydered garments and coverest them Christ's practise is most plaine against it Ioh. 13.4 Christ rose from supper and layd aside his garments and tooke a towell and girded himselfe and ver 12. After he had washed their feete and had taken his garments he sate downe againe it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 garments in the plurall number in both verses againe here at this great sacred feast there is no mention of any especiall feasting indument I acknowledge that both the Iewes and after them the Romanes after their purifications Pedilavians or bathings did put on cleane cloathes oftimes but there were both some bathings without feastings and many feastings without bathings and neither feastings nor bathings were alwayes accoutred with change of vestments and different were the fashions at Sacred feasts from those at civill feasts we reade indeed Mark 14.51 There followed Christ a young man having a linnen-cloath cast about his naked body and he left his linnen cloth and fled from them naked Yet this was not a feasting or Nuptiall garment but seemes to be a bed-syndon caught-up on the sudden When the putting on of his other apparrell would have bred more delay than the young man would indure in that whirle-wind of state against our blessed Saviour PAR. 8. BUt concerning the Nuptiall garment instanced upon by Pererius and the inference thereon let us heare the testimonies of our adversaries and his friends Barradius Tom. 3. pag. 483. thus solebant Convivae vestibus indui coenatoriis quibus induti sumebant cibum linteati that is the guests were wont to bee clad with supping or feasting garments and these being on they tooke their meate in another linnen-indument which garment is here called the wedding garment because at marriage feasts all discumbed clad in syndons and in the end though somewhat enterfering with his owne former words I doubt saith Barradius whether this custome were among the Iewes for we are not to ascribe the Romane customes to the Iewish Nation and herein as also in the plurality of vestments he crosseth Penerius who will have this Romane custome to be imitated by the Iewes Franciscus Lucas Brugensis speaking of the young man who ranne away naked and holding it very unlikely it should be S. Iohn the Evangelist who using this syndon for a supping garment forgot for griefe to put on his dayly garment holdeth it incredible to say no more Apostolis fuisse vestis coenatorias alias â quotidianis aut â—oâ— câ—nasse amictes syndons super nado ut nibil amplius dicam saith he that is that the Apostles had supping garments different from their usuall apparell or that they did sup with onely a linnen garment upon their bate skinne if Pererius his best friends forsake him and leave him naked it is no matter of censure if I manifest his manifold mistakings Mine owne opinion is this Concerning that Nuptiall-garment it was not all and wholly alike on every one nor exactly of the same cloth stuffe linnen colour cost length or breadth the poore and little short people could not have it or have it sitting as the rich and taller people had what if I should thinke that the nuptiall garment was some choycer garment of any kind linnen stuffe or wollen silke or velver or any other chiefe indument opposed to dayly or sordid bare ragged or cheape apparell different from the ordinary wearing set apart for sacred or civill feasting whereby they might testifie their unusuall good respects and credit both the bridegroome bride and themselves And so the delinquent instanced in by Pererius might justly be cast into outer darkenesse for comming in sordid torne or common apparrell when hee had costlyer and better for there were few but had some cloathes better than other arguit impudentiae saith Hierome quòd vestis sordida munditias polluerit nuptiales that is he doth checke him for sawcinesse that would presume to disgrace the nuptiall cleanelinesse with his slovenly garments and yet the guests were taken de sepibus angulis platêis and from the very high-wayes whose poverty might not excuse them from having a wedding garment So much if not too much of the fourth Parallell or comparison which Pererius idly and groundlefly even in this his most elaborate worke maintaineth that the Iewes borrowed from the Romanes the custome of feasting-apparell whereas the Iewes did weare white-feasting-garments before the head of Tolus was found or Romulus borne into the world Pardon good Reader my former prolixity and I promise to be more briefe with Pererius in the subsequent points The Prayer INfinite and incomprehensible God thou art cloathed with light as with a vestment and with immortality as with an everlasting garment I doe not desire to be cloathed in soft rayment nor precious attires to cover my nakednesse my uncleannesse Let my humble desire be heard at thy mercy seate that I may be cloathed with the wooll of the immaculate Lambe of God and bee arrayed in the cloathes of Christ that I may partake of his blessing and be accepted for his sake and not reprooved for wanting of the wedding garment at the feast of the Lambe with his Spouse say Amen O blessed Saviour and let all the Children of the Bride-Chamber whom it concerneth redouble Amen Amen CHAP. XXI The Contents of the one and twentieth Chapter 1. Pererius his sift Ceremony Bodily posture the ancient Jewes and Romanes sate at
wine which they did rather taste of then take in great quantitie and doth wipe off the aspersion of Gluttony or Drunkennesse or of any kinde of Intemperancie in meate and drinke Thus againe Never was any found fault withall who ate but little of the Paschall Lambe And lest any should force himselfe to eate too much the remainders how great in quantitie soever they were were commanded to be burnt Never were a whole companie or family commanded to eate all and every part of the Paschall Lambe so that nothing was to be left A minde spiritually elevated at holy feasts little esteemeth muchnesse of eating and drinking Sure it is that what Christ with desire desired to eate viz. the Passeover he did eate it he was not frustrated in his desires and the prosperous meanes led him on fairely to the end of his intentions The Passeover was prepared for Christ Mat. 26.17 Where wilt Thou that we prepare for Thee to cate the Passeover Mark 14.12 Where wilt Thou that we go and prepare that Thou maiest eate the Passeover Thou principally For Thee emphatically Therefore we must say He did eate part Besides He said I will not any more eate thereof Luke 22.16 Therefore He did then eate of it or else the speech were improper When Hee dipped in the dish Mat. 26.23 He dipped with intent to take up something and to eate of it That He ate much of the Paschall Lambe and sower Hearbs I wholly denie And cleerely there are more passages to prove the Apostles eating at the Passeover then our Saviours As they sate and did eate Mark 14.18 Iesus fell to discourse as they did eate He said Verily c. Mat. 26.21 In both these places the words are spoken exclusively concerning Christ As if it had beene said He was none of them that at that instant did eate Whilst they did eate Christ did not At those speeches He ate not In conclusion Of the Paschall Supper Hee neither ate much nor nothing His end approaching and He knowing the wonderfull paines He was to endure He had little stomack to eate much Yet duty and Religion both sharpened his desire to eate some and his actuall-orall-manducation followed Concerning the second Supper it cannot be proved that He did partake much of it nor is there any great likelihood for it For He was tronbled in Spirit Iohn 13.21 And such have no great appetite to their victuals Indeed Hee tooke a sop and dipped it and gave it to Iudas Iohn 13.26 But there is altum silentium not a word concerning his owne free eating of any thing largely in this second Supper Therefore no imputation of intemperancie can fasten hold on him So in the third Supper the Scripture mentioneth not either that he did or did not eate And many thinke Hee gave it and administred it but are not of it himselfe though I opine He did taste of both kindes But of this hereafter This sufficeth to cleare our blessed Saviour from any shadow of excesse at any or at all of these three Suppers in one night The phrase of three Suppers in one night sounding in some mens eares very prophanely but being in truth farre more holy then onely one ordinary Supper of civill men PAR. 4. TO the other parts of the Epicureans exception who would willingly shelter themselves under our Saviours example that they might bee intemperate lawfully I answer that when I have produced what I can to shew our blessed Saviours most temperate behaviour I doubt not but any different man will say that Christ went beyond all that ever were renowned in Heathen story for their moderation in meats and drinks First we read not that Christ ever tasted of any flesh nor can it be evinced by deduction mediate or immediate except onely when He aswell as all others were commanded to eate when He are the Passeover or was at the great Feast appointed in the Law though He were at many Feasts made for his sake both by his Disciples and other Iewes and partaked of them Yet I doubt not but He was left to chuse his owne dyet So it is onely probable not certaine that He are of flesh at any civill Feasts Esayâ—â— 15 it was fore-prophecied of him Butter and Honey shall be eate And sure Hee did so But what is the meaning of the following words That he may know to refuse the evill and to chuse the good I answer The words in the Originall are Ad scire ipsum as Montanus on Esay hath it in his Comment or as it is in the Interlineary Adsciendum ipsum reprobare in malo eligere in bono And the word That is not meere finale nor causale as if Butter and Honey or the eating thereof made one wise or knowing rather his knowledge made him eate Butter and Honey but ostentionale or discretivum as if it had beene said other young children chuse not their meate by discretion but take whatsoever is given them But if any should offer any bad meate to Christ He shall refuse it if they offer good He shall take it He shall have that knowledge being a child that others shall not have at a faire age Butter and Honey shall He eate noysome things He shall avoid I have eaten my Hony-combe with my Honey I have drunke my Wine with my Milke saith Christ Cant. 5.1 Butter Hony and Hony-combe Milke and Wine were fore-prophecied food and are the most agreeable things to the nature of Infants Or this way The words Adsciendum or ad scire in Latine may be interpreted Butter and Honey shall He eate that yee may know He chuseth the Good and refuseth the Evill The knowledge of Good and Evill which Adam and Eve had not in their Innocencie Christ had in his Infancie By this choyce and refusall it might be discerned He had a prerogative above all other children for God was with him and his name was Emmanuel vers 14. He knew all things ab instanti Conceptionis saith the Schoole as soone as ever Hee was conceived in the womb See Gregory de Valentia Tom 4. pag. 254. But the Hebrew will not beare this exposition nor the Greeke nor English It ever digression merited pardon I hope the next will PAR. 5. THe accursed Iewes do blasphmously declaym against our most blessed Saviour against his most holy Mother against religious Ioseph calling them by most odious false names which you may read in Munster in his Annotations on the first Chapter of S. Matthew toward the beginning you shall not in my writings Especially they laugh at us for proving Christ to be God from the word Emmanuel Then say they Samuel is a God for the word Samuel signifieth Nomen ejus Deus i.e. His name is God Read the answer in Munster even from Rabbi Kimhi I meddle not with that Others derive the word Shemuel from Shaal which signifieth to aske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeping onely the first radicall from it Secondly from Min or of
Disciples of Christ fasted often The place Act. 27.33 cleered The word All in Scripture often used for many 4. Fasting much used in the old Testament 5. Poenitentia Nineveb what it is Hearty devotion the Salt of Religion Why the Ninivites made their beasts to fast PARAGRAPH I. MOre concerning Christs temperancie I will not say Let mee say something also concerning his most holy Apostles but first a little of the Romans The Romans ate foure times a day I mean the youth labouring men travellors and sicke people as they were able The first Refection Martial speaketh of in his Epigram Surgite jam vendit pueris jentacula pistor Cristataeque sonant undique lucis aves Awake arise hot Pudding-pies to th' boyes the Bakers sell And crested Cocks like faithfull Clocks the mornes approach fore-tell Some called this breakfast prandiculum The second Refection was prandium or Merenda they two were all one saith Festus or diverse words of the same signification Their dinners were short sparing private The whole day was time little enough for the busie active Roman The more Gentilely bred ate at the most but twice as Hierom Mercurialis variarum Lectionum 4.17 and Aldus Manutius de Quaesit paer Epist lib. 1. Epist 4. proveth from many old writers The third Supper which of old or at first they were wont to eate in propatulo in the open aire or sight of all men In after times they invited their friends to their private houses and chambers Our men are wiser then the Graecians saith Cicero Epistol ad Familiares 9.24 The Graecians call these Suppers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compotationes or concoenationes drinkings together or suppings together The Romans stile them Convivia as it were livings together quod tum maxime simul vivitur because then especially men lived together In defence of the Graecians I might say that the Hebrewes also excellently do call this Epularem congressum this feasting of friends from their drinking for from Shatath bibere to drinke a feast is named Mishteh potatio a drinking In eating they mentioned not their friends In their drinking they did Haman was called ad bibendum cum Regina to drinke with the Queene Ester 7.1 that is ad Convivium to feast saith Bolducus on Iob 1. But of wine and sweete meates say I rather then of Shamble-meates or fowle Yet must I needs joyne issue with Cicero in the same place when he saith to Paetus Extra jocum monco te quod pertinere ad beate vivendum arbitror ut cum bonis viris jucundis amantibus tuis vivas I would advise thee in good sober sadnesse which may much conduce to thy happinesse that thou comfort thy selfe with merry companions and those that are thy true friends nor do I referre it to pleasure meere pleasure but to community of life and repast and to the relaxation and unbending of the minde which is chiefly wrought by familiar discourse which is most sweete and comfortable at our refections with our friends The Romans fourth meale was Commessatio or postcoenium a reare supper or beover taken after supper a night drinking This tasted of superfluity and was not practised of all but was disliked by some and them of the best sort The moderate use of meate and drinke which was practised by the Apostles was so well knowne that they who accused our Saviour himselfe yet they accused not the Apostles Indeed when the knowledge of languages was immediately and divinely infused into the Christians and when they spake in divers tongues wonderfully the wonderfull works of God other men mocking the Apostles said Act. 2 13. These men are full of new wine which being a foule imputation Saint Peter wipeth it off saying These are not drunke as yee suppose vers 15. And if there had beene any truth or likelihood of truth of any ones being drunke that then was there yet it concerned other men and not the Apostles the auditors and not the speakers But the aspersion was laid on the Apostles onely and Saint Peter intended not to defend any auditor who were not accused but as the malitious Iewes sayd These men meaning the Apostles are drunke th' Apostle contradicteth saying these are not drunken for the defence of others had been impertinent when onely the Apostles themselves had beene charged home with the fault The Apostles all of them stood up with Peter to defend themselves from so foule a crime and false fame spread concerning them Act. 2.14 The Raven brought Elijah bread and wine in the morning and bread and flesh in the evening 1 King 17.6 Twice in a day God miraculously fed Elijah and the Ravens left off their ravenous nature and twice a day ministred to the Prophet A double daily refection God alloweth and if any one can prove that the Apostles are twice in one day I dare say that hee cannot prove that ever they did eate a third time in one day which inclineth to excesse Thy Disciples fast not say the Disciples of Iohn to Christ Mat. 9.15 Christ answereth Can the children of the Bride-chamber mourne as long as the Bridegroome is with them Where Christ tacitly confesseth that in his life-time his Disciples did not fast as the Pharisees or as the Disciples of John did fast viz. extraordinarily so that the people tooke notice of it and yet assured them that the time should come when the Apostles should fast For all this wee never read of any great provision that they ever had We reade they were an hungred Mat. 12 1 and did eate the very eares of corne and Christ pronounceth them guiltlesse vers 7. Necessity and want was their just excuse as the parallell of David and his company sheweth and proveth Neither when they had provision was it very costly but cheape scant ordinary and easie to be had We have here but five loaves two fishes say his Disciples Matt. 14.17 and they were also Barley-bread and two small fishes Ioh 6.9 At another time their store was onely seaven loaves and a few little fishes Matth. 15.34 And when he asked for meate they gave him a piece of broyled fish and of an hony combe Luk. 24.41 42. verses Againe hee asked his Disciples Children have you any meate and they answered him No. Ioh. 21.5 And though heē kindled a miraculous fire yet onely fish was laid thereon and bread vers 9. this was but poore entertainment for the Lord of Life and for the company of so good and gratious Disciples PAR. 3. THe Disciples ministred unto the Lord and fasted Act. 13.2 and at the Imposition of hands upon Barnabas and Saul they fasted verse 3. They did give themselves to fasting and to prayer at some especiall times 2 Corinth 7.5 Anna who also was a Disciple served God with fasting and prayers night and day Luk. 2.37 yet she lived not without sleepe and some refections to strengthen nature Saint Paul was very patient in afflictions necessities and
de coena Agni when he said Christ rose from the Supper and laid aside his garments for the Lambe was ended before as Saint Iohn hath it Iohn 13 1. and the 2. and there are but few who say as Ribera relateth in comparison of others One of these learned men of the same order are opposite to another and both the ground is most weake and the matter most unlikely if not untrue that Christ did Recumbere lye downe at the Passeover which Ribera intimateth Kemnitius in the 8. chap de Fundamentis Sanctae Coenae ex Lucae 22.20 thus to our purpose concerning the maine though on the By hee hath some errours Absolutâ jam typicâ coenâ Agni Paschalis Finitâ etiam conclusâ alterâ illâ subsequenti coenâ communi instituit Christus novam peculiarem Novi Testimenti coenam quā Paulus Dominicam appellat hoo est quod Paulus Lucas dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The typicall supper of the Paschall Lambe being now finished and that other common subsequent supper being concluded Christ instituted a new and peculiar supper of the New Testament which Saint Paul calls the Supper of the Lord. And this is that which Paul and Luke do say after hee had supped And this is that which I call Tricoenium Christi most divinely expressed by Kemnitius in other words but fully to my purpose And a little before Illam etiam alteram communem coenam Christus concludit more Israelitarum sicut Hebraeorum Commentaria habent usitato Accepto poculo gratias egit dixit accipite hoc dividite inter vos Christ concluded that other common supper after the usuall manner of the Israelites as the Commentaries of the Hebrewes have it when hee had taken the Cup hee gave thankes and said Take this and divide it among you That the last Passeover of Christ was observed like the Antecedent ones No man denieth this saith Scaliger and Christ kept the antecedent Passeovers according to the same rite custome or ceremony as the Jewes did saith hee and indeed otherwise hee had broke the Law which hee rather fulfilled Therefore both at other Passeovers and at his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascha his saving Passeover Christ partaked of the two Suppers appointed by the Law besides the new third one which he instituted Scaliger ibidem pag. 569. mentioneth the Cibaria or dishes which to this day the Jewes call cibaria duarum coenarum the dishes of two suppers or duorum symposiorum of two banquets And the second supper was called Coena dimissoria a dimissory supper as the Secundae mensae or second supper of the Gentiles saith hee or rather say I the Secundae mensae of the Gentiles were like the second supper of the Iewes So much concerning my proofes from the Old Testament that a second supper did as it were tread on the heeles of the first supper of the Passeover by the very letter and expresse command of the Law The Prayer O Lord God in thy great wisdome thou didst ordaine the Paschall Lambe principally as food for the soules of the Jewes and didst annexe a second supper for a refreshing of their bodies grant that wee may chiefly attend the good of our soules and desire that spirituall meate and for the weake fading transitory corporeall nourishment wee may so use it that wee may be truly said to look up through the creatures to the Creator and eate to live thankfully not live to eate intemperately for Jesus Christ his sake Amen CHAP. VIII The Contents of the eight Chapter 1 Proofes from the New Testament for a second Supper 2 Proofes from the Fathers especially Saint Cyprian Cibus inconsumptibilis 3 The second Supper was Fibula Legis Evangelii 4 Inter or betweene evinceth a Triplicity Saint Augustine Theophylact Damascen PARAGRAPH 1. SEcondly the proofes from the New Testament for the second supper are these Matthew 26.21 Edentibus ipsis As they did eate Namely when Christ ad secundas mensas discubuisset coenâ priore jam peractâ sate downe at the second supper the first Supper being now ended as appeareth Iohn 13.2 saith Beza whence thus I argue The first supper was ended Iohn 13.2 before the discourse and actions which followed but after that Christ riseth from supper verse 4. And sits downe againe verse 12. and did eate and eate bread with Iudas verse 18. Therefore this was the common and second supper For no man will say that Christ at the most holy Supper of the Eucharist would rise from it and wash their feete and sit downe againe A flying thought ought not to disturbe our devotion at the receiving of so high a mistery neither would Christ give an example of so irreverent an action during the administration of the Supper of the holy Supper of the Lord. So it being neither the Paschall nor Eucharisticall supper it must needs be the second-common supper from which Christ arose and after returned to his old place For hee did rise from supper Againe as Saint Iohn is punctuall that the first Paschall supper was past and ended ere he described the second supper So Saint Luke is as punctuall that Christ administred the sacred Eucharist after supper Luk. 22.20 If any one say the words After supper may be understood of the Paschall supper and after it I confesse they may be stretched so farre according to the letter yet from the sense we must necessarily distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after may be interpreted either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mediately or immediately After with some distance of time words and actions intercedent or after that is presently after but it cannot be meant presently after the Passeover because S. Iohn recordeth many things both said and done after the Paschall which were not performed in a short time and so not presently after the Passeover but mediately Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After supper must necessarily have reference to the end of the second or ordinary supper which approaced neerer in time to the supper of the Lord than the Paschall supper could Betweene which and the holy Supper many matters arose and matters were begun and ended in the second supper of which hereafter PAR. 2. Proofes from the Fathers especially S. Cyprian SAint Cyprian Sermone de Coena Domini pag. 500. distinguisheth thus Coen◠disposita inter Sacramentales epulas obviarunt sibi instituta antiqua nova Two sacramentall feasts there were the Paschall and the Eucharist and betweene them was a supper made or placed what could this be else but a second supper and thus did the old and new rites meete for as I proved before it was one of the old rites of the Paschall to have annexed to it a second ordinary supper and when the Lambe was consumed as the old tradition prescribed which none ever proved was done or to be done wholy at the first supper and I have proved it might without sinne continue
the consecration of the unleavened bread and confesseth saith Baronius um tantùm in paschate sed in aliis maximis Judaeorum solennibus diebus ut Pentecoste Scenopegia ejusmodi duplices coenas exhiberi consuevisse That not onely at Easter but also on other great feastivall dayes of the Iewes as at Whitsontide and at the feast of Tabernacles such double Suppers were wont to be exhibited Thus among the Iewes you shall finde Maymonides for the second Supper and the very Rituall it selfe you have also Scaliger Kemnitias and Beza for the same among the Protestants I have begun with Baronius among the Papists He againe saith expresly Christ gave Iudas the Sop in the second Supper I touched also at Franciscus Lucas Burgensis who againe on Matth. 26.21 Edentibus illis thus hath it Inter edendum edendum autem non pascha quod primum festinanter a stantibus comestum fuerat sed reliquos ejus coenae cibos as they did eate But the passeover was not to be eaten which was first eaten in haste by the Israelites standing but the other Viands of that Supper The same Lucas Burgensis on Iohnn 13.2 Coenâ factâ The Supper being ended thus Coena cujus primus cibus fuer at agnus Paschalis reliquus cibus vulgaris facta non ita ut mensa esset ablata gratiae actae post coenam ordinariam sed ante sacram Eucharisticam The supper whose first service was the paschall Lambe the rest of the dishes ordinary or common victuals being ended not so ended as that the table was removed and grace said after the ordinary or common supper but before the sacred and Eucharisticall supper The same on Luke 22.20 Addit hoc Lucas postquam coenasset or post coenasse or postquam coenassent as it is in the Syriack ut intelligamus sacramentum hoc non pertinuâ—sse ad vulgarem coenam quae pascendo corpori subservierat After hee had supped or after supper or After they had supped to give us to understand that this Sacrament did not belong to the Vulgar or Common Supper which served for the feeding of the body Sebastian Barradius Tom. 4. pag. 31. After Christ with his Apostles had eaten the Paschall Lambe In mensa recubuit cibosque alios sumpsit Againe ibid. It was not forbidden but usuall to eate other meates in the Paschall Supper The same Barradius pag. 64. speaking of the words Post quam coenavit After hee hâ—d supped They are to be understood de sola coena legali communi quae sequuta est legalem Onely of the legall and common Supper which followed after the Legall where hee plainly acknowledgeth two suppers the Legall one and the common one following it The same having a little before cited the Ecclesiasticall hymne Post Agnum typicum expletis epulis Corpus Dominicum datum discipulis After the Pascall Lambe and second Festivall Christ gave his Disciples his body mysticall Hee coucludeth from expletis epulis ergo post coenam epulas omnes The banquets being ended Therefore hee gave his body After supper and all other banquets which words prove more banquetting stuffe than a platter of sowre sauce onely as Scaliger would have it in the second supper Fost agnum alios sumebant cibos quos intingebant in condimentum hoc vel aliud praeparatum saith Barradius truly After the Lambe they did eate other meate which they dipped in this sauce or some other sauce newly prepared for that purpose Maldonate on Matt. 26.26 pag. 555. thus Cum tres eodem tempore actiones fuerint quae tres coenae vocari solent Whereas there were three actions which commonly they call three suppers the first in which the Paschall Lambe was eaten which is called the ceremoniall supper The second the common and usuall supper for saith hee the Lambe being religiously eaten because for the most part they who ate of it were not filled or satisfied they had another supper of which they did sup to saturity and pag. 557. at the beginning Solebat eso jam agno coena communis apponi There was wont when the Lambe was eaten to be served in a common supper The third supper was when Christ consecrated his Body and Blood So farre well PAR. 2. VVHether the first ceremoniall suppeÌ„r be called any where a supper I do not well remember saith hee and yet hee knew it was to be eaten betweene the two evenings then which there is no time more proper for a supper And himselfe at the last words of the next page The Lambe might be eaten at no other time than at supper Doth not Saint Iohn say After Supper John 13.2 which could not be after the third or second supper for they were after those words spoken but of nëcessity must be interpreted of the first supper of the Lambe which was thén ended Therefore the eating of the Passeover is justly and truly called a supper and the first supper I pitty the peremptory ignorance of Piscator in his Scholia on that placë who saith Omnino pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videtur legendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac proinde vertendum dum coena fieret hoc est inter coenandum non autem coenâ peractâ It seemeth altogether saith hee that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 2. Aorist mediae vocis which intimateth the time perfectly though but newly past wee ought to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a participle of the time present And so indeed in the Greeke New Testament printed by Iohn Crispin in the Margent wee find it and therefore that place of Saint Iohn ought to be translated Whilst they were at supper or at supper-time not when supper was ended for all his arguments prove the second Supper was not ended which no man denies though the Paschall supper were transacted before The second or ordinary supper Saint Luke Saint Iohn and Saint Paul call a supper saith hee A plaine confession of a second supper and yet not plainer than that the eating of the Paschall is called a supper PAR. 3. TOlet on Iohn 13.2 Annotatione 7. distinguisheth theÌ„ legall supper from the common supper Peractâ Paschali Agni coenâ communi incaeptâ saith hee againe The Supper of the Paschall Lambe being ended and the common supper being begunne hee washed their feete The most learned Suarez on Thomas pag. 487. saith Augustine and Iansenius do not distinguish Coenam usualem a coena legali The usuall supper from the legall supper But himselfe doth and againe is expressed pag. 483. Christus illâ nocte duplicem vel triplicem coenam egit cum suis Discipulis Christ in the same night did eate two or three suppers with his Disciples Bellarmine de Sacramento Eucharist 4.27 ad 2. object saith the Eucharist sub specie panis proprie respondet coenae Iudaicae Agno Paschali Under the Element of bread doth properly answer unto the Judaicall supper and to the paschall Lambe Where he acknowledgeth
a cloake Euthymius on Matth. 26. saith some thought Christ had on five Vestments himselfe judgeth he had three That this was at Supper time cannot be proved and is not said At his Passion indeede the Pasmist foretelleth in the plurall number They shall or will divide my garments as it is in the Hebrew Psal 22.18 The 70. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Our Printers of the last Translation have it in the Singular in both places They parted my garment among them and cast lots upon my vesture But because they had parted them indeede it is said Matth. 27.35 as in the time passed They parted his garments in the Plurall casting lots and the Psalmist is divinely cited as speaking first of his ordinary garments secondly of that excellent coate without seame They parted my garments among them there is the Plurall number and upon my vesture did they cast lots and the Singular is meant of the goodly seamelesse coate wrought from the top throughout Ioh. 19.24 PAR. 10. AFter his washing the Apostles resuming his garment and recumbing againe followeth the last quarter the third part of an houre or somewhat over allotted for dispatching the second Supper and it may seeme thus to be spent First with heavenly instruction to his Apostles then with a farther detection of the Traytor Lastly with the subsequent occurrences The first poynt beginneth from Christs question and is continued with his owne diversion re-inforced with holy conclusions from vers 13. to 17. inclusivè The second distinction of time may be from the graduall detection of the Traytor to the last consummation thereof namely from John 13.18 to John the 13.27 inclusivè Lastly the subsequent occurrences are described from verse 28. to verse 31 inclusivè but of these in order What our most sacred Saviour first said to his Apostles after he was againe laid on the discubitory bed is discerned by that he made this Quaere Know you what I have done to you which is not spoken of his action which all knew well enough without asking namely that he had washed them but of his maine ends and intentions to them unknowne even to Peter ugknowne a while why he washed them Then followeth Christs owne Diversion Yee call me Master and Lord and yee say well for so I am Not onely many other times but even at the preparation of the Paschall Lambe he is called Master Matth. 26.18 The Master saith And during that first Supper Iudas said Master is it I vers 25. Also every one of them said Lord is it I ver 22. PAR. 11. THe Apostles were forbid to be called Rabbi or Master and the reason is annexed For one is your Master even Christ Matth. 23.8 The title Rabbi is held to be given to them who tooke their Masters degree in the Babylonian Academies and Rabbi to them who were declared to be wise men by imposition of hands in Israel Be not ye called so Christ forbids not honour to be given to the Magistrate or to the Doctors but he would not have them ambitious of it and dislikes ambition So Beza on the place assisted by Augustine and Erasmus and indeede he would have his Apostles to be unlike or rather contrary to the ambitious affection of worship and honour and high places and titles which ungraciously reigned in the proud hearts of the Pharisees Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord it hath beene ascribed to men both in the Old and New Testament Exod. 33.22 Let not the anger of my Lord waxe hot saith Aaron to Moses And Sarah called Abraham Lord as is witnessed 1 Pet. 3.6 Likewise in the Testament of Grace the Grecians said unto Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 12.21 Lord we would see Christ Yet these men not affecting or desiring that great attribute were called so without sinne and the other did without sinne call them so But as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth or expresseth that great most proper name of God Iehovah so may no man give to man nor man accept from man the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord for God alone is the onely Lord absolute perfect supreame a Lord paramount of things that are not as well as of things that are Man is no other at his best than a petty diminitive Lord a Lord needing these things of which hee is Lord a Lord of a little or no time a weake Lord who cannot command a disease to goe from his owne body nor so much as a tree of his to grow A Lord by communication partitipation A Lord that must give account as an Vsu-fructuary to an higher Lord and so a little Lord in small matters a great servant to the greatest Lord indeede not so much a Lord as a slave to his passions Christ as hee is God is Lord and as God and Lord is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 21.15 Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou knowest that I love thee saith S. Peter yea Iudas himselfe questioning Is it I Lord tacitely confesseth him to be God that could search the reynes and judge truely of the thoughts of men S. Thomas divinely confesseth both in one Ioh. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Lord and my God and they all said well herein for Christ is our Master our Lord yea our Lord God PAR. 12. AFter Christ reasoneth thus both from the matter it selfe and from their owne confessions If I then your Lord and Master have washed your feete ye ought to wash one anothers feete Ioh. 13.14 And by the washing of feete he meaneth not onely the bodily washing literally but rather the exceeding humblenesse of mind and the double diligence which we are to exhibite unto our brethren for their good Every superiour must have his heart so prepared that though he command others outwardly he may deserve to himselfe inwardly such Christian humiliation that he preferreth the very inferior whom he commandeth before himselfe and grudge not any servill-seeming base worke to save the soule of a sinner It followeth For I have given you an example shat ye should doe as I have done to you vers 15. The man was healed who cast up his eyes to the fiery brazen Serpent Num 21.8.9 verses and happy is the man that casteth up his eyes to follow and imitate Christ in whatsoever he can that in all businesses to be done first examineth whether they be according to Christs precept or example I have seene them who have the sweet name of Iesus pounced stamped and as it were inlayed in Azure most blew indelibly and as it were cut out on their Armes or printed or graven I have read in Lorinus of one upon whose dead heart was found written and as it were engraven Christ is my love or that effect I am sure he is to be our Example I beseech you be yee followers of me saith S. Paul 1 Cor. 4.16 Yet he sheweth other-where how they must follow
PAR. 4. 2. SEcondly though Christ needed nothing for himselfe or his Apostles but was Lord of all the creatures and all things in heaven ayre water and earth would have ministred unto him according to his pleasure though when he sent them without Purse and scrip and shooes they lacked nothing Luk. 22.35 though if he would have prayed for helpe God would have presently given him more than 12. Legions of Angels Mat. 26.53 which number is a compleate Armie and every one of them able to overcome a contrary compleate Armie yet Christ for his Churches sake and to shew that it should ever be plentifully provided for both to abound themselves and to helpe others and to manifest in his owne presence and by his own example that they who partaked of our spirituall were bound in reason and Conscience to impart unto us their Temporalls therefore did our most wise and holy Saviour when he had healed certaine women of evill spirits and infirmities Luke 8.2 c. As Mary Magdalen and Ioanna the wife of Chuza Herods Steward and Susanna and many others permit them to be a patterne unto the world to minister unto him of their substance and to be a patterne to all succeeding ages what they should doe for the Church PAR. 5. LEt them who thinke no good Clergie man good unlesse he be galled and gelded in his tithes no evill Clergie man to be evill if he suffer them to swallow the sacred morsells let them consider I say by what law their soules shall be judged Divine or prophane for so the most learned M. Selden calleth that Quod fari religione non tenetur It was indeede Iudas who carryed the bagge But these two reasons are specialized wherefore the money was to be imployed to buy these things which Christ and his Apostles had neede of against the feast or to give something to the poore Iohn 13.29 PAR. 6. The fifth Occurrence of the fourth Generall THe next point to be handled is Iudas his speedy Egresse He then having received the Sop went immediately out Joh. 13.30 Whither Iudas his receiving the Sop be meant of or in his hand of or in his mouth or of or in his stomack may be questioned I doe guesse it is to be interpreted after he had eaten the sop or mouthfull to which the hand and mouth were but instruments yet necessary There is scarce an Authour who doth not professe his opinion that by receiving is meant the Orall manducation accomplished and that Iudas did really eate the sop Iohn 18.3 The Lanthornes though lights were in them and Torches though flaming shewed outward light but inward darkenesse And it was Night This deede of darkenesse carried darkenesse with it all the way to the end For this was their houre and the power of darkenesse Luk. 22.53 and his heart and wayes did rule the Prince of darkenes Occubuer at Iustitiae sol fulgentissima claritas sapientiae ideo crassissima caligine complebatur saith Iustinian The Sunne of righteousnesse and the most shining brightnesse of wisedome was now set and therefore was he filled with a most thicke Aegyptian darkenesse Iudas ipse nox erat Saith S. Augustine Iudas was night himselfe Iudas his going forth potuit esse horâ circiter tertiâ Noctis saith Faber Stapulensis on the place It might be about three a clocke at Night PAR. 7. QVando Iudas exivit fuit Nox quod notari solet in principio Noctis non in medio saith Suarez When Iudas went forth it was night which is commonly taken for the beginning of the Night not for the middle thereof Coena legalis lotio pedum ad Summum per duas horas durare potuerunt statim secutaest institutio Eucharistiae saith the same Suarez in Thomam pag. 487. The Passeover and washing of the Apostles feete could last at most but two houres and then immediatly followed the institution of the blessed Eucharist Stapulensis is much awry to allow about three houres to the Paschall and to the usuall Supper for the Paschall was but as a running banquet quickly performed And the ordinary Suppers of holy men extended not to that length of time Suarez better observeth at the utmost they could be but two houres Supping and washing and then presently followed the Institution of the Eucharist I met not with any who ever said it was mid-night when Iudas went forth Selneccerus de passione Christi pag. 442. thus stemmeth and distributeth the times by the night-watches In the first Watch of the night in Crepusculo in the twi-light from the beginning of sixe of the clocke till the end of eight three whole houres were they Supping washing and Christs Preaching In the second Watch of the night which he calleth Canticinium which word is mis-printed or otherwise Selneccerus was very ignorant to use that word instead of Galli Cantus or Gallicinium or for Conticinium which is the first part of the night from the crowing of the Cocke which he placeth in the second part or Watch in the night Circiter mediam noctem Galli primum cantum edunt saith Barradius Tom. 4. pag. 268. The Cockes doe use to crow first of all hard about midnight In the beginning of the ninth houre he went to Mount Olivet about an houre after betweene ten and eleven of the clocke he prayed sweated and was comforted by an Angell After eleven of the clocke Christ was betrayed and taken S. Peter cut off the eare of Malchus the Disciples flye In the third Watch of the night about twelve of the clocke Christ was brought to Annas and was boxed with the hand or beat with the rod of an Officer which stood by whom Christ reproved About one of the clocke in the morning he was brought to Caiaphas where being bound he was examined and confessed himselfe to be God About two of the clocke in the morning was Christ more strictly interrogated And now the Cocke crew and Peter denied him thrice and Christ pittying Peter looked backe on him and he repented went forth and wept bitterly In mine opinion here Selneccerus might better have placed his Canticinium or rather the Gallicinium or Cocke-crowing Selneccerus is in one extreame and would have the crowing of the Cocke in the second Watch before midnight Others hold the Gallicinium or Cocke-crowing to be onely in the fourth Watch of the night betweene the houres from three to foure foure to five five to sixe and they are in another extreame for Cocks crow not so much in the second Watch of the night as in the third And I confesse not so much in the third as in the fourth Watch yet seldome or never doe they crow before midnight unlesse it be at Christmasse as the good huswifes say or upon some extraordinary occasions as when they be troubled with noyse or moved or when they happen to see any accidently light by fire torch or candle or unlesse it be against change of weather But most commonly and ordinarily and
properly at the latter end of the second Watch or in the third Watch and before three in the morning is the beginning of the Chaunticleering or first crowing which is more and more reiterated and louder or shriller till day It seemeth to me that the word of God distinguisheth and divideth the crowing of the Cocke from the even midnight and morning Marke 13.35 Yee know not when the Master of the house commeth at even or at midnight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or at the crowing of the Cocke in the morning In the fourth Watch of the night Christ was delivered to the servants of the High-Priests to be mocked spit upon and many wayes abused and beaten and this continued three houres till sixe of the clocke in the morning and then was Christ condemned by a decree of the Consistory Luke 22.66 For they came together as soone as it was day And when the morning was come all the chiefe Priests and Elders of the people tooke counsell to put Iesus to death Matth. 27.1 PAR. 8. COncerning this Cocke-crowing two not unnecessary Questions may be mooted 1. Whither the Cocke did crow naturally of himselfe or was by meanes Divine spurred stimulated or pushed on unto it 2. How the Evangelists different variations may be reconciled In which many other Quaeres are inwrapped Concerning the first some may probably thinke that our blessed Saviour being Valdè Naturae mystes acquainted exactly with the course of it and divinely foreseeing and fore-knowing what would come to passe in an usuall and ordinary way was content to let the creatures Exercere actus suos proprios to exercise their proper acts S. Peter to deny his Master for feare yet voluntarily and the Cocke to crow at his usuall times So that the Cocke did not crow because Christ had foretold so much or because he was provoked otherwise than of himselfe to crow but because Christ fore-knew that S. Peters deniall would be about the crowing of the Cocke therefore did Christ fore-tell it But I may more probably thinke the whole course was above the levell of Nature and that Satan desiring to winnow S. Peter put a great and sudden feare into him and that Christ for a little time did desert S. Peter and turned as it were his backe unto him That afterward Christ pittying S. Peter did inwardly and tacitly command the Cocke to crow as hee in all likelihood forbade the fish by some hidden motion or instinct to approach nigh the ships where S. Peter and the Apostles toyled all the night and tooke nothing Luke 5.5 and precepted the fish extraordinarily and immediatly to come in troopes in obedience to Christs Will to this end that his miraculous power might be the better seene when they let downe their Net for one draught and the great multitude of fishes breake their net Luke 5.6 and began to sinke their ships ver 7. And all this astonishing wonder was but divinely preparatory to make Peter beleeve the words of Christ who promised that thenceforth Peter should catch men Luke 5.10 and as he commanded againe in a way best knowne to himselfe the fish to bring a stater or halfe a crowne of silver in his mouth unto the same S. Peter and yet to bite at the bayte which was fastned on the hooke which S. Peter cast into the sea Matth. 17.27 For I will not thinke that Peter cast in an hooke without a bayte or if he did it was the greater wonder All which are things above the bounds of Nature Likewise when at the crowing of the Cocke Peter remembred the words of Jesus Mat. 26.75 My opinion is the Cocke might have crowed for tie times and S. Peter never a whit the rather have remembred the words of Christ nor repented but that our mercifull Saviour even in the midst of his owne sufferings remembred and pittied S. Peter for the Lord turned and looked upon S. Peter and Peter remembred the words of the Lord Luke 22 61. When Christ turned his face to Peter and looked on him it was an operative looke and piercing eyes vertue flew from them and with divine power reached to turne Peter now Peetr saw Christ as well as Christ looked on Peter Peter did read his own fault in his Masters countenance the language of Christs lookes did Peter understand and it was not a naturall but a divine motion which made him remember the words of Christ Augustine de gratia Christi 1.45 saith That Christs looking on Peter was spirituall with the spirituall eyes of mercy reducing Peter to repentance He looked not on him with bodily eyes Sed hic Augustinus non tenetur Here S. Austine was awry I doubt not but Christ beheld Peter both corporally and spiritually Indeede it is said Marke 14.66 Peter was beneath in the Palace warming himselfe And Peter was without in the Palace Matth. 26.69 and hee was gone out into the Porch ver 71. which imply that Christ and Peter were in severall roomes Christ within and above Peter without and beneath I answer that they were in severall roomes at first none can deny but that Peter went not up where Christ was or that Christ was not brought downe after judgement so that hee might see Peter can never be proved for Peter went in and sate with the servants to see the end Matth. 26.58 A poore sight could he see if he stayed still without The first deniall of Peter was by the fire in the Hall the second in the Porch when the Cocke crew first No reason can evince but at the second crowing of the Cocke both Iesus and Peter might be in one roome I am sure it was above the space of an houre betweene the first and third deniall as it fully resulteth from Luke 22.59 And upon Peters first deniall the Cocke first crew And Then they led Iesus from Caiphas unto the Iudgement-hall At which time he might very well looke upon Peter if Peter himselfe had not followed into the roome where Christ was condemned as it is most likely he did PAR. 9. THe second poynt and an hard one it is to reconcile the different relation of the Evangelists Herein will I first lay open to the full their severall variations The words of Iesus were Before the Cocke crow thou shalt deny me thrice Matth. 26.75 And the same words are repeated Luke 22.61 But it is in S. Marke Peter called to minde the words that Iesus said unto him Before the Cocke crow twice thou shalt deny mee thrice Hence ariseth The first Quaere whether Christ said as S. Marke hath it or as S. Matthew and S. Luke have it PAR. 10. THe second Quaere is Whether S. Peters three-fold deniall was accomplished before the Cocke crew at all or before he crowed twice For three Evangelists say in effect the Cocke should not crow at all till the three-fold negation of Peter was passed And immediatly the Cocke crew Ioh. 18.27 But it is in Marke 14.30 Before the Cocke crow twice
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
mention no such matter nor the holy Third Supper of the Lord nor the Eucharist nor name the Sacrament of which himselfe was partaker Resp I answer the other Three Evangelists had fully enough described that Last Supper of the Lord for the Substantiall parts of it and S. Iohn would not actum agere doe that which was done to his hand before but wholly skipped it over describing that which the rest of the Evangelists and what S. Paul omitted namely that heavenly discourse which he uttered to his Disciples alone in the upper chamber Ob. If any man say It had been fit that so great matters should have beene distinguished by a new Chapter Sol. I answer O man what art thou who thinkest thy fantasticall wit is able to direct the wisedome of the eternall Spirit I would not have thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to think of thy selfe more highly than thou oughtest to think but to think soberly or to be wise unto sobrietie Rom. 12.3 PAR. 2. BEsides for ought that any man knoweth the 31. verse of the 13. of S. Iohn might be the beginning of a new Chapter Long since For neither Evangelists nor Apostles divided their Writings by Chapters and Verses nor did our Saviour nor any of his Apostles in any of their citations of points from the old Testament punctually insist on Chapter Verse or fixt number of the Psalmes Indeed it is probable that the Books of the old Testament were from the first divided and distinguished as now they are by their severall names as Genesis Exodus and the like and that they began and ended as now they doe Yet I want proofe to say They were at first so divided into Chapters Verses The Jewes of old time divided the Pentateuch or the Law of Moses or rather the first five Bookes of Moses into Fifty foure Sections you may better call them Readings or Lectures if you please Of these Lectures some were greater or longer others shorter and lesse Heinsius mentioneth that among the Hebrews there was Major Minor parascha the greater and the lesser distinction Another distinction is observed by skilfull Hebritians When the Section is not so full and absolute they phrase it a Parashah or Distinction and this in the Hebrew is signified by the prefixing of three P. P. P. But when the Reading is more compleate it is called or stiled Seder an Order and it is distinguished from the former by the trebled letter of S. S. S. And they were All read once a yeare in the Jewish Synagogues Yet because there were but Fifty two Sabbaths and Fifty foure Readings twice in a yeare they conjoyned two of the shortest Sections together and so all were exactly and intirely read over within the compasse of one yeare The Fifty second Section is a very short one and so are diverse of the later Sections The First Lecture was usually read on the first Sabbath after their great feast of Tabernacles and they called it Bereshith And it began from Genesis Chap. 1. Verse 1. and continued without interruption to the end of the Eighth Verse of the sixth Chapter of Genesis The Second Lecture began at Genesis 6.9 and ended Genesis 11. vers 32. inclusivè and this they called Noah The third Reading began Genesis 12.1 Now the Lord said unto Abraham Get thee out of thy Countrey and because they are the first words that ever God spake to Abraham so far as is recorded this third Lecture is called Lec Lera or Go thou And this ended with the last word of Genesis 17.27 The fourth Parasha of the Law began Genesis 18.1 called of the first word Vajera that is And the Lord appeared and ended Genesis 22. at the end of the 24. verse The fift Reading of the Law began Genesis 23. and ended Genesis 25. at the 18. verse inclusively The sixt Lecture began Genesis 25.19 and ended Genesis 28. at the last words of the 9. verse The seventh at Genesis 28.10 and had its period Genesis 32. at the end of the 2. verse The eight at Genesie 32.3 ending Genesis 36. with the 43. verse The ninth Lecture began with Genesis 37.1 closing with Genesis 40. at the last verse The tenth began Genesis 41.1 and ended Genesis 44.17 The eleventh Section began Genesis 44.18 and ended Genesis 47.27 The 12. hath but one S. to distinguish it when some others have three S.S.S. This Lecture some have thought to have been read and joyned with the precedent Lecture and so make but 53 Lectures in the Law Others invent other mysteries This 12 Reading beginneth Genesis 47.28 ending with the end of Genesis The 13. Paragraph began Exodus 1.1 and ended Exodus 6. with the second verse The 14. began Exodus 6.3 ending Exodus 9. at the 35. or last verse The 15. Section of the Law began Exodus 10.1 and was accomplished Exodus 13. at the end of the 16. verse The 16. Lecture began Exodus 13.17 running out Exodus 17.16 The 17. Section began Exodus 18.1 breaking out with Exodus 20. ultimo The 18. began Exodus 21.1 and expireth Exodus 24. at the end of the 18. verse The 19. Lecture began Exodus 25.1 expiring Exodus 27. with the last word of the 19. verse The 20. Section began Exodus 27.20 ending Exodus 30.11 The 21. Reading was initiated Exodus 30.12 ceasing Exodus 34.35 The 22. partida or division began Exodus 35.1 ending Exodus 38.20 The 23. Lecture began Exodus 38.21 ending with the end of Exodus The 24. Lecture began eviticus 1.1 and ended Leviticus 6. with the 8. verse The 25. Reading began Leviticus 6.9 ended Leviticus 8. with the last verse The 26. began Leviticus 9.1 ending Leviticus 11. with the last words of that Chapter The 17. began Leviticus 12.1 endeth Leviticus 13. at the last words of that Chapter The 28. began Leviticus 14.1 ending Leviticus 15. at the end of the Chapter The 29. Lecture began Leviticus 16.1 endeth Leviticus 18. with the Chapter The 30. Lecture began Leviticus 19.1 ending Leviticus 20. with the last verse The 31. Lecture began Leviticus 21.1 and continued three whole Chapters ending Leviticus 24. in the last verse The 32. Section began Leviticus 25.1 ended Leviticus 26. with the second verse The 33. Lecture began Leviticus 26.3 and ended Leviticus 27. with the last verse The 34. Section began Numbers 1.1 ended Numbers 4.21 The 35 began Numbers 4.22 ended Numbers 7. at the last verse The 36. began Numbers 8.1 ending Numbers 12. with the last verse The 37. began Numbers 13.1 and ended Numbers 15. in the last verse The 38. began Numbers 16.1 ended Numbers 18. in the close of that Chapter The 39. began Numbers 19.1 ended Numbers 22. at the first verse The 40. Lecture began Numbers 22.2 ended Numbers 25. at the 10. verse The 41. Section began Numbers 25.11 ended Numbers 29. at the last verse The 42. began Numbers 30.1 ended Numbers 32. at the last verse The 43. Section began Numbers 33.1 ended
would not neglect the preaching of the Word of God nor exclude themselves from It to serve Tables In this sense S. Paul said 1 Corinth 1.17 Christ sent me not to Baptize but to preach the Gospel yet both Baptising and Serving at Tables especially the Sacred Ones were divine offices Christ was given for us in the Sacrifice was given to us in the Sacrament In the first per modum victimae as an offring in the last per modum epuli as Bishop Andrews hath it as in a Banquet Who knoweth not Banquets are commonly set on Tables In the Feastings of our great Ones you may perhaps find out the Jewish fashion of Feastings For as oft times our people arise when the first and second courses are removed and other meat and messes carried away and go to another Table and Banquet of Sweet-meats as the close of all So very well may it be that when Judas was excluded out of that room and gone down staires and forth of doores Christ and his Apostles might arise from their former Feasting and at another Table apply themselves to this Sacred banquet of the Holiest Heavenliest Sweet-meat since more devotion was required at this most Sacred food than at their other repast of which hereafter Besides I desire to see one proofe where ever any of Christs Apostles or any Jew of those times did feed from the Ground Floore or Pavement when they did eat in any house well-furnished I cannot omit another place 1 Cor. 10.21 Ye cannot be partakers of the Lords Table and of the Table of Devils That the Apostle speaketh of the sacred Eucharist in the first place appeareth by the precedent verses The Cup of blessing which wee blesse is it not the Communion of the Blood of Christ The Bread which wee breake is it not the Communion of the Body of Christ vers 17. Here are both Species both Kinds Christ blessed the Cup and so do we before and in the Consecration and this is the Communion of Christs blood Giving of thanks preceded consecration The Heathen had Altars on which they made offrings to their Gods the Devils and they had also Tables from which they did participate of things Offered It was lawfull to go to the Tables and Feasts of the Gentiles and to eate whatsoever was set before them 1. Cor. 10.27 But they might not approach to the Pagan Altars to partake of them Nor eat any thing in Idolio in the Idols Temple Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a thing offred to Idols no though a man did but say so vers 28. Yet Christians partaked even of the Sacrifices which were upon and taken from the Heathen Altars on which they were Sacrificed if they knew it not as the Gentiles and Jews also Deuteronomy 18.1 c. though not Altars but Tables were principally ordained to eat upon Yet they who waited at the Altar are partakers with the Altar 1 Cor. 9.13 Christ could not expect an Altar in an upper chamber of a private man Altars were no part of chamber-furniture The Jews might have no other permanent Altars after their setting in Hierusalem bu two The Altar of Incense and the Altar of Sacrifice Christ may be said in a sort to be the Altar the Offring and the Priest when he was Sacrificed on the Crosse Other than a Metaphoricall Altar he used not he was not The poore mans box or chest shall be set neare to the high Altar Injunction the 29. But he consecrated the saving Eucharist on a Table and therefore is it called the Lords Table And because Christ did so all other Christians were the apter to do so and for a while called the Church-Altars Tables in reference to Christs first Institution upon a Table For in times of persecution they could well use none but Tables and therefore doth the Primitive Church oft call them Tables and seldome Altars unto which they were not admitted to administer the Sacrament of the body and blood of the Lord. Nor did they carry Altar or Altars from house to house from City to City from Countrey to Countrey as they Communicated in severall Houses in severall Cities and Countreys and for a while daily so communicated but used the Tables such as they were made by Art wheresoever they came Nor perhaps did they stand on the particular consecration either of Tables or of Cups and Vessels to hold the Body and Blood of Christ but in the fiery furnace of persecution were content sometimes to make use of such things as could be had and rather made them holy than found them holy But he who from hence will think that the name of Altar is unlawfull or of a late invention or that they were excluded from Christian Churches or that there were Tables allowed and every where set up in the Churches Or that Altars were destroyed generally or for the most part Or that even Altars themselves were not sometimes called Tables with an eye to Christs first institution Or that will cry-up Tables to cry-down Altars He knoweth not the different usances of the Church in times of persecution and cut of it but taketh advantage of words to set asunder things which well may stand together and runneth with a strong by as to his own works Neither would I have my speciall friend to precipitate himselfe into the other extreame or so to fix his mind on Altars so to undervalew Tables as to maintain or publish that Christ did not celebrate the Heavenly Eucharist on a Table and that he instituted it on a plain Floore or pavement which opinion I think was scarce ever heard off a thousand yeares after the first Institution of the Sacrament The extract or exempt especially appropriated to our purpose is this Not only the Devils in a kind of imitation of God Almighty this worship had by the Heathen Tables erected and consecrated to them of which they took part and were allowed their divident or portion on which they fed sometimes in the Temples of their Idols sometimes at home But even the holy Christians in their best perfection had diverse Tables on which they did administer the Lords Supper and partaked of the holy Communion and they were called the Tables of the Lord. For the Lord himselfe and his holy Ones a long time after him administred the blessed Eucharist on Tables PAR. 6. THe second point held probable was and is The holy Eucharist was administred by Christ on a Table different and variant from the Paschall and Ordinary Supper-Table Object Yea but what proofes have you for that Sol. I answer what proofes have you to the contrary And why was not the Heavenly food consecrated on a distinct Table Or which opinion is like-liest In this so uncertaine a point we are not forbidden but rather commanded to search for the truth 1 John 4.1 Beleeve not every spirit but try the spirits whether they are of God 2 Thess 2.2 Be not soon shaken in mind or troubled But 1 Thess 4.21 Prove
severall kinds of worshipping their Consecrated Gods First they did lift up their eyes unto them Secondly they blessed them Thirdly they did Sacrifice unto them Fourthly they did set their Idols upon their Beasts and Cattle The lepid story of the Image of Isis set upon an Asses back They made Caroches and Carts to carry their Images upon They made Beds in their Temples in honour of their Idols They dawbed them over with silver and gold They clothed them with costly garments The story of Dionysius his sacrilege The story of the Knave that stole away Jupiters golden Eyes out of his head 9. Another kind of Adoration of Idols at distance To kisse the hand in passing by the Idol So did Cecilius worship the Image of Serapis A Creditor by the Law of the 12. Tables might cut in pieces his condemned Debtor who was not able to pay him The rigor of that Law commuted into shame The manner of shaming such Debtors There is a Civill death of a mans Honor and Good name as well as a Corporall death of the Body 10. Their fashion of Adoring their Idols was either at Distance or Close by Adoration at distance was diverse either of Idols in Heaven or on Earth If they adored the Celestiall bodies 1. They looked up towards the Heavens 2. They did in heart give the honor to the Creature which is due only to the Creator 3. Their mouths did Kisse their hands 4. They prayed unto them either audibly or tacitely If they Adored their Images on Earth 1. They stood before their Images somewhat off 2. They solemly moved their right hand to their â—ips 3. They kissed the forefinger joyned with the thumb 4. They turned about their body on the same hand 5. They did draw nearer and kisse the Images They kissed not only their Lips and Mouths but other parts of their bodies also 11. The manner of saluting one another among the Persians The story of Polyperchon Adoration whence so called The reason why in Adoration they did both Bend and Kisse The reason why they put their Hands to their Mouths in Adoration The ancient Romans had a house dedicated to the Sun A greater Obeliske dedicated to the Sun meaner to the Moon Kings Adored before either Sun or Moon The Persians worshipped the Sun The manner how The Buckler of the Sun what it is Servius Tullus built a Temple in Honour of the Moon The Manichees Adored the Sun and the Moon 12. The originall of Adoration Kings and Princes had not their originall of worship from the Adoring of Idols or Images as M. Selden opineth But Statues and Images had the beginning of their Adoration from the exemplary worshipping of Kings and famous Heroes as Geverard Elmenhorst proveth from S. Cyprian Athenagoras and Alexanders letter unto his mother About Serug his time they began to draw the pictures of Magistrats Tyrants c. About Terah's daies they made Statues and Images Statues were made 1. Of Clay by the Potter 2. Of Stone by the Mason 3. Of Silver Gold c by the Gold-Smith 4. Of Iron by the Black-Smith and other Artificers The diverse Apellations of Images made for Gods Heroës Kings Wisemen Well-deserving men The cause of Adoration sometimes Greatnesse Goodnesse Adoration a Reward for the dead Illective for the living Both Men and Women for some evident priviledge of Vertue were deified The first Inventors of every thing profitable for men Deified Jupiter so called à juvando Jovis Jovi Jovem Jove corrupt derivations from Jehova 13. The Cities Countries and Places of the Heathenish Gods are known where they were Borne Lived were Buried The great variety of Gods and Goddesses among the Heathen Saturne the Ancientest among the Heathen Gods Jupiter borne and buried in Crete 300. Jupiters The famous Heroës and Princes were in the World before their Images Statues were at first Comforts are now sacred Reliques Common people pray unto and publiquely consecrated Images The mouths of the Image of Hercules many Images at Rome worne bare by Kissing 14. In ancient times living Kings were Worshipped and Adored Sons of God Gen. 6.2 were Sons of Princes Elohim the name of God appliable to Princes Great men in ancient times Adored for their wickednesse Men Reverenced and Adored for their Name In ancient time great store of Kings Nine in one Battle Gen. 14. Vsuall in India for Subjects to Kisse their Kings by way of Worship Some Kissed their Hands yet did not Adore Adored yet Kissed not their Hands Adorare to worship used for Orare to pray both in Scripture profane Authors and Fathers Praying to an Idoll maketh it a false God The True God only must be prayed to Prayer used for Adoration Adoration for Prayer The story of the Father Wisedome the 14. for the untimely death of his Son 15. The story in the Mr. of the Ecclesiasticall History concerning the Originall of Idols Idolatry had diverse Inventors The Egyptian Idolatry the worst That place of Scripture Then began men to call on the Name of the Lord Gen. 4.26 vindicated from the misinterpretations of Bellarmine and Waldensis who apply it to a Monasticall life Others who gather from hence the Originall of Idolatry Examined at large and truly Interpreted No Idolatry before 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 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 minds to a diligent search of the right meaning Authorities that Idolatry was not before the Flood Salianus Cyrill Irenaeus c. The first Idols had their primitive Adoration from the Adoration of Kings The latter Kings c. have had Adoration from some kind of Adoration derived from Idols When Christ celebrated the holy Communion t is probable he fell down 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 she commands PARAGRAPH 1. 1. WHether Christ himselfe received the blessed Sacrament I answer Here cannot choose but be diversities of opinions Bellarmine de Sacramento Baptismi 1.23 thus Dices potuit Christus accipere sunm Baptisma non ad effectum Regenerationis Adoptionis consequendum sed aliquâ aliâ de causâ c. You will say Christ might be Baptized with his own Baptism not to work Regeneration or obtaine Adoption but for some other cause As Christ was Circumcised which hee needed not and was Baptized by John to the Baptism of Repentance though Christ had no cause to Repent and lastly as he took
with their severall senses formes and fashions may be included He falleth down to the graven Image and worshippeth it and prayeth unto it Esay 44.15 17. The meane man Boweth down and the great Man Humbleth himselfe Esay 2.9 He humbleth himselfe even unto the Ground such was the worship of their Idols They dawbed them over with silver and gold Opinio mens Imperitorum artis concinnitate decipitur auri fulgore perstringitur argenti nitore candore eboris hebetatur The opinion and judgement of unlearned men is deceived by the exquisitenesse of Art by the shine of Gold and is dulled by the brightnesse of Silver and whitenesse of Ivory They clothed them with costly Garments Dionysius his sacrilegious violence taking away Jupiters golden coate upon pretence it was cold in the Winter and too heavy in the Summer and putting on a woollen coate as warmer in the Winter and lighter in the Summer is knowne to children The knave that stole away two eyes of pure gold massie gold out of Jupiters Image knew Jupiter could see as well without eyes as with eyes or rather that he did not see either with them nor without them But of the Adorning of their Images I have spoken before and yet the very Robbing of them proveth the precedent Adorning of them These things they did when they came neare to Worship them and Adore them PAR. 9. BUt there was another kinde of Adoration of them when they passed by the Images and stood at distance from them Minutius Foelix in Octavio toward the beginning setteth it downe by the actions of Cecilius who seeing the Image of Serapis Vt vulgus superstitiosum solet manum ori admovens osculum labiis impressit As the superstitious people is wont putting his hand to his mouth he Kist it This was a kinde of Honorary salutation of Devotion a Running Adoration a Worship at Distance But that his hand did kisse his Lips or fasten a kisse on them as the phrase may seeme to import and not rather his Lips did kisse his Hand is observable as an Heterogeneall kinde of expression For it is proper for the Mouth and Lips to kisse when the other parts of the body do touch or rub but not kisse Yet if the words be read in the Ablative case he printed a kisse on his Hand by or with his lips we may give it the priviledge of an African phrase And yet in the Hebrew the phrase is reciprocall My Mouth hath kissed my Hand or my Hand hath kissed my Mouth See our last Translation Iob 31.27 and the marginall note In Adorando dextram ad osculum referimus When we worship we kisse our Right hand Apuletus lib. 4. Millesiarum as Elmenhorst quoteth him Let me also defend the African Optatus against Rigaltius who in his Observations on Tertullian towards the end of them pag. 119. among the Inserenda citeth a place of Tertullian in Apologetico cap. 4. The purport is this The lawes were of old that the Creditors should cut in piecest he condemned Debtors who were not able to pay and every Creditor might have a portion of his flesh See Aulus Gellius 20.1 who hath that Law of the Twelve Tables at large In which place Caecilius saith Nothing is more cruell and vastly extreme unlesse as it seemeth this Law was made so cruell to this end that no man should ever venture to endure it For saith he many debtors are adjudged to their Creditors and bound or imprisoned But that ever any was cut into pieces and each Creditor had severall gobbets or portions I never heard or read though the rigor of the Law ran so If there were more Creditors to whom the indebted man was adjudged the Law permitted them to cut in pieces and divide the body of the Debtor among them Iunius Rabirius in his Tractat called Hastarum Auctionum Origo ratio sollemnia hath the words of that Law pag. 7. in Terminis and more succinctly than Gellius Which cruelty by a generall consent was taken away Death was turned into Shame the Proscription of their goods did rather make them blush than bleed For must they not needs blush who when they parted from all their goods by Proscription were to sit on a Stone bare-breeched with naked and seene and shewed buttocks also with their uncovered podds to strike or run at a Marble Lion set before the gate of the Capitoll for that purpose See Cerda on the place of Tertullian Pamelius cleared the way to Cerda though he complaine of Zephyrus his obscurity in this point And yet I wonder why nor Gellius nor the accurate Rabirius doe mention the manner of the Commutation in their punishment unlesse modesty deterred them Rigaltius saith nothing to the maine matter but picks a quarrell and findeth fault with Optatus for the like phrase Suffundere maluit hominis sanguinem quà m effundere said Tertullian Optatus lib. 2. Fundentes sanguinem non corporis sed pudoris At quis alius pudoris sanguis quà m corporis saith Rigaltius As if there were some other blood of shame which was not of the body Wittily enough if it be wit to find Nodum in scirpo a knot in a bulrush For Optatus in the cited book hath it otherwise Episcopos gladio linguae jugulastis fundentes sanguinem non corporis sed honoris You have slaine the Bishops with your tongues as with swords shedding the blood of their honor and credit though sparing the blood of their Bodies And this reading and exposition is confirmed by the words one leafe before Linguas vestras acuistis in gladios quas movistis in mortes non corporum sed honorum Jugulastis non Membra sed Nomina Quid prodest quia vivunt homines occisi sunt honores à vobis Valent quidem membris sed ereptae portant funera dignitatis You have sharpned your tongues as swords which you have moved and thrust into the death and destruction not of Bodies but of Goods you have killed not their bodily Members but their Names and Credit what boots it that they live when their honors are destroyed by you They are healthy but they carry about the carcasse of funerall exequies of their Dignities and Honors He speaks of a Civill death Metaphorically when a mans good Fame is blemished wounded or destroyed Honores occisi sunt Their Honors were slaine as it is in the Margin He doth not oppose Sanguinem corporis sanguini pudoris the blood of the body to the blood of shame sed sanguini Bonorum or Honoris to the blood of Goods or Honor. In the opposition of the bodily blood to the blood of shame is no good sense the resultance of it beeing that the blood of Blushing is not of the Bodily blood but it stands with faire reason to say ye shed the blood not of their Bodies but of their Goods or Honors Howsoever Rigaltius was supine For if his coppy had the words as he cites them which is
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
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
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
duty and God would the more love us and sooner and higher lift us up Whosoever desireth proofes from the ancient Fathers that the holy Eucharist is to be adored let him reade Bellarm de Sacramento Eucharistiae 4.29 toward the end but expound them so as if Christ were to be worshipped in the Sacrament and not the meere Elementary part When they lifted up their hands in adoration they were wont also to spread them abroad PAR. 2. COngruentiall reasons hereof doe follow First To most sacred things most sacred reverence is to be exhibited But the blessed Eucharist was and is a most divine gift and kneeling is a sacred reverence Therefore was it received with kneeling The greatest care is to be had of heavenly matters This is confirmed by Tertullian in lib. 1. ad uxorem Saecularibus satis agentes sumus utrique nostrum consultum volumus si talibus tabulas as Rigaltius well readeth it ordinamus cur non magis de divinis atque coelestibus posteritati nostrae prospicere debeamus We are wise enough in worldly businesses and will looke well enough to our selves and make our Wills and Testaments concerning these lower and meaner affairs why then ought we not rather to provide for posterity in things divine and heavenly Secondly The Fathers of the Primitive Church received the holy mysteries with kneeling And though the true Geniculation be of the mind so that one were better to have an humbled minde and stand upright than to kneele often and be proud withall yet if we worship God in our hearts our hearts will command the humble Bowing of the knees Besides Geniculatio corporis aedificat simplices the bodily kneeling doth edifie the simple Therefore Moris Ecclesiastici est Christo genuflectere saith Hierom on Esay 45. It is an Ecclesiasticall custome to Bend the Knees when Christ is named When the Corinthians did meete at the receiving of the Eucharist wee may safely pronounce they lay not on Beds but as they might Sit at their feasts of Charity so we may presume they kneeled when they partaked of the Sacrament Rhenanus in his Annotations before Tertullian de Coronâ Militis pag. 413. Propter crebram Sacramentorum tractationem inolita fuit illis religio quaedam etiam vulgarem panem vulgare poculum reverenter tractandi They were so religious when they tooke the Sacrament that they did transferre some reverence also even unto their common meats The fifty-two Injunction of Queen Elizabeth commandeth her people to make a lowly courtesie answerable to antiquitie which used a modest and humble Bowing of the body But more of this by and by Yea the Priests were wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three times to bow downe as it is in Chrysostomes Liturgy And the like was appointed to the Lay people in his Homilies The more devout as I take it did Bend and Bow their Bodies very low Thrice even almost to the Earth which was the Greater Reverence and the Lesser Reverence which was a Bending of the head and shoulders onely they performed Twelve times as a late learned Writer affirmeth If he pick out such kinde of Reverences in which by his description there was no Kneeling nor Bending of the Knee He might countenance Geniculation and bring proofes for it In the worship of God Body and Soule being united together there ought to be a sympathy betwixt them And since the Body expecteth to be Lifted up to Heaven hereafter it must Kneele here on Earth God loveth not half-worship and God will be glorified as well in our Body as in our Spirit 1 Corinth 6.20 Textullian witnesseth That the Penitents did Adgeniculare Kneele downe at the receiving of Absolution And indeed both the Baring of mens heads and the Kneeling on Bare and Bended Knees are both of them gestures of humbled and mortified minds worshipping God Not-Kneeling and coveted heads argue mens pride The Ancients were wont with Bended Knees piously to worship God except from Easter to Whitsontide saith Tertullian And on the Lords day we accompt it unlawfull to fast or geniculis adorare to Kneele Other where Tertullian esteemeth and reckoneth the Not-kneeling betweene Easter and Whitsontide an Immunity or Priviledge But at other times Kneeling was their Ordinary pious practise For Histories make it plaine that diverse of those holier times had knees as hard as horne by their often and continued praying in that gesture Therefore let such deluded Pure-trants who come into the Church as if they had no joynts as if they had swallowed two barrs of iron or as if two stakes were falne into their legges so that they will not or as if they could not stoope learne more piety and devotion and not deny That Reverence to God which they give to temporall Princes PAR. 3. IF any aske the reasons why those Primitive devout Ones did forbeare Kneeling betwixt Easter and Whitsontide I answer First the Church did so appoint it and they were the obedient children of the Church and would not teach their Teachers or spirituall Fathers When our Church commandeth thee so to doe doe so Yea but why did the Church appoint it so I say they might have and I beleeve they had many powerfull Reasons inducing them Then so to doe which we know not now I answer secondly This might be one Inductive Because it was fit the people should shew themselves Thankfull for the great and blessed gift of Baptisme which at Easter and Pentecost they received most commonly For it seemeth as the newly-baptized washed not for a whole weeke after sacred Baptisme and did weare onely White clothes whence the Sunday called Dominica in Albis or Whitsonday had its denomination Which Ceremonies had their faire significations So the Church of the Newly-Baptized gave God Thankes for the Remission of their finnes and the grace conferred on them by Baptisme Standing rather than Kneeling as may be collected from Rhenanus His words are these in his Annotations before Tertullian de Coronâ Militis Geniculari in adorando velut poenitentis est Quistans adorat tanquam jam veniam consecutus Gratias agit In the worship of God Kneeling is the signe of a Supplicant or suppliant or as it were of a Penitent Who worshipped God standing giveth Thankes as having then received pardon of his sinnes When any of our un-kneeling Schismaticks are new-baptized as none are Or if they have not sinned againe since the forgivenesse of their sinnes or if they need no pardon Or if they were so holy every way as the Primitive Church was we will indulge somewhat unto them And let them consider whether Tertullian or other Fathers did not speake in the persons of the Newly-baptized onely and represented them when they pleaded the priviledge of Standing and not Kneeling at some certaine times Tertullian de Coronâ Militis cap. 3. From the day of Baptisme we abstaine a whole weeke Lavacro quotidiano From our daily washing For as I dare say that diverse Churches did Fast on
and inclining to Peace and Union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a giving of Thanks With us it is commonly called Christ his Last Supper which word Last not only signifieth that he ate no supper any day or night for ever After with a mortall passible body but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Last includeth and involveth the two precedent Suppers of that night as if it had been said This Supper is the Last of the Three and Last of All. It is also termed Communio Sanctorum in the Apostolicall Creed The Communion of Saints In the Fathers are found these Titles Pax Christi The Peace of Christ by Ignatius Epistola 14. And Dare Pacem Lapsis to give Peace to them that have fallen is all one with admitting people to the holy Communion in Cyprian Epistola 10. Irenâ—us saith It is Nova oblatio a New oblation 4.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mystery is a common appellation Augustine de peccatorum Meritis contra Pelag. 1 24. saith The Affâ—icans do most significantly call Baptisme nothing else but Salutem Health or Salvation and the Sacrament of the Body of our Lord nothing else but Life And himselfe contra Faustum 20.13 saith It is Sacramentum Religionis the oath and strictest bond of Religion and the Mysticall bread in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Offering in regard of the Offerings made for the poore And Sacrosancta oblatio by Augustine contra Faustum 20.18 The Consecrated oblation Dei Coena Dominicum Convivium Gods Supper and the Lords Banquet by Tertullian ad uxorem 2.4 Theodoret termeth it Verum typi archetypum the authentick performance of the Type The Latins call it Missah which some derive from the Hebrew or Chaldee For what is in the Vulgat Spontanea Oblatio a sufficiency or tribute of a Free-will offering of thy hand Deut 16.10 The Chaldee hath it Missath In the Interlineary it is translated Sufficientia Spontis manus tuae or Spontanea manus tuae Which for substance divinely agreeth with our Eucharist Juxta sufficientiam donarii spontanei manus tuae erit quod dabis as Vatablus well interpreteth it Thou shalt offer according to the worth of the voluntary gift of thy hand asmuch as thou well art able Some say that Missath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an offering made to God and due for a perfonall duty or service But saith Cevallerius in Pagnine his great Lexicon I do not think so because none of the Hebrew Doctors which I have read use it so And well might he dislike it For the Hebrew phrases or words did not per saltum skip over to the Romans but were derived to them by the Greek Church Therefore since none of the Greek Fathers did ever use the word Missa I cannot think the Latins borrowed it from the Hebrews The Heathen Greek Priests dismissed the people saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romanist gave the parting blow to the people by these words I licet Missa est And the Christian Romane Church which hath imitated too many of the old Romes customes hath not done amisse in this to use the like things and words The Greek Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had its ground from Acts 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophets and Teachers in the Church of Antioch did minister to the Lord. The holy Eucharist is called by Nicolaus de Cusa Sacramentum Sacramentorum Exercitationum 6. pag. 532. in ipso est consummatio Fidei saith he and a little before Hoc est Sacramentum consummatae Vnionis ad vitam aeternaliter vivificantem It is the Sacrament of Sacraments in it is the consummation of Faith It is the Sacrament of the most perfect Union to the life which quickneth us eternally Lastly Tertullian de Resurrectione carnis cap. 8. saith Our flesh is fed with the Body and Blood of Christ ut Anima Deo saginetur that our Soule may be filled Sated Fatted with God The Eucharist being called God which is an high Expression He who will see more attributes of Hallowed Supper let him have recourse to Cyprian de Coena Domini pag. 500. Casaubone Exercitatione 16. c. 30 c. PAR. 4. IT followeth in my Method to inquire what speeches were spoken by our Saviour after the Third Supper was administred S. Paul mentioneth none The gracious Sermo Domini in Coenaculo was after Supper after the Third and Last Supper beginning John 13.3 continuing to John 16.33 Then as he had made a long Sermon to his Apostles so he continueth with a Prayer to God in part of the seventeenth chapter of S. John Then did they sing an Hymne Matth. 26.30 what it was is unknowne In likelihood after the Hymne they departed the house and then fully ended the Third Supper Then they went over the brooke Cedron over the Mount of Olives David when he fled from his unnaturall and rebellious son Absolon went up by the ascent of Mount Olivet and wept as he went up 2 Sam. 15.30 No doubt also but our Saviours heart was full of sorrow For in the way as he went to the Mount He foretold that all the Apostles would be offended Matth. 26.31 c. and that Peter would deny him howsoever he promised the contrary Hence in some likelihood proceeded the strife when S. Peter was curbed by our Saviour which of them should be accounted the greatest Luke 22.24 Which was determined by Christ from the 25 verse unto the end of the 30. Though some think the strife was at the Second Supper Whereupon Christ to teach them humility washed their feet and became as their servant When hee came to the Mount he prayed When he came down from the Mount he still had more conference with his Disciples and comforted S. Peter in speciall and all the Apostles in general We cannot think but he passed all the time in holy devotions and heavenly discourses About halfe an houre before midnight he came to the village Gethsemane situated at the foot of the Mount of Olives and there the Apostles did sit and stay by his command except Peter and thetwo sons of Zebedee and they went with Christ and Christ prayed thrice Matth. 26.36 Then might he conclude and seale up all with a prayer for his Church John 17.9 For when he had spoken these things John 18.1 Then did he passe the brook Cedron where was a Garden into which he entred and his Disciples as he was wont Judas knew the place Joh. 18.1 c. and Judas came thither v. 3. and there was Christ betrayed and bound From thence was he carried and recarried unto manifold examinations and more revilings He was hurried to judgement to sentence all along the dolorous way to the shamefull death of the rosse THE PRAYER BY the vertue and merits of which crucified Jesus good Lord free me from all sin passed prevent me from sinning hereafter guid me by thy Grace confirme me by thy Goodnesse and leave me not O leave me not most gracious Lord till thou hast brought my soule to my desired haven thy blisse in heaven through Jesus Christ my only Saviour and Redeemer To whom with thee and the blessed Spirit three persons and one God bee all possible praise and thankesgiving ascribed for prolonging my life for strengthening my feeble body for giving me power to end this Work and for all other favours vouchsafed to me a poore sinner for Christ his sake Amen Amen Amen Gloria in excelsis Deo cum Gratiarum actionibus Trin-uni Vni-trino Deo Sacrum Malim Deo placere quà m aliis omnibus Malim mihi ipsi placere nonnullis aliis quà m solummodò nonnullis aliis non mihi Explicit in Vernali Aequinoctio 1637 hic liber tertius Siquid hic verum ac non incommodè dictum inveniatur illud non humano cujusvis ingenio sed Deo omnis veritatis auctori ut scripsit S. Augustinus omninò ut par est ascribendum est Simendum aliquod vel erratum inciderit id meae imbecillitati tribuendum est Cujus coelesâ—i misericordiâ veniam humiliter precor Gabriel Palaeotus in fine libri de Sacri Consistorii consultationibus Vt principio Finis cohaereat Omnia haec in his tribus libris de Tricoenio Christi in nocte proditoriâ Ecclesiae Anglicanae Judicio submissa sunto An Advertisement to the Reader REader I may not conceale that after I had fully ended though I confesse not throughly transcribed my Tricoenium there were brought unto my hands by the meanes of M. John Tournay the Works of two Jesuits who have written of this selfe same subject that I have He who wrote lately is one Theophilus Raynandus an eminent man full both of quick wit much reading and great schollership The title page of his book weareth this superscription Optimae vitae finis pessimus The summe is almost comprised in his 8. and 9. chap. The other did write de Triplici Coenâ Christi Agni Vulgari Eucharisticâ 22 yeares since His book printed at Antwerp by the heyres of Martin Nutius and John Meursius I never saw nor heard of any of them till my Work was accomplished Nor since took so much as one line or any one testimony from either of them In most things and in the maine they agree with me and I with them in something we dissent The Jesuit Johannes Walterius Viringus who writ so long since amasseth strange testimonies not commonly heard mentioned in our Schooles pulpits or Masters of controversies The Jesuits have run their way I mine They might have done me much service and pleasure if I had seen them soon enough I commend them in very many things and they shall wipe of the aspersion of Novelty from me in most matters if any Romanist shall charge me with it Compare the Work who will And so God blesse their labours and mine to the benefit of thy soule Good Reader So hoping for thy prayers I bid thee farewell in Christ Jesus our gracious Redeemer Thine in the Lord EDWARD KELLET FINIS
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