Tricoenivm Christi in nocte proditionis suæ The threefold svpper of Christ in the night that he vvas betrayed / explained by Edvvard Kellett.

TRICAENIUM CHRISTI. (Book 3)

LIB. III. CAP. I. Which containes the first, second, and third Generals. Wherein is shewed

• 1. Reasons of the word Tricaenium.
• 2. Differences between the Agapae, and Third Supper.
• 3. Use of the holy Kisse.

1. A Praeface by way of

• Admonition to the Ʋnlearned.
• Invocation of the Learned.

2. Reasons of the word Tricaenium, and, why I call this Work Tricaenium Christi. A threefold Supper farther proved. The Papists offended for calling the third Supper, the Supper of the Lord. A deviation concerning Maldonat the Jesuite his Life, and Doctrine. The ancient Fathers both Latine and Greeke, call the third Supper, the Supper of the Lord.

3. A discourse concerning the Agapae, or Feasts of Charity. They succeeded in the place of the Chagigah, or second Supper. When Eaten. The Eucharist before Tertullians dayes eaten in the Morning: the Agapae in the Evening. The Eu∣charist and Agapae in the Primitive Church were kept neare about the same time. Christians falsly accused for eating Infants at their Agapae. The Agapae kept on the Lords daye. What scandals were taken by the Gentiles against the Christians Agapae.

4. The sacred Eucharist, and not the Agapae (as the Papists think) is meant by the Supper of the Lord, 1 Cor. 11.20. The Agap••e never practised before Christs Ascension. The Agap••e at first were used holily and religiously: sometimes Severally from Jointly with the Lords Supper. The Corinthians did eate them before the Lords Supper. They were celebrated by the Corinthians in the Church. Each Schisme of the Corinthians supped a part, by themselves. The poore neglected by the Corinthians in their Agape. The primary end of the A∣gap••e, the releife of the poore.

5. Charity modestly covereth a multitude of Sinners. The ill fashions of the Co∣rinthians in receiving the Lords Supper reproved. Casaubone censured in two points. First, that the Corinthians received the Eucharist in the Morning. Se∣condly,

that the Eucharist ought to be called a Dinner or a Break-fast, rather than a Supper. The Churches both Westerne and Easterne, did receive the Supper of the Lord Fasting in the fourth Age. On good-Friday the Church used to receive it Thrice. That use broken by Pope Honorius, and the Councell of Tarracon. Pope Eutichianus, his Decretall against such as received the Sacrament Not-Fasting. Some Churches of Africa, and some Egyptians received it about Eventide Not-Fa∣sting. In the second Age of the Church, in Tertullians time they received it, some at Night, some at Mealetime, and some ere Breake of day. We receive the Holy Communion in the Morning in remembrance of Christs Resurrection.

6. In the Primitive Church they did lye on beds, when they did eate their Love-Feasts. Love-Feasts forbidden to be kept in the Church by the Laodicean Councell, ancient Fathers, and later Divines. Kneeling in the time of solemne Prayers, and administration of the Lords Supper, commended by Calvin.

7. In S. Cyprians and S. Augustines dayes, some received the Eucharist every day, others at certaine times only. S. Augustines Rule, Let every one follow the Customes of the Church, wherein he liveth. Eudemon Johannes by Casaubone reproved. A Christian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or holy complying to avoyd Schisme, and for concords sake was practised by the ancient Fathers, by other Christians, and by Cal∣vin himselfe: And commended by Casaubone, Rigaltius, and others. Calvins good advise to Farellus. His divine temper against Luther.

8. The holy Kisse usuall at the blessed Sacrament. Forborne on Good-Friday. The Kisse of Charity, why so called. 'Tis called Holy, to discriminate it, from false, amorous, and civill Kisses. Why the holy Kisse was omitted on Good-Friday. Di∣verse kinds of Kissing. Some of Salutation, some of Adoration. Diverse manners of Kissing. Some kisse the lips, or mouth, former parts and hinder parts of the shoul∣ders, cheeks, hands, back of the hands, the feet, and the toe. The reason of Kissing the Popes toe. The Penitents in Tertullians dayes did kisse the very foot-steps of other Christians. Kissing of a Tablet, or holy Board. The reason thereof. Hol∣ding by the eares in kissing used among Heathen, and among Christians. The rea∣son thereof. Joah held Amasa by the beard, and kissed him. The custome of kis∣sing one another at the receiving of the Sacrament continued till S Augustines dayes. The manner of kissing in Prester Johns Countrey, and among the Persians.

9. When the Agapae began and ended, uncertaine. Not to bee eaten in the Church, and in the Chancell. The Ʋse and Abuse of them, even in the Apostles times. The Abusers of them termed Spots and Blemishes in the Abstract. The words Breaking of bread, and breaking of bread from house to house, Act. 2. verse 44, 45, 46. interpreted. The degrees by which Abuses crept into the Agapae.

PARAGRAPH. 1.

IN things unrevealed, in circumstances omitted, a wide win∣dow, yea a doore is open for diversities of opinions; and vari∣ety of opinions proveth there is obscurity in those things, a∣bout which they differ: In this obscurity we are left to doubts, and doubts are determinable by the fairest proofes. Knowledge is not so common a matter as is esteemed; many may light on a good beleefe, who have not any divine know∣ledge. Cognitio fieri non potest, nisi cognoscenda praecedant. Augustine de Genest ad litteram, Cap. 32. De non intelligibilibus non est intellectio. Doubting it selfe is not wholly voyd of all knowledge; nor doth any man know any thing truly of which he never made any doubt before, saith Petrus Pomponatius de Incantatio∣nibus, cap. 9. Plato his young youth was to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inquisitive:

Name qui nil dubitat, nil capit inde boni.

For he that reading makes no doubt, Doth little profit get thereout.

A signe to a nimble wit is as persuasive as a sentence to a dull braine.

The institution of the venerable Eucharist, is for the substantiall part thereof, set down at large by three Evangelists, and by S. Paul. But for the time, place, and manner of administring: what preparatives were used by word, or deed; with what gestures Christ did celebrate: and the Apostles receive that blessed Sacrament: what Reverence was shewed; what Prayers Precedent, Conco∣mitant, or Subsequent were made, is not directly expressed in holy Scripture. Scarce ever was there an holy subject more subject to various constructions. For we are forced to seek for the light without any shine of it: the ashes must bee blown away, and hidden corners searched. Fire is produced by a strong apply∣ing of the flint to the steele; and we must be as tinder dryed, and apt to enter∣taine the least flying spark: points unwritten must be extracted, and distilled out of things written.

Wherefore (good Christian people whosoever you be that are unlearned, and can talke only of our English originall, forbeare censure in these dubious points: be willinger to follow, than to lead: to learne, than to determine.

But come you hither, (O ye inquisitive, and learned Conjecturers.) Here is work for you; and in this work, let me intreat you rather to build, than to destroy: to cut of, rather than multiply perplexities. And you (dainty Cri∣ticks) the sweet Children of the Arts, and Muses; you mines, and minters of In∣vention, come with your nimble fancies, and pricking apprehensions, towring beyond sight: fetch light out of darknesse, adde improvement to learning, and truth; and strength of reason to conjecture.

And you especially, (most Reverend and Holy divines) the true Epoptae, Stew∣ards of the mysteries of God, and beholders of his secrets, who daily converse with God, and his blessed Angels: who spend not your thoughts on the stinck∣ing trash of this filthy world; whose death to the world, is life to Godward: and who are, Finita divitiarum cupiditate divites, rich, in that you covet not riches: Whilest an earthworme, or muckworme is, Medias inter opes inops, poore (like Tantalus) in the middest of his riches. You, who bury your selves among your books, and joy more to illuminate obscurities, than to find trea∣sures; 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 ••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 pre∣sent occasions; every wit inventing and adding somewhat.

Horace de Arte Poëtica, almost in the beginning, concerning the inven∣ting 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, ficta{que} 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 Tri∣noctem, 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 Testa∣ment 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 hun∣dred 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 Ter∣tullians 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 Lati∣nize. 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 clas∣sicall 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, pelori∣das, sphondylos, turdum, asparagos, subtus gallinam altilem, &c. The manner of the Supper was this. Before supper, Urchins, (the now meat of vagabond Gyp∣sees) raw Oysters in abundance, Palours, the roots of Angelica, Thrushes, Spe∣rage; 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 Eucha∣rist) 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 Re∣gius professor of Divinity, Doctor Collins Provost of our Kings Colledge in Cambridge, in these very words; So wishing you Tri-Nestora 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, Tri∣caenium, 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 Co∣rinth. 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 Sup∣per 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 Se∣cond 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, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 pro∣reed 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 Rheto∣rician, 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, with∣out 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 Domi∣ni, 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 ob∣servarunt) 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 pas∣chal being ended, which was not ordeined so much to satiate and nourish na∣ture, 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 Pascha∣lis 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 celebrati∣on 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 Sup∣per. And thus Bellarmine may seeme to be rather for us, than against us.

PAR. 3.

The Greek Fathers stile it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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 drun∣ken; 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 taken in the mor∣ning. Secondly, The Agapae were in the evening. Thirdly, Yet at the first they were both about the same time. Let me say a little of each point.

• 1. For the receiving of the Sacrament in the morning, Tertullian ad uxorem thus: Non sciot maritus quid secreto ante omnem cibum gustes? Shall not thy hus∣band know what thou dost eat in secret, before thou dost caste a bit of any other meat? And after him Saint Augustine would have the Eucharist eaten fasting, propter honorem Corporis Dominici, out of a religious reverence to the Lords Bo∣dy. More plainly the same Tertullian in lib. de corona militis; Eucharistiae Sacra∣mentum—etiam antelucanis coetibus, nec de aliorum manu, quàm de prasiden∣tium sumimus; we receive the Sacrament of the blessed Eucharist even at our morning meetings, and that at the hand of no other but of our owne Ministers. And Pliny, who was Rationalis Trajani, Trajans Receiver and Accountant, did certifie the Emperour, that the Christians were wont to meet before day light, ut sua sacra facerent, to performe their divine service.
• 2. Concerning the second point, namely the Agapae, that they were kept in the evening, is as apparent. Coena nostra de nomine rationem sui reddit. Vocatur enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id quod Dilectio penes Gracos est. The name of our Supper sheweth its nature, that it is a Love-feast: yet a Supper it was, and so he called it. Other∣where he saith, Coenulas nostras sugillatis, you scoffe at our Suppers; where, the Agapae are not wholly excluded. Otherwhere, Coena nostra vocatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 our Supper is called a Love-feast. Quantiscunque sumptibus constat, lucrum est pietatis nomine facere sumptum: siquidem inopes quoque isto refrigerio juvamus. How cost∣ly soever our Love-feasts be, expence for pietie sake is gaine; for the poore are refreshed with it. Augustinus contra Faustum 20.20. Agapae nostrae pauperes pascunt, sive frugibus, sive carmbus: Our Love-feasts doe feed the poore, either with bread, or meat; one way or other.
• 3. The third point is as evident from 1 Cor. 11. that the Primitive Christians kept no great distance of time betweene the sacred Eucharist and the Agapae: For the Apostle proceedeth from the abuses of one, to prevent the abuses which might fall in the other, and speaketh as of things almost conjoyned. And from hence the Gentiles objected, that Christians at their Love-feasts did eat an In∣fant; because the blessed Eucharist was in the same Agapae, or neere the time administred; and it being called spiritually the Flesh, and the Blood of Christ, the Christians were accused that they did eat mans flesh, and drinke mans blood.

Alba-spinaeus doth answer very shallowly, That this crime was forged, even from the daies of Tiberius, as Tertullian saith in his Apologetick.

I reply. All this is true, that it was a most horrid falshood, an affected Lie, coined in Tiborius his time. But the question is not, Whether the same were

true, or false; (to which only Alba-spinaeus supinely but idlely answereth) but from what ground or probability the rumour did arise, or how we may trace the report home to its owne forme, to the bed from whence it first started. I say againe, It was because the Eucharist and the Agapae were conjoyned, and were then kept at Night-season: thereupon they found fault with the Suppers of Chri∣stians, as sated with blood and humane flesh. And perhaps in after times this was one true reason why they are the blessed Sacrament in the morning, and the Agapae at night, to remove that objection; That in the night they feasted not themselves with the blood of an Infant. Which practice, though it staggered the report, and someway diverted it, and the Christians absoluti sunt, were ac∣quitted; yet litura manebat, the spot was not cleane taken away, as Claudius was wont to say in another case & aliquid haerebat, but something still remai∣ned behind, because the accusation was boldly vouched. Inveterate rumours are not easily wiped out.

If Alba-spinaeus had observed, that at their single separated Agapae there was no possibility of suspition of Infanticide, or feeding on mans flesh, or drinking of mans blood, but that the words of the body and blood of Christ eaten, and drun∣ken, might in the carnal mis-interpretation be Caput famae, a ground (though slip∣pery) for report, and for such a report, through their malice and infidelity; he would then have said (without a perhaps) that for a good while after Christs time both the Eucharist and the Love-feasts did touch or kisse each the other; and that thence arose the horrid imputation, that their Suppers were accused as sceleris in∣fames, infamous for villanies, to use Tertullians phrase. Weigh this farther cir∣cumstance. The Agapae were kept on the Lords day: Diebus Dominicis celebra∣bant Agapas, they celebrated their Love-feasts on the Lords day, saith Alba-spi∣naeus himselfe, observat. 18. and then was the most blessed Eucharist administred; that day above all other dayes, that time of the day, even about Supper time, in imitation of our Lord.

Tertullian ad uxorem 2.4. speaketh of Pagan husbands suspition of their Chri∣stian wives: Quis ad Convivium Dominicum illud, quod infamant, sine sua suspi∣tione dimittet? Who can endure to let his wife goe to that infamous banquet of the Lord without jealousie? What this Convivium Dominicum, this Banquet of the Lord is, falleth under enquiry. Pamelius interpreteth it, de Missa Christia∣norum, of the Christians Masse. Rhenanus, Junius, Mornaeus, Casaubonus Exer∣citat. 6. pag. 512. interpreteth it of the Eucharist. Alba-spinaeus in his notes on this place of Tertullian, thus farre concludeth wittily and truly, That Tertullian speaketh of that Banquet or Feast that was infamous among the Gentiles. Con∣vivium illud, quod infamant, are the very words of Tertullian. But they were not suspected of any incest at the Eucharist, saith Alba-spinaeus, or of any un∣lawfull lust then, as from Pliny junior and others may appeare. Therefore those scandals were only taken against the Agapae, or Love-feasts. What things are objected against the Christians, in Justin, adversus-Judaeos Apolog. 2. In Tertul∣lian Apologet. and ad Scapulam, De cultu foeminarum, in Minutius Foelix, in Eusebius 4.1. & 4. capitibus, concerning their Suppers, and Infanticide, they are to be referred to the Agapae, in which the Eucharist was neither consecrated, nor received. Thus farre White-thorne, or Alba-spinaeus.

But if he had observed, either that at their Agapae only there was no possi∣bility of suspition concerning Infanticide, and that at the Eucharist a carnall man might so interpret it; or that the Eucharist was held by the Gentiles worse than the Agapae, so much worse, as Infanticide, and devouring humane flesh and blood, are worse than the sins of the eighth Commandement; or that the holy Eucharist and the Agapae were kept both at one time, about Supper time, in the dayes Apostolicall: and the Eucharist being first dispatched, the suspition for lust was laid upon the Second Supper, where they did feast, sing, and were merry: and that Tertullian Apologetico cap. 39. mentioneth the Triclintum Chri∣stianorum,

the Supping-beds of the Christians, and their discumbing thereon, both men and women: I say againe, he would have concluded without a per∣haps, that the blessed Eucharist and the Agapae were not dis-sundred by much time, but rather were united; and he would not have rejected, as he did, both his owne and our Heroes, Pamelius, Rhenanus, Junius, Mornaeus, Casaubone, to whom let me add that learned Jesuit Ludovicus de la Cerda, who interpreteth Dominicum Convivium, the Lords Supper, thus; Convivium Domini peragebatur, celebrabaturque sacrâ Eucharistiâ: ac tunc menticbantur Gentiles, ac dicebant, Christianos panem sacrum Eucharistiae edere intinctum sanguine jugulati Infantis: So farre Cerda. The Banquet of the Lord was kept and celebrated at the sacred Eucharist: and then did the Gentiles falsly report, and say, that the Christians did eat the sacred bread of the Eucharist dipped in the blood of a butchered In∣fant. I may not omit it is called Dei coena, the Supper of God, in Tertullian ad uxorem 2.6. And that Alba-spinaeus in all his Observations observed not that the Agapae or Love-feasts did succeed the Second Supper of the Jewes, at all their great feasts: which Suppers were for the most part contiguous, and never farre dis-sundred. Julian the Apostata taxed the Christians for these three alto∣gether, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is in Petavius his Edition pag. 588. Chrysostome Homiliâ 27. on the Epistle to the Corinthians, Statis diebus mensas faciebant communes, on set and certaine times they kept common feastings: & peracta synaxi post Sacramentorum communionem, omnes commune inibant Convivium: and when the Congregation was dismissed, after they had communicated of the Sacraments, they all met together at a common Banquet. Thus did the Agapae, or Love-feasts, succeed in the roome of the Second Jew∣ish Supper. After the Sacraments were administred they feasted altogether.

PAR. 4.

THe Papists say, That the Apostle speaketh of the Agapae, or Love-feasts, and not of the sacred Eucharist; as I proved before. Suffer me, I pray you, to cleere the text concerning the Agapae.

1. First, I would know where any, or whoever called the Agapae, or Love-feasts, the Supper of the Lord. Tertullian indeed Apologetic. cap. 39. calleth their Love-feast, Coenam, a Supper; but that ever he or any other called it, sin∣gled by it selfe, Coenam Domini, the Supper of the Lord, with reference to the Sacrament, I remember not. As Agapae were doled to the poore (and what is given to them is lent to the Lord) so it may be called the Lords Supper.

2. Secondly, the Agapae, or Love-feasts, were never begun or practised by Christ, never in use whilest Christ lived on the earth, in likelihood not till after he was ascended into heaven, some short time after: so they were of a latter in∣stitution than the blessed Sacrament, though they were holy, just, conscionable, and founded on sufficient good authority, viz. Divine.

3. Thirdly, if there had beene no abuse In or At the Agapae, or Love-feasts among the Corinthians, yet the rightest use of them could never produce this Consequent; That, that was to eat the Supper of the Lord, which must be the resultance from the opinion of the Papists. For none can deny but the Church did sometimes use the Agapae, or Love-feasts, holily and heavenly; And yet it was a different thing, To eat the Lords Supper. Both the Supper of the Lord, and the Agapae, or Love-feasts, might be, and have beene perfectly administred, severally, and at severall houres and watches of the day, or night: also jointly, and contiguously, one presently after the other: sometimes the one first, and sometimes the other.

4. Fourthly, the Agapae, or Love-feasts, succeeded indeed in the roome of the Second, or Common Supper. And it is as cleere as the light, that the Corinthians did first eat their Agapa's, or Love-feasts: Every one taketh before his own Sup∣per, 1 Cor. 11.21.

5. Fifthly, These Corinthian Agapae, or Love-feasts, were celebrated in the Church. For the Apostle reprooveth them, because they did not eat at Home, be∣fore they came to the Church. What, have ye not Houses to eat and drink in? or despise ye the Church of God? ver. 22.

6. Sixthly, There being divisions among the Corinthians, v. 18. it is more than likely, that the maintainers of each Schisme supped Apart, by Themselves; thereby fomenting divisions, and cherishing factions.

7. Seventhly, It is probable, that the Rich supped by Themselves: For certain it is, that the Poore were neglected. Ye shame them that are poore, or that have not, ver. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, subaudi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that have no part of Supper. And this neglect was against the primary end of these Agapae, which was, principally, to comfort and refresh the Poore.

Tertullian speaketh much in commendation of these Love-feasts. Inopes quosque refrigerio isto juvamus: we relieve every Poore body by that refection of ours (saith hee Apologet. cap. 39.) And the Confessors in Prison had not only part of the Collections of the Christians (saith Tertullian ibidem) but had part also of their Love-feasts. Tertullian ad Martyres cap. 2. what is fit for the bo∣dies of Martyrs, they want not; per curam Ecclesiae, & Agapen fratrum, through the care of the Church, and the charity of the Brethren.

PAR. 5.

EIghthly, as by the words, One is hungry, we may not imagine, that the Apo∣stle confined his meaning to singly One, to Onely One, and no other: so when he saith, Another is drunken, he appropriateth not the fault to meer-One-alone, as if no more were drunken; but modestly covering their faults, and cha∣ritably casting, as it were, a mantle over their nakednesse, what was too com∣mon among them, he qualifieth, modifieth, and diminisheth, by reducing all to the singular number, One is drunken.

9. Ninthly, Though the Maine abuses, if not All, reprehended by the Apo∣stle in these Corinthians, were committed in Agapis, Before the receiving of the Lords Supper; yet because these disorders were ill preparatories unto the hea∣venly food of their soules, wicked in themselves, and scandalous to others; though they did receive the Lords Supper afterwards, yet this was not the way to eat the Lords Supper. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some interpret it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nonlicet, ye may not eat it So. Others say, that the Apostle by an usuall hyperbole precisely deni∣eth That to be done, which was not well done of the most. I like the former ex∣position of Vatablus and Erasmus, because the Apostle findeth fault with the Co∣rinthians for eating the Lords Supper with those precedent ill fashions, and re∣duceth them to Christs owne institution of his Third and last Supper, without mentioning any thing concerning the Agapae. Neither is there involved an ex∣presse deniall of their receiving, but they received in ill Fashion, and after an ill Manner.

10. Tenthly, Casaubone, Exercitatione 16. cap. 31. thus. Peccatum Corinthi∣orum, quod reprehenditur ab Apostolo, etsi propriè ad Naturam, & substantiam hujus Sacramenti admittebatur, & erat conjunctum cum venerandi mysterii contemptu, & contumelia: in iis nempe conviviis, quae Sacramento adjicere moris erat, exercendae charitatis ergô, propterea Paulus totam illam Corinthiorum actionem, quae sacro, & communi convivio constabat, à potiore parte vocat Coenam Dominicam. The sin of the Corinthians, which the Apostle finds fault withall, though it belonged not properly to the nature and substance of this Sacrament: yet because they com∣mitted it by occasion of the Sacrament, and was accompanied with the contempt, and shame of the venerable Eucharist: namely in those Feasts, which custome added to the Sacrament, to excercise their charity; therefore Paul called all that action of the Corinthians, which consisted of a sacred and common Banquet,

from the better, and nobler part thereof, the Supper of the Lord. But that great scholer is miserably deceived in this following thing. Manè, sine dubio (saith he) Corinthii Eucharistiam celebrabant, quam sequebantur posteà epulae Communes. Out of doubt the Corinthians received the Eucharist in the morning, and the Common Feast followed after. Yet the Apostle fully intimateth, that the Co∣rinthians kept their refections in the Church, Before they received the blessed Eucharist; and some of them were kept with great excesse, as I proved before. Casaubone his Sine dubio (out of doubt) is but a fancy, of which himselfe made no doubt; others do. Another error is in the same chapter. That what S. Paul calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Supper, should rather be tearmed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prandium, a dinner, if we re∣spect the time, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a breakfast. And he alleadgeth this reason out of Chrysostome, according to the Churches usage, which the Apostles, out of doubt, instituted of receiving of the Sacrament Early and Fasting; that Heavenly ban∣quet, may be tearmed a breakfast, or a dinner. Suppose this were so, that the holy Communion of the Corinthians may be, ought rather to be called, in re∣spect of the time of taking it, a breakfast, which they took only Salivâ virgineâ, with Virgin spittle, or fasting (as it is apparently false) yet ought it to be tearmed the Supper of the Lord. For the Lord took it, not at breakfeast, or at dinner, but at night only, at the Third Supper; And this is enough to ju∣stifie the title of Tricoenium. Justinian the Jesuit neare the place above-cited, sai••h, the words, Postquam coenavit, after he had supped, may be expounded not only of the Paschall Lamb, but also of the Common Supper. Nam sub finem coenae communis instituta est Eucharistia: for about the end of the Com∣mon Supper, (which was the Second Supper) Christ did institute and cele∣brate the Eucharist (which is the Third and Last Supper of our Lord) called by S. Paul. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: called by Dionysius Areopagita, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The most Heavenly, and Archi-mysterious Supper, as Ca∣saubone well observed; called by other Fathers, and by Baronius and Justi∣nian, Coena Domini, The Supper of the Lord, as you may see the proofes at large in Casaubone. Dei Coena, Gods Supper (saith Tertullian ad uxorem, 2.6.) Augustines appellation is, Communio Coenae, the Communion of the Supper, de Anima cap. 6.

11. In the eleaventh place, I think the words of Casaubone, require more proofe, or are to be distinguished upon, when he saith. Out of doubt the A∣postles did appoint the Church to receive the Sacrament Early, and Fasting.

That the Churches did so, and did well, to do so, in later times, is confessed.

That some Churches did take the holy Communion, Early, and Fasting in the fourth Age, is also confessed. It was a fault objected against Chrysostome that he gave the Communion Post sumptum cibum, after the Christians had bro∣ken their fast. The Romans used this peculiar king of action; when they swore, they took up a stone, and did fling it from them, and prayed; May Jupiter throw me away, as I fling away this stone, if I speak not truth. The good old father S. Chrysostome, was much moved, with that false suggestion: and thereupon, with enough, if not too much, earnestnesse, He perhaps alluded, to the oathes of the Gentiles, but certainly swore in Christian tearmes, If I have done so, let Christ cast me out of his Kingdome. In his seven and twentieth Homily in 1 Epistolam ad Corinthios, he saith, you, before you receive (the holy Eucharist) do Fast: that you may some way, or other, seem worthy to Communicate: and if that be a sound Rule in the Decretals, that None should beare witnesse, but Fasting: whereby they may the better consider what they sweare: I judge that propter dignitatem corporis Dominici, for the honor of the Lords body no sustenance should be taken, before the blessed food (which strengtheneth our soules) be taken by us. And yet if Chrysostome had administred the Sacrament after meat, he in∣stanceth in the example of our blessed Lord. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Who administred the Communion after Supper. S Augustine himselfe tooke it Fasting, propter honorem corporis Dominici, for the honour of the Lords body; yet he ad Januarium confesseth, some Churches of Africa received the Sa∣crament in the end of the day; others received it, both in the Morning, and in the Evening. Augustines ad Januarium Epist. 118. cap. 4. is sufficient autho∣rity, that on Good-friday anniversarily the Church received the blessed Sacra∣ment twice; once in the Morning, once in the Evening. Et cap. 7. Plures, & propè omnes in plerisque locis eo die Coenare consueverunt; Most, and almost all u∣sed to take it at Supper. And the priviledge of this day, viz. to receive the bles∣sed Eucharist at night, continued till the dayes of Pope Honorius, who brake it off. And though Augustine himselfe with his, were wont to fast; Then tocele∣brate the Communion; Then to sup, cap. 5. yet the same Augustine ibid. cap. 6. Liquidò apparet, quando primùm acceperunt discipuli corpus, & sanguinem Domini, non eos accepisse jejunos. It is a plaine case, that when the Disciples did first re∣ceive the body and blood of the Lord, they did not receive it fasting: The A∣postles at first are not the Eucharist, Fasting. But wee must not therefore calumni∣ate the Universall Church, because they always take it Fasting. For it pleaseth the holy Ghost, that for the honour of so great a Sacrament, the Lords body should be eaten before other meats; and therefore, per universum orbem mos iste servatur; this custome is kept over the whole world. And the contrary custome of receiving the Eucharist after supper, was forbidden by the third Councel of Carthage, Canone 29. except only on the Anniversary day of the Supper of the Lord. Yea, that very permission and indulgence of receiving the Sacrament at night, only on Good-friday at night, was disannulled, and antiquated by the Councell of Tarracon in Spaine. So much for the Western Church. But the Easterne Church forbade Night-offerings in the Laodicaean Councell; Canon 5. and in the sixt Generall Councell, cap. 79. So Pamelius on Cyprian.

Euthychianus the Pope (you shall find it in Ivo parte 2. cap. 45.) was so strict for the receiving of the Sacrament Fasting, that he Decreed, whosoever took the Sa∣crament after meat, yea though it were but a petit refection, if they were youths, they should repent three dayes: if they were of perfect age, they should do seven dayes penance: if they were Priests, or Clergymen, they should be pu∣nished for it, twenty dayes together. Goulartius on the same Epistle affordeth a liberty to the Pastors of the Churches; That for the circumstance of times, and places, both of old, and in our Age, they did, and may appoint the Communion to be kept, either at early Morning, or in the Day, or at Night. Adding, they were forced in time of persecution, to celebrate the Communion, not once only, but many times in one day. And some Egyptians (saith Socrates, lib. 5.) supped li∣berally, before they received the Sacrament, and yet did eate the holy Commu∣nion, about Eventide. Some of these have I cited out of Casaubone, against himselfe. For in the Morning, (saith he) it should seeme, by the authority of the Universall Church, Jam inde à principio, it was a custome almost every where, to take the Eucharist Fasting. That it was so about Augustines, and Chrysostomes dayes, I confesse, with some limitation. But that it was so, jam inde à principio, is hardly, or not at all to be proved. Let me ascend higher, to Ter∣tullians time; and even here in the second Age of the Church, he is pregnant enough, that the blessed Sacrament was taken by the Christians, Fasting. Non sciet maritus, quid secretò ante omnem cibum gustes? shall not your husband know what you take secretly before any meate is tasted by you? Tertulliam ad Ʋxe∣rem 2.5.

The same Tertullian Apolegetic. cap. 2. witnesseth that Plinius Secundus wrote to Trajan; that the Christians had coetus Antelucanos ad canendum Christo, & Deo: Early meetings before day to sing to Christ, and to God. But sing they did at their Communions. And they did (saith Pliny) seipsos Sacramento obstrin∣gere; Binde themselves by the Sacrament; which was the Christians receiving

of the Sacrament, (as Baronius opineth ad annum Christi, 104.) for they bound not themselves to any evill, but from doing evill (saith Pliny;) And this was an∣te Lucem; before day (saith the said Pliny.) And yet the same Tertullian de Co∣ronâ militis, 3. cap. saith, Eucharisiiae Sacramentum, & in tempore victus, & omni∣bus mandatum à domino etiam antelucanis coetibus sumimus. Some received it at Night, some at Meale-time, some ere Break of day. Rhenanus on the place of Tertullian; Non solum victus tempore erant soliti accipere Eucharistiam. sed etiam in congregationibus, quae nonnunquam ante exortum diem fiebant. An ingenuous confession, That the primitive Church in the second Age was wont, at Meale-time (that is not excluding Supper) to receive the Sacrament: and yet that some times they received the same before the Day-spring. Radevicus relateth of Con∣stantine, that either alone, or with very small company or retinew, he beheld the meetings of the Priests in the Churches before day-light.

Cyprianus Epistola, 63. ad Coecilium Paragraph, 12. acknowledgeth the use of receiving in sacrificiis matutinus, in their morning sacrifices: yet faulting such as received the Sacrament with water only, as fearing least through the sent and tast of wine, they might smell of the blood of Christ; and confuting those, who receiving the Communion with water only in the Morning, yet when they came to supper, they offered mixtum Calicem, the sacred Cup with wine and water: Cyprian addeth ibid. Christ ought to make his offering about Eventide; that the houre of offring might shew the Eventide of the World. I answer, The houre of the Paschall offring was exactly praescribed: But the houre, or time of admini∣string the holy Sacrament of the Eucharist was free, and arbitrary; yet the Pro∣phet might fitly allude to Christ, Psal. 141.2. when he said; Let the lifting up of my hands, be as the Evening sacrifice. But we (saith Cyprian) do celebrate the Lords Resurrection in the Morning: The sense is; we offer the holy Com∣munion in the Morning in remembrance of the Lords Resurrection. For certain∣ly (say I) he Arose in the Morning, Mat. 28.1. as it began to dawn: that is, ve∣ry early in the Morning, Mark. 16.1. Early, when it was yet dark, John 20.1. and yet even Then, was the stone taken from the Sepulcher; the undoubted signe of Christs Resurrection: and by his Arising, buried the Jewish Sabbath, which by his death was dead before.

The custome of receiving the holy Sacrament at Night continued, in some places, even unto the dayes of Augustine, (saith Pamelius on the fore-cited place of Cyyprian.) So was it observed by the Aegyptians neare Alexandria: and by them of Thebâis (saith Socrates;) and Thebâis was a whole region, bounding on Aethiopia, Plinius, 5.9.

Gregorius Nazians. Oratione in sanctum Baptisma, saith; Christ observed the Mystery of the Paschall, After Supper, and in the House:—Wee in the Churches, and Before Supper: And the Mystery of the Paschall, I take to be nothing else, but the holy Eucharist. For what have we to do else with the Pas∣chall Mstyeries? The Paschall was a type: The Eucharist, the mystery typified: the Paschall, the Ceremony, and shadow: the Eucharist, was the substance, and body.

Leo Magnus in an high straine, thus; The old observance in the Judaicall Passeover, is taken away by the New Sacrament: Sacrifice is translated, and pas∣sed over into a Sacrifice: Blood excludeth blood: And the legall Festivity, whilst, or, as it is changed, is fulfilled.

PAR. 6.

IT is cleare from Tertullian, that the Primitive Church had their Triclinia, as I proved before: and did lye along, or discumbere, when they did eate their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is also as evident, that because it was irreligious to use such ge∣sturesin the hurches, that the Laodicaean Councell forbade any to Feast, or

to eate their Love-Suppers in the Churches, or in the Temples of God to make beds to lye on. Justin Martyr also is punctuall, both that the people sate in Sermon time, and prayed standing: in Apologia 2. These were changeable Rites, and not observed a like in the Churches.

Before I leave this place, it is considerable what Augustinus Januario Epistola 118. cap. 6. teacheth us; That the Corinthians, whom the Apostle reproved, and amended, did at their tables, mingle the Sacrament with their own meat, which was a grosse abuse. And the same abuse is remembred, by Gregory Nazianzene Oratione in Sanctum lavacrum. By Epiphanius toward the end of his 3. Book of the Fashions of the Primitive Church. By Chrysostome Homil. 27. on the 1 Epist. to the Corinthinans, cap. 11. By Isidore de Divinis Officiis. By Bede on Luke, 22. By Paschasius de corpore Domini, cap 19. and most amply handled by Walafridus Strabo de rebus Ecclesiae, cap. 19. So far Pamelius on Cyprian. That ill Custome is condemned by Calvin, Institut. 4.10. But the kneeling in prayers with our hats off, he there commendeth; and the administration of the Lords Supper, not fordidly and unmanerly; but sollemnly, and reverently. More particularly concerning Kneeling in the time of solemne prayers he saith ibid. Parag. 30. That it is so an Humane tradition, that it is also a Divine tradition: And it proceedeth from God, as it is part of the Decency which the Apostle commendeth to us; but of this more hereafter.

PAR. 7.

I Now proceed to the twelfth point.

In the Epistle of Cyprian, and of the African Synod to Cornelius, as it is in the first volume of the Generall Councels printed at Venice, pag. 381. Nos Sa∣cerdotes sacrificia Des quotidiè celebramus: we Priests doe daily celebrate the ser∣vice of God. And Augustine in the fore-cited Epistle to Januarius, thus; Alii quoti∣diè cōmunicant corpori & sanguini Dominico, alii certis diebus accipiunt, &c. Some eve∣ry day receive the Eucharist, some at certaine times only. In one place they receive it on the Sabbath, and on the Lords day; in another they take it only on the Lords day. Neither doth Saint Augustine condemne those who take it daily; nor them who choose Set-daies: nor them who receiue After Supper: or Sup After their receiving. Faciat ergo quisque quod in eâ Ecclesia, in quam venit, invenerit. Let every one (saith he) follow the Custome of that Church in which he liveth; Which is an holy advice in it selfe; but thrusteth through the loynes of all selfe-conceited Singularists, who know not, or use not that holy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that pli∣able condescent, that humble yeelding, that charitable, peaceable, and candid ex∣position of things either unknowne, or doubtfull; which the Fathers of the first Christian times both practised, and taught.

Casaubone commendeth the Fathers for it: and wished to find it among the Jesuits; and I for my part, rather preferre a supple accordance, a reconciling, and uniting of differences, before the drawing, and stretching of the rope of Contenti∣on by both ends, and before the multiplying of alienations, or divisions; which S. Basil calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Over-earnest desire to draw all things to the contrary part. Eudemon Johannes, that fierce fiery Divell, holds; That hea∣ling vertue, that balme for scissures or ruptures, that milde and moderate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be little lesse than the betraying of Truth, than the abjuration of all Christian Religion. Casaubone justly reproveth the eager, and fiery Jesuit, Exercitatione, 16. cap. 32. And not Casaubone only, but the great, and learned Rigaltius in his Observations on Tertullian de Oratione, commendeth in the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Tertullian, aswell as of other Fathers. Tanta fuit patribus charitatis cura, ut plerosque ritus ratione non bona receptos, tolerarent potius quàm ri∣gidâ censurâ vel minimam scissurae occasionem praberent, pag. 40. The Fathers (saith Rigaltius) had so great a regard unto, or care of Charity, that they did rather beare with diverse Rites, though instituted, and received upon no good

ground; than they would by rigid censure, administer the least occasion of scis∣sure or division.

Yet there were ever some, who, whereas they ought to esteeme, or labour to make indifferent things good; and good things, Better; do yet indevour to make good things, but Indifferent; Indifferent matters, to be bad; and bad to be worse. But, as Rigaltius truly observeth; Hac erat, illo aevo, Christianoruni 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In those dayes, not only the Fathers, but other Christians also used that modest, holy complying, and condescent. Neither (God bee blessed) hath this latter age had all, and only rigid and inflexible Lutherans, Jesuits, and Puri∣tanes: but God hath given unto the Church moderate men, of softer metall. Calvin himselfe gives good advice to Farellus; Though (saith he) we be free in all things, yet let us be servants to peace and concord. I cannot but add that most divine temper of Calvin, (if the same flowed from his heart which flowed from his pen) that though Luther called him a Divell a thousand times, yet he would never say otherwise of Luther, but that he was a chiefe servant of God. And I hope the best, because in another case, where he was much abused, yet his com∣plaints were moderate and modest. To establish his new-found Presbyterie, which was falling to the ground, he became the busiest Polypragmon that ever was in the world of his meanes. He cryeth downe Tithes, giveth all power (almost) to the Lay-Magistrates of Geneva, upholdeth usury, culium obsequio petens, by flattery and beggery, seeking to be reverenced; accepteth a slipend of forty pounds annu∣ally. And when the fixed honorary of Tithes was taken away, the unfixed humours of the Laicks appeared. They cared not to pay him his ten pound quarterly; and if the silly man had starved for his pretty new invention, they had not much esteemed. Yet doth not he play the Boutefeau, he animateth none to re∣bellion, he seeketh not the change of estate, though the penurious man in his Com∣mentaries on Gen. 47. and Gal. 6. could not but complaine how slowly and ill he was paid.

When they received the blessed Sacrament on Good-friday, they did forbeare to kisse one another, as it was usuall at other times.

For the Apostle commands it Romans 16.16. 1 Cor. 16.20. and 2 Cor. 13.12. in all three places not a Lustfull but a Peacefull, An Holy kisse is appointed. Greet ye one another with an Holy kisse, as it is in all three places. But 1 Thes. 5.26. it is varied, Greet ye All the brethren with an Holy kisse. Lastly, the Apostle Saint Pe∣ter sheweth what manner of Kisse this ought to be: Greet ye one another with a kisse of charity: peace be with you all that are in Christ Jesus, 1 Pet. 5.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a kisse of Charity; perhaps because it was given and received when they went to their Agapae, or Feasts of Charity; a Kisse to manifest true Charity, a Kisse to settle peace, a Kisse to seale up the prayers of Christians one to another; and practised duly and reverently it was, as appeareth both by the Greek and Latine Liturgies.

Origen saith, this Custome is delivered to the Churches, that After prayers, fratres suscipiant se invicem osculo, the Christian brethren kissed one another.

Saint Augustine thus divinely, and alwayes like himselfe; After the Lords prayer they say, Pax vobiscum, peace bee with you; and then the Christi∣ans kisse one another with an Holy Kisse, which is the signe of peace. As thy lips approach to the lips of thy brother; so let thy heart come nigh his heart; Sermone 83. de diversis. So this kisse is called Holy, to discriminate it from False, Amorous, Civill Kisses. A False Kisse, Joah gave to Amasa, with a deadly stab, 2 Sam. 20.9. A more False Kisse Judas gave to Christ; Betrayest thou the Son of Man with a Kisse? (saith Christ to the Traytor) Luke 22.48. A∣morous Kisses, some of them, are wholy unlawfull, such as are obscene and incite to swelling Lust:

Oscula qui sumpsit, si non, &c.

As it is in that voluptuous, prophane, and Epicurean Poët. I forbeare to English.

Et quae sentiri non esse Sororia possent;

saith the same experienced Leacher.

Such as lewd wantons, not deare Sisters, give.

For the Kisses of Sisters ought to be modest, cold, and civill: The Kisses also of kinred, and of friends, ought to be civill, and shamefac'd; Someu sed them dimi∣dio labro: with a touch of the lip only. Martial, 2.10. Persians, Jews, Grae∣cians, and Romans kissed their friends, when they met them. And Polydor Vir∣gil de Jnvent. rerum. lib. 4. cap. 1 3. saith, Consuetudo nunc ubique gentium serva∣tur, & praesertim apud Anglos, quorum mulieres, non cognatos modo, sed quoscunque generatim osculo tantum salutant resalutantque, & illud quidem primoribus (uti dici∣tur) labris, tam decentissimè, quàm honestissimè faciunt. It is a common fashion now adayes almost through the whole world, but especially among the English; whose women do use to salute, and to resalute by way of Kissing; not their kinred alone, but generally all others, as occasion serves; and that they do in a most comely, and civill manner, onely with their former lips, as the proverbe speaketh.

Plato his verses, ascribed to him by Laertius, cited by Aulus Gellius, Noctium Atticarum, 19.11. smell too much of paedaristia, unfit for so great, Divine, and ancient a Philosopher.

Socrates was not void of fault in Kissing faire youths, which Agesilaus is no∣ted to have avoyded. Virgil was set on fire by his beautifull Alexis. Even the friendly civill kissing grew through too much use, troublesome; and was forbid by Tiberius. Yet wonderfully both practised and complained of long after, even by Martial; lib. 7. Epig. 94. against Linus; See the insa∣tiable Martial; 11.9. of his over-valewing the salacious kisses of his lewd boy; and the generall abuse of the City in their Kissing at meetings, Martial. 11.99. It was wont to be In foro inter omnes amicos. In the market, between All acquaintance, when they met: Et levi basio; by a touch only, when it was used at the best.

S. Augustine in questionibus super Genesim: quaest. 87. upon these words, Jacob kissed Rachel, Genesis, 29.11. thus; Consuetudinis fuit, maximè in illa simplicitate antiquorum, ut propinqui propinquos oscularentur; & hoc hodie fit in multis locis. It was a custome of old, especially in those dayes of simplicity of the ancients, for Kinsmen to kisse Kinsmen, and this is practised yet in many places. Saint Augustine had come neerer to the point, if he had said, It was the fashion for Kinsmen to kisse Kinswomen; for so did Jacob here kisse his Cousin Rachel. Yet I deny not but it was the fashion then to salute men also: Gen. 29.13. Laban kis∣sed Jacob. Joseph kissed All his Brethren, Gen. 45.15. yea, even his dead Father, Gen. 50.1.

Samuel the Prophet kissed Saul, 1 Sam. 10.1. Ionathan and David kissed one another, 1 Sam. 20.41. Let me be bold to say, The kisses of Samuel, Ionathan, and David, were not only Civill and Reverend kisses, as the former were, but Holy kisses, figures perhaps of what was to be in the law of Grace. For the Christi∣ans kisses were terminated in Honesty, and modest Civility, in peace and joy in the Holy Ghost; and their greetings were with Holy kisses, as I said before, different from the best and c••vilest kisses of other Nations, and much more holy.

The omission of the Holy kisse on Good-friday may be thought to be groun∣ded on this, because Christ was betrayed by the Kisse of Iudas. See Tertullian de oratione cap. ultimo: Die Paschae, quo communis, & quasi publica jejunii religio est, meritò deponimus osculum; we doe for very good reason forbeare the Holy kisse on the Paschall day, because we doe then religiously observe, and keep the Common and Publick Fast. Let no man understand it of Easter day, for then they might not Fast; but of Good-friday. For Paschae, passio Domini est: and

elegit Dominus diem Paschae, quo pateretur; saith Tertullian otherwhere, as Heraldus, Cerda, and Pamelius have judiciously observed. The Pasch, or Passe∣over, is the Passion of the Lord: and the Lord hath chosen the day of the Passe∣over to suffer on.

Ignatius in his Epistles to those of Antiochia, and Tarsus, hath these words toward the end of both of them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Salutate in∣vicem in osculo Sancto; salute one another with an Holy Kisse; non subdolè, vel fictè, quale Judas tradidit Salvatori (saith Hierom. on Romans 16.16.) not a Trayterous, or False Kisse, such an one as Judas gave to our Saviour. And still remember, there is a great distance, and difference between Kisses of Salutation, and Kisses of Adoration; of which hereafter. Nor did they kisse only the Lips and Mouths, but both the Fore-parts, and Hinder-parts of the Shoulders, the Cheeks, the Hand, the Back of the Hand, even the very Feet. See Ritterhushius on Salvianus, pag. 379.

Baronius ad annum Domini 294.8. Relateth of one Praepedigna, that she fell at the feet of Caius the Pope, and according to the custome of those times, Kis∣sed them, as it is in the Acts (saith Baronius, Numero. 10.) Claudius kissed the feet of Gabinius the Priest with joy: Maximus also kissed Caius his feet, Nu∣mero 12. Who so desires to see more concerning this point, or to know the reason, and originall of Kissing the Popes Toe; Let him read Polydor Virgil. de invent. rerum, lib. 4. cap. 13.

E're since our blessed Saviour was betrayd With a Lip-Kisse, his Vicar is afrayd: From whence, perchance, this common use did grow, To kisse his t'other end, I meane, his Toe.

Quarles Divine Fancies, lib. 3.22.

Tertullian de pudicitiâ, cap. 13. is playne, that the poenitents did lambere omni∣um vestigia, did omnium genua detinere, Kisse the knees, yea the very foot-steps of other Christians; and were wont to fall down in the congregation conciliciati & concinerati, in sack-cloth and ashes; which is better than conciliati, as I suppose.

Yea the very precept of Kissing one another, was used more warily afterward. For the women were kept apart from the men in the Church, and so did not pro∣miscuously kisse: and yet for all this caution (saith Baronius, ad annum Christi 45. Numero 26.) because by the Divels cunning, deceipt crept in, among the mutuall kisses of them, whether men, or women: It was a laudable fashion in some Churches to kisse a Tablet, or sacred Board. And indeed by that meanes, many sins might be prevented; whilst by kissing, as Plato speakes hyperbo∣lically, the soule of one commeth to the doore of the lips: and by it, is united to anothers soule, and some times infused into it: and so poyson is sucked in, say I.

The Heathen were wont to take boys by the eares, when they kissed them. But he spake more philosophically, who said, In osculo effunduntur spiritus ex corde: In a kisse, the spirits come forth from the heart. Plautus in Poenulo, sine, te pre∣hendam Auriculis; sine, dem snavium. Let me hold thee by thine eares, Whilst thy lip my kisses beares. The yong Sons were wont to take their parents by their eares, when they kissed them, Tibullus lib. 2. Elegia 5.

—Natusque parenti Oscula comprensis auribus eripiet.

Which Scaliger in his notes on Tibullus pag. 159. saith, he found, and amended from a place of Aristophanes.

—The little lad, Holding his Fathers eares, shall Kisse his Dad.

Yea, even Christians, and those, prime teachers, and instructers of youth, taught the children so to doe. Clemens Alexandrinus Stromâtum 5. pag. 402. stands in defence of it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. We doe not inconsiderately charge children to hold by the Eares such friends as they kisse; secretly signifying, that love is ingendred by Hearing. Yet indeed, I esteeme it as a wanton toy in children, and indiscreet fondnesse of parents: unfit for Christians to teach, or practise. And with reverence to Clemens Alexandrinus be it spoken; The kissing of people whom they hold by the Eares, hath not so much as a shadow of signification, that Love is ingen∣died by hearing: but (perhaps) rather the contrary.

The Scripture pointeth at another kinde of Kissing, Ioab tooke Amasa by the Beard with his right hand to kisse him. 2 Sam. 20.9. In S. Augustine his time, the custome of kissing One another at the receiving of the Sacrament, yet con∣tinued, and was not found fault withall, so much as among the Schismaticks themselves, but practised by them. Augustinus Tomo. 7. contra literas Petilia∣ni. lib. 2.23. pag. 22. saith to Petilian, concerning one of his Factionists; Cui pacis osculum inter sacramenta copulabatis, Whom you gave conjoyned kisses unto, whensoever he received the blessed Sacrament.

In the Countrey of Prester Iohn, the ordinary custome which all Christians, Noblemen and Gentlemen use at all times of the yeare of saluting one another, is, when they meete together once a day, if they be almost equalls, they kisse their shoulders, and embrace one another, and one kisseth the right shoulder, and ano∣ther the left.

Onely in the weeke before Easter, they speake not one to another, but passe by without lifting up their eyes, much lesse doe they kisse each other. See Purchase his Pilgrimes, from Francis Alvarez a Portingall, lib. 7. of Africa, cap. 5. Para∣grapho 16. pagina 1096.

If Persians of equall degree did meete, they kissed one anothers lips. If a supe∣rior met an inferior, he gave the inferior his cheeke to kisse. But a meane Persi∣an falling downe, did worship his Better, saith Brisonius pag. 241. de regno Persa∣rum, as Drusius citeth him.

PAR. 9.

BUt to returne to the Agapae, from whence I have digressed. I cannot exactly finde out, neither when the Agapae did first begin, nor when they wholly ended: when it was sinne to omit them; when to take them.

The Trullane Councell in Constantinople, Anno 692. Canon 74. saith, Men must not keepe their feasts of charity in the Temples, nor eate them there. Zora∣ras on that Canon explaineth it; that they might not feast in the Churches, or within the bounds of the Chauncells, but in proauliis, in the Church-porches they might.

Casaubone Exercitatione 16. Numero 31. in fine, Haec coena (that is the Aga∣pae) à mysteriis toto genere fuit diversa: & postea Templis est ejecta, actandem pe∣nitus sublata. This Supper (that is to say, the feast of Charity) being altogether diverse from the mysteries (of the holy Eucharist) was afterwards abandoned out of the Churches; and at length, (like an old Almanack) grew cleane out of date. But at what Time, he mentioneth not.

Sure I am, they were instituted by the Apostles, and practised in their times. But what yeare they began, or what moneth they were first practised, I would faine learne. Yea, the right use of them, was much abused whilst the Apostles lived: For divers Apostles found great fault with their disorders in their Agapae: The ringleaders to evill in them, are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Maculae, & vituperia; Spotts and Blemishes whilest they feast with you, 2 Pet. 2.13. Saint Jude also in his Epistle, verse 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, These are spotts

in your feasts of Charity; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luxuriantes vobiscum, saith S. Peter: (coepulantes saith Augustine) feasting with you without feare. For it seemeth to me, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth fitlier cohere with the precedent, than with the subsequent words: yet both readings are good. They were not onely spotted (for alas who is not so someway?) but very spotts, in the Abstract. Abhomina∣ble in themselves, and withall defiling and bespotting others, even in those ban∣quets of charity, where should have been, and was at first much holinesse.

If any desire to know more exactly when the Agapae first began: I answer; It cannot be certainly knowne. Yet I thinke it probable to say, They were cele∣brated the first Eucharist that the Apostles tooke after Christs death; or a while after, about his Ascension; When, and Where, the Church of God, had ease and rest: For Nature requireth, that the beeing of things precede the good or bad use of them: and when they once Are, then followeth the right, or the ill Applying of them. And the Right use, most commonly, if not alwayes, is in time, before the Abuse; But Towards the beginning were Abuses: and At the beginning they were in Right use. Sure I am, three thousand Converts continued stedfastly in the Apostles doctrine and fellowship, and in Breaking of bread, and in pray∣ers, Act. 2.42. And All that beleeved were together: and had All things com∣mon: and sold their possessions, and goods: and parted them to All men, as every man had need. And they continuing daily with one accord in the Temple, and breaking bread from house to house, or, at home, did eate their meate with gladnesse and sin∣glenesse of heart. So farre the Scripture speaketh, Acts 2.44, 45, 46. verses.

The words, Breaking of bread, and breaking bread from house to house, are di∣versly interpreted. Some restraine them to the Eucharist. So the Syriack and A∣rabick Translators. Montanus wholly consorteth with them. But this opinion Beza disliketh: The Greeke Scholia gather from thence, that the Primative Church used sparing dyet, and lived frugally. Beza wittily distinguisheth; that the good Christians did so indeed: but that it resulteth not from this place; be∣cause the same forme of words is used by the Hebrews, in their solemne and grea∣test feasts, as Genesis 43.25. They should eate Bread there.

The truth is, Beza, and the rest might have observed, that there is not onely mention of Breaking of Bread: but they did also Eat their Meate with gladnesse: and, as by the first words the Eucharist may be well understood: (For the bread which we breake, is it not the communion of the Body of Christ, 1 Cor. 10.16? That interrogation, is in effect, a doubled affirmation) so by the phrase of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, capiebant, or, sumebant cibum, they did eate their meate, their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Be∣za, 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 Sacra∣ment; 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 al∣so 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 Sup∣per of the Iewes succeeded their Paschall. For their Breaking of Bread, was be∣fore 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: perse∣cution, and the sword hung over them.

A private house could not affoord competent roome, and decent spaces for a∣bove 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 Sa∣crament.

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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 ser∣vices. 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 divisi∣ons, 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 intem∣perately, and partially, Not discerning the Lords body: to the great scandall of o∣thers: 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 in∣tellect 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 applan∣ded. 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. ••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 con∣ferreth 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 not Su∣perinduced a Third Supper, nor given us the most blessed Eucharist to be our Evangelicall Pasch, or Passeover, he had not actuated the Type, nor accompli∣shed the Figure, nor established the new light, and present truth, in stead of the precedent shadow. For when Christ was circumcised, though he was obe∣dient to the Law, and thereby fulfilled that Law: yet till he instituted Bap∣tisme to be in the roome of Circumcision, he did not Realize, or Substantiate the Figure: But when he had appointed new Sacraments, more full of Grace, and every way more excellent, more easie, and parable, and fewer in number, which were presigned, and fore-destinied, and presignified by the Types; Then indeed, and not till Then, were the Figures substantiated. And to returne home∣ward, by the Eating of the most blessed Eucharist in Christ his Third and Last Supper, is Christ become Our true Paschall Lambe; Pascha nostrum immolatus est Christus, 1 Cor. 5.7. Christ our Passeover is slaine. I grant that S. Paul speaketh of the Crucifixion, and the Lambe was a Type of his death, and the manner thereof in many things, as I instanced in before. Yet was the Paschall Lambe a figure also of the sacred Eucharist: Magis immediatè, & principaliter ceremonia agni paschalis fuit figura Eucharistiae, quam Passionis, (saith Bellarmine de missa. 1.7.) The Ceremony of the Paschall Lambe was more immediately, and more principally the figure of the blessed Eucharist, than of Christs Passi∣on. Hierome on Matth. 26. and upon those words, vers. 26. commenteth thus: Postquam Typicum pascha fuit impletum, & Agni carnes cum Apostolis comede∣rat,—ad verum Paschae transgreditur Sacramentum: After that the Typi∣call Passeover was fulfilled, and (Christ) had eaten the flesh of the Lambe with his Apostles, he passeth over to the True Sacrament of the Passeover.

Tertullian almost at the end of the fourth Booke against Marcion, hath an odd Crotchet, That Christ desired not to eate the Jewish Passeover, but the Evan∣gelicall. Chrstus non concupivit vervecinam Iudaeorum, cùm ait se desiderare Pas∣cha edere. He desired not to eate of a Jewish Wether, Lambe, or Sheepe. But that Father did little consider Luk 22.24. I have desired to eate This Passe∣over; This; and vers. 13. They made ready the Passeover, (that Passeover; to eate which, he purposely went up to Jerusalem) for which purpose he sent this word to his Host, Matth. 26.18. I will keepe the Passeover at thy house; which are spoken all of them, of the Jewish Passeover. For all these Passages were spoken before the Supper of the Lord, yea before the Second Supper.

Besides, when Christ had desired to eate the Jewish Passeover, he did not long to eate it, quâ caro, as it was flesh; but quâ Sacramentum erat v••teris legis; as it was a Sacrament of the old Law, which he was bound to doe whosoever would fulfill the Law, as Christ did: and so he did eate it, not as common profane meat; but as a sacred duty which could not be performed without eating of it.

Hierome writ more soundly on Matth. 26. toward the beginning, Christus finem carnali festivitati volens imponere, umbra{que} trarseunte Paschae reddere veri∣tatem, dixit: Desiderio desideravi. Where he excludeth not (as Tertullian need∣lesly did) the first Supper, but distinctly expresseth it; and doth more than in∣clude the Last Supper. For he saith, Christ being willing to abrogate, disannull, and set an end to the Carnavalls, or carnall Festivall of the Jewish Passeover, and to make the Type appeare in substance, and verity, he said, Desiderio deside∣ravi, I have much desired to eate thereof.

The Passeover was a Type of the Eucharist; and principally figured out It. Bellarmine de Sacramento Eucharistiae. 4.9. A Type, but not an Antitype, (saith he,) Agnus paschalis erat figura evidentissima Eucharistiae. Ibidem. lib. 4. cap. 18. For the flesh was eaten, and the blood sprinkled upon the doore-posts signified the blood of the Eucharist, as may be gathered from Gregory: Homilia 22. It was also in another degree a Figure of Christs Passion (saith he, ibid:) For, if the Paschall Lambe was a Figure of the Eucharist; and the Eucharist doth lively represent the Passion, it must needs from thence result, that the Passeover was a Figure of Christs Passion.

The Eucharist is not onely the figure, or type of the body and blood of Christ, but the Antitype; because all Figures are not Antitypes; but onely those, quae nihil ferè differunt à veritate: which very much resemble the Sub∣stance. Bellarmine de Sacramento Euchastiae. 2.15. Thus have I presumed to mend Bellarmine in this place.

PAR. 2.

A Second Reason of the Institution of the Eucharist, was to conferre more Grace upon us by it, than was given unto the Jewes. Figuratum non de∣bet esse figurâ vilius (saith Bellarmine de Missa. 1.7.) yea (not to cloake the truth) the Figure must come short in excellency to the thing Figured: as the shadow to the body; the Type to the thing typified.

Galat. 4.3. When we were children, we were in bondage under the rudiments of the world: And vers. 9. How turne you backe to the weake and beggarly elements, whereunto yee desire againe to be in bondage: And this the Apostle spake of the Jewish Ceremonies. So, Colos. 2.17. the Ceremonies of the Law are said to be the shadow of things to come; but the body is Christ. And Heb. 10.1. The Law had a shadow of good things to come, and not the very Image of the things. But he tearmeth the Law of Grace, the time of Reformation, Heb. 9.10. And the Tabernacle thereof, a greater and more perfect Tabernacle, vers. 11. And Christ a Minister of the Sanctuary, and of the True Tabernacle, which the Lord pitched, and not Man, Heb. 8.2. Christ, not Moses.

Christ hath obtained a more excellent Ministery, by how much also he is the Mediator of a better Covenant, which was established upon better promises, Heb. 8.6.

Augustine in Psal. 73. Our Sacraments are pauctora, salubriora, faciliora, foelici∣ora; fewer, wholsomer, easier, happier.

Looke unto Bellarmine the Master of Controversies, and to the Canvasers of him, and they confesse unanimously (what Saint Augustine taught) the fuller, and more gracious power of our Sacraments. The quarrell-picking niceties on both sides I dislike. Let one instance serve for all.

Whereas in the old Law, The Sacrifices sprinkling the uncleane, sanctified to the purifying of the flesh. Heb. 9.13. Ours s••nctifie to the purifying both of bodies and soules.

Baptismus facit animam pulchram, Deo dilectam, haeredem Dei, & aperit regnum coelorum: Baptisme makes a white soule, beloved of God, the heire of God, and openeth the kingdome of heaven; as the Fathers phrase it. Christ sanctifieth and cleanseth the Church with the washing of water by the word, That he might present it to himselfe a glorious Church, not having spot or wrinkle; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or any such thing: no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not inclining to a spot, but that it should be Holy, and without blemish, Ephes. 5.26, 27. Aqua, quae benedicitur, purgat & illu∣minat hominem; The water, which is blessed, doth purge and illuminate man (saith Gregory Nyssen in lib. de Baptismo.) Caro abluitur, ut anima emaculetur; the body is washed, that the soule may be made cleane (saith Tertullian de resur∣rectione carnis.) From whence in all likelihood Augustine tract. 80. in Johannem, propounded that assevering interrogation, unde tanta vis aquae, ut corpus tangat, cor abluat? from whence is that powerfull vertue of water, that the body being touched, the soule is washed? The blessed Sacrament of the Eucharist is more powerfull than over Paschal was. Tertul. de resurrectione carnis, thus, Caro cor∣pore Christi & sanguine veseitur, ut anima de Deo saginetur; our flesh feedeth on the body and blood of Christ, that our soules may be filled, and fatted with God.

Bernard in primo Sermone de coena Domini, pag. 145. Who can quell so fierce raging wilde motions of concupiscence? who can beare the itchings, bitings, or akings of this wound? Beleeve, Gods grace is sufficient for men. And that ye may be secure (saith Saint Bernard) you have the investiture, that is, a new acquist and possession of the Sacrament of the body and blood of Christ. For that Sa∣crament worketh two things in us. Et sensum minuit in minimis, & ingravioribus peccatis tollit omnino consensum: it infeebleth and diminisheth sin in the smallest matters, but in more grievous sins it wholly taketh away our consent.

If any of you find not so sharp motions to anger, envie, luxury, or the like, let him thank the body and blood of our Lord; because the vertue of that Sa∣crament worketh effectually in him: and let him rejoyce that the fowlest ulcer beginneth to heale. I conclude this passage with the memorable words of our Saviour, at the institution of the holy Eucharist, Mat. 26.28. This is my blood of the New Testament, which is shed for many for the remission of sins. Thus doe the Sacraments of Grace remit, quell, and mortifie sin: whereas the divine Apostle speaking of the Sacraments of the old Law, is expresse, Heb. 10.4. It is not possible that the blood of Goats and Bulls should take away sins.

PAR. 3.

A Third Reason for its Institution, was, to prefigure Christs death, and going out of the world. John 13.1. Jesus knew his houre was come, that he should depart out of the world unto the Father; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut transeat, that he might Passe out of the world, having apparent reference both to the old and new Passeover on the Crosse. All Sacraments of the old Law were figures of the Eucharist.

And they did also finally designe and typifie Christs death. Therefore the blessed Eucharist must needs adumbrate Christs death also. Indeed the Egyptian Passe∣over, by the sprinkling of whose blood the Israelites were freed from the exter∣minating Angel, doth most lively typifie Christ slaine, and his blood delivering us. But the Paschal Lamb, which afterward was yeerely slaine, did more re∣semble the Sacrament of Christs body and blood: and yet both the first, and the succeding yeerely Passeover, may all of them, and each of them, in a true and fitting sence, be said to prefigure, not only the Sacrament of the body and blood of Christ, but the very Crucifixion of our blessed Saviour Jesus Christ.

PAR. 4.

A Fourth Cause of Christ's superinducing of the blessed Eucharist was, to be a remembrance to us of Christs death till he commeth againe: 1 Cor. 11.24. Doe this in remembrance of me: so verse 25. As often as ye eat this bread, and drink this cup, ye doo shew the Lords death till he come, ver. 26.

The Paschall was a memoriall of their deliverance from Egypt, and of their passing the Red-sea, without danger, whilst the Sea stood, as two Christall walls, on the right hand, and the left, and they passed through dry-footed, Exod. 14.22. Againe, when in after times their children were to ask, What mean you by this ser∣vice? Ye shall say, It is the Sacrifice of the Lords Passeover, who passed over the hou∣ses of the children of Israel in Egypt, when he smote the Egyptians, and delivere dour houses, Exod. 12.26. &c.

But the Eucharist is a memoriall of our deliverance from Sin, Hell, and the power of Satan. Therefore so farre as spirituall deliverances are above temporall, as the soules are above the bodies, heaven above earth; so farre doth our holy Eucharist antecede their Paschal, and bringeth with it more certaine fruit, and fuller Grace infused; not only Sealing and Signifying Grace, but Conferring and Exhibiting it by it selfe in the true use.

I urge not this effect so farre, as to exclude Baptisme from working remission of sinnes; nor as if the sacred Sucharist did remit the Same Individuall sinnes which were Before remitted by Baptisme, or as if it did remit sins that never were Repented of. God doth not so much. But the Sacrament of the body and blood of our Lord forgiveth such sins as have beene committed betweene the receiving of Baptisme, and it; and such sins as have overborne us, since our hearty Contri∣tion and Repentance: yea, where sins are perfectly forgiven before the holy Communion; yet doth the Holy Communion Enseale and Ratifie the former remission (if I may so speake) and the Eucharist (in the right use) maketh an Attrite man, a Contrite One; A Contrite man, to be Justified; A Justified man, to be Holy; An Holy man, to be More holy; and the Holiest One, to be more lively, spiritfull, and prompt in religious services, than (I think) he would have beene, if the Sacrament had beene omitted.

Thus I doubt not but if the Thrice-blessed Virgin Mary had received the con∣secrated Eucharist (as in likelihood she did) though she were full of Grace, ac∣cording to the Angels salutation, when she received it; yet it would not have beene uneffectuall to her Good: for she was not so full of Grace, but that shee was still capable of more and greater additaments of Grace.

Many more Reasons there are, why Christ Jesus did superinstitute the bles∣sed Eucharist, destroying and abolishing thereby the old Passeover. I will in∣stance only in some of them: and that very briefly.

PAR. 5.

A Fifth Reason why Christ did institute this Sacrament, was, to unite us to Himselfe, 1 Corinth. 10.16. The cup of blessing, which wee blesse,

is it not the Communion of the blood of Christ? The bread, which we breake, is it not the Communion of the body of Christ? The cup is so necessary, that the Apo∣stle placeth it before the bread.

6. To breed brotherly love, and to unite us to Christ and one to another. For we being many, are One Bread, and One Body; For we are all partakers of that One Bread, 1 Cor. 10.17. Hence floweth that great Article of our Creed; The communion of Saints. Hence is that Sacred Eucharist called Communio, A Communion. John 6.56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

7. To be an antidote against dayly sins. Panem nostrum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Give us this day our daily bread. Here the Eucharist is called Panis supersubstantialis, our supersubstantiall, or Heavenly bread: yea (saith Ambrose) it is called Panis quotidianus, our daily bread, because it is a medicine, and a remedy, against daily sins, de Sacramentis: 5.4.

8. To further our spirituall Life. And therefore it is not only set down nega∣tively. John 6.53. Except ye eat the flesh of the Son of Man, and drink his blood ye have no life in you: but it is further positively averred, I am that bread of Life, ver. 48. and ver. 50. This is that bread which commeth downe from Heaven, that a man may eat thereof, and not dye. And ver. 51. I am the living bread.—The bread that I will give, is my flesh, which I will give for the Life of the World. And most apparently in the 54. ver. who so eateth my flesh, and drinketh my blood, hath aeternall Life. For my flesh is meat indeed, and my blood is drink indeed; ver. 55. and ver. 57. as the Living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me.

Lastly, Cardinall Cusanus Exercitationum; 7. Eucharistia est supremae cha∣ritatis Sacramentum; The blessed Eucharist is the Sacrament of the most hea∣venly gift of charity. When Christ had loved his unto the end, because all the rest did not suffice to perfect Charity, unlesse he gave himselfe for all, of which the Eucharist was the wonderfull mystery: Recipit se in manus suas, & in Sa∣cramento fregit, & distribuit: He taketh himselfe into his own hands, and in the Sacrament brake and distributed himselfe. Like as if bread were alive, and should break and distribute it selfe, that they might live, to whom it was distributed; and it selfe should dye by being distributed; So Christ gave himselfe to us, as if he did so distribute himselfe to us by dying,* 1.1 that he might give life unto us. In the same place he calleth it the Sacrament of Filiation, all doubt being taken away concerning the Filiation of God. For if Bread can passe over into the Son of God, therefore Man may, who is the end of bread. Vide Dionysi. Carthus. in Luc. 22. fol. 258. Much more may be said; but other points draw me to them.

THE PRAYER.

I Am not worthy (O Lord, holy Father) of the least of thy benefits, yea I have deserved that the full vyals of thy heaviest wrath should be powred down upon mee: for I have many wayes offended thee: and after manifold, both vows and endevours to repent; after teares, sighs, groanes; and my contrite heart hath been offered on thy Altar; yet I arknowledge my relapses and recidivations. Good God, let thy goodnesses strive against my wickednesse, and fully overcome it. Cleanse mee, though thou slay mee: and though thou shouldest condemne mee, who wholly trust in thee, yet Sanctify me thy Servant for Iesus Christ his sake my blessed Redeemer. Amen.

CHAP. III. and fist Generall. Which is divided into 5. Sections or particulars. The first whereof is contained in this Chapter. And therein is shewed

• 1. After what words Christ began this Third or Last Supper.
• 2. A Digression
  • 1. Concerning the division of the Bible into Chapters and Verses.
  • 2. Against filthy prophaners of Churches, and Church-yards.
  • 3. Against Conventicles.

1. What course Christ tooke in the perfecting of this Third, or Last Supper. First he removed Judas. The ceremonies of the Grecians at their Sacrifices. S. Augu∣stines error, who thought Judas did eat the bread of the Lord Sacramentally. A more probable opinion, that Christ did not institute the blessed Eucharist till Judas was gone forth. After what words Christ began his Third Supper. The word When, doth not always note the immediation of times, or things consequent.

2. A discourse (by way of digression). The first part thereof. Concerning the division of the Bible into Chapters and Verses. Neither the Evangelists nor the A∣postles divided their writings into Chapters and Verses. Neither Christ nor his Apostles in the New Testament cited Chapter, or Verse of the Old Testament. Probable, that the Books of the Old Testament were from the beginning distinguished and named, as now they are. And began and ended as now they do. The Iewes of old divided the Pentateuch into 54. Sections, Readings, or Lectures. The Iewish Section is either

• Incompleate; termed Parashuh, or Distinction, signed with three P. P. P.
• Compleate, stiled Sedar, an Order marked with three S. S. S.

All the Jewish Lectures read over Once a yeare. The first Lecture, what time of the yeare it began. At what place of Scripture every every one of the 54 Le∣ctures begins, and ends. Six books of Psalmes according to the Iewish division. E∣very Lecture of the Law consisted of 136 verses. Antiochus rent the Law in pieces. God more regardeth every Letter of the Law, than the Starres of Heave.

3. Puritans taxed, who taxour Church for mangling the Word of God, and pat∣ching up a Lesson. The bookes of the Bible, were not at the first divided by Chapters; nor the Chapters by Verses, as now they are. The Iews had by heart all the Old Testament.

4. Traskites censured. The Iews shall be converted to Christians; not Christi∣ans to Iewes. Secondly, the second part of the Digression. Against ••lthy prophaners of Churches and Church-yards; more especially against them of the City of Exeter, Nero bepissed Venus tombe. The Heathens very zealous against such prophana∣tion. Caecilius his opinion concerning it Vespasian forbade it. The Authors Apo∣logy. His petition both to the Clergie, and Laity of Exeter. Gods Law, Deut. 23.12. against filthinesse. The Cats, and the Birds cleanlinesse. God, and his holy Angels walke in the midst of our Temples. That Law of God, not Ceremoniall, or Judiciall, but Morall. The Esseni diligent observers of it. Cleanlinesse a kind of Holinesse. Ʋncleannesse in the Camp was an uncleannesse in the Jews themselves. God commandeth Cleanlinesse, and Sweetnesse for mans sake, not for his own. Ʋn∣cleanlinesse makes God turne away from us. God a lover of internall and externall Cleannesse. The Abrahemium the first Church-yard in the world. Jacobs reve∣rence to the place where he slept. Some places more holy than other. The Authors exhortation in this respect to the Magistrates of Exeter.

5 Campanella the Friar examined, and censured. He learned Art ma∣gicke of the Divell. Every one hath his Tutelary Angell, as Saint Hierome and Campanella are of opinion. Campanella healed of the spleene (as hee saith) by Charmes. The name of a Friar more scandilous than of a Priest. Proverbs and Taunts against Friars and Monks. A Friar, A Lyar. Friars railed against both by Ancient and Moderne Writers. Priests and Jesuits at debate who shall be the chiefest in authoritie. Friars Deifie the Pope. Friars lashed by Pope Pius the second. ••ampanella a prisoner for twenty yeeres together. The Jesuits nipped by the Sorbonists: banished by the Venettans: scowred by Peter de la Marteliere in the Parliament of France.

6. The third part of the Digression concerning Conventicles. The usance of the Zelotes at their Conventicles. The effects of them. None of Gods children in an∣cient time ever practised them unlesse in the daies of persecution. Jewes to be imita∣ted in Sabbath Lectures. Every one must labour to be Christiformis. Tertullian short of the truth concerning the force of Lawes. Reason and Religion must be regu∣lated by Authority. Generall Rules must be stamped by the approbation of publicke Authority. Order must over-sway Subjects, and their Religion. Singularity condemned. Guides of the Church a gift of God.

7 The law of Moses anciently divided into Bookes, but not into Chapters and Verses. Elias Levita saith, it was first divided into Chapters and Verses by the Jewes of Tiberias. The New Testament divided by the Ancients otherwise than now it is both in Chapters and Verses; witnesse Caesarius, ••uthymius, Heinsius, Nonnus, Suidas, Cyrill, Sixtus Senensis, the Arabick Translators, and Junius. Heinsius and Junins opinion concerning the ancient divisions. The Syriack translation of the New Testament disliked by Bellarmin, and others. In all probability not delivered by S. Mark to the Churches of Syria, and Egypt. How the Acts of the Apostles; the first and second Epistle to the Corinthians, are divided into Chapters by the A∣rabick translation. How the foure Evangelisis are divided into Chapters by Am∣monius. The division of the foure Gospels not of divine institution; but of the Churches or dination.

8 The blessed Excharist instituted immediately upon Iudas his Excommunication. The Sacrament of the Lords Supper instituted, not whilest the Apostles were eating the Second or Common Supper: yet before they departed out of the Coenaculum. Estius in this point taxed. The practise of the Easterne Churches at the time of the Celebration of the Lords Supper, and the Reason thereof. Salianus taxed Prophane persons to be excluded from the very beholding of holy Mysteries.

9. When Christ was about to celebrate the Sacrament of the New Law, what Order he used; How he began: How he proceeded. Certaine things may be de∣termined certainly: probable things can be resolved on but probably. Aristotles say∣ings preferred before other Philosophers. Small degrees of knowledge that are a∣greeable to reason, are to be embraced; From small beginnings many times follow strange Conclusions. Plato's divine Historie of Socrates, and Alcibiades. Homers Storie of Minerva, and Diomedes. Salt Sea-water may be made fresh diverse wayes. Divers curious instances to this purpose. Art may imitate Nature. Di∣vers rare instances to this purpose. The Island Arethusa neere Hispaniola; and divers Rocks neere the Island Navazza on the borders of America, being in the midst of the Salt-sea, send forth fresh waters. The reason why the Salt-sea sendeth forth fresh fish. New Inventions are to be admired. Many things may be perfected, which yet seeme Incredible. Gunpowder may be made of River-water. The Turkes have found it. Of oyle distilling from Alume-hills: the Spaniards have practised it. Why not of our Bath waters? More benefit by this Invention, than by the disco∣very of the man in the Moone: or the Lord Verulam's new Atlantis: or Campa∣nella's Northern Island. The best Loadstones in the East Indies, in China and Ben∣gala. The art of flying thought possible by Campanella. The man in the Moone added much to this Invention. Two ships of equall burthen and shape, yet of unequall

sailing: Two clocks of the same making, yet not of the same running: Campanella's reason thereof. Light will peepe in at a little hole. The West Indies found out per mi∣nima indicia. Matters of greatest moment have many times the smallest beginnings: divers dainty instances to this purpose; especially, the discovery of the Gunpowder Treason. Where evident Scripture faileth▪ strong Presumptions, or Tradition, or Reason may carry it. Truth (said Democritus) is hid in a deep well. Matters of Faith are not to be grounded upon the bare opinions of men. The Church not bound to doe many things which Christ did, especially in circumstance of time. They who deferre Baptisme till thirty yeeres of their age (as Christ did) are taxed. Christ had many reasons so to doe. Christs Administration of the Eucharist a Patterne not for the Circumstance, but for the Substantiall forme thereof. Divers Circumstances wherein we differ from Christ in Administring the blessed Eucharist. Altars in Scripture sometimes called Tables; Tables sometimes termed Altars.

PARAGRAPH 1.

LEt us now consider what course Christ tooke in the perfecting of this his Last Supper.

First say I, he removed Judas; and gave not the holiest Mysteries to that dog; nor cast that pearle before swine. The Graecians, when they began their Sacrifices, cryed out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; who is fit to be present here? To whom answer was returned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Honest, good, and harmlesse men. And to the same sence, they againe cryed out; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Holy things are for holy people. Did Nature teach them good things? and shall the God of nature practise the contrary? S. Augustine indeed Tractat. 26. in Johannem, saith; Caeteri Apostoli manducaverunt panem Dominum; Judas autem panem Do∣mini: The other Apostles did eate Christ their Lords body; Judas did eate the Bread of the Lord Sacramentally onely; not Spiritually. I hope I shall not offend, if I dissent from S. Augustine, and others in this point; because I have contrary both Authorities, and Reasons.

Well then, this being presupposed, that Iudas was first removed; Let us now in the first place, (according to my propounded Method) examine, After what words Christ began his Third and Last Supper.

Tatianus Alexandrinus in his Harmony, thinkes Christ began to institute the Eucharist when Iudas was gone out, After those words, Iohn 13.32. God shall also glorifie him in himselfe, and shall straightway glorifie him. This seemes the more probable, because, when Iudas was gone out, Jesus said, Now is the Sonne of man glorified, &c.

The Jesuit Barradius, is of the same opinion. Yet I hold it more probable, that Christ did institute his blessed Eucharist so soone as Iudas went out. And it may be, for that cause chiefly, if not onely, Christ said to Iudas, That thou doest, doe quickly, vers. 27. because he would not have Iudas, who was a devill, to partake of that heavenly banquet. And then the intire discourse continuing from Iohn 13.31. and so forward, immediately followed, After the receiving of the divine Eucharist with the blessed Apostles, when the Traytor was gone. For though it be said, when Iudas was gone out, Jesus said this, and this; yet it is not said, Jesus immediately said this, When Iudas was gone out. And it doth not exclude, but some thing might intercede: and that must then be the Eu∣charist. For the word (When) doth not alwaies note the Immediation of times, or things consequent, but fairely admitteth, that such, and such words may be said; such, and such works may be done, in a competent distance.

Dub. Yea, but why did S. Iohn, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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 cita∣tions 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 Gene∣sis, 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 ra∣ther 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 Read∣ing is more compleate, it is called or stiled Seder, an Order: and it is distin∣guished 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 conjoy∣ned 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 prece∣dent 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 Exo∣dus 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 Numbers 36. at the last verse.
• The 44. Section began Deuteronomy 1.1. ended Deuteronomy 3.22.
• The 45. Lecture began Deuteronomy 3.23. ended Deuteronomy 7.11.
• The 46. Lecture began Deuteronomy 7.12. ended Deuteronomy 11.25.
• The 47. Section began Deuteronomy 11.26. ended Deuteronomy 16.17.
• The 48. Lecture began Deuteronomy 16.18. ended Deuteronomy 21.9.
• The 49. Reading began Deuteronomy 21.10. ended Deuteronomy 25. at the last verse.
• The 50. Lecture began Deuteronomy 26.1. ended Deuteronomy 29.9.
• The 51. Lecture began Deuteronomy 29.10. ended Deuteronomy 30. with the last verse.
• The 52. Lecture began Deuteronomy 31.1. ended Deuterenomy 31. with the last verse.
• The 53. Section of the Law began Deuteronomy 32.1. ended Deuteronomy 32 with the last verse.
• The 54 and last Section of the Law began Deuteronomy 33.1. ended with the last words of Deuteronomy.

This is transcribed from the Jewish Doctors, and Englished by Aynsworth: and it is observable.

I might proceed to other their Readings, out of the six Books of the Psalmes, as the Jews divided them, though the holy Spirit by S. Peter calleth it in the singu∣lar number, The Book of the Psalmes, Acts 1 20. having reference to the first composure, and united body of them.

And out of the Prophets, they had another distinct Reading, Acts 13.15. After the reading of the Law and the Prophets, Acts 13.27. The Rulers knew not Christ, nor yet the voyces of the Prophets, which are read every Sabbath day. And yet by reason of one Spirits dictate, and one unity and uniformity of them all in one truth of doctrine, the holy Ghost saith, Acts 3.18. God shewed by the Mouth of All his Prophets, that Christ should suffer.

But now (saith Cornelius Cornelii à Lapide on that place) they are accustomed to sing that part, which they call Haprathah, Propheticam Missionem, the pro∣pheticall Sending; because that being ended, the people are sent home. See Elias Levita, in his Thisbi.

The Jews deliver traditionally that every of the Lectures of the Law, or Pen∣tateuch consisted of one hundred thirty sixe verses. And when Antiochus had rent the Books of the Law in pieces, which they found, and (to make sure work as he imagined) burnt them also with fire: (and this, the instruments of Antio∣chus did monethly: 1 Macchab. 1.56, & 58. verses:) To supply this, the Jews (saith Lapide) took as many verses agreeing in sense with the former, out of the Prophets, and so read them united in the room of the other; and wee may not think any one verse hath perished, much lesse, so great variety. The Jews say confidently, that the Lord God more regardeth, and respecteth every syllable, and letter of the Law, than he doth the Stars of Heaven.

PAR. 3.

THese their Deuteroseis or Traditions, I will not strictly, and rigidly exa∣mine, though the number of verses in severall Lectures differ. Only I will observe these things, in, or from their former good courses.

First, against the malevolent, maledicent, recalcitrating, ignorant Puritans, who reprove our Church for mangling, and cutting in pieces the Word of God: because we read in our Service one piece of one Chapter and another piece of another; and so patch up a Lesson, as they terme it.

I answer, In many of these Lectures of the Law, Gods chosen people did do so, as appeareth in their very first Lecture, which ended at Genesis 6 8. and their second Lecture began not at a new whole Chapter, but at Genesis 6.9. verse. And the like is in diverse other Readings, as by the divisions plainely appeareth. There∣fore if our Church (led by such a President, and by that, which is to be prefer∣red before any humane president, Wel-grounded Reasons) doth sometimes be∣gin toward the middle of one chapter, and end toward the midle of another cha∣pter, it is not to bee disallowed. Wee aremore to be guided by matter, than by Numbers. And if any new matter of moment do occurre, (as often it doth) about the midst of a chapter, this new notable emergent point (wheresoever arising) may wel begin a Lesson appropriat for that time, and occasion: as the Sun-shine al∣ways appeareth most welcome from what part of Heaven soever it breaketh from under a cloud.

Secondly, as I hold it most certaine, that the names of the Books Divine, were called even from their very beginnings, as now they are, Genesis Exodus, and the like: So I have not seene it proved, that at the first the books were divided by Chapters; or the Chapters by Verses. Sure I am, wheresoever the holy Spirit of God, in the New Testament pointeth at, or citeth any passage from the Old Testament; though the Prophet be named, or the Law (that is, one Book of the Pentaeteuch) be mentioned: or the Book of Psalmes be particularly expressed: yet never in any one of all these places, is the chapter, much lesse the verse speciali∣zed. Neither was there any need in those dayes. For the Jews got by heart, as we say, all the Old Testament: and upon the least intimation, or inckling of any matter, they as readily could recite it, as many of us can the Lords Prayer, or the Ten Commandements.

PAR. 4.

THirdly, whereas diverse people of our Westerne parts have horribly Judai∣zed of late, and have run on madly, in the by-paths of Trask, though it bee generally both knowne, and confessed, that the Iews shall be converted to us, and not we Christians to the Iewes: Yet I would advise them, and all other English Christians whatsoever, to beware of these horrid abuses following.

It is, alas it is, too common a fault for Women to hold their children out to defile the Church-yards; more usuall, and common for men to bepisse the corners of our Churches, and make them their voyding vessels, whilest some wash the filth down into their parents mouths buried nigh that place.

More especially and as a wicked wonder, let me with griefe, and indignation of heart ••ecount, that, whereas the City of Exeter is, by its naturall situation, one of the sweetest Cities of England: and by the ill use of many, one of the nastiest, and noysommest Cities of the Land: whilest not only their by-lanes, but the High-faire street yeelds many offensive both sights, and savours, to the eyes, and noses of the Passers by: whilest the polluted corners of the ••athedrall are almost dyed by their urine into another colour: whilest the Church-yard hath been the draught unto many: and the very C••oysters the receptacles of their or∣dures. Sacrilegi in Sacrario faciunt oletum. I write no more than what I have seen; and God thou knowest, I know there, in that kind, worse than what I have now written, which for my love to that City, I do forbeare.

For, in truth, it is an honorable City, and the Corporation a choyce Fraternity of worthy good wealthy men. Yet let me take leave humbly to advertise them, that their holy Predecessors went not to Heaven by opposing that ancient well-founded Cathedrall; but by Reverencing of It, and of their Canonicall Clergy, the guides of their soules, and their Ghostly Fathers. Let them know, the Stones ought to bee privileged from such filth. The Church-yard is a consecrated piece of ground. The ground is holy.

Hic locus hie sacer est; hic nulli mingere fas est.

The Church-yard is a sacred place; Who pisseth There, is voyd of grace.

Extramejite, was said of old; Make water further off, and out of this place.

Of all the Heathen, I never read but of Nero only, who in anger bepissed Ve∣nus, whom principally before he seemed to affect. Other Heathen were exceeding devout in their kind. For it was usuall among them, not only to worship the Gods, to whom the Temples were dedicated, but they did adore the very Temples themselves. Valerius Maximus 6.6. instanceth in one adoring Julius Caesar: Tuas aras, tuaque sanctissima Templa veneratus oro. I humbly beseech your most excellent Majesty by your Altars and by your most sacred Temples, which I have always worshipped. And Josephus lib. 13. speakes of such, who did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Temple and the Sacrifice. Minutius Foelix in Octavio sheweth the Pagan Caecilius his opinion, that Anti∣quity Ceremoniis atque Fanis sanctitatem tribuere solebat; accounted their Cere∣monies and Temples Holy. And Apuleius Apologia 1. saith of one averse from Heathen Religion, si Fanum aliquod praetereat, nofas habet adorandi gratiâ ma∣num labris admovere. If he passed by chance by any Temple of the Idols, hee would not so much as kisse his hand, least he should be accounted as one of the prophane Idolaters. Vespasians forbidding the Temples to be defiled with urine of people, I passe by; because he did so for gaine. And when Titus his Son, the Mirror of the World, disliked it, the Emperor his Father brought him the silver and gold, the revenew of that stincking commodity, and asked him, if that did smell ill?

Too many, alas, too many of that City, daily defile that glorious Fabricke: and let fly against it, as if they were sons to the Edomites, who said of Jerusalem, or Temple, or City, or both; Down with it, down with it even to the ground. I have seen the gutters reeke with their urine; whilest the generality of the offen∣ders makes the sin more passable, or esteemed as no sin, and no man seekes for remedy.

So that I may very well take up the complaint of Minutius Foelix in Octavio. Ipsa errantium turba mutua sibipatrocinia praestat; & defensio communis erroris est furentium multitudo. The very troop, and numbers of erroneous people, affor∣deth mutuall patrociny of one towards another: and the defence or excuse of the common fury or madnesse is, the multitude of mad men.

And now judge me, and punish me, O Lord my God, if I write these things in spleen to that civill Corporation, or to any of them: or if only the Zeale of thine house hath not at diverse such ill sights and smels troubled my spirit; and inforced me now to write in hope of amendment.

Never did our most holy Saviour shew his just anger more in deeds than when Matth. 21.12. He went into the Temple, and cast out all them, that sold and bought in the Temple, and overthrew the tables of the money-changers, and the seates of them that sold doves, and esteemed it (for the abuse) A Den of theeves, verse 13. and would not suffer that any man should carry any vessell through the Temple; Marck 11.16. Though most, if not all these things, were intended for the service of the Temple, and for the supply of the sacrifices, oblations, and gifts, by a ready and present exchange; Yet Christ made a scourge of small cords, and drove them all out of the Temple; and Sheep and Oxen, and powred out the Changers money, ando verthrew the tables: and said to the sellers of doves, Take these things hence; make not my Fathers house an house of merchandise, Iohn 2.15. &c. And it may be thought if Christ had found one defiling the Temple, as our Cathedrall hath been defiled, he would have struck him dead with thunder, and lightning.

Wherefore I humbly desire all, both of the Clergy and Laity, to prevent that odious, rammish, and stincking custome, and now to Iudaise in This point, and to follow Gods owne Precept, when he gave this Law to the Iewes, Deuterono∣my, 23.12. Thou shalt have a place also without the Campe, whither thou shalt goe forth abroad. And vers. 13. Thou shalt have a paddle upon thy weapon, (or a spit∣staffe, as is usually called with us) and it shall be, when thou shalt ease thy selfe a∣broad, that thou shalt dig therewith, and shalt turne back, and cover that which com∣meth from thee. Observe; The easing of their bodies was not to be done, no not in the Campe: much lesse neare the Sanctuary: least of all In it, or About it. Yet have the enemies to our Church, emptied and eased their bodies of filth, and filled their soules with sinne, by defiling that fayre Cathedrall, even to the great scandall of the passers-by. Againe, even without the Campe, they must not leave their Ordure Above ground (as they doe in too many places both of the Close, and Citie, and in other Townes and Villages, but especially the greatest Cities) but first with their paddle-staffe they digged a place, or an hole so big, that they might bury their filth therein. Thou shalt turne backe; Though it be noysome, and though thou wouldest fly from the uggly sight; yet to prevent a greater harme, thou shalt looke on thine owne corruption, and shalt cover that which commeth from thee, least it be noysome to others, when thou art gone.

The earth is best manured when such filth is covered; the lying of it open may ingender infection. Goe to the Cat, ye filthy Ones, and behold her wayes: shee seekes a secret place to unloade her selfe: and when shee hath done, hideth, and covereth her naturall uncleannesse; as ashamed of that which our beastly Stinckards lay open to infect the ayre.

Examine the Birds of the ayre, and they will tell thee; They defile not their nests, nor let their excrements lie to be offensive. Wilt thou, who desirest to be like Angels in obedience, saying daily, Thy will be done in earth, as it is in heaven; be worse than Birds or Beasts in civility, and cleanlinesse?

Lastly, consider the reasons annexed, and they are of great consequence. For the Lord thy God walketh in the midst of thy campe: to deliver thee, and to give up thine enemies before thee: Therefore shall thy campe be Holy, that he see no uncleane thing in thee, and turne away from thee. Deuteronomy, 23.14. Did God walke in the midst of their Campe? and walkes he not in the midst of our Temples? Are not with us Angeliorationis astantes, Angels that are present, and heare our prayers? that I may speake in Tertullians phrase: In regard of which divine presences, we are bound in conscience, when we goe to Church, to prepare our selves, as if we were climbing into heaven, to converse with God, and his holy Angels: God is there to deliver us from Sinne, Satan, and the World, worse e∣nemies by farre than the Israelites had any. There God walketh, not onely to give up our enemies before us, but to tread downe Satan under our feet, or bruise him, Rom. 16.20.

Psalm. 91.13. Thou shalt tread on the Lion, and Adder, or aspe: the young Li∣on, and the Dragon shalt thou trample under feete. All this cannot choose but have a spirituall reference to the Triumph of a Christian over Satan.

Neither let any man say. This was a Iudiciall or Ceremoniall Law. The an∣nexed reason of equity, and avoyding of inconvenience, may plead for the conti∣nuance. But it was ordeined onely in their journyings. I answere; Had God more care of their handsomnesse, and cleanlinesse in their encampings, where they rested one night, and departed in the morning, than he had of their cleanly behaviour in their Cities, and settled habitations? It is not denied, but after they were fixed in Villages, Townes, and Cities, yet when their Armies were in which they might most conveniently observe, and performe in their back-sides, gardens, hortyards, and other by-places? Josephus de Bello Iudaico, 2.7. relateth, of that most strict, and religious Order of their Esseni, that they, even in Iudaea, were diligent observers of the Law in this point.

Therefore shall thy Campe be Holy: And in these words, Cleannesse is held to be a kinde of Holinesse; as the neare good housewife holds cleanlinesse to be a vertue. That God may see no uncleane thing in Thee; no faedity, no uncheannesse in Thee. The uncleannesse within the Campe, is an uncleannesse within them. The Sun-beames are not defiled with looking on such filth: much lesse is the most pure eye of the Lord offended at it, in regard of himselfe: but God respe∣cting the health of man, exacteth cleanlinesse, and sweetnesse from him, as pre∣servatives thereof, and inhibiteth stincking nastinesse, as the ingenderer of sick∣nesse, and poyson of the good spirits.

Further, the sight of any one uncleane thing, may make the Lord turne away from thee. The resultance is inforced much more from us, by how much our Temples are more holy, and God appeareth a more saving way amongst us, than among them. Nitoris tàm Interni, quàm Externi, amator est dous; qui est fons omnis puritatis, spiritus{que} purissimus, (saith Lapide) God is a lover of all Inward and Outward neatnesse, comelinesse, and trim handsomnesse; he is the foun∣taine of all cleannesse, and purity: and is a most undefiled pure Spirit.

Oh heaken unto this all yee who have forgot God: and have discovered your nakednesse, and d••filed the holy Temple, and daily pollute the oursides of it: which God abhorreth.

Sepulchers, many Sepulchers, and choice of them, were among the Heathen of old, Gen. 23.6. But in the first Churchyard, that ever is recorded, to have been in the world, for so is the Abrahemium, or buriall place, which Abraham bought of Ephron called; how carefull is the Scripture to preserve even the ut∣most bounds thereof from profane uses? The field, and the cave which was there∣in, (above-ground, and under-ground) and all the trees, which were in the field, that were in all the borders round about, were made sure unto Abraham for a posses∣sion. Gen. 23.17. Not a Tree throughout all the borders, but was consecrated from prophane intrusion. More nearely to the purpose, Gen. 28.11. &c. Iacob came to the Citie Luz: and in some by-place thereof, lay downe to sleepe: and because God appeared to him in a dreame, and spake to him, Iacob said, Surely the Lord is in this place, and I knew it not. And he was afraid, and said; How dreadfull is this place? This is none other but the house of God; and This is the gate of heaven. Where God gave Iacob some comfortable promises, even There how full of reverence, modesty, feare, and awfull regard is he? But in these our Chur∣ches, and Cathedralls, unto which you come, and where you have the presence of God, and his holy Angels, and all the promises of this life, and the life to come; Some of you shew all immodesty, and incivility. Iacob did not pisse against the stones in That place, nor empty his excrements in That sacred Churchyard (for it was no other at that time.) It was not the actuall house of God Then: But this stone which I have set for a pillar, shall be Gods house (saith Jacob, Gene∣sis, 28.22.) And in the meane while, he powred not urine, or seige at the bot∣tome of it, as some of you doe, but he powred oyle upon the top of the pillar, vers. 18. and so with humble devotion did anoint, and so consecrate it.

The Chaldee thus, Non est locus communis, sed locus in quo beneplacitum est coram deo: This is no common place, but a place wherein God is well pleased. Let those suffer according to their deservings, who pollute the places consecrated to God.

That there is a great difference betweene severall grounds, some more holy than others, is apparent: Exodus 3.5. Where God said to Moses, Draw not nigh hither: put off thy shooes from thy feet: for the place whereon thou standest, is holy ground. No not Moses himselfe, though a very holy man: No not Joshuah his successor, whom the Captain of the Lords Host commanded, Iosh. 5.15. Loose thy shooes from off thy feet: for the place whereon thou standest, is holy: and Ioshuah did so. Might not such holy and heavenly men weare so much as their shooes, because the ground was sacred: And shall prophane wretches squeeze out their filth in places Consecrated? Moses and Ioshuah knew not at first that the ground

was Holy: but the beastly ones with us doe know that the Churchyard hath beene seperated and singled from prophane abuse. The more is their sinne.

* 1.2And you Reverend and right Worshipfull Magistrates, neglect no longer to sharpen your censures, and powers, to punish the rebellious-sordid slovens, these workers of iniquity, which stink in the sight of God, and of all good people. Cause to be provided publike draught-houses, jakes, privies, vaults, voyders, or voydan∣ces. The charge is small; the remedy easie: The delight will be great, commendable, and a removall, or preventer of evils, perhaps of plagues & pestilences. Let not the spirit of Uncleannesse be in the midst of you, but rather the God of Holinesse, who can abide no uncleane thing. Let all be covered; Let nothing be left open. Follow the godly Jews: follow Gods precept. Be ye cleanly I thus conclude this digression.

PAR. 5.

THomas Campanella, De sensu rerum, & Magiâ 4.2. thus. The time is nigh, as by the dispositions of heaven and earth I gather, or consider, in which the whole World shall returne to the worship of the true God, and be the childe of Abraham: not a bastard, as Macon was. (But who (say I) ever read of Macon his being the base childe of Abraham?) Not the carnall childe of Abraham, as the Hebrews. (Here-against say I, Is not a Base childe, a carnall childe? And the Jewes not so properly called Hebrews from Abraham, as from Heber, who lived long before Abraham? Genes. 11.16. And they are termed Jewes from Iudah Abrahams great Grand-child:) but the world shall be the Spirituall Sonne of Abraham, because God promised Abraham, that he should be heire of the world. So farre Campanella. Indeed, the promise is Rom. 4.13. That Abra∣ham should be the heyre of the world. Doe those words evince that, The world shall be the Spirituall Sonne of Abraham? Have they no reference to Christ, who is a greater heyre, Psalm. 2.8. and 72.8. and Heb. 1.2. God hath ap∣tointed Christ Heire of All things. And if yee be Ch••st's, then are yee Abrahams seed, and Heires according to the promise, Galat. 3.29. Againe, what dispositi∣ons of Heaven, and especially of the Earth, could he consider as prognosticall, that shortly the whole world shall turne to the worship of the True God?

Perhaps the Friar Campanella beleeved, That the world would be shortly at an end; and that God is able to graffe not onely the Iewes in againe into the good Olive tree. Rom. 11.23, 24. but that All Israel shall be saved, vers. 26. Nor will we deny this: but onely finde fault with him for avouching he read so much in the booke of the Creatures, and found Heaven and Earth so disposed. And if the Earth had sense as he fancieth: yet it hath not REason: and if it had Reason, it had no Religious Disposition. Neither can he finde any propheticall disposition in Heaven to that end. He would seeme to be expert in the divine Magicke, as he calleth it, lib. 4. cap. 2. pag. 269. & cap. 3. pag. 276. I know (saith he) by experience, that the devills doe faine, That God is subject to Fate; that when they cannot answere satisfactorily to the questions propounded to them, they doe from thence snatch at an excuse. Which words, and the like of his, have given occasion to the report that Campanella was taught by the devill. I am sure himselfe confesseth, lib. 4. cap. 1. from Porphyry, and Plotine, that good and evill Angels are found, as daily experience teacheth: Et Ego quo{que} manifestò experientiam cognovi, non quando investigatione avidâ id tentavi, sed quando aliud intendebam. And I also (saith he) have manifestly knowne the Experience: not when I greedily, and curiously searched after it; but when I thought of o∣ther matters. Belike then he did sometimes try by an earnest investigation to find good and evill Angels; and when he looked not for them, found them: and as it sh••••ld seeme, was conversant with them; as Hierom Cardan reporteth that his Father had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Devill assisting him.

Idem, Libro 1. cap. 6. pag. 20. he acknowledgeth Angelos custodes singularum specierum, & nostrorum individuorum, the Angels to be Keepers of every severall

species, and of every one of us in particular, as S Hieome teacheth. And I have found it by triall, which I never understood before. Perhaps he meaneth, that the Angels did teach him, and that he understood so much by the Angels them∣selves. I am sure that Campanella de sensu rerum 1.8. in the Appendix to that Chapter, saith boldly. The soule of man, by the voyce calleth unto it selfe even Devils and Angels.

That Devils have been at thy call O Campanella, I do beleeve. That ever the good Angels were so familiar with thee, I will not beleeve. The Priest, or rather the Bee, which hath a sting, had not thus stung Campanella, if hee had not compared Priests to Drones.

Campanella 4.18. confesseth he was in his youth healed of the disease of the spleene, the Moone being in the wane, by the words and prayers of a woman, and that Andrew Zappavigna his Prior gave him Licence. It should seeme the Prior and the Frier trusted more in Charmes, than in other remedies appointed of God to that use. I am unwilling to instance, and to confute all his exorbitances; but because he being a Frier, abuseth the Priests, saying, lib. 2. cap. 23 pag. 139. That among the Bees the Priests are the Drones; let others of his faction know, that the name of a Frier hath beene more scandalous than the name of a Priest.

The Diverbia and taunts were too bitter to be said of All, and Every of them. A Monk is a carcasse come forth from the grave, wearing his Grave-clothes, hur∣ried up and downe amongst mankind by the Divell. When a Frier is shaven, the Divell entreth into him: and Friers weare crosses on their breasts, because they have none in their hearts, as the people use to say.

The common Proverb is knowne; He is a Frier, therefore a Lyar. Ancients have writ purposely against Friers. Of late one Watson hath laid an indelible Character of wickednesse upon them. And, as it were but yesterday, Paul Har∣ris complained to the Pope against them, and their incroaching usurpations, whilst an indifferent reader may most plainly see, That the strife betweene the Priests and Jesuits is not so much to save soules, as to be in chiefest authority, as to milke and stroake the poore people, and as to picke their purses by a religious Legerdemaine. To these ends doe the Friers claw the Pope, and almost deifie him. Ex Papae Ma∣jestate Dei Majestatem intuemur, faith Frier Tom Little-bell. (For Campanella may passe for a little bell, as well almost as Campanula, de sensu rerum lib. 2. c. 21. pag. 129) When we see the Majestie of the Pope, we behold Gods Majesty: And yet Pope Pius the Second had desperately lashed them, when he said, A vagabond Monk was a slave to the Divell. And yet all this could not keep that active wit from the prison, or deliver him when he was in Jayle. For twenty whole yeeres together he was a prisoner, and oft in exquisite torture, or torments, as it is in the Epistle Dedicatory. And himselfe saith, lib. 4. cap. 16. pag. 328. Vitam in vinculis perpetuis miserrimè ago: I live most miserably in perpetuall prison. Which sore punishment (say I) without some precedent great enormous sins would never have beene inflicted, if justice was observed there, if the Clergy men had been in any regard. The Colledge of Sorbon hath often nipped them, the Jesuits. Ve∣nice hath excluded them out of their Territories. Peter de la Martiliere scowred them in the great Parliament of France about twenty six yeeres since. The Pyra∣mid raised to disgrace them, will never be forgotten, though it be demolished.

PAR. 6.

ANother errour of these times is this: (I wish it were not (in some people) more than an errour) that after Sermons ended, the giddy people flock toge∣ther, and under the specious title of Repetition (forsooth) they repeat only their vanity. They doe indeed keep Conventicles contrary to the Law; stow them∣selves in the house of one of the most furious Zelotes, make long prayers, filled up with their professed Repetitions; censure, raile, mis-expound Scriptures, propound

foolish and curious questions, and receive back ridiculous answers; gather up summes of money to uphold faction, and to animate the obstinate Ones; breed up youth to boldnesse, fiercenesse, selfe-conceipt; and to swallow downe a pre∣sumption of their owne salvation. Then they proceed to declare Who shall bee saved, Who shall be damned (which is more than Men or Angels, good or bad doe know till toward death.) What scandalls have beene offered, what sins, un∣der that Cloke, committed, every great Towne knoweth; and every Christian heart lamenteth that knoweth this.

But I would fain learn of these false Breehren, or their false guides, Where ever, since the beginning of the world, or by Whom Such Conventicles were practised, by any of Gods people, unlesse it were in the dayes of persecution, or where the Churches were shut up from the true service of God. When Satan was let loose, when the raging sword was drunk with blood, we read Heb. 11.37. &c. They wandred about in sheep-skins and goat-skins, being destitute, afflicted, tormented: Of whom the world was not worthy; They wandred in deserts, and in mountaines, and in dens, and caves of the earth. This did they doe also after S. Pauls death, during the Ten great Persecutions. But never was there heard of one Conventicle of Ortho∣dox Christians, when religious Princes favoured the Church (as Gods holy Name be blessed they doe, and long time may they prosper) and whilst the Gospel flourished (as these thousand yeeres it never prospered more.) And will our peo∣ple be wiser than all that ever went before them? or dare their profane mouthes accuse our most sacred and holy King, as an enemy to the true Professours, and doctrine of Christ? than whom (God be blessed) we never had a more religious, favourable, gratious, temperate, chaste, and sanctified Prince, since England em∣braced Christianity.

Rather than they should mis-spend their time in their own will-worship, edifie unto evill, give scandalls to the Church, call themselves weak brethren, whilst they think themselves the most learned Doctors, and devoutest part of Gods mi∣litant Church: I could wish them each in their private houses (if our Liturgy and Church Service be not savory enough, that is, not long enough for them) to do as the Iewes did. As they on their Sabbaths had a long Lecture, or Lectures every Sabbath day, one of which you may see before: so let these on the Lords day, or each day of the Lord, when our Church Service is ended, reade the same Lecture, or Lectures, and another (if they please) out of the New Testament. Let them reade, with hearty precedent prayes unto God for a blessing; Reade, not to prate, and to dispute, but to practise holy duties: Let them remember Psalme 25.9. The meek will God guide in judgment: to the meek will he teach his way. Let them be assured, Saving knowledge goeth up and downe our streets, and there is none of yeeres of discretion but knoweth enough to be saved, even Jesus Christ, and him crucified. There remaineth nothing but that each man labour to be Christiformis, and, as farre as our weaknesse will permit, to imitate Christ in holinesse of life, and to be conformable to him here, in lowlinesse of minde, that he may perfect us hereafter.

Oh, but the people judge, and say, It standeth with Reason to serve God more than the Magistrate appointeth; and whatsoever is reasonable, may passe for a Law. For Tertul, de corona militis cap. 3. saith, if the Law consist of reason, then every thing, by whomsoever brought forth, which partaketh of reason, shall be a Law. But say I, Tertullian here fell short of the truth. For the cause why Lawes are in force, is, not only because they accord with Reason (though no Law ought to be unreasonable) but because the Lawes are made by such as have authority to make Lawes; and it openeth too great a window unto licentiousnesse, that every thing shall be held a Law, which every one thinks is consonant to Reason. Ra∣ther observe this distinction. If any man, whosoever, findeth any Rule, running along with Reason and Religion, if it be not crossed by his superiours, let that be, if he will, a Law to him; let him be guided by it, till he finde a better Rule, or be

taught otherwise by Authority. But a Generall Rule it must not be, till he who hath a Law-making power, doe stamp it with the approbation of publicke autho∣rity. Order commandeth a subjection of the Inferior to the Superior. Order is relucentia sapientiae, a bright shining ray of wisedome; and participateth of the light of wisedome (saith Cusanus de venatione sapieutiae cap. 31.) Let Gods people beware of will-worship, though gilded with religious pretences. Let them re∣member what Calvin in his Epistles saith: When men desire to worship God as themselves please, whatsoever they averre of their owne, is a stincking propha∣nation. And still (I say) Nesutor ultra crepidam; A Cobler must not go beyond his Last. The temptation of the Serpent, (Dit eritis, yet shall be as Gods) is to this day a temptation, which Satan useth, and by it seduceth many thousands, who think they know Good and Evill; and therefore will run on in their own by∣pathes, forsaking the Kings high-way, the good and dangerlesse High-way; and by their Singularity doe favour of arrogance, and pride. For it is agrecable to prudence, and humility, ad Majorum & Peritiorum consilia recurrere, to trust to learned Counsell; as may be gathered from Aquinas, 2a, 2ae, Quast. 49. Artic. 3. as it is arrogance and pride, to trust too much to a mans owne selfe, God gave guides unto the Church, he left not every one to guide himselfe wholly. Whost faith fellow ye, saith the Apostle.

PAR. 7.

LAstly, as I said before (that I may returne to my old matter:) Though the heads of the Books might have been the same from their first being written, yet the division by Chapters and by Verses is not so ancient. Elias Lovita in the preface of his book called Massoreth Hammossoreth affirmeth with the Rabbins, that the whole Law of old was but one Pasuk, or one sentence in one; all did stick fast one to another, without any distinction of verses. And that foure hundred and six yeers after the finall destruction of the City, they were divided into Pe∣sukim, that is Verses, and Sentences, à Judaeis Tiberitis, by the Iewes of Ti∣berias.

Here let me say somewhat concerning the New Testament, and its division by the Ancients differing from what is now.

The learned Caesarius, brother to Saint Nazianzen, in his Questions saith, we have foure Gospels, which consist of eleven hundred sixty two Chapters.

Euthymius on John, bringeth the sixty sift chapter of Matthew, which is now but the six and twentieth with us.

The most learned Heinsius proceedeth, Exercitationum Sacrarum cap. 13. p. 254. &c. and by divers evident proofes evinceth, that the more ancient division of our Gospels by chapters and verses, much differeth from ours. And that the Syrian Translator yet differed from all, as dividing one chapter into soure chapters; an∣other, or the second chapter, into three chapters.

Nonnus observeth not our chapters, much lesse verses. Suidas doth otherwise distinguish the chapters. Cyrill maketh twelve bookes on Saint John, as if all were concluded in twelve chapters. Who desireth to see more, let him have recourse to the cited place of that rare Scholer, and he shall find admirable curiosities con∣cerning chapters and verses of the New Testament, and he shall not repent him of his labour. And let him consult with Sixtus Senonsis Bibliothecae Sanctae, 3. pag. 157. &c.

Let me adde somewhat more. The Arabick Translator is much different from all others. Francis Junius in his preface before the Arabick translation of the Acts, Arabs noster capita (nec sine judicio) aliter planè distinguit, atque in libris nostris distincta sunt: & consimiliter versus alios dividit in nostris confusos. Alios conjungit disparatos, & suâ compositione, id quod fuerat obscurius, tanquam adunatis stellis illuminant. Our Atabick Interpreter (saith Iun••us) distinguisheth, not with∣out

cause, or reason, the chapters otherwise than they are distinguished in our bookes. Likewise concerning the verses, he divided some, which are confounded together in our bookes; and joyneth others together, which were disparate, and sundred. And by this his Composition, that which was more obscure, he ilustra∣teth and illuminateth as by a conjunction of stars.

Heinsius in the fore-cited place concurreth with unius, that some others divisi∣ons are better than those which we now have in use (in some things.) His words are; Intelligimus eos nonnunquam meliùs, quae non haererent, divisisse: where some chapters or verses had little dependance one upon another, they sometimes better distinguished them than we doe now I answer, if in some few of their variati∣ons they come neerer to conveniency than ours doe (which I will not wholly de∣ny;) yet, if I have any judgement, they have strayed worse than the Greek di∣visions have done in other places, whilest they strive to be menders, that ought to be but Translators. Indeed, if Saint Mark had delivered the Gospell to the Sy∣rians (as themselves say he did;) and if their distinguishments be now such as Saint Mark left them, it would make much for their authority. Or if any of those Arabians Acts 2.11. who were at Jerusalem at Pentecost, had in the dayes of the Apostles translated the Gospels, and kept them since from alteration, we might ascribe much to it. But concerning the Syriack translation; Non desunt etiam quaedam in ea editione quae viris doctis & piis non admodum placent: There are somethings in that edition which holy and learned men are not well pleased with, saith Bellarmine.

And I cannot easily be brought to beleeve, that S. Mark delivered to the Churches of Syria and Egypt, the Syriac edition of the New Testament; since neither Clemens Alexandrinus, nor that living Library Origen (who laboured more about the Editions, than ever any other did.) Nor Eusebius, nor Athanasius, nor Dydimus, nor Theophilus, nor Epiphanius, nor Hierom, nor Cyril, nor Theo∣doret, nor other Fathers, who were Bishops or Priests in Syria, or Egypt, since none of these Fathers, who lived there, mentioned any such Edition, or Transla∣tion, it shall passe with me, as a work of later times.

The same Arabick translator maketh fifty chapters of the Acts of the Apostles; whereas we have only 28. chapters.

The first Epistle of S. Paul to the Corinthians in the Arabick hath 21. chapters, having only 16. chapters with us.

The second Epistle hath only 12. chapters in the Arabick, and yet we have 13. chapters in the Greek.

Ammonius divided every one of the foure. Evangelists into many chapters: S. Matthew into 355 chapters. S. Marke into 135 chapters. S. Luke into 344 chapters. S. John into 232 chapters. So Sixtus Senensis Bibliothecae sanctae, lib. 3. pag. 160. relateth.

If such difference be in chapters, which is the mainer division; there must needs be more variant diversity in the verses; which are the subalternate diffe∣rences depending on the chapters. Much more might be said, but I have wan∣dred too long: and returne to what I handled before; namely, That we have no reason of necessity, to expect, that Christs administring of his Third and Last Sup∣per should be distinguished by the beginning of a new chapter. For it is not so in any other of the Three Evangelists.

Nor are the chapters, and verses of Divine institution, but servient to the Churches ordination, varying according to the opinions of diverse ages, and in the opinion of Junius and Heinsius may be better than now they are. And yet there might be a new chapter in ancient times, when Judas went out; the old one ending, John 13.30. at these words, And it was night. For presently thereupon, in all likelyhood, was the blessed Eucharist administred; and the Evangelist S. John wholly omitted what the other Three Evangelists had so fully described: And a new chapter might begin, John 13.31. Or if not, a new matter; namely,

our thrice blessed Saviour his holy, heavenly, last Sermon (Sermo Domini in coe∣naculo,) which the other Three Evangelists very briefly touched at: but S. John declareth at large, from John 13.31. to John 18.1. Foure whole chapters, and more, in a continued, and uninterrupted manifesto, or declaration.

PAR. 8.

LAstly, since it is apparant even to sense, and rectified reason, that Christ mingled not his most sacred Third Supper and holy Eucharist with ordinary meats; but took it by it selfe; as a distinct Sacrament of the New Testament, and as a glorious testimony of the Law of Grace; there is no place, in my opi∣nion, so likely to establish our Saviours administration of it, as immediately up∣on Iudas his excommunication, and secession. And when the holy administra∣tion was ended, to the joy of the Apostles, and to the glory of God; Our divi∣nest Saviour brake forth into this Jubilee, and exultation of joy; Now is the Son of Man glorified, and God is glorified in him, viz. when his Flesh and Blood were made a glorious Sacrament of the New Law; then Christ was glorified and God in Christ. How was Christ, at that instant, glorified above other times, if not by Iudas his departure, and Christ giving the holy Eucharist to his holy A∣postles? Or where could it be given more commodiously?

As for the words, Edentibus ipsis, I have heretofore cleared them by good au∣thority, that they are not to be taken strictly, as if, whilest meat was in their jawes, and whilest their mouths were full, and their teeth champing, Christ gave them the Supper of the Lord; nor as if we were not to receive the hallowed food, but as we are eating of some other things: nor, as if it were essentiall to have a co-eating: No Christian heart can think so. For it were an undervaluing of the Body and Blood of the Lord: and little, or no discerning of the Lords Body from other common meats: yea, indeed an horrid mingle-mangle. But the words are to be expounded at large. For Convivantibus ipsis, Before they had ended their Feasting: Before that nightly Festivity was broken up: Before they went out of the Coenaculum, that Supping room, Christ administred the holy Eu∣charist.

Estius on 1 Corinth. 11.20. saith, they are not to be heard, who thought the Corinthians did in the middest of their banqueting take the holy Communion. For this were a confounding of things sacred with profane (saith he;) And that is altogether unrighteous (say I) I retort the same on Iacobus Salianus, the great Annalist of the Old Testament, who in his last Tome pag. 454. conjoyneth in a sort, the washing of the Apostles feet, and the Institution of the Eucharist: af∣ter both which (saith he) Secuta est Coenacommunis, Followed the Second Sup∣per. He forgot that after the pedi-lavium, or washing of the Apostles feet, Christ sate down again: and gave Iudas a Sop, which was in the Second Supper: and discoursed, and marked out Iudas for the Traytor: whereupon he departed: and then Christ took, and gave the blessed Sacrament, and did not take another Sup∣per after it.

In the Easterne Churches there was a Traverse drawn between the people, who were imployed in praying, and hearing: and those Priests or Deacons, which were preparing. And whilst they were preparing the bread and wine for con∣secration, when all was in a readinesse, they drew the vayle, folded up the cur∣taines: the Priest did consecrate the heavenly Eucharist: did receive it himselfe: did give it to the people: One cryed Sursum corda; Lift up your hearts: And the sodaine rushing open of the Traverse, at the beginning of the sacred celebrati∣on, was to strike Reverence into them.

(For—

Segnius irritant animum dimissa per Aures, Quàm quae sunt Oculis subjecta fidelibus.—

Things by the eares, do lesse the soule affect, Than by the eyes, what on it doth reflect.

Strange sights prepare the soule for Devotion. Sodaine extraordinary sights do pierce the soule to the quick.) And this was also to admonish them, that Then Heaven was open, and the Angels descending, to be present at the holy mysteries with all possible Veneration (that I may not say, co-adoration) of Christ. This may be gathered from S. Chrysostome in his third ••omily upon the Epistle to the Ephe∣sians, and divers other places of others. If the Church of Christ, in succeeding ages did divide the holy things from the most holy, and gave most reverence to the divine Eucharist; we cannot well say, that Christ did mingle sacred things with profane (as Salanius fableth.) And, that Iudas was admitted to partake of those Heavenly mysteries, which the Christian Church would not suffer profane per∣sons so much as to behold them; but kept them hid within the vayle, till the Faithfull were to participate of them, as the notorious wicked ones were to bee excluded.

PAR. 9.

VVHen Judas was gone out, the Second Supper ended, and thankes given; And when Christ went about to celebrate the blessed Sacrament of the New Law, what order did he take? How began he? How proceeded he?

Here I had need to have especiall care to lay a good foundation. Nam ex prin∣cipiis veris non possunt sequi falsa: cùm ex veris; nil nisi verum sequatur: (saith Petrus Pomponatius de Incantationibus, pag. 318.) From True principles flow no false conclusions: Truth produceth Truth; therefore let us determine certain things certainly: probable, probably.

I answer, we have no exact proofes, or demonstrations to insist upon. Sense, Reason, and Probability, must be our best guides. What is most remote from all Absurdity, is principally to be insisted upon. Petrus Pomponatius de Incantatio∣nibus, cap. 10. pag. 131. Supponitur, quod in rebus difficilibus & occultis, responsi∣ones magis ab inconvenientibus remotae, ac magis Sensatis, & Rationibus con∣sonae, sunt magis recipiendae, quam oppositae rationes. Suppositio patet ex tertio Topicorum; Minus malum praeeligitur majorïmalo; cum quoquo modo minus ma∣lum, sit magis bonum. This is always to be supposed, That in difficult and abstruse matters, those answers, which are most congruous, most sensible, and most conso∣nant to reason, are rather to be approved, than allegations to the contrary. The sup∣position is plaine in the 3. Book of Aristotles Topicks, The lesser evill is to be chosen before the Greater evill: since the lesser evill is by all meanes the greater good.

Again ibid. Averroes 2. de Coelo, saith from Alexander; That Aristotles say∣ings are preferred before other Philosophers, because His are more remote from contradiction.

Aristotle hath a divine saying, de Coelo, secundo, cap. 12. textu. 60. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Let us try to speake what seemeth best to us. He is rather held to be venerable, than rash, who in thirst after Philosophy, can finde but small proofes sometimes in difficult matters. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; It being a good thing, both to seeke further knowledge, and to em∣brace small hints, or degrees of knowledge, that are comfortable to Reason, as Aristotle hath it in the next Text. Oh how divine Conclusions did some Heathen draw from that small knowledge, which they had! Plato in his Booke called Alcibiades Secundus: Or, de Voto; set forth by Jodocus Badius Ascentius, with Marsilius Ficinus his Arguments before many bookes, Folio 19. brings in So∣crates teaching his Alcibiades (for indeed (leanthes did commonly, and usually say, That Socrates onely held Alcibiades by the Eares, and that Alcibiades stood in awe of Socrates above all others, as Plutarch hath it in Alcibiade) How to

pray; or rather, How not to pray vainely, since folly was discernable in the prime prayers, and devotions of those times. And thence Socrates collecteth, and concludeth thus. It is necessary to wait, or expect, till it may be learned, How we may behave our selves (as we ought) both to God and Man. Alcibiades roundly replieth; When will that be, ô Socrates? and who is that Teacher, or In∣structor? For I would most willingly know, and acknowledge that Man, who∣soever he shall be. Socrates most divinely answereth, (if his words be weighed in the ballance of the Sanctuary) He is he, who hath a care of thee. And after∣wards; He wonderfully provideth for thee. Whether Plato learned these truths of the Aegyptian Priests, Or Jewish Doctors; Or whether he had them inspired from God; Or whether from naturall Reason he collected, That good God would not leave his creatures in perpetuall darknesse, but would send One to teach them, to guide them, to reforme their ignorances, and instruct them in their duties to God and Man: since He is He, who hath a care of us, and in a wonder∣full manner watcheth over us, for our Good; I say, whence he had those beames of the divine light, is hard to determine. I am sure the Scripture faith, Esay 54.13. unto the Church of the Gentiles. All thy Children shall be taught of the Lord. And Act. 3.22. A Prophet shall the Lord your God raise up unto you of your bre∣thren like unto Moses; Him shall yee heare in All things, whatsoever he shall say unto you: and vers. 26. God sent Jesus to blesse you, turning away every one of you from his iniquities. And in Heathen phrase, Plato implyeth no lesse. For Homer said, that Minerva tooke away a cloud from Diomedes his eyes, that he might discerne God from Man. So said Socrates to his Alcibiades, Darknesse must be removed from your eyes, which now blindfoldeth you: Then other things must be presented to you, by which you may distinguish Good and Evill. For now you are unfit for such matters; And saith not the Scripture, that the Spirit of the Lord sent Christ to preach Recovering of sight to the blinde, Luk. 4.18? And Christ is the true Light, who lightneth every man that commeth into the world, Joh. 1.9. Alcibiades hoping to learne better things than he had before, humbly professeth: Let that great Teacher, Rabbi, or Instructor, remove from me, either that cloud (if he will) either the Festucam in mine eye, or the Trabem (if so he vouchsafe) or any other impediment (if he please.) For I am ready to omit nothing, what he shall command, whosoever he shall be, so I may grow a Better man.—And we will offer our Crowne, and all other decent things then, when I shall know That day is come, and it will not be long ere it come by the will of the Gods. So Alcibiades. Me thinks, I heare him speake like one of the Magi in the East, and professe to doe, what they did, Matth. 2.11. Or like the woman of Samaria, Ioh. 4.25. I know, That Messias commeth, who is called Christ; when he is come, he will teach us All things. If Plato had not thought of a Mediator God and Man; what needed that comparison from Homer, to distinguish one from the other? If he had not knowne him to be God, Plato could not have writ, He hath a care of thee, and doth wonderfully provide for thee; and yet Shall come Hereafter, and must be Waited for. If he also had not thought him to be a Man, (who was to come,) he would never have ascribed unto him such offices, of a Teacher, a Reformer, an Inlightner. I think I shall not erre, if I say, Plato his thoughts accorded in substance with what Zacharias said, Luk. 1.74. &c. And what holy Simeon, Luk. 2.32. and with what the Prophets prophecied of Christ. And this Digression have I insisted upon, to shew, that Great doores hang on small Hinges: and from a Little crany of light, momentuall matters may be found. That we are not to give over mining, though the veyne seeme to be shrunke, and shut up; and that we cannot come to the fulnesse of know∣ledge, but by degrees: and that a small degree must serve, and content us, when we can attaine to no more. That the Salt water of the Ocean may be made fresh, and wholsome, and nourishing, is apparant by that excellent liquor being in Oy∣sters, at their first taking up: than which juice the art of the Cooke, or the

Apothecary cannot make a compound of a more delicate taste and rellish, and more gratefull, and acceptable to the stomach. Whether Art can imitate Nature in this, or how farre it may proceed, let others of lesse imployments search. This I will say; If a way were found to correct the Salt water, to separate, and remove the brackishnesse from it, to reduce it to the taste, and temper of fresh waters, it would be most usefull, and profitable for navigation, and abundance of people might live, and doe well, which for want of it doe perish. Some of our men have found the way of distillation good, as Purchase hath it in his Pil∣grims.

Secondly, If you object, The liquor of the Oyster to be salt: I reply, it is ra∣ther saltish, seasonably brackish, to sharpen the stomach, every way inoffensive. Againe; What say you to this? That the best of waters which rise on high hills and fountaines, were once Salt waters; but by running thorough the veynes of the earth, become so sweet, so refreshing, so wholsome; And may not the perco∣lation by Art take its ground and example, from the power of Nature, as it were strayning the Salt water in the earth, till it be purified, sweet, and wholsome? Againe; doth not the Sunne, and divine powers, exhale up vapours, even out of the Salt Sea? Did not a little cloud out of the Sea like a mans hand, become rayne, a great rayne, that the heaven was blacke with clouds, and winde, 1 Kings 18.45? And will any man doubt, but these showers of Rayne waters which fell, were as sweet, fresh, and wholsome, as ours? Againe, I have heard that toward the bot∣tome of the Sea, is fresh water; if the bed of the Sea be very deepe. And I have read of a River or two which keepe their freshnesse, though they flow or run in∣to the maine Ocean a great way: the waters being unmingled, and easily di∣stinguishable by the freshet.

Moreover, Aristotle in his Problems, Section 23. Question 30. acknowledgeth that the upper part of the Sea is more salt and more warme than the lower parts. And it is so also in Pits, or Wells of water, whose thinner, lighter, and sweeter parts are exhaled up, or alembecked by the ayre, and the Sunne, whereby both most saltnesse, yea, and heavinesse it selfe, contrary to nature, floateth in the up∣permost superficies of the water. And in the next question he taketh as granted, that That part of the Sea, which is neerer the Land, is sweeter than the more re∣mote parts of it. Therefore, where Nature maketh such a diversity, and separa∣tion, and percolation; I doubt not, but Art may follow her, and extract much good out of this disquisition. Some have said, that Clay well tempered, is very effectuall to addulce Salt waters. Yea, I have heard, that our Seamen have searched, and found by a brasen, iron, or wooden vessell (with a close and hea∣vy cover, which will shut of it selfe, but open with a vice, and descendeth natu∣rally by its owne weight) that it being let downe empty, about three or foure fathoms into the Sea-water, and then and there the vessell being opened, accor∣ding to Art, and filled, and shut againe, and by ropes drawne up, bringeth with∣in it, and up with it, water usefull, potable, and healthy: though not so perfectly fresh as our Rivers, or Springs: but somewhat resembling the taste of the li∣quor in the shell of the Oyster, salso-dulce, and wholsome.

What hath been invented, I know not certainly; but that Salt water may be made sweet and wholsome, I doubt not. The meanes may be various to the same end.

Those vast Cakes of Ice, you may call them little mountaines (if you please) which are seene floating in the Northren frozen parts, towards the Spring, are not above three or foure fathome thick. No cold can congeale, or condensate deeper: Nor did ever Ice in deepe Rivers, or Seas, reach downe, and touch the earth: but other waters, some think, fresh waters did glide along betweene the ice and the ground; both by reason of springs, whirlpooles, and other ebullitions of waters, arising in the deeps from the veynes of the earth at the bottome of the Sea, or deepe Rivers; and by reason of the inflowings of those many naturall

Aquaeducts, which tumble from our mountaines, our freshets, fountaines, and ri∣vers, which doe not presently lose their pleasing taste, and sweet savour, but Are∣thusa-like retaine it for a while.

Likewise, though we cannot deny, but the vertue of the Sunne pierceth sarre deeper than foure fathomes, even to the bottome of the mineralls, and mines, and much below them, even perhaps to the center of the earth; yet his rarifying power, by which he exhaleth up still the lighter and thinner water, and leaveth the hea∣vier, and salter parts in the Sea, is conteined within foure fathoms depth, from the upper superficies of the Sea, that is, the Sunne hath work enough, to draw so much sweet water, as to make the Sea salt for foure fathoms deepe.

There is an Iland a little from Hispaniola (the Spaniards call it Arethusa) which hath a fountaine in it comming by secret passages under both Earth and Sea: and ariseth in that Iland: For it bringeth with it the leafes of many trees which grow in Hispaniola, and not in that Iland. Oviedo mentioneth a little Iland called Navazza, halfe a league from which, are many rocks in the Sea, five foot deep, covered with water: out of which issueth, and shooteth up above the water of the Sea, a spout of fresh water, as great as a mans arme, that it may be received sweet and good. This was seen by Stephano della Rocca, a man of good credit. See Purchase his Pilgrim, 9.14. The fresh waters below the deepe Sea, may be a partiary cause, that all the fishes of the Sea be fresh; none so much as saltish: For to those sweeter waters they can quickly descend: though the salt water affordeth them more prey, and more desire to multiply; and perhaps more desire to play therein. Thou-hast formed Leviathan to play in the Sea, Psal. 104.26. When fishes are dead, how little salt, in a short time, salteth them, whom the whole Sea could not season, or reduce to a rellish of saltnesse whilst they lived.

New Inventions which are profitable, I admire: and the Inventors, I do adore. Certainly, many things may be perfected, which yet we will not beleeve. Who would have thought, that the River-water should be the chiefe ingredient to make Gunpowder? The Turks have found it. Or, that Allum hills should di∣still a liquor like unto oyle, and sulphur, or brimstone, whereof the Spaniards make excellent Gunpowder: as Purchase relateth, pag. 16.6. Our brackish fountaines; our Bathes; our Brimstony springs, or rivelets, may perhaps doe the like.

The Lake Mardotis, or Maraeotis, now called Buchira, (saith Master George Sandys in his Journey, Lib. 2. folio 112.) by the Citie of Alexandria, was by a narrow cut, joyned unto another Lake farre lesse, and nearer the Sea; which at this day too plentifully furnisheth all Turky with Saltpeter. (saith Purchase in his Pilgrimes, part 2. chap. 8. parag. 1. fol. 900. from the said Master G. San∣dys, loc. cit. fol. 113. & 114.) Whereupon I could wish that the sonnes of Art would make experiments in some of our Lakes, or Rivers, or Fountaines, which taste of brimstone, or are likely to yeeld such effects, though messengers were sent both to taste of that Aegyptian Lake, and to see their manner of making Saltpe∣ter there.

If there may not be more profit and benefit to mankinde, if this Invention were perfected, and in use, than by the wilde discoveries of the Man in the Moone; or the fancies of the Lord Verulam in the New Atlantis; or the Northren Iland all made of Loadstones, found onely in the braines of Campanella De sensu re∣rum, 1.8. (for the best Loadstones are in the East Indies, in China, and Ben∣gala, saith our Doctor Gilbert de Magnete, 1.2, pagina 9. Who also is confident, that the Loadstone doth eate the filings of iron; and is nourished with it; as he experimentally tryed and saw:) then am I much deceived. Yet give Campanella his due, lib. 4. cap. 19. from whom the Fabulous Man in the Moone tooke the Art of Flying.

The Art of Flying seemeth possible to me (saith Campanella.) The Dancers

on ropes seeme to fly. If therefore a man use fit meats, and get the agility of such as walk on ropes, and procure wings like to Cranes, and knows how well to imitate them; if armes, thighes, and leggs be fitted with wings, he may per∣haps fly. The Man in the Moone addeth much to this Invention; yet is but a Fable.

But that two Ships of equall both burthen and shape, one should be yare of sayling, because he consenteth to such an end; and the other slow, and unfit for sayling, because it is more against it, and unwilling to consent unto sayling; I say, these are strange formes of expression used by Campanella, 3. in fine. As for the makers of Clocks, complaining of the same point, I say, the temper of mettalls is not so exact, but there may be some predominant purity in some part rather than in other.

In darknesse, a little hole affordeth light. The West Indies were found our, per Minima indicia, by very small discoveries. One is the beginning of number. The least weight is the beginning of weighing: and the least measure the be∣ginning of measuring, (saith Cusanus.) A minimis maxima oriuntur. The grea∣test things in the world, have but small beginnings.

A spark may kindle a fire. A little sprig may save a man, who is upon drow∣ning. Statesmen have found the greatest mischiefes that ever were intended to subvert any State, by small beginnings, obscure words, and indifferent actions. Yet from These have they sought and wrought out, more hidden evills; Feare and Doubt sharpning suspition: Suspition animating them to a more in ward Disquisition, either by that multiplex interrogatio, the evidencer of Truth in Examinations; or by Torture, if occasion be.

Where evident Scripture fay leth, strong Presumption, or Tradition, or Rea∣son may carry it.

Tertullian de Coronâ Militis; Si Legem unsquam reperio, sequitur, ut Traditio consuetudint morem hunc de dederit, habiturum quando{que}, Apostoli authoritatem ex interpretatione Rationis. If I finde not a Command, or Law (that women should be vayled) Tradition hath made it a custome, which sometimes shall have Apo∣stolicall Authority, because it standeth with Reason. If we cannot have infalli∣ble proofes, yet such proofes as shelter themselves Sub patrocinio Rationis, under the protection of Reason, must not be rejected.

If we cannot finde Verum, the Truth, (which Democritus said was hid deep, as in a Well:) yet let us take hold of verisimile, of that which hath some colour of Truth, and make much of It. I care not, if I be found fault withall, when I determine things probable, probably. I presse no man to beleeve points of opi∣nion, as points of Faith: nor doe I goe about to build Infallibility upon the sands: nor labour I to make firme conclusions upon infirme and feeble premi∣ses: or to collect certainties, from uncertainty: but let each Argument rest upon his own proper place, and own center: Every tub on his own bottom.

If we cannot come to see his Sacred Majesties own face: Let us reverence and honour it, in his stamped Image. The tribure which Christ gave of but one piece of silver, and that fetched out of the deep, suffised for that time.

Gregory Naziazen Oratione in Sanctum Baptisma, teacheth, That the Church is not bound to do divers things, which Christ did. Particularly, not in the circumstance of Time: and he taxeth them, who deferred their Baptism, till the thirtieth yeare, because Christ did so. Christ had many Reasons, which we know not, moving him to do, as he did: which are no grounds for our proceedings.

Concerning the Deferring of his Baptism, He had these causes, which wee have not. He was circumcized on the eight day; we are not, and therefore wee do well to haste to Baptism. He was so free both from Originall, and actuall sin, that he needed not at all to be Baptized. But to institute a Sacrament, and for our good, he was content to be Baptized by his servant John: Thus it be∣commeth

us to fulfill all righteousnesse (saith Christ to Iohn, Matth. 3.15.) So con∣cerning the blessed Sacrament of the Eucharist.

All men, of all sides, confesse, that Christ never intended, that His administra∣tion of the blessed Sacrament of the Eucharist should bee a patterne for the cir∣cumstances thereof, but only for the substantiall forme of consecration. He who will wholy conforme himselfe to Christs actions; yet, shall fayle in many things now ingood use. Christ, and his Apostlestook the blessed Eucharist after other meats. S. Paul changeth the order; and willeth the Corinthians to eat first at home. Christ tooke it with his, at Night. The Primative Church guided by the Apostles, and they by the Spirit (saith S. Augustine ad Januarium) ap∣pointed it to be taken in the Morning; and that Fasting. Christ received it in an upper Chamber: We in Churches. Christ did celebrate it only on Thursday, and about seaven of the clock in the Night; But S. Paul consecrated it on the first day of the week, and about Midnight, Acts 20.7, &c. We on any Day, or Houre. Christs Sermon in Coenaculo, was after the Communion; Ours, before it. Christ had only Men in the company: we both Men and Women. Christ communicated with Priests only: we with the Laity. Christ with himselfe had only Twelve: we have Scores, and Hundreds. Christ on the Fourteenth day of the First moneth: We may at all times. Christ administred it not on an Altar. (For what should an Altar do in a private mans Guest chamber, or Feasting room?) but on a Table. But the whole Church since the times of persecution, used Altars, both names and things; and called those Altars, Tables sometimes: as Malachy did the Jewish Altars before them, Malachy 1.7. And sometimes they tearmed their Tables Altars. So, at our first Reformation in Edward the sixt, his Injunction the third, it is called both the high Altar before the Sacrament; and Injunction the 9. the blessed Sacrament of the Altar, and Gods boord; that we may learne not to set them so far at variance, as some have done; that we may not seek for knots in bulrushes, or rixari de lanâ caprinâ, pick quarrels for straws, or seek the Raysing up of one, according to our fancy, by the destruction of the other. He consecrated Ʋnleavened bread; which we are not absolutely bound to do. And whether he dranke pure wine, or water mingled with wine, he hath left us free. If that our blessed Saviours manner of consecration, for the minuter circumstances was to be our patterne only, why did S. Paul set some things in order, contrary to Christs manner of receiving? and promised he would set other things in order, when he came, 1 Cor. 11.34. We sing a Psalme before the Com∣munion: Christ and his Apostles did sing an Hymne after it. Bishop Morton in his defence of the innocency of Three Coremonies of the Church of England, pag. 246. thus; what the expresse forme of Christs Gesture was, is left by the holy Evangelists in such an uncertainty, that we may justly collect from thence, that Christ intended not to make his Gestures to be an exact patterne of necessary i∣mitation to be continued in his Church.

THE PRAYER.

O Incomprehensible God and most heavenly Father, I a poore blind sinner prostate my selfe before thee, confessing my manifold igno∣rances, wherewith I am beset. Grant me therefore, Good Lord, for Iesus Christ his sake, that I may avoyd all singular presumption; that I may bee as ready to bee recalled, as I have beene to stray: that I may humbly give way to my Superiors; and may bee wise to Sobriety; and yet in the meane time, may modestly inquire into such things as are necessary, and may be found. Amen. Amen.

CHAP. IIII. Wherein are contained the second, third, fourth and fifth Sections, or Particulars of the fifth Generall.

1. The second Particular of the fifth Generall; Wherein is shewed, That the blessed Eucharist was instituted in the same roome, wherein they are the Paschall, and Common Supper. That room was a large upper Chamber, well furnished, and prepared. In that room, the 120 Disciples Acts 1. were gathered together.

2. The third Section or Particular of the fifth General, sheweth, That the most holy Eucharist was not instituted whilst the Apostles were eating the Second or Com∣mon Supper: but After that Supper. The Inadvertency of this Point hath bred many Errors. Aquinas his grosse opinion disliked by Estius. Both the Bread and the Wine were alike administred After Supper.

3. What Gesture, or Posture our Saviour used at the Institution of the blessed Eu∣charist, uncertaine. Ludolphus twise taxed. Hugh Broughtons wild Irish opi∣nion touched at. More probable he did institute it on a Table, than on the Pave∣ment. 'Twas not the usuall fashion in Christs time for the Iewes to eate their meat on the Floore.

4. The fashions of diverse Nations in taking their Suppers, were diverse.

The fashions of the

• Turkes, and Easterne parts of the World.
• Ancient Romans. Their three sorts of Tables,
  • Cylibantum.
  • Cartibulum.
  • Urnarium.
• Iews. Who had also diverse kinds of Tables.

A Round Table. Aretius his story of King Herod; and of the pretious Charger which Christ used at his Supper. Sermo Domini in Coenaculo. A Table at the consecrating of the blessed Eucharist not of absolute necessity. Most probable, the Table, Christ used, was a square table. Beza taxed for expounding the word (Table) metaphorically. Origen buried the Scriptures in Metaphors, and Allusions. King Davids Table, Psal. 23.5. what it was. The Iewes made much use of Tables.

5. The Fourth Section, or Particular of the fifth General. Which shewes, That the blessed Eucharist was instituted on a Table. What manner of Table it was, our blessed Saviour instituted the blessed Eucharist on, is uncertaine. The Table of Shittim wood, Exod. 25.23. What allegorically it signified. The Administring, and Receiving of the Eucharist called the Supper of the Lord. Christs Table in his Kingdome. The Iews Tables in Christs time were not on the Ground: but standing Tables. The use of Tables is to eat and drink on them. To serve Tables, what it is. The most holy Eucharist in Ignatius his dayes was celebrated on Tables. Christ given:

• For us, in the Sacrifice; Per modum Victimae.
• To us, in the Sacrament; Per modum Epuli.

Banquets most commonly set on Tables. Altars are for Offerings, and Tables for Eating. Christ the Altar, Offering, and Priest. Christ used a Table at the first Consecration. The Christians in the Primitive Church in times of Persecution used Tables, where ever they came. They made use of unconsecrated Tables, Cups, and Vessels. The name and use of Altar vindicated. The Devill had Tables erected to him by the Gentiles. God had Tables erected to him by the Christians.

6. The fifth Section or Particular of the fifth Generall, wherein is shewed, That the holy Eucharist was administred by Christ on a distinct Table. Truth comman∣ded; not forbidden to be searched out. A sting at Campanella, who ascribes sense to stocks and stones; and Reason to bruit Beasts. Of two opinions, the most probable is to be preferred. Most probable, the Deifying Sacrament was celebrated at a di∣stinct Table. Proved by Arguments.

• 1. With reference to the Parties Recipient.

• ...

  De maximis maxima cura est habenda. Domitians folly.

  Nothing equall to Christs Body, and Blood.

• 2. Inregard of the party Administrant. Christ rose up from the Paschâll Table to wash the Apostles feet. Probable, he did the like to wash their Soules. Christs hu∣mility at his Prayers. A Story of a devout Cardinall. Christs holy Gesture when he blessed any thing. At the first Institution of any great matter mor ereverence is used, than afterwards. Diver se instances to this purpose. All Christs Actions, as well as his person, pleased God.

PARAGRAPH I.

FIrst, therefore I resume that, which before I proved, and no man can justly deny, that the upper Chamber wherein they are the Paschall, and the Common Supper, was a well furnished Chamber. For it was a Guest-Chamber Marke 14.14. which always useth to be best a∣dorned. It was a large upper room; so large, (if Dionysius Carthusianus opine not amisse) as that it received the 120 Disciples mentioned Acts 1. vers. 15. vide Dionys. Carth. in Luc. 22. fol. 257. & Act. 1. fol. 76. Furnished, and prepared; not with meat, but with all other necessary utensils. For the Apostles themselves were commanded, There to make ready, vers. 15. and they did make ready the Passeover, vers. 16.

Therefore the Table was not furnished with meat to their hands: but the room with decent houshold-stuffe. It was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It was not only Mensa strata, a spread Table. The whole upper Chamber was Coenaculum grande stratum, a large well accommoded room. And in it might well be lesser Tables, round Tables, Livery Tables, Tables to be used, if need were, with their faire furniture.

It had been a simple, poore room, if there had been nothing els, but only what was for present use, or what is particularly specialized: were there no chayres, no stooles, no cushions, no water, no linnen to bee spred, or spred at other boords.

PAR. 2.

Secondly, I hold it safest to say, Christ did not institute his most holy Eucharist as they were eating other meats; nor mixed Sacred things with Civil. For in the Law of Moses, he forbad such medleyes; Deuter. 22.9. Thou shalt not sow thy Vineyard with diverse seeds—Lest the fruit of thy Vineyard be defiled. Thou shalt not plough with an Oxe and an Asse together, vers. 10. Thou shalt not weare a garment of diverse sorts, as of wollen and linnen together, vers. 11. And can you think, that the most Holy of Holies, the immaculate Jesus Christ would make a mingle-mangle of Sacred and Common meat, of Sacred and Common wine, and whilst they were eating common food, did consecrate the blessed Sacrament of his Body and Blood?

Obje. Yea, but it is so, according to the letter; As the•• were eating.

Sol. If you will go strictly according to the letter, you must also say, whilst meat was in their mouths, whilst they were chewing it with their teeth; Before their mouths were empty, Christ gave them the Eucharist. Now, let any Chri∣stian heart judge, whether it were not an indignity to the Sacrament, to bee at such time administred: whether the Letter be alwayes strictly to bee insisted upon.

Repl. If yet againe you urge the Letter.

Resp. I answer, that S. Luke and S. Paul say expresly, Christ gave the Eu∣charist After Supper, Luke 22.20. Likewise, 1 Cor. 11.25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which may be more largely interpreted, than thus, When Hee had Supped; as

our last translation hath it: even thus; After they all had Supped. Therefore it was not done in Supper time, or whilst they were eating. And upon comparison of those foure places, tell me now, which standeth with most reason, That hee gave the blessed Eucharist, as they were chewing their meat; or that it was done after Supper? especially, S. Paul writing last of them, and being taught of the Lord Jesus himselfe, the manner how it was administred. I received of the Lord, 1 Cor. 11.23. Again did Christ say, Matth. 9.16. No man putteth a piece of new cloth unto an old garment: neither do men put new wine into old bottles:—but they put new wine into new bottles, and both are preserved: vers. 17. And can wee think himselfe would put the New sanctifying food of Grace and of his Body and Blood, into those mouths, which were eating, and feeding upon the Com∣mon food of the Old Law, even as they were Eating? Or is it likely, Christ gave Thanks, whilst they were Eating? But Thanks he gave, as many Greek copies have it, Matth. 26 26. And this Thanks began the Eucharist. Or consecrated he the New Sacrament whilst they were eating their Ordinary food? Christ blessed the bread ere he brake it, Matth. 26.26. Did they eat whilst he was bles∣sing the bread? Ezechiel 44.23. The Priests shall teach my people the difference between the Holy and profane; and cause men to discerne between the uncleane and the cleane.

Wherefore let no man imagine that Christ would make a mingle-mangle of earthly and heavenly matters, of bodily and spirituall food; and give them his Sacred Body and Blood, As they were eating a Common Supper. Edentibus illis, may signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, properly; That the Apostles were eating, whilst Christ was discoursing: That Christ ate little, and conferred much: and rather tasted meat, than continued Feeding, as the Apostles did. Consider these points: First, He took bread, 1 Cor. 11.23. Secondly, He gave Thanks, vers. 24. Thirdly, He blessed the bread, Matth. 26.26. Fourthly, Hee brake the bread, ibid. Fifthly, Hee gave it to them, Luke 22.19. Sixthly, He said, Take, Eat, Mark. 14.22. Were the Apostles eating all this while?

The Inadvertency, or not distinguishing of this one point; That the Supper of the Lord was instituted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. After Supper; as both S. Luke and S. Paul have it in the same tearmes, and letters, hath bred many great errors; As, That Christ Sate at the Eucharist, which indeed (if at all) was at the Paschall: That he tooke and gave the Eucharist Sitting, or Leaning, because at the Second Supper they did All Discumbere: and Christ Rose up, and Lay down Again. That the most Holy and Common food, were eaten together, and promiscuously: And that grosse opinion of Aquinas, justly disliked by Estius on 1 Cor. 11.25. That Christ gave his Body, in Supper-time: and his Blood, After Supper; though Aquinas seek to give a mysticall reason of it.

But had Aquinas considered the force of the word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Similiter, Like∣wise) he would have been of another mind. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Likewise, twice used; Luke 22.20. Likewise also (he tooke) the Cup After Supper; and 1 Cor. 11.25. After the same manner also he tooke the Cup. In both places 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which doth demonstrate, Not, that Bread was given them Before Supper was ended; and the Cup, After; which is Aquinas ill-hanged conclusion; but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o•• the word Likewise, extendeth fully, and fairely to this point; That both the Bread and the Wine, were Alike, and in the Same sort given, and administred, After supper: And this S. Paul did learne of the Lord himselfe, and he received it of the Lord, vers 23.

And this also (which others misunderstanding, and misapplying some words of S. Luke, have held) That After the thrice blessed Sacrament of the Eucharist gi∣ven, and received, they fell Again to their victuals. But in Luturgico Canone, (saith Estius) absolutè dicitur, Postquàm coenatumest, instead of the Vulgat, post∣quàm coenavit: post coenasse, as others have it: post cibos (saith Augustine.) Not in meale time; but After, was the Holiest of Holies administred. Consider, I

pray you, these two propositions cannot consiste together, but are Contradi∣ctory.

• 1 Christ administred the Sacrament As they were Eating; At Supper.
• 2. Christ administred the Sacrament to them, After Supper. Which is most likely?

PAR. 3.

THirdly, it must be acknowledged, that whatsoever Gesture, or Posture, our blessed Saviour had used, if it were certaine that he used it, it had been Ap∣proveable, Holy, and Divine. His exemplary beginning might justly give a forme to After times: And whatsoever he had done, had been admirably good.

But oh the vaine thoughts of men, loosing themselves in unlikely conje∣ctures!

Ludolphus, without any good ground, saith, That Christ went with his Apo∣stles into a Lower Chamber to wash their feet: which hath not so much as a foot-step, or shadow of reason. Nearer to the purpose.

The same Ludolphus the Carthusian, cap. 55. is too peremptory. Mensa erat in Terrâ; & more antiquo in Terrâ sedebant ad coenam in coenaculo strato, quasi ja∣cendo recumbentes. The Table was on the earth, and according to the Old fa∣shion•• they Sate at supper on the earth as it were Lying, and Recumbing in the Furnished Room. Perhaps, Hugh Broughton from hence tooke his wild Irish opinion.

Concerning the discumbing of Christ with his Apostles, and their Tables, see what I have written lib. 1. Tricoenii, cap. 21. Let me adde my opinion (for all the world is full of opinions in so unexpressed a matter.) That they Sate not at the Sacred Supper, on Couches, or Carpets spread on the ground, or such like things; though a very learned man, my honored old acquaintance (quem honoris causâ nomino) is a little too resolute in the point. For it is not probable, much lesse very probable, that our Saviour did institute this Sacrament (of the blessed Eucharist) potius supra Pavimentum, quàm supra Mensam; rather upon the Pavement, than upon a Table. For if he had instituted it Supra Pavimentum, upon the Pave∣ment; yet had he instituted it also Supra Mensam, upon a Table: For the earth adorned with Carpets, or other furniture supplyed the room of Tables. Coenacu∣lum stratum, A well prepared Chamber implyed more, than Mensam stratam, A spread Table; Mensa strata, a Table spread, is involved in coenaculo strato, in a well prepared chamber; not è contra.

Certainly in so dubious a point, I heartily could have wished a more timerous kind of assertion. Christ (saith he) did administer the same, not sitting at a Table, but Lying on the floore on Couches. I answer: They never lay on the floore (at repast) but they had Tables also of one forme, or other, or spread Carpets instead of Tables; for that couches were on the floore, without any Tables, seemes strange to me. It is impossible to prove this Negative; Christ administred the Eucharist, not sitting at a Table: or this Affirmative, he administred it Lying on the floore on Couches. Couches were above the floore; if not always, yet most an end. And the Tables and Couches were answerable in conveniency one to another, that there might be a delightfull and convenient repast with all possible ease.

But it is little ease (if you make triall) to lye on Couches above ground, and to stoop for your meat and drink down to the earth or pavement, and take them from thence. Tables, that are for ease, delight, and conveniency, are, and must be, as high, if not higher, than the beds on which guests lye, or feates on which they sit. Experience daily teacheth so much.

The very formes of the old Triclinia, kept as venerable Monuments to this day, do prove, Christ Sate not on the Ground; nor Lay on a low couch neare the Ground. Nor was it the fashion of that Nation, in those times, to eat their

meat on the Pavement spread with Carpets. Nor can it be proved that in any of all those great Feasts in the Jewish Law, whether they were sacred or profane, they did eat their meat on the Floore, or Pavement. That they did Discumbere, veste stragulâ, Sit on Carpets being uppermost: in Stratis tapetibus, with cove∣red Tapestry, I will not deny. Juvenal Satyra 5 vers. 17. goeth further.

Tertia ne vacuo cessaret culcitra lecto Ʋna simus, ait.—

On my third pallet take you a place; Lest on one bed there be a voyd place.

Horace, Sermonum 1. Satyra 4. Post medium, more fully;

Saepe tribus lectis, videas coenare quaternos.

Twelve sup together oft, as you may see, Foure on a bed; and so the beds are three.

Nor had they Beds only, and Arras; but Cushions, or Pillows. Seneca in lib. de Irâ. Quid interest quam lecti partem premas. Hone••••iorem te, aut turpiorem potest facere pulvinare? It mattereth not on what part of the Bed you lye; can a Boulster, or Pillow make you ever a whit the better, or worse? That these Beds were immediately upon the Floore, or Pavement, or neare it, I deny: They were raised above the ground: and the Tables were raised decently, aptly, and for easiest use, above them.

Indeed, when a great multitude followed our Saviour, and were fed miracu∣lously by him, because it was in a desert place, and there were no beds, no rooms, no tents, no tables, Christ commanded the people to sit down on the Grasse, Matth. 14.19. And there they did eat as they might, sitting down by companies, on the green Grasse; For there was much Grasse in the place, John 6.10. But I reade not, that ever any of those times, having plenty of necessary utensils, well adorned, did eat their meales on the Earth, Floore, or Pavements: or that at any time, Christ did eate on the Ground, plaine Floore, or Pavement.

Nor was Queene Vashti her feast said or likely to be on the ground, Esther 1.9. In the Kings feast, The beds were of Gold and Silver, upon a pavement, of red, blue, black and white Marble, Esther 1.6. and all these above the ground.

Nor can it be proved, that Esthers banquet was kept by lying on the Floore, on Couches. It is said, Esther 7.8. The King returned out of the palace garden, into the place of the banquet of wine: and Haman was falne upon the bed whereon Esther was. For Haman to have falne on the Earth, it had been convenient enough to his desparate estate. But to fall upon the Queenes bed, was high pre∣sumption. And to think there was no banquetting Table neare that bed, is to establish an uneasie kinde of eating, or drinking. Most sure it is, as in Ahashuerus his great banquet, the beds are described as raysed above the Floore, and the Floore above the Earth; so the Tables must be thought some way proportionable in height to the beds, for the fitter accommodation of eating or drinking.

Concerning the hitching up from the bosome to the breast, the distance is so small, that we may say it was a poore hitch. And if S. John did so ascend, and if such ascending doth prove a discumbing, yet might the discumbing be (and in all likelihood it was) not on low beds, neare the Earth; having onely a pave∣mentall Table; but as the fashion was, both of Jewes and Romans in those times, on raysed triclinary Bedsteds, with Tables somewhat higher.

Though Judiths maide went and laid soft skins on the ground for her,—for her daily use, that shee might sit and eate on them, Judith 12.15. Yet to say, Christ did likewise, there wanteth proofe. Judith did so at her ordinary refecti∣ons

in time of persecution. Is it fit Christ should conforme himselfe to her in his Paschatizing? or in the great Feast of the Eucharist? For even so may the blessed Eucharist be called, as well, if not fitlier, than the Paschall, or Common Supper, or other ordinary repasts. Iudith and her maide onely sate together at meate, if the maide did sit. But Christ instituted his Sacrament in the presence of Eleven Apostles. Iudiths was a kinde of fast: in a place ill fitted and little prepared. Christs Supper was in a Roome well furnished, large, and above ground.

If 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strongly inferre, that the posture was Leaning or Ly∣ing flat along; yet they inferre not, that this must be on low Beds, or Couches on the Floore; but according to those times, it was on high Beds. They inferre not, but some Sitting might be used sometimes; as at large they inferre not, that there were there no Tables; or that the pavement was the Table, as I aver∣red from good authority before.

But supposing all this true, concerning these Two words; and that they hold strongly for Leaning or Lying at the Paschall Supper, and at the Ordinary Sup∣per: yet it will never be proved, that either of these words are used of Christs Third, and Last Supper, the blessed Eucharist of the Lord.

And I could heartily wish, that my most learned good friend had discrimina∣ted the Third Supper from the other Two: he would then have said, it had beene administred at a distinct time and place perhaps, from the former: And it will never be proved, that any of the Three was taken on the Floore, or on Couches in the Floore without Tables.

PAR. 4.

IT is apparent that the fashions of taking their Suppers were diverse. That sometimes, some men of severall Nations did eate their meate sitting on the Ground, or on Carpets or Cushions upon the ground, cannot be denied. That the Turkes, and more Easterne part of the world useth it, even to this day, is granted.

The ancient Roman Beds were made ex ulvâ palustri, of Sea-grasse, straw, stubble, or turffes, (saith Alexander ab Alexandro Genialium Dierum. 5.21.)

Afterwards, the Romans made Square feasting Tables, then Roundish: and their Beds at first were Low and Short; Afterwards, their Beds, their Cup∣boords, their Triclinia, and Tressels were of Brasse, and farre both larger and higher. Then had they Round Tables of the Citron Tree, supported with feete made of Elephants teeth. Tully himselfe bought a goodly one, at an unreasonable price. Seneca had many of them.

In their Supping Parlours, they had Triclinia strata Tribus Lectis, Couches furnished with Three Beds; and in them were Three Tables (as Varro signifieth.)

One Table was Roundish: on which they placed their Wines; This they called Cylibantum, from the Pots and Cups which the Graecians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Another was of Stone, upheld with, or resting upon a long little pillar, which they termed Cartibulum.

The Third Table was Square, which held the vessels and platters: this they called Ʋrnarium. Heliogabalus was the first who had Silver Tables. Most an end to this effect. Alexander ab Alexandro.

The Jewes in their full adorned roomes had diverse sorts of Tables.

The Round Table: 1 Sam. 16.11. We will not sit Round, or sit downe. Non Cir∣cumsedebimus, as Vatablus translateth it, and so the Interlineary; and this was before Rome was hatched.

Another Round Table you shall finde, Cant. 1.12. While the King sitteth at his Table; us{que} quo re•• in Circuitu suo; as the Interlineary truely and literally expoundeth it. And least you might misapply this, to the marriage bed, as

Kapnion doth, or to the sleeping beds, on which they were wont to rest in the night. Martin Delrius will tell you, the word is Mesebi, from the roote Sabab, Cir∣cuire, to Compasse: and signifieth accubationem Epularem, a Feasting accubati∣on, the Beds being fitted Round to the Tables. He excellently addeth; The Hebrews were wont to have their Parlours, or Triclinia adorned with many such little Beds about their Tables. And the Coenaculum, or Supping roome was cal∣led Domus Lectulorum, Beth-Hammittoth, The house of Beds; and that in the forme of a Crowne or Circle. Discumbentes sedebant in Circuitu, ut qui edunt in mensâ Rotundâ: The Feasters sate in Compasse, as they that did eate at a Round Table (saith Pagnine.) I dare not say, that the Psalmist did not allude in some degree or other, to Christ and his Apostles; Psal. 128.3. Thy children like Olive plants round about thy Table.

I am sure, Nonnus on Joh. 13.12. thinkes, that at the Second Supper, when our Saviour washed the Apostles feet, they sate as it were in a Circle. His words are these,—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he went about the Circle of his Twelve guests; And the same Nonnus, the fourth verse after, hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Circulus mensae, the Cir∣cle of the Table; And what is that but a Round Table.

I wish the excellent Heinsius had taken occasion from these words to have en∣larged the point.

This I say; I shall hardly be perswaded, if our Saviour did institute his blessed Sacrament of the Eucharist, and eate it on the Paschalizing Table (which is most improbable) that he ever intended to make that an eternall patterne, or presi∣dent for us, which he performed on such an occasion, (of the Passeover) as never should be in use againe.

As before I referred it to thy judgement (Good Reader) whether were most probable, that Christ should mingle his sacred Eucharist with Common meate, or take them dividedly: So here also (Christian Reader) be thou Iudge, whe∣ther it be likeliest that when an upper Chamber was exquisitely furnished, with convenient, or desired utensils, with severall Tables (as you have heard was the fashion) Christ would on the Floore administer that heavenly food, or els goe to one of those Tables, fit it, call his Apostles, and There administer it? Let it not be forgotten, that Christ foreknew, the upper Chamber was decently adorned, and purposely sent to have none other but it, as fittest for his turne. And if he had not made use of the things there, if he had fate upon the Ground, or on the Pavement, or laine on a poore low Couch at the sacred food: a meaner house, a worse fitted roome, higher or lower, might well have served their turnes. But he would have a goodly Chamber, prepared, furnished, and large: and therefore we may well think, he made some use of the things There.

Sure we are, he made use of the Water-pots, and Water-Basins, and Towell: for he powred water (which was in other vessels) into the Basin, Joh. 13.5. And when he put off his Clothes, we may think, he laid them on a Table, Bench, Stooles, or Chayres, rather than on the ground, or pavement.

Aretius on Math. 26.17. saith, that Herod the King appointed to have re∣sted in that house: and at it were hosted with him, to whom Christ sent. But when Herod was otherwise diverted, as some conceive, Christ invited himselfe to the same house: Fitted you may be sure, to entertaine a King: and so royally furnished.

For among the rest, it is reported by Aretius in the same place, that either out of Herods, or the housekeepers apparatus or preparation, Christ used Catino ex Smaragdo, quo nullus pretiosior visus est unquam, nulla gemma nobilior, nulla species vasis mirabilior: Than which Catinus, none ever was seene more pretious: no gemme more costly, or noble; no vessell more wonderfull.

The Smaragdus is an Emerald of a greene colour, making the ayre greene about it, and by its greennesse, comforting the eyes of men; it preserveth the

wearer from the falling sicknesse: Eight graines of it drank, expelleth poyson (as they say.) The Genoists in Liguria shew it to this day. And the Monkes of Lyons in France, shew the pretious Charger which Christ used in his Supper. But (saith Aretius) let a man beleeve what he list.

But because the consecrating of it upon a floore, was not impossible: and such a thing might perhaps be, as that they might receive it on their Beds or Couches; yet since they were wont sometimes to sit up, and upright on their Beds, Pro re natâ, as occasions led them: I shall never be otherwise perswaded, but if they re∣ceived the holy Sacrament on their discumbing Couches, they did arise in their severall turnes, and kneele, and pray, and worship; and Then partaked of the heavenly food: and then reposed themselves to heare our Saviours Sermon; which is properly distinguished from Other his Sermons: and is justly called Sermo Domini in coenaculo; Christs Sermon in the Supping Chamber.

It must also be acknowledged, that a Table was not of absolute necessitie. For the Table was to doe service for the Food: not the Food for the Table. And the Supper caused the use of the Table: the Table did not cause the Supper; though the Supper, by a Metonymy, is called a Table, 1 Corinth. 10.21.

Lastly, though we cannot say expresly, whether the Table were Round or Square, on which Christ did eate his Second Supper, or his Paschall; or deter∣mine undoubtedly to which it was most inclining, yet I opine, (as it is in my First Booke,) it approached nearer to a Square Table, having Three sides incom∣passed with Three Beds: the fourth side Open for the Servitors, to bring, change, or carry away such things as they were directed: and so for the third Table, it is likely it was on a Livery boord or Table which stood in the same roome, square rather than round.

Luk. 22.21. The hand of him who betrayeth me, is with me on the Table. And as expresseth, Joh. 13.28. No man at the Table, knew for what intent Christ spake. Which places, drawing no inconvenience with them, are literally to be expoun∣ded. And if Beza deliver them over to a Metaphor, I value not his judgement, so much as I doe the judgements of a thousand Heröes, holy and learned Divines, which have beene, and are in our Church of England. And let Beza take heed; for if the word (Table) be sometimes used improperly, must it therefore be so in This place, in All places? This manner of expounding, is accompanied with de∣sparate absurdities. For why may not another expound any other words (though they handsomely answer the letter) by a Metaphor, if so be they be used meta∣phorically, in any one other place? And so we shall be deluded, as Origen was, and sink and bury the holy Scriptures in Metaphors and Allusions.

Concerning King David, before whom God prepared a Table in the presence of his enemies, Psal. 23.5. I answer, this was not in the Wildernesse: for his enemies were present; but they were absent from him in the Wildernesse; nor was it a Metaphoricall Table, where his head was annointed, and where his cup did overflow. Or if these Two last things were done really in the Wildernesse (as they were not) why might not a light small Table be also brought forth among so many hundreds, as followed him. And yet this place is not a Record what was done, when he fled from Absalon. Neither are the words, Psal. 78.20. Thou wilt prepare a Table for me in the Wildernesse: as my learned friend ci∣teth, and mistaketh: But the mutinous, and rebellious Israelites spake against God, saying, Can God furnish a Table in the Wildernesse? And this was long be∣fore David was borne: and no way concerned him. Againe, my worthy good friend hath onely conjecture, That the Earth was Davids Table. And this com∣parative inference is worse by farre; as the Floore was our Saviours Table.

For if David did so in urgent and extreame necessitie; and in the desolate in∣hospitable Wildernesse: is it likely Christ would doe so where all necessary uten∣sils were prepared for a Feast?

Nor are the words of David, in Terminis, (as my learned friend supposeth)

though they approach to the sense; He that sitteth at Table with me, Psal. 41.9. And if they had been so; from the correspondence betweene the Type and Sub∣stance, I should rather have concluded; As Achitophel did eate at Davids Ta∣ble: so did Judas at Christs Table. They both did eate at a Table, and both were notorious traytors. If Beza say, Such a Table as our Saviour did institute this Supper on, or That Table was no Table indeed, but in name onely, or not a Ta∣ble framed of wood; I must tell Beza, that none is able to prove his Negatives: and the contrary is evinced by their common usance. And the word (Table) doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and most properly signifie, somewhat to eate upon, raysed from the ground. Nor can I finde in any place of S. Augustine, any inclination of him to this; That the earth, ground, plaine floore, or pavement, was the Table on which Christ instituted the holy Eucharist.

So much against the opinion, that Christ celebrated his blessed Supper and Sacrament on the pavement, with humble subjection of my Writings to the Church of England, the uncorruptedst part of Christs Militant Church: and with this solemne protestation, that though I differ in judgement, in this point, from the learned Doctor; yet I shall never differ from him in affection: but be ready upon better proofes to change somewhat of my opinion; and still to love him.

Lastly, I shall fling water into the Sea, and mispend time, to prove that the Jewish people made great and much use of Tables, long before Christs Incarna∣tion, and so downe to his death.

PAR. 5.

COncerning the blessed Eucharist, it cannot be certainly knowne, on what speciall Table it was administred; or what was the forme or fashion of That Table. Two points are considerable; The first seemes more than probable to me; That it was administred, or celebrated on a Table. Secondly, I hold it likely, it was administred on a Table distinct from the Paschall, and ordinary-Supper Table.

Concerning the first:

In the Temple at Hierusalem, they had a Table of Shittim wood; two cubits the length thereof, and a cubite the breadth thereof, and a cubite and an halfe the height thereof, Exod. 25.23. And thoushalt set upon the Table Shewbread before me alwayes, vers. 30. There was no Long-square Table of Incense; but the Al∣tar to burne Incense upon, was also of Shittim wood, foure-square. A cubit the length thereof, and a cubit the breadth thereof, Exod. 30.1. And it was two cubits high. The former Table, allegorically did signifie the Table of the body and blood of Christ, as Cornelius à Lapide on Heb. 9.2. avoucheth from Cyrill, Hie∣rome, Damascene: Therefore the Substance of the Type, was also a Table: and Christ celebrated the I ords Supper on a Table.

Secondly, 1 Corinth. 11.20. it is called the Lords Supper.

The Administring and Receiving of the Eucharist, is called the Supper of the Lord. Augustine ad Januarium Epistolâ 118. cap. 5. affirmeth, that the Apostle calleth the very Receiving of the Eucharist, the Dominicam coenam, the Supper of the Lord; So Ambrose, Pelagius, Glossator, Lombardus, Hervaetus, Aquinas, Ric∣kelius, (saith Estius on the 1 Corinth. 11.) Theodoret and Oecumenius call Do∣minicam coenam The Lords Supper, Domini Sacramentum, The Sacrament of the Lord: though Estius minceth the point.

But they were wont in those times, to eate their Suppers on Tables, Ioh. 12.2. Lazarus was one of them who sate at the Table with Christ, when Christ said; Luk. 22.30. Yee may eate and drinke at my Table in my kingdome; he draweth the Metaphor, from the Tables, on which he and others were wont to feed on in those dayes. Ioh. 12.2. &c. Matth. 15.27. The dogs eate of the crummes which

fall from their Masters Table. Therefore there was a distance betweene the Tables and the Ground. S. Mark. 7.28. varieth it thus; The dogs under the Tables eate of the childrens crummes. Therefore the Tables were not On the ground; when dogs could be under them. The rich man had a Table, from whence such crummes fell, as would have fed Lazarus, Luk. 16.21. Therefore the Table was not On the ground, floore, or pavement, but Above it; and from it the crummes fell lower. So, Tables being in viridi observantiâ, in ordinary use among the Jewes in those dayes: and Christ avoyding factious singularity, and running fairely with the streame of those times in things indifferent, we may conclude, Christ fed not from the pavement at any time, for ought that is recor∣ded, or involved; But it is very likely, our Saviour on a Table did celebrate the holy Eucharist. Tables were principally ordained to be eaten and drinkt upon, whether at sacred or common Feasts: Take this and eate it (as from a Table) and Christ tooke the cup (as from the Table) and gave thankes (as they used to doe at the Table) and gave it to them (as they were at Table) Drinke yee all of this (as was wont to be done at the Table) Matth. 26.27. Act. 6.2. It is not reason we should leave the Word of God, and serve Tables. And these Tables were for the poore, or for their holy feasts of charity; if not for the receiving of the most holy Eucharist also.

For it may be well observed, Men were chosen to serve Tables, full of the ho∣ly Ghost; of honest report and wisdome; as Stephen was a man full of faith, and of the holy Ghost, verse 5. full of faith and tower, verse 8. consecrated to that worke by prayer, and imposition of hands, with as much ceremony and solemne maje∣sty, as others were chosen to be Presbyters; nay more, viz. with the generall con∣sent, and joynt action of all the Apostles. To serve at Common Tables alone, such worthy Heroes were not fittest to be destinated, or appointed, that I may use the Scripture phrase; meaner people might, and would have served the turne. But these sanctified Deacons, did not onely take care of the poore, but admini∣stred at the most holy Tables, on which the Eucharist was celebrated. Ignatius Epistol. ad Trallenses, almost in the beginning; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Yee ought to please the Deacons, the mini∣sters of the mysteries of Christ in all things; for they are not the servitors of meats and drinkes, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Ministers of the Church of God: doe you reverence them as Jesus Christ, whose Vicars they are.

My collection is; Sacred things, yea the most holy Eucharist was celebrated Then on Tables. And in all likelihood, from the example of Christ, who conse∣crated the blessed Sacrament on a Table. Nor doe the Apostles think it unreaso∣nable to serve Tables, either common, or sacred, simply and absolutely: (for the works were devout) but comparatively, and referentially. They 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 Bi∣shop Andrews hath it) as in a Banquet. Who knoweth not, Banquets are com∣monly 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 Eu∣charist 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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. Al∣tars were no part of chamber-furniture. The Jews might have no other perma∣nent 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 cal∣led 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 there∣fore doth the Primitive Church oft call them Tables: and seldome Altars; un∣to 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 Al∣tars were destroyed generally, or for the most part: Or that even Altars them∣selves 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 advan∣tage of words, to set asunder things, which well may stand together; and run∣neth

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 thou∣sand yeares after the first Institution of the Sacrament.

The extract, or exempt especially appropriated to our purpose, is this; Not on∣ly 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 admi∣nistred 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, whe∣ther they are of God. 2 Thess. 2.2. Be not soon shaken in mind, or troubled. But, 1 Thess. 4.21. Prove all things; hold fast that which is good. Search the Scriptures, John 5.39. Our love must abound more and more in knowledge, and in all judgement, that we may try, or approve things that are excellent. Philip. 1.9. Grow in grace, and in the knowledge of our Lord Jesus Christ, 2 Pet. 3.18. I can say it by experi∣ence; He who diligently searcheth for the revelation, and inlightning of the Truth, though he find not sometime that particular, for which he inquired, hee shall find many excellent things, for which he did not seck; and perhaps of more force and worth, than the thing searched for: And so, O Truth

—Tu, non inventa, reperta es.

Remember withall, that no beast under Heaven (though never so great, and vast) hath so great and large braines as man hath, nor broader allies, lanes, or cels for the animall spirits of man to walk, or rest in; which may serve for the disquisition of deep, or higher knowledge. Yet I would have no man so given to novelty, as Cam∣panella, who ascribeth Sense to the earth, and dry sticks. 3.14. Reason to beasts: with an hundred other vain imaginations. The craft of the Spider, saith he, de sensu rerum, 2.23. is wonderfull, or stupendious; by reason she makes her net, frameth the attractory threads of her web—& egreditur ad captionem musce cum mul∣tis syllogismis; Comes forth to catch the fly with many syllogismes. And, Canes exmotu sylvae latitantem syllogisant bestiam: saepe arguto syllogismo Leporem inse∣ctantes. And the Dogs by the motion of the wood, do reason concerning the hidden beast: often chasing the silly Hare with witty and subtill syllogismes. And the Ants of necessity speak, or use their voyces; and many the like uncouth positions, which he is glad at the end of that Chapter, to temper, and modifie with a Quasi; Discursiva dicenda sunt rationalia. The creatures, which can dis∣course, are said to be Reasonable: yet so, that Man is said to be Reasonable, and

not Brutes; not because Brutes do not at all use Reason: but for that they use Reason but a little. As Plants are not called Animals, because they have but a little sense. And thus will we speak (saith he.) But we understand a Man Ra∣tionall in his mind; and do give Brutes only Reasonable sense; which Aquinas calleth Estimative. Is this, all this discourse come now to this? I will take a li∣berty to speak as I please: and so I will set up new positions, and contradict all in my way that ever was said before: and then I will so qualifie it, that I will have only new tearmes, new expressions, and yet but old matter: that all the Reason of Beasts be but the Estimative faculty (as Aquinas calleth it.) Affected novelty, be thou humble.

And though we must be humble, and Scepticall, where we have no firme footing; yet if we put into the weights two opinions with their best circum∣stances, we are not forbid upon a diligent triall, and search of them (not in the Bakers ballance, but in the exacter scales of the Gold-smith) to say such an opinion is so many Graines, Scruples, Dramms, Ounces, or Pounds better, and heavier than the other.

Proceed wee then to examination, whether it were a distinct Table, or no?

That it was celebrated After Supper, no man can contradict. If it had been at the Paschall, or at the Common Supper, or during their turnes or times, no man could deny but it had been administred at the same Table. And too many Christians not observing that point, have run into many errors, and let slide from their pens apparent mistakings. But at that Table it could not be admi∣nistred conveniently. And herein again I appeale to any learned man, or good Christian soule: Which is fitter of the two? That the most wonderfull Sacrament should be celebrated, as the Recipients Lay along, or Sate at a Table incompassed with Three beds? Or at another Table, better accommoded for their devout participation, and graced with Diviner food?

With reference to the parties Recipient, these may bee the Arguments.

In Naturals, Morals, Politicks, these Axioms hold. De minimis minima cura est habenda: & de maximis maxima cura est habenda. Of least things the least care is to be taken: and of greatest things, the greatest care. Upon this ground, we preferre the Body before Raiment: the Soule before the Body; the joyes of Heaven, above the pleasures of Earth; the love of God, above the love of Men. Charitas est ordinata: Charity proceeds by Order; and chieflyest loo∣keth to things most necessary. When Martha was carefull, and troubled about many things, Christ said to her, One thing is needfull, and Mary hath chosen that good part, which shall not bee taken away from her, Luke 10.42. Seeke yee First the Kingdome of God, Matth. 6.33. Take no thought for the morrow.

I have seene a naturall foole hold up his arme to receive a blow, which was aymed at his head. And he is little lesse than an Idiot, who bestoweth more care on small, or poore things, than he doth on great and better things.

Domitian was a foole to bestow his time in killing of Flyes, when the care of the whole Roman Empire lay on his shoulders. The Roman Empire was not disturbed by a Fly.

The particular nature will destroy it selfe, to preserve the Generall: Fire will descend, rather than there should be a Vacuum: Things will rather suffer any evill, than vacuity. All, and every particular nature by it selfe, and with others, doth so abhorre vacuum, vaine emptinesse, that they all concurre to remedy it against their owne private inclinations, and dispositions; to keepe as it were their Common-wealth whole and sound. For they Themselves are preserved, when the Generality is preserved.

Ayre hath beene seene impetuously, and forcibly to leap downe into the bot∣tome of the gaping Seas, and into cavernes of the earth, against nature descend∣ing

to inhibit Inanity. To this effect excellently Campanella de Sensu Rerum. 1.9. though I like not his Collections or Diductions therefrom.

Concerning Christs Body in the first place.

And shall we think, that any thing in the earth, is equall to the pretious Bo∣dy and Blood of Christ? We are not redeemed with corruptible things, as silver and gold,—but with the pretious Blood of Christ, 1 Pet. 1.19. Heb. 9.14. The Blood of Christ purgeth our consciences from dead works, to serve the living God. 1 Joh. 1.7. The Blood of Christ cleanseth us from All sinne. He washed us from our sinnes in his owne Blood, Revel. 1.5. and hath made us Kings and Priests unto God, as followeth. His Blood was, and is of infinite merit. And if there should be created as many worlds of people, as there are now people in this world, and if God had made the like covenant with them, as he hath done with us; though every one of those were great sinners, yet if they did repent, and beleeve in Christ, every one should be forgiven, and saved; and for all this God should remaine a debtor to the Crosse. For betweene Finite and Infinite, is no pre∣portion.

Will not the thought hereof stirre us up to more solemne devotion, when we receive It, than when we take our common repast? I shall never be perswaded the Apostles were so regardlesse, so uncivill, as to take so heavenly a benefit, without humble thanks, prayers, and sublimated devotions. And what is held sordid, and slovenly among us, to lie along, or sit, when people receive it from us ordinary Ministers; must it not needs be much worse, when the Lord of heaven admini••red his owne Blood, in his owne Person, if the Apostles did so? Therefore I shall hardly beleeve the Apostles partaked of that heavenly food either sitting or reposing themselves on their discubitory beds.

Concerning his Body: How admirable things are spoken of it, Joh. 6.50? This is the Bread; and it is very likely, he pointed at his owne Selfe, when he said Those words. And the Antithesis following evinceth, he spake not of Tem∣porall food. But above all, the declarative positive Asseveration, in verse 51. seemeth to prove so much, &c. to the fifty-ninth verse. This is my Body which is Given for you, Luk. 22.19. This is my Body, which is Broken for you, 1 Cor. 11.24. He eateth and drinketh Damnation, who discerneth not the Lords Body, verse 29.

A poore discerning there is of the Lords Body, if they shall eare It with no more preparation, no more devotion, than they doe Other meate in the same or∣der and manner, and at the same Table sitting, or discumbing. Let me emp∣ty my soule into thankfull humble prayers; and my body be powred out as water on the earth by lowest prostration: yet I shall think I am not enough dejected, or mortified. Luk. 5.8. Peter fell downe at Jesus knees, saying, Depart from mee, for an a sinfull man, O Lord. Did he so, when he faw but a great draught of fishes, and was astonished at it? verse 9.

Therefore let no man imagine, he would sit, or lie along, in a carelesse, inde∣vout posture, when he Beheld, and Received the food of his soule, by which his sinnes were remitted, and the sinfull old man pardoned, and sanctified.

S. Paul, when he administred the holy Communion, preached unto the Dis∣ciples, and continued his speech untill midnight, Act. 20.7. And when they had received the Sacrament, S. Paul talked a long whole, even till breake of day, verse 11.

That the Breaking of Bread, was the Giving and Receiving of the holy Com∣munion, is proved; First, because it was on the First day of the weeke; that is, the Lords day. Secondly, And the Disciples were gathered together to Breake Bread: which in the Scripture phrase, is the Eucharist. Thirdly, S. Paul prea∣ched before, and preached after, which was not usuall at common meales, if the Eucharist had not preceded. Fourthly, he preached till Midnight. But then they were wont to fall to their common meat. Fifthly, it was a sacred Farewell

of S. Paul with the Disciples; and so in likelyhood, he both tooke the heavenly Viaticum himselfe, and imparted it to Others.

Beza on the place acknowledgeth, That after the mysterious celebration, they used to eate common food. So the Eucharist (in his opinion) was first. But Augustine Epistola 86. saith, The bread videtur esse Eucharisticus, seemes to be Eucharisticall, or the bread of the Lords Supper. And this exposition is confir∣med by Act. 2.42. They continued in Breaking of Bread, and Payers. For though they were not sparing of their materiall bread and meat one to another, yet this place seemeth spoken of Spirituall food onely. So the Syriac translation; using in this Chapter, the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; with whom agreeth the Arabick Interpreter (saith Beza) in sense, though not in the same words. Which Syriac Interpreter Beza assenteth not unto, for restraining it to the Eucharist. But Beza might have considered, that the communication of things Temporall, or of both Spirituall and Temporall mixed together, followeth at large, verse 44. &c. Lorinus, Luther, Calvin, Gagneius, Salmeron, Gaspar, Sanctius, Montanu: there∣fore better interpret it of the Eucharist. Lorinus proveth it by Luk. 24.35. He was knowne of them in Breaking of Bread. Which Cajetan wittily, but ground∣lesly saith, was a wonderfull Breaking of Bread, without hands or knife; For, it should seeme he forgot, it is said, verse 30. As he sate at meate with them, He tooke Bread, and blessed it, and Brake it, and gave to them. Againe, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which may be translated, In the breaking of That bread; even the Bread Eucharisticall: For of it doe Augustine de Consensu Evangelistarum, 3.25. Chrysostome Homilia 9. ex variis Matthaei locis, and many others, both Fa∣thers and new Writers expound it.

In all the Communions recorded in Scripture, either more apparently pointed at, or more reservedly described, not One was celebrated on the Ground; not One upon an Altar; What then remaineth, but they were celebrated on Ta∣bles? And to returne to the old place; When S. Paul preached in an high cham∣ber, even three stories high, could you there looke for an Altar? or could they there, and then, so many as they were, sit, or lie on Couches on the Floore, and take that saving food from the plaine floore, or pavement? No man will ima∣gine it.

Did S. Paul fall on Eutychus to recover him, Act. 20.10? and did he use no humble Gesture when he gave and received the blessed Eucharist?

In regard of the party Administrant, thus we may proceed to argue.

Did Christ rise up, to wash their feete? and did he not rise up when he washed their Soules, and gave them heavenly food, food better than Manna?

Oh how reverend, lowly, and humble was Christ, when he was at his pray∣ers? When he prayed, he kneeled downe, Luk. 22.41. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pitched, or setled on both his knees. He fell on the Ground, and prayed, Mark. 14.35. He fell on his Face, and prayed, Matth. 26.39. His Face adored of men and Angels. He fell so for us, and that we may learne so to doe; since the Disciple is not a∣bove the Master.

And can we imagine, that He, or his Apostles sate, or lay reached out at length, when he gave them the saving food of his Body and Blood?

Credat Judaeus Apella, non ego.

Beleev't Apella of Jewish seed; It never shall come into my Creed.

I have read of a late devout Cardinall, who being on his death-bed, and almost dead, yet did strive to goe out of his bed, and to kneele on his knees, because he judged it sinfull to receive the food of his soule lying all along; and so by others he was helped up, and staying till he had communicated kneeling on both knees This is an example worthy to be imitated, though he were a Cardinall.

When Christ blessed any, his Gesture was most holy, with eyes and hands elevated. Did he blesse and consecrate the holy Bread no otherwise than if it had been to have been still but ordinary bread?

When he consecrated the heavenliest Food, can we think he sate still?

At the first institution of any great matter, is more reverence exhibited, than afterwards. Abraham made a Great Feast that day, that Isaac was weaned, Ge∣nesis 21.8.

When Christ received his Baptism, how humbled he himselfe to John the Bap∣tist; the Creator to the creature, the Master to the servant? And he tooke a long journey, even from Galilee to Jordan to be Baptized of him. Matth. 3.13. and questionlesse put off some of his cloths, if not all, and descended into Jordan; and by his own flesh sanctified the River Jordan, and all other waters to the mysticall washing away of sin: as (before our Communion book was made) Ambrose and Beda, on Luke 3. and Chrysostom and Hierom have it on the 3 of Matth.

Christs Actions, or Passion at Baptism, were ratified for good from Heaven. The Heavens were opened, the Spirit of God descended like a Dove, and lighted upon him (on him alone, and not on any others) to shew there was no mistake. And a voyce from heaven was heard, saying; This is my beloved Son, in whom I am well pleased; Matth. 3.16. and 17. vers. Both his Person, and all his Acti∣ons, well pleased God.

Let us therefore parallel the Sacraments, and consider but the first Institution of the sacred Body, and Blood of Christ; and let any Christian-devout-soule judge whether Common, and ordinary posture befitted it; and not rather a more Solemne, Divine, Devout, and Heavenly gesture? And, that in likelyhood to be rather on another Table, than as they Sate, or Lay on their discubitory beds. So much be said to probabilize that the holy Eucharist was celebrated not on the same Table where the other Two Suppers were eaten upon, but on another Table.

Thus, Christ being in all likelyhood come to another Table, prepared, and well-furnished with Bread and Wine; am I brought home to the next point of my propounded method.

The Prayer.

MOst blessed Saviour, who damnest no man causelesly, who Redee∣mest, and Savest great sinners most mercifully; who makest them gracious and good in this life, whom thou intendest to make glorious in the life to come: Oh prepare my heart to serve thee here, to feare and love thee, that through all worldy affaires, I may looke up still to thee with whom only true joyes are to be found, for thy glorious names sake, O heavenly Lord Iesus. Amen.

CHAP. V. Which containeth the sixth Generall, wherein is examined Whether Christ himselfe received the blessed Eucharist? And first Section of the seventh Generall; wherein is shewed, what Posture Christ used, when he consecrated the Eucharist.

1. In the first point, Bellarmin is silent; Aquinas affirmeth it; Soto seemeth to incline to the contrary opinion; Luther resolveth, he tooke it not.

Many Canons of the Church command the Priests to receive first. So doth the

Councell of Toledo. So did the Law of Moses. Soto his proofe is ridiculous. S. Hierom is expresse for the Affirmative that Christ did Receive first. So is the Glosse on Ruth, 3. So is Soto in his answer to the Objection to the contrary. So is Barradius. So is S. Chrysostome. So is Titus the Abbreviator of him. So is Isychius, and the old Rimer.

2. A double eating of the Sacrament, Spirituall, and Sacramentall. Christ re∣ceived Himselfe both ways. So thinks Aquinas, Soto, and Alexander Hales. To receive Sacramentally without increase of Grace, how it happens. Incapability of Grace hapneth two ways.

• 1. When a Sinner puts an Impediment against it.
• 2. When one is full of Grace before hand. So Christ. Dominicus Soto Confessor to Charles the fifth. Christ might take the blessed Eucharist for example sake. Gregorius de Valentia treadeth in Soto his steps.

Durandus saith the Apostles did Con-coenare, but not Con-celebrate cum Christo; whom Cajetan approves. Lucas Burgensis is expresse, that Christ did receive first. So are many of the Fathers. Diverse collections for the Affirma∣mative. Bishop Lake puts it out of question.

3. The first Section of the seventh Generall: Wherein is declared what Po∣sture Christ used when he consecrated the Eucharist.

All Gestures in Religious worship reduced to two heads. Some belong to

• Hope. As the lifting up of the Eyes and Hands.
• Humiliation. As the uncovering of the Head, beating of the Breast, bowing of the Knee.

Some Gesture, or other, is necessary at the receiving of the holy Sacrament. What Gesture Christ used, cannot be demonstrated. Certainly the devoutest.

In old time they used to pray sometimes Kneeling, sometimes falling down on their Faces, sometimes Standing, and sometimes Bowing down their Heads.

4. According to the degrees of Hope, or Feare, there are degrees of Worship.

The Publicanes Gesture, Luke 18. descanted on. God gave to Man a lofty coun∣tenance. Whence called in the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Foure-footed beasts have seven Muscles in their eyes: Man but six. Why the Eyes are called by the Hebrews Oogon. Naturally what one Eye doth, both doe. Eye-lids, and the differences of them in Men, Beasts, and Birds. One Eye in the singular number often used in Scripture for both.

5. Falling on the Face, and Kneeling in Divine worship. Examples thereof. And diversity of Opinions concerning the same. Men have Kneeled unto Men. Examples thereof. In Thangesgiving, and Blessings they ordinarily stood up, with Hands and Eyes lifted up to Heaven. Variety of Gestures according to the vari∣ety of affaires, commendable and necessary. A fixed Gesture is not essentiall to a Supper. Feasting, not Gesture, makes a Supper.

6. Adoration, and the Degrees thereof.

• 1. Degree, Ʋncovering of the Head.
• 2. Degree, Bowing of the Head and Face.
• 3. Degree, Kneeling.
• 4. Degree, Falling on the Face.
• 5. Prayer. Kneeling, Prostration, Rising again, Standing in Adoration, what they signifie. Jacobus de Valentia his Degrees of Adoration rejected. O∣thers preferred.
  • 1. Reverence, and us Act.
  • 2. Veneration, and us Act.
  • 3. Worship.
  • 4. Adoration.
  Adoration produceth
  • 1. An Act of the Intellect.
  • 2. An Act of Will.
  • 3. Bodily Acts. Bending, Kneeling, Prostration, &c.
  Probable, when Christ instituted the blessed Eucharist, he Prayed and Kneeled. Prayer, and Thankesgiving, almost one. Two motives to Prayer, Feate and

• Hope. The Fruits and the Gestures thereof. Both joyned together in Prayer.

7. By the ancient Heroes, and Semidei, are meant famous Men and Princes of re∣nowne. Secundei (saith Trithemius) successively rule the World. Pagan Gods were very Men. Arnobius, and Minutius Foelix do mention the places of their Births, Countries, &c. Alexander wrote unto his mother De Diis Hominibus. Tertullian wrote of Saturne that he was a Man, the Father and Son of a Man. The Heathen Gods were borne and died. The Heathen to preserve the memory of their Heroës, made Statues and Images of them. Minutius Foelix reproveth their manner of Deifying Men. The ancient Romans made an absurd Decree, that the Emperor might not consecrate a God without the consent of the Senate. The very people did one day Deify a God, and the next day Ʋndeified him. Tiberius the Emperor approved Christ to be a God. The Senate reject him.

8. The Pagans had 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 Caro∣ches, 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 clo∣thed 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 Credi∣tor 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 ••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 Po∣lyperchon. 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 exempla∣ry

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, Ty∣rants, &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 Arti∣ficers.

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 ju∣vando. 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 An∣cientest 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. Ʋsuall 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 misinterpre∣tations of Bellarmine and Waldensis; who apply it to a Monasticall life. Others, who gather from hence the Ori∣ginall 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 signi∣fie 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, tis 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, Bellar∣mine de Sacramento Baptismi. 1.23. thus; Dices, potuit Chri∣stus 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 the Eucharist, which like∣wise he did not need nor want. To this last point, he either answereth nothing (which he seldome doth) or else it was suppressed by higher authority: or his answer is involved in these words; Quicquid de hoc sit, and in this sense, whe∣ther Christ received the blessed Sacrament, or received it not, I will not now speak, I will passe it over, or the like.

Aquinas Parte 3. Quaest. 81. Articulo 1. handleth this point scholastically; Whether Christ took his own Body, and Blood? And with his authorities and reasons is for the Affirmative; though he saith, Others think the con∣trary.

Soto likewise 4. Sententiarum, Distinctione 12. Quaest. 2. Articulo 1. propoun∣deth the same quick question. Whether Christ did Receive his own Body and Blood? And he answereth (stealing almost all from Aquinas) There have not been wanting, who have said, Christ gave his Body to his Disciples, but himselfe took it not. Luther de Abrogandâ Missâ privatâ resolveth, Christ took not that blessed Sacrament; and thence collecteth (if Soto belye him not) that other Priests ought not to take it, but to give Both kinds to the Laity. If Luther so said, Soto well reproveth him, and confuteth him; because by Luthers argument, the Priests are of worse condition and in a worse state than the people. Which none, but a popular Claw-back, or Calfe of the people will say. Aquinas his Inference is much sounder. Because the Ministers with us, receive it first; there∣fore we conclude Christ first took it. For (say I) Christ commanded us, to do as He did. And the Church evermore since Christs time doing so, that is, the Priests not giving the blessed Sacrament, till themselves had first received, it fol∣loweth unforcedly, that Christ took it first.

There be many Canons of the Church, which command the Priests, first of all to receive: So is it in the Councell of Toledo. If they that Sacrifice, eate not, they are guilty of the Lords Sacrament: 1 Corinth. 10.18. Are not they which eate of the Sacrifices, partakers of the Altar: For if to participate, be to eate, and the Sacrificers be the chiefe partakers; it resulteth, They must first eate. The like was practised in the old Law. The Priest was served even of the peoples offrings, before the people themselves, 1 Sam. 2.13. &c. If you say, that was but an usur∣pation, and prophanation of Ely his sonnes, then see the Law it selfe.

Leviticus 6.25. Where the burnt offring is killed, shall the sin-offring be killed before the Lord: it is most holy: and verse 26. The Priest that offereth it for Sinne, shall eate it. Leviticus 7.29. &c. You may see the Priests portion of the Peace-offrings, by a statute for ever.

Numbers 15.20. Yee shall offer up a cake of the first of your dough: Of the first of your dough, yee shall give unto the Lord, Vers. 21. But especially see Deut. 18.3. & 4. verses: and Numb. 18.9. &c. What God reserved for Aaron, his sonnes, daughters, and house-hold that were cleane. All the best of the oyle, All the best of the wine, and of the wheate; the First fruits of them that offer: and whatsoever is First ripe in the Land. The people of the old Law shall rise up in Judgement against Our people, who think the least and worst things, are too good for the Clergy, though God hath committed to us the word of Reconciliation: and gi∣ven us a power, above Angels and Archangels, in those most powerfull, un-me∣taphoricall, proper words, John 20.23. Whosesoever sins yee Remit, they are remit∣ted unto them: and whosesoever sins yee Retaine, they are retained.

The people of the Law enjoyed not Their part, till the Priests had first Their parts; not ought Our people to participate of our sacred offerings, Till the Priests have taken Their parts.

Soto his proofe for the Affirmative, is a ridiculous one. David fuit figura hujus: David was a figure hereof, who, 1 Samuel 21.13. &c. before Achish, Suis se manibus referebat: sic Christus suum corpus suis tenebat manibus, & suo sumebat ore: So Christ held his owne body in his hands: and received it with his mouth. I answer, there are no such words, nor words tending to that purpose, in the Vul∣gar, either of Hentenius, or Saint-andreanus; or in Vatablus, or the Interlineary, nor in the Greeke, or Hebrew. Nor can I judge from what words in that Chap∣ter, Soto did gather his wild protasis, or first part of the typicall comparison. A weake proofe doth harme to a good cause; and so hath Soto done in this point.

The authority of Hierom in his Epistle to Hedibia, de Decem quaestionibus; quaestione 2. Tomo. 3. fol. 49. reacheth home, Dominus Iesus, Ipse conviva, et con∣vivium; ipse comedens, & qui comeditur; The Lord Jesus was himselfe both guest, and feast: He was both eater, and thing eaten. Act. 1.1. Iesus began to doe, and teach: his actions led the way: his voyce followed. He first Received, then Ad∣ministred. He first celebrated the Eucharist, then made his Sermon in coenaculo: or Sermon in the Supping Chamber.

Before be Instituted his Baptisme, he was Baptized. When he said to his Apo∣stles, Doe this in remembrance of me; if followeth, he did take it First Himselfe.

The Glosse on Ruth 3. saith, Christ did eate and drinke That Supper, when he delivered the Sacrament of his Body and Blood to his Disciples.

Soto bringeth this objection, When Christ said; Take and Eate; the question is; Whether He did eate or no? If you say, He had eaten, this is against that opi∣nion, because he had not Then consecrated the bread. For by the subsequent words, he did consecrate and say, This is my body. If He had not eaten then, it is apparent, He did not before his Disciples: For reaching it to them, he said, This is my Body. I answer (saith Soto) He first broke the bread into Thirteene pieces; which when he had in a dish together in his hands; He said, Take, eate, this is my body, receiving his own part First.

For he kept Feast with them: and the nature of a Feast requireth, that the In∣viter feed with the Invited; He fed with them in the First Supper: He dranke with them in the Second Supper. In the Best Supper, and the Supper which was most properly his Owne, did he nor Eate nor Drinke?

Barradius, thus; Accepit ex mensâ panem azymum: benedixit: in partes Duo∣decem fregit, eas consecravit: unam sumpsit, reliquas distribuit: He tooke from the Table unleavened bread: He blessed it: He brake it into twelve parts: He consecrated it: One He tooke; the Other he distributed. Therefore even our ad∣versary being our judge, He was at a Table. Iudas was not present: for then there should have been Thirteene pieces or morsels: Christ himselfe received himselfe. So they cannot tax me for these opinions; or these opinions for novelty, but they must needs condemne Barradius, and diverse others of their own side.

Chrysostome homilia 83. on Matthew 26. Christ dranke himselfe, when he said, Drink yee all of this; lest the hearers should say, Why drinke I blood and eate flesh? To keepe them from being troubled at it, as they were troubled when ma∣ny fell off from him, he dranke his own blood first himselfe. So Titus hath it, the Abbreviator of him.

Isychius on Leviticus 8. (as I guesse) verse 23. Moses tooke of the blood of the Ramme and put it upon the tip of Aarons right eare; and on the thumbe of his right hand: and upon the toe of his right foot. And verse 24. He did the like afterwards to Aarons Sonnes, Not onely on their thumbes, but verse 27, He put oyle upon Aa∣rons hands, and upon his Sonnes hands: Not onely on his hands; But verse 30. Moses tooke of the annointing Oyle, and of the blood which was on the Altar, and sprinckled it upon Aaron (first) and his garments: and upon his Sonnes, and his Sonnes Garments: and sanctified both Aaron and his Sonnes, and their Garments.

Isychlus addeth; Christ in that Supper first dranke his blood, Then gave it to his Disciples.

Yea, but it is not read, that he ate his Body, and dranke his blood. Soto an∣swereth; It is read, that He Tooke the bread, He Tooke the Cup: and though it must be expounded, He Tooke them into his hand, or hands: yet it is not said, He tooke them into his hands onely; but He tooke them himselfe, as he com∣manded his Disciples to take them. Therefore when he said to them, Take, eate, drinke; so when He tooke them, it is deducible, He did after the same manner eate and drinke.

The old Rimer before cited, is authentique enough in this last point.

Se tenet in manibus; se cibat, Ipse cibus.

Christ in his hands Himselfe did bring: The Food and Feeder being one thing.

Soto bringeth another objection: Betweene the Receiver, and the thing Re∣ceived, there is a Division. But Christ is not divided from himselfe: Therefore he could not take himselfe.

It is answered (saith he) Christ is not compared to the place by his proper Dimensions; but by the Dimensions of the severall Species; so that wheresoever They are, there is his body and blood: Therefore because he had the bread and wine in his mouth and stomach, when he ate Them, he did eate himselfe. And to this there needs no division, between the receiver, and the received.

PAR. 2.

A Third Objection by him urged, is this: There is a double eating of the Sacrament

• Spirituall.
• Sacramentall.

Christ needed not the spirituall receiving, for he received no Grace from the Sa∣crament.

The Sacramentall reception is improper: proper to sinners onely, and so unfit for Christ. He answereth with Aquinas; Christ received himselfe both Spiritually and Sacramentally: And so before Aquinas, Alexander Hales settled at last in that opinion. For though Christ received no increase of Grace or Chari∣ty by the Sacrament, because he needed none, yet he received a spirituall Taste, and sweet enjoying of Delight, which are effects of this Sacrament. So he tooke it also Sacramentally. To take it Sacramentally without increase of Grace, hapneth from hence; that the Receiver (Then) is not capable of Grace. And this may come to passe two wayes: Either because he puts an impediment or block against it, as he is a sinner; or because a man is so full of Grace, that he cannot receive an Increase of Grace, as Christ was.

Much of this discourse proceeded from the learned Dominicus Soto, Confessor to Charles the Fist, which, because he most inlargeth Aquinas, I have translated, and cleared: and inlarged him.

To conclude; let me adde, that Christ might well take the blessed Eucharist himselfe for example sake, to Teach us what we should doe; who may recieve much good by taking it; and should imitate him, by taking it first our selves, before we administer it unto Others. For thus did he doe diverse Actions in his life, to Teach us to doe the like.

Gregorius de Valentia, Tom. 4. in Tertiam partem Thomae: Disputat. 6. Qua∣stione 9. Puncto 1. pag. 1095. agreeth with Soto, and useth most of his argu∣ments, producing nothing of his owne.

Cajetan in his Commentaries in Tertiam partem Thomae, Quaest. 82. seemeth to approve Durand for saying. That the Apostles, though they did concaenare cum Christo; yet they did not concelebrare. Christ did it by himselfe; the Apostles did not assist him in Consecration: but he leaveth Aquinas without exposition in the maine point, Whether Christ are his owne Body, and dranke his own Blood?

Franciscus Lucas Brugensis on Matth. 26. saith in these words; Christus ipse comêdit, priusquam discipuli ejus: qui tamen non comêdit, priusquam pronuntiasset haec verba; Hoc est corpus meum: Christ did Eate before his Apostles did; yet did he not Eate before he had said, This is my Body.

Lastly; all the Fathers, who say, Christ communicated with Iudas, are clearely for the Affirmative.

If by these words; My Fathers Kingdome, Matth. 26.29. and these; The Kingdome of God, Mark. 14.25. the blessed Eucharist be pointed at, and meant, (as is likely:) then apparent it is, Himselfe dranke of his owne blood in the sa∣cred Eucharist; for he professed, He would drinke no more of the fruit of the Vine, but onely in the holy Eucharist.

Bishop Lake in his Sermon upon Matth. 26.26. &c. saith; It may well be presumed, that Christ did receive it Himselfe. For in his owne person he did san∣ctifie and honour, both Circumcision and the Passcover. Also he was baptized and sanctified the water of Jordan: Why should we question his Taking of the Eucharist? That he did so, needed not to be expressed, because of the corre∣spondency of This Sacrament to That of the Passeover.

Indeed Christ needed not partake. But by his owne participation, he gave vertue to all the Sacraments: So he needed not to die for Himselfe; but he dyed for us; To this effect, that holy and learned Prelate, now a great Saint in heaven.

PAR. 3.

I Now come to the next points, unexpressed.

• 1. What Posture Christ used when he consecrated the Eucharist.
• 2. What Gesture They used when they Tooke it.

Of which in the seventh Chapter.

Some there are who say, That all the Gestures which we use in religious wor∣ship, may be brought to Two heads. Some belong to Hope; as first the Lifting up of the eyes; which doe crave or expect some good thing. Secondly, the Lif∣ting up of the hands to reach at mercy offered, or set forth. The other Gestures belong to Humiliation; as the Uncovering of the head, is as the laying downe of the crowne glory, and majesty that Man hath; and a baring of Mans merit, or emptying himselfe of worth, to give it to the party worshipped. Secondly, the beating of the Breast: shewing that in it is sin, which ought to be expecto∣rated. Thirdly, Bowing of the Knee; which is a great token of the hearts con∣trition. But somewhat is defective in this Dichotomy; of which more fully hereafter. I returne to the Queres.

Concerning the first; Remember what I writ in the last point save one, con∣cerning our Saviours extraordinary devout Gestures at his Prayers, which are not like to be unbended or slackned, in matters of as high, if not an higher strain: and yet, as I opine, accompanied with divine prayers also, which in Christ were very frequent.

Some Gesture or other, is absolutely necessary, at the Receiving of the holy Sacrament. By a morall necessitie, Comelinesse and Decency is commanded: though the naturall necessity descendeth not to the individuality of the particu∣lars; but is content in generall, that there be some Gesture, as it is also with other Circumstances, viz. that there be some Persons, some Place, some Time, some Preparation, some Comelinesse.

What the particular Gesture or Gestures, or How, or When they varied, or how Long each continued, cannot be demonstrated. Yet it is most certaine, he used the devoutest, and most fitting Gesture or Gestures; none could goe before him, or beyond him in choosing the best way to serve God. Men are not at their Common refections, and especially at Feasts, tyed, and bound to keepe one posture; and doe they not now and then stand Up, then Sit, then Bow, and use severall decent behaviour? Let not that be denied to Christ and his Priests in the administration of the holiest Supper, but with all convenient variation of po∣sture, Prore natâ, as occasion served; and most answerable, and conducible to devotion.

They were wont in old time to bow downe the body, then kneele, and pray; And from bending they descended to kneeling: From kneeling, they fell downe on their faces and prayed; then rose up againe on their knees, and prayed againe: then did stand up, and prayed also.

Daniel 6.10. He kneeled upon his knees, and prayed, and gave thankes also. 1 Chronicles 6.13. Solomon kneeled downe on his knees, before all the Congrega∣tion of Israel: and spread forth his hands towards heaven. And, 1 Kings 8.54. Solomon arose from kneeling on his knees, with his hands spread up to heaven.

No man doubteth, but in prayer time they most commonly kneeled: In wor∣shipping God, they sometimes bowed their heads downe, 1 Chron. 29.20. Some∣times fell downe: Sometimes kneeled. O come let us worship and fall downe, or bow downe, and kneele before the Lord our maker. Psal. 95.6.

PAR. 4.

ACcording to the Degrees of Hope or Feare, there are Degrees also of Wor∣ship: The lifting up of the Eyes to Heaven in Prayer, is the most usuall, common, though the least kind of Adoration. To lift up the Hands to Heaven, is a more solemne service. The Publican 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luke 18.13. would not lift up, Not so much as his eyes to Heaven. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Not so Much; as if that were a meane, if not the meanest Degree. The Publican lift up his Heart. That is most true: for the devout Prayer, which he empha∣tically couched in those few words, proveth it; God be mercifull to me a sinner. But

for his bodily Gesture, he lifted not up his Head, or his Face to Heaven, which is an expression of greatest hope: nor did he lift up his Hands to Heaven, or spread them abroad, which is also a solemne signe of spirituall rejoycing. Nay he did not so much as lift up his hands in a meane degree. Which Tertullian adviseth us to do. He lift them not up at all, but let them fall, or hang down, as almost out of hope, or perhaps beat his breast with them. I think I may also truly in∣ferre hence, he did not lift up his very voyce to heaven: but with Anna, 1 Sam. 1.13. spake in his heart: his lips only moved, but his voyce was not heard, his sorrowfull spirit pouted out his soule before the Lord, in the language of the heart, as in a silent murmure. He did not so much as lift up his eyes, much lesse his voyce: so that any man could heare it, or know it. If Christ, God and Man, had not related it, we had not known it. Not so much as his eyes. No∣thing is sooner performed than the lifting up of the eyes: Nothing easier dis∣patched; Nature inclining us to it; and God framing our countenance to that end.

Os homini sublime dedit; coelum{que} tueri Jussit, & erectos ad sidera tollere vultus.

He gave to Man a lofty look, the Heavens to behold; And to out-face the Starry Sky, he bade him to be bold.

Man in the Greek tongue is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sursum aspiciens, looking upward: or as Athanasius hath it in his Tractat of Definitions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From lifting his face upwards.

The Publican offered violence to Nature by his resolute dejectednes. God would have man look up; the Publican would not so much as lift up his eyes. Foure-footed beasts have seven muscles in their eyes; Man hath but six. Man is not hindred from looking upward. But that seventh muscle is found only in such beasts, quae prona terram spectant, which look downright to the earth, (saith Laurentius in his Historia Anatomica, 11.5.) The first muscle of the eye lifteth up the eye; and from his office, is called Attollens, & Superbus, (saith the same Laurentius) who also addeth, that the eyes are called by the Hebrews Oogen, which signifieth High, and Lofty; to put us always in mind to contemplate High and Lofty things.

It is not said in the singular, He would not lift up an eye to Heaven; but His eyes. God hath so created and framed the eyes of men, that naturally what below, or on the right hand, or on the left hand, or directly forward, so doth the other; though the muscles serve to move the eyes on every side. But if one eye did look upward, and the other downward, the object would appeare double, and the sight be uncertaine. Therefore to perfect the sense of seeing, both move to∣gether and alike; and most harmoniously consort to the equall beholding of the same object. Yet if the eye in the singular be used (as it is full often) it doth not denote a severall operation of one eye, different from the work of the other: but two are accounted as one, because the effects of both are only one, and the same.

The eye-lids (though in men the upper only moveth) are two, and are so cal∣led; Birds have only one eye-lid moving in the lower part. Foure-footed beasts have only the upper eye-lid. The higher eye-lid is greater in Men; the lower eye-lid is greater in Birds. In Men the higher eye-lid moveth both upward and downward, the lower moveth not, nor needeth move. And yet the higher only moving, they are called palpebrae, eye-lids. Contrary, the conjoyned and indi∣visible rowling, or moving of both eyes, is ascribed as the operation of one eye in particular, 1 Cor. 15.52. in the twinckling of an eye; though they twinckle both together. Job 24.15. The eye of the Adulterer. And Jeremy 13.17. Mine eye shall weep: Yet both the Adulterers eyes are equally sinfull. And Jeremy

wept not with one eye only: Oh that my head were waters, and my eyes a fountain of teares, Jer. 9.1. His head in the singular, were waters in the plurall; and his eyes in the plurall, were a fountaine in the singular. Perhaps, this fountaine of teares descended so fast upon the poore mortified Publican, that hee would not, because so conveniently hee could not lift up his eyes to Heaven, drenched in his own teares.

PAR. 5.

DANIEl, 10.9. Daniel was on his face: and his face on the ground: and an hand touched him, and set him upon his knees and the Palmes of his hands.

The Samaritan, who was healed of his Leprosie, Fell down on his face at Christs feet, giving him thankes, Luke 17.16. A Leaper kneeled unto him and besought him, Mark 1.40. as S. Luke hath it, fell on his face, and besought Jesus, Luk. 5.12. 1 King. 18.42. Eliah cast himselfe down upon the earth, and put his face between his knees. Prayers, Supplications and Thankesgiving are to be united in every matter. Philip. 4.6. The giving of glory, honour and thankes, are conjoyned, Revel 4.9. The 24 Elders fell upon their faces, and worshipped God, saying, we give thee thankes, Rev. 11.16. An unbeleever will fall down on his face, and worship God, 1 Cor. 14.25. John 11.41. Jesus lift up his eyes, and said, Father, I thanke thee. Many fell down at Jesus his feet, John 11.32.

The diversity of opinions is very great. Some think that from the adoring of men, and the bodily prostration to them, true Adoration of God is transferred to the mind. Others more probably, and sensibly, thus. When the great Heroës, and good benefactors to mankind did live, they were in great esteeme, honored of all, and worshipped above others, Kneeled unto, Kissed, Worshipped, and A∣dored; yea when they were dead, the surviving did continue to their Images and Statues that reverence, which their persons enjoyed in their lives. Many knees kneeled to Baal, and many mouths Kissed him; 1 Kings 19.18.

Even men have kneeled to men. Cornelius fell down at Peters feet, and worshipped him, Acts 10.25. The Captaine fell on his knees before Eliah, and besought him, 2 King. 1.13. The Shunamite fell at Elisha's feet, and bowed her selfe to the ground; 2 King. 4.37. Esther 8.3. She fell down at the Kings feet, and besought him with teares. A servant fell down at his fellow servants feet, and besought him. Matth. 18.29. The crafty widow of Tekoah fell on her face to the ground, and did obeysance to David, 2 Sam. 13.4. And Absalom bowed himselfe on his face to the ground before the King, 2 Sam. 14.33. The complementall Abigail fell before David on her face, and bowed her selfe to the ground, and fell at his feet, 1 Sam. 25.23, 24.

In Thankesgivings, and Blessings, they ordinarily stood up, with lifted hands and eyes to Heaven.

And Salomon stood, and blessed all the Congregation of Israel, with a loud voyce. 1 King. 8.55. The Levites were to stand every morning, and evening to thanke and prayse the Lord. 1 Chro. 23.30. The Pharisee stood, and prayed (Luke 18.11.) thus within himselfe, Lord, I thanke thee. Jesus lift up his eyes to heaven and said, Fa∣ther, Glorifie thy Sonne, John 17.1. Jesus lift up his eyes, and thanked God John 11.41.

Variety of Gestures according to the variety of Affaires, is not only commen∣dable, but necessary. He who made all things in number, weight, and measure, will proportion his Behaviour, and Gesture to devout harmonious holinesse; who ordereth all things sweetly; and hath commanded that we do all things orderly: his deportment was correspondent to such heavenly mysteries.

Any fixed Gesture is not essentiall to a Supper: nor essentially contrariant to it. It is the Feasting makes the Supper, not the Gesture; and in some regard, it may be said, The Supper makes the Feasting; and just Occasion Leadeth all, and Guideth all.

PAR. 6.

IN Adoration, the bowing of the head and face after the uncovering of the head, was the meanest and first degree of Bodily Humiliation; and then nothing bowed but the head, and face. The bowing of the body was, when not only the head, and face, but the intire bulk of the body did holily stoop down; and chinne and knees did almost meet, and kisse; and this was the Second De∣gree.

The Third Degree of Adorative deportement was Kneeling; and that upon both Knees, like Christ, who prayed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pitched on both knees, fi∣xis interram poplitibus, as the Fathers have it.

The Fourth Degree of Adoration was, when they cast themselves down to the Earth, with their faces groveling on the ground. And therefore what S. Mat∣thew tearmeth Worshipping, Matth. 8.2. S. Luke describeth by Falling on the face, Luke 5.12. Some do adde, with Hands spread abroad, and Feet dispersed farre asunder. But I want proofe for their striding feet; though there is proofe enough for expanded hands in Adoration.

The Fift and highest and most devouted part was Prayer, both as they lay Prostrate; and when they Rose again on their Knees; and when they prayed a∣gain Standing Upright.

Kneeling betokened fearefull Humility: Prostration on the Ground, the Hy∣perbole of Devotion, if I may so call it. Rising again, signified an undaunted Hope, or hoping Charity; Standing prepared a man for Praysing, and Thanking of God by an unfeined Faith.

Jacobus de Valentia super Psal. 104, Hac habent se per ordinem; These things are thus in their right order. First to Reverence or Revere, is to think of somewhat better in another, than we find in our selves. To Honour it, is to have an high conceit of the party for that Good. Then followeth Prayse to commend the thing honored. After it, we do as it were Glorifie it by pub∣like Encomiums, and Laudatories. To Confesse, is to Affirme before men, that God is Lord of all things. To Adore, is to Worship the Honored, Reveren∣ced, and Glorified God, for his excellent Omnipotency, and Holinesse; and setting all other hopes aside, wholly to submit himselfe unto Him; and this be∣longeth only to God. So Valentia maketh Adoration containe within it selfe All the other Steps, and Degrees. In that his opinion, there is much Co∣incidency of matter.

Rather therefore thus:

Reverence doth eye directly the Excellency of a person: and as one is more, or lesse excellent; so is the Reverence more or lesse. In which regard, it being certaine, that Christ knowing the Excellency of his Father, more than other men did, or do, Revered, or Reverenced him more than other men do.

Veneration resideth not in the soule alone, but sheweth outward good respects to the things Venerable; implying, and including a Civill, and excluding a Re∣ligious and Superstitious deportment.

Worship is one Degree higher, more Obedient, more Pious, more Devout, both Inwardly, and Outwardly.

Adoration is the Highest step, including all the rest within its verge: produ∣cing, first an Act of the Intellect, by which we apprehend and know the Super∣eminency of the thing Adorated; firmely beleeving that he is all Good, and no Good commeth, but from him, and without him we can have no Good. Se∣condly an Act of the Will, by which we inwardly bow and subject our selves, and are ready to do any thing inward or outward in testimoniall of its Excel∣lency, and our submissive subjection. Thirdly, Adoration riseth not only in a pronenesse, and obsequious intentions, but produceth the bodily Acts of Bending,

Kneeling, Prostration, or any other honorary and holy gesture. I stand not on strictnesse of tearmes, but use them promiscuously.

I conclude thus, as most agreeable with conveniency, reason, and devotion. When our blessed Saviour prayed at any time, whilst this holy work was in hand (as I doubt not but he prayed) he may be thought to kneele, yea on both his knees, as he was wont. Sure I am, S. Paul, 1 Timoth. 4.4. & 5. verses, saith, Every creature is good, if it be received with Thankesgiving: For it is sanctified by the word of God and prayer.

If at ordinary meales, Prayer and Thankesgiving were usually conjoyned, to sanctifie their meate; we may not imagine, that in so sacred a banquer, Christ did give Thankes without Prayer. Though Christs prayer or praying be not expressed. And yet, Quod subanditur, & subintelligitur, non omittitur: That which is understood, is not omitted. The great connexion and conjunction, of Prayer with Thankesgiving; and Thankesgiving with Prayer, sheweth that they are almost all one. What the Apostle called Thankesgiving, 1 Timoth. 4.3 & 4. ver∣ses: he calleth Prayer, verse 5. Qui unum norit, ambo norit, Know one, know both.

When we pray, there are Two Motives, though in some degree contrary, yet alwayes conjoyned, Feare and Hope. The fruits of Feare, are, the humi∣liation both of soule and body; with casting downe of our Eyes; with Smi∣ting of the Breast, like the Publican, Luk. 18.13. With teares confessing out sinnes, and humble petition, Lord be mercifull to me a sinner. When our prayers are ended, and we reconciled, the gestures of Hope are these, or the like: Arising from the ground; Lifting up both of hearts, eyes, and hands to heaven. Christ himselfe, Joh. 11.41. Lift up his Eyes to his Father. Without some kinde of Feare, we need not pray: and without some Hope to obtaine, none would pray.

PAR. 7.

BEfore I examine what particular Posture, Gesture, or Behaviour Christ used, when he Received and Administred the holy Eucharist; I must needs say somewhat more of Adoration in Generall. The farthest way about, is some∣times the nighest way home.

The Heroes, and Semidei, the Heröicall Ones, and Half-gods, were sometimes Men with great and vast bodies (saith Arnobius adversus Gentes, lib. 2. toward the end, pag. 119.) Trithemius mentioneth Secundeos, which successively rule the world. May not famous Men and Princes be meant thereby? Certainly, the Pa∣gan Gods were very Men; both the same Arnobius and Minutius Foelix in Octavio doe declare it; mentioning their places of Birth, Countryes, Parents, Dwellings, Deaths, and Burialls. Alexander wrote to his Mother, that the Priests of Ham∣mon, for feare of his power, had revealed this secret, De Diis hominibus; That their Gods were but men. More particularly, Tertullian in Apologetico, and the said Minutius Foelix, write of Saturne (from Neros and Cassias his History; from Thallus and Diodorus) that Saturne was a man that fled from Crete for feare of his Sonne, and came to Italy, and was hosted by Janus, and being Graeculus & politus, a neat Greeke, did teach them many fine new devices. Homo igitur uti{que} qui fugit: Homo uti{que} qui latuit, & pater Hominis, & natus ex Homine; Therefore he who fled was a man; he who lay hid, was a man, and both Fa∣ther of a man, and Sonne of a man. So of the rest; Manifestum est Homines illos fuisse, quos & natos legimus, & mortuos scimus: It is manifest, they were men, whom wee have read to be borne, and know to be dead. But of this more hereafter.

That they did preserve the memory of these dead men, by making Statues, Images, and Resemblances of them, is most evident, and beyond deniall. The same Minutius Foelix divinely reproveth their manner of deifying men; And it

seemes he tooke it from Esay 44.10. &c. His discourse is thus: When is a God borne? Behold he is cast and powred out in metall; he is framed and fashio∣ned, he is scraped and polished; but is not yet a God. Behold he is sodred with lead, he is wholly and fully wrought, and is set upright, nor is he as yet a God. Behold he is adorned, dressed, and trimmed up, consecrated, and prayed unto: Now at last he is a God: When Man would, and when he did Dedicate him: Man had a power to make, or unmake a God. The Romans went farther; Ve∣tus decretum erat (saith Tertullian in Apologetico) ne qui deus ab Imperatore con∣secraretur, nisi à Senatu probatus: It was an ancient decree, that the Emperour might not Consecrate a God, without the consent of the Senate. Absurd, Absurd. Unlesse God please Man, he shall not be God; Man must be propitious, and fa∣vourable to God. The very people did one day deifie a God, and the next day undeifie him.

—hodie tu Jupiter esto; Cras mihi truncus eris, ficulnus inutile lignum.

Thou shalt a God be unto me to day: To morrow a stock, a worthlesse Cast-away.

I was about to say, Tiberius hearing from Pontius Pilate, his Procurator and Rationalis for Judea, and from divers others, such records and monuments as proved Christ to be a God, referred it to the Senate, with the prerogative of his Own voyce first. But because the Senate had not before-hand approved Christ to be God, they now reject him. Yet Caesar continued constant to his own sen∣tence and decree; menacing the accusers of Christians.

PAR. 8.

WHen their Gods were now borne, and acknowledged as consecrated, they fell unto severall kindes of worshipping them. That they did Lift up their Eyes to their Idols, is proved, Ezechiel 18.10. &c. And they blessed their Idols, Esay 66.3. Though indeed, both the Idols and themselves were the more Accursed by that Blessing: They did Sacrifice to their Idols, Psal. 106.38. And served their Idols, verse 36. They did offer sweet savour to all their Idols, Ezech. 6.13. & 2 Kings 23. They did set their Idols upon their Beasts and Cattle, Esay 46.1.

The Image of Isis was on an Asses backe; the people kneeled and fell downe to it; the Asse grew proud, as if the Honour had been done to him; The people (which was a greater Asse) spake to his brother Asse, Non tibi, sed Religioni; We worship not thee, but Isis; And yet it stood with more reason, to worship the Asse, which had sense, rather than the Image which had no sence. They made Caroches, Carts, and divers other such moveable Instruments, to carry their Ima∣ges upon; especially upon Holydaies, they made beds in the Temple in honour of their Gods, Tacitus Annal. 14.3. They carried tidings to their Idols, 1 Chron. 10.9. though the Gods could neither lie downe, nor rise up. They were madd upon their Idols, Jerem. 50.38. and under the word Maddnesse, all their fran∣tick Idolatry, 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 Im∣peritorum artis concinnitate decipitur, auri fulgore perstringitur, argenti nitore, & candore eboris hebetatur: The opinion and judgement of unlearned men is de∣ceived 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, Ʋt vulgus superstitiosum so∣let, 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 Hetero∣geneall 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 A∣dorando, 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 Observa∣tions 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 Credi∣tors, 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 ri∣gor 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 succinct∣ly 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 Cer∣da 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, quàm effundere, said Tertullian. Op∣tatus lib. 2. Fundentes sanguinem, non corporis, sed pudoris. At quis alius pudoris sanguis, quàm 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 san∣guini 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 the best excuse) yet the unlikely hood that so great a Scholler as Optatus, would speake so improperly, might have made him to distrust his own Copy; and to make search after other Copies: and he might have found the truth in the Copy of Albaspinaeus, as I have cited the words. Neither needed Rigaltius to have inquired far off. For Optatus with the Notes, and Observations of Albaspinaeus, were Printed at Pa∣ris three yeares before Rigaltius Observations on Tertullian came forth in the same City under his nose.

PAR. 10.

THeir fashion to Adore their Images, or false Gods, either Eminus or Comi∣nus, either Aloofe off, or Close by; but especially Aloofe off, as they fol∣lowed other businesses; their casuall saluting Adoration was manifold, and of divers formes: See our accomplished Mr. Selden (who is impensè Doctus) in his Titles of Honor, and in his Syntagmata de Diis Syris, toward the beginning. They did Kisse their Images; (that must be when they are close by them.) Their Kissing he proveth from Cicero, Act. 5. in Verrem: from Lucretius libro 1. And ere they Kissed, they looked up to Heaven with Hands spread abroad (say I,) and after they Bended down, and sometimes Kneeled. Many Knees bow to Baal, Many mouths kissed him, 1 King. 19.18. So Hosea 13.2. They kissed the Calves, or mol∣ten Images. The good man did wiser, when he kist his Cow.

Concerning the Heathens Adoration at Distance, it was diverse: if they Ado∣red the Celestiall bodies.

• First, they looked up toward the Heavens, For they beheld the Sun, when it shi∣ned: and the Moon walking in brightnesse, Job 31.26.
• Secondly, their Heart was secretly enticed to give the honor due to the Creator, to those his Creatures.
• Thirdly, their mouths did Kisse their hands, vers. 27. which was not without some Bendings of their bodies.
• ...

• Fourthly, they Prayed unto them, either audibly, or by a more secret murmur. Remember the place of Tertullian (concerning which by and by) Ad Solis initi∣tium Labra vibratis. Ye wag your Lips at the rising of the Sun.

—Bona pars procerum tacitâ libabit acerrâ. Haud cuivis promptum est, murmur{que}, humiles{que}susurros Tollere de templis: Et aperto vivere voto. Mens bona, Fama, Fides, haec clarè, & ut audiat hospes; Illa sibi introrsum, & sub linguâ immurmurat; ô si Ebullet patrui praclarum Funus: & ô si, &c.

Persius Satyrâ secundâ.

The greater part of Noblemen their Tacit censers bring Unto the Gods, when they from them some shameful boon would wring. 'Tis not, ô 'tis not for each one to banish far away Their Secret muttrings from the Church; and make them lowd to pray. If they, for a sound mind do pray, for Fame, or Credit: then The'll pray alowd; and make their vows ring in the eares of men. If for rich Nuncles death they wish, that once 'twould bubble out, They'll pray so soft, that none shall heare, that stands them round about.

The like they did, when they prayed to the Sun.

Secondly, concerning their Worship or Adoration of Images on Earth at Di∣stance, it is thus, for the most part, branched by the glory of our Nation for all humane literature.

• 1. They stood somewhat off before their Images.
• 2. They solemnly moved their Right Hands to their Lips.
• 3. They Kissed the Forefinger joyned with the Thumb.
• 4. They turned about their Bodies on the same hand, as Mr. Selden alledgeth from diverse Authors.
• 5. Let me adde. They then lifted up both their Eyes, and Hands spread abroad to Heaven. When they swore by Jove Capitoline, they looked not so much to Jove in the Capitol, as to the Heavens. Yea their backs were sometimes towards the Capitol.
• 6. They did draw nearer, and did Kisse oftimes the Images themselves, as I said before.

That this was a Kisse not like the Humane Ambulatory Salutation, only done for Complement; but of deep, and reall Adoration of false Gods, as is evidenced; Because I should have denyed the God that is above, saith Job vers. 28. For Wor∣shipping of Idols on Earth by Kissing them, is a deniall of God in Heaven. Which mutuall Kissing of one another is not, nor can be.

Nor did they Kisse the Lips only of their Idols, and their Mouths; but both the Fore-parts, and the Hinder parts, and their Shoulders, the Cheeks, the backe of the Hand, even the very Feet. See Ritterbusius ad Salvianum, pag. 379. Per∣haps they might kisse some other Hinder parts in humiliation. And I do verily think they left not the Knees unkissed.

PAR. 11.

AMong men, if Persians of equal Degree, did meet, they Kissed one anothers Lips. If a Superior met an Inferior, he gave the Inferior his Cheeks to kisse. But a meane Persian, falling down did worship the Better, or more Ronowed; (saith Brissonius, pag. 241. as he is cited by Drusius.)

The story of Polyperchon falleth in here very fittly: A Persian worshipping Alexander, fell on his face before him, and with his chin touched the ground:

Polyperchon in a floute, exhorted the Persian to shake his chin lustily against the ground: Alexander thereupon drew Polyperchon from the banqueting bed, and tumbled him down, and arietated him to the earth, and made his head knock the ground: and bitterly taunted him saying: Now Polyperchon, thou seest thy selfe do that, which even now thou didst laugh at in another. See Curtius, 8. pag. 245.

Mr. Selden very probably addeth, It was called Adoration, or they were said to Adore; Quòd ad Ora, sive ad Os manum admovebant; because they moved their Hands to their Mouths; or rather the Fore-finger joyned to the Thumb, as he before explained it. His proofe from S. Hierom, is most punctuall; who do Adore, do Kisse their Hands, and Bow down their Heads, (saith Hierom;) And in the propriety of the Hebrew tongue, Kissing is used for Worship or Adoration. Psal. 2.12. The vulgar of Cajetan, Hentenius, and Santandrianus, have it, Ap∣prehendite disciplinam, Apprehend discipline, agreeing with the Chaldee. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lay holdfast on Discipline. Osculamini Filium, saith the He∣brew; which Vatabus doth well inlarge, saying, Osculo manuum testamini vos Dei Filium habere pro Rege: By Kissing the Hands, that is, by Adoration, wit∣nesse that ye esteem the Son of God as King. Geverard Elmenhorst in his notes on Minutius Foelix, citeth to the same purpose both Pliny and Apuleius: whom Mr. Selden insisteth in.

One reason, why they did both Bend and Kisse, may be, because both Head, and Mouth with it, did stoop down toward the Hand; and the Hand did mount up to meet the Mouth. The joynt correspondence, the concurring to the same a∣ction, maketh the Sense appliable, either to Hand, or Lips. Perhaps, the reason why they put their Hands to their Mouths in Adoration, might grow from hence.

When they worshipped the Sun and Moon, and the Host of Heaven, or Coele∣stem Africae Deum; The heavenly God of Africa, as Tertul. Apologet. 33. or ra∣ther Coelestem Illum, That heavenly One, as Salvianus, lib. 8. They had not al∣ways their Images below to Kisse them, and Worship them, and therefore looking up and kissing their hands they so adored them.

Tertullian contra Nationes, 1.13. thus expresseth it, Pleri{que} affectione Adoran∣di, aliquando etiam Coelestia, ad Solis initium labra vibratis. Most of you, when you meane to Adore things heavenly, move your Lips toward the rising of the Sun, or rather you shake, quaver, and often move your Lips Forward, and Backward.

Indeed the Romans had an house dedicated to the Sun: Tacitus toward the end of the 15. Book of his Annals saith, Proprius honor Soli, cui est vetus aedes apud Circum: Especiall honors were decreed to the Sun, in the house dedicated to him of old. Solis Effigies de Fastidio Aedis emicat, saith Tertullian de Specta∣culis, cap. 8. yea they placed it above the Top of the house. And indeed an Huge great Obcliske was sacred in his honor: Obelisci enormitas Soli prostituta, was consecrated to the Sun, saith Tertullian ibid. And this was a very High one. Cas∣siodorus lib. 3. Epist. 51. speakes of more Obeliskes. A greater was dedicated to the Sun; a meaner to the Moon. Ammianus lib. 17. addeth, That which was devoted Deo Soli, to God the Sun, had in it the Rayes gracilescentes, growing lesse and lesse, and did resemble the Sun.

That the Heathen worshipped or kissed, or fell down before the Images of the Sun, Moon, or Stars, Before Kings were Adored, I remember not to have read. The Persians worshipped the Sun, as he was pictured, or painted on Napery, and Linning, or their Banners, whom we behold in his Buckler (saith Tertullian Apo∣logetic. cap. 16.) Many mistake what the Buckler is. I take it to be his round Circle, Orbe, or Globe; He remaining, or residing bodily within the compasse of his Orbe, or Round-Buckler, as the Poët cals it. Ovid Metamorph. 15. vers. 193, &c.

Ipse Dei Clypeus terrâ cum tollitur imâ, Mane rubet, terrâque rubet cum conditur imâ.

The Buckler of the Sun looks red, When he doth rise, and go to bed.

Dei Clypeus, the Buckler of the Sun; that is, Solis orbis, the round Circle of the Sun, as Greg. Bersman, hath expounded it in his Marginall Annotation, on that place.

But in the Houses of the Sun, no doubt he was Adored with Divine Worship. Servius Tullus also built a Temple in honour of the Moon (saith Tacitus, Anna∣lium, 15.9.) And in it, no doubt but She also was honored, as the Sun was in the House to Him dedicated.

Augustine Tom. 6. pag. 75. Contra Faustum Manichaeum, 20.2. The Mani∣chees Adored the Sun; Ad cujus gyrum oratio eorum circumvolvitur; They tur∣ned their Prayers to Him, and to the Moon (as they moved any where in their Orbes) upon two false suppositions, or rather misinterpretations, that the vertue of God did dwell in the Sun; and wisdome in the Moon; and the holy Ghost in the Aire; and that God dwelleth in the Light, as all confesse, Faustus little remembred that God said He would dwell in the thicke Darkenesse, 2 Chro. 6.••. And 1 King. 8.12. And not only said so, but Darknesse was under his Feet. Psal. 18.9. And he made Darkenesse his secret place: his pavilion round about were Dark waters and thick clouds, vers. 11. Soli huic Genu flectitis, saith Augustin, de Moribus Manichaeorum, 2.8. Tom. 1. pag. 164.

PAR. 12.

MAster Selden in his Titles of honors, pag. 38. saith; It grew by custome, that Princes being next to Deities, and by some accounted as Deities, had the like honor done to them, (that is to be Kist or Adored) in acknowledgement of Greatnesse: But I should rather think, That Statues, and Images had the begin∣ning of their Adoration from the obsequious Exemplary Worshipping of Kings, Princes, and famous Heroës, either living or dead; more probably than that Kings and Potentates had their Adoration from Images, or Idols.

Geverard Elmenhorst in his notes on Minutius Foelix, saith; Because the me∣mory of the Ancients, and of Kings was observed: thence grew into custome the rites of Worshipping and Sacrificing: Hee proveth it by Cyprian de Idolis, and Athenagoras his Apology, and Alexanders letter to his mother.

Tertullian de Idololatria, cap. 3. Idolum aliquando retrò non crat. Idols were not always or at all times. The Alexandrian Chronicle to this effect. Grecisme, and Gentilisme began about Serug his time (who was the third Father, or great Grand-father of Abraham, Gen. 11.22, &c.) Then did they take out to life the Pictures of Magistrates, Tyrants, and others. After these Effigiations by Pain∣tings, about Terah's daies (who was Father of Abraham) they spread and in∣creased their Idolatry by Statues and Images; which were first made of Clay, by the help of the Potter in memory of those who were dead. And then, Dibutades (saith Pliny 35.12.) invented Red-oker, Rade, or Red-chalke; and they did paint these Images with Vermilion, and Red-lead. Tarquinius Priscus his Jupiter was of Earth; and therefore was wont to be dawbed over with Red-lead: So far Plinius. And Pausanias in Achaicis, saith; Bacchus his Image was dyed and coloured with Red-lead. The Chronicle of Alexandria thus proceedeth. After, the Masons prepared the Stone: Then the Silver-smiths, and Gold-smiths fra∣med their Images: and the Copper-smiths, Carvers, and Gravers at their plea∣sure varied their work. Last of all the Black-smith and other Artificers. This

is cited by Cerda, or Tertullian, who excellently observeth in his Notes on that chapter of Tertullian, that the Images made for Gods, were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: For Heroës, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: For Kings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: For Wisemen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for Wel-deserving men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

That, not only, nor perhaps principally, Greatnesse was the cause of their A∣doration; but divers others as effectuall motives, and inductives, is plaine from Minutius Foelix in Octavio. Ʋnaquaeque Natio Conditorem suum aut Ducem in∣olytum, aut Reginam pudicam, sexu suo fortiorem, aut alicujus Mun••ris, vel Ar∣tis R••portor••m venerabatur, ut civem Bonae m••••oriae. Sic defunctis 〈◊〉〈◊〉, & futuris dabatur exemplum. Every Nation did worship his Founder, either some famous Captaine, or chaste Queen, eminent above other women, or the Inventer of beneficiall things and Arts, as unto Citizens of happy memory. So was there both Reward for the Dead, and an Illective for others after, to do the like.

From Historians he addeth. Ob merita Virtutis aut Man••ris. For their Vertues, or Gifts, and Good-works, they were accounted Gods. H••lco•• on Wisdom, 14.15. saith, Both Men and Women for some evident priviledge of Vertue, as Strength, Chastity and Knowledge, began to be Deified. Exho•••••• beleeved divers were assumpti in Deos, esteemed Gods, for finding out new kinds of Graine, or Corne profitable for mankind: And both the Inventos, and things Invented, were called by the same names. For—

Sine Libero, & Cerere, friget Venus.

Without meat and drink, Lust waxeth cold.

As Perseus did Philosophize in the records of Minutius Foelix.

Some hold that Jupiter was so called à juvando: But Mr. Selden more excel∣lently to this effect, Jovis, Jovi, Jovem, Jove, are but derived corruptions of the most sacred name of Jehova.

Generally it is confest, men were Deified, not so much in acknowledgement of Greatnesse, as of Goodnesse, and doing of Good. And yet perhas Mr. Sel∣don doth measure Greatnesse only by Goodnesse. It was wont to be his old po∣sition; None Great but Good: Deus Optimus, the Best God, running in title, before Deus Maximus, the Greatest God; and so we may say they were Deified for Greatnesse, next after Goodnesse.

PAR. 13.

SEcondly, it is apparent that the Heathen Gods were but Men, as I proved be∣fore. Let your Conscience condemne us, if it can deny, that all your Gods were Men. (quoth Tertullian in Apologet. cap. 10.) He proceedeth; We know the Cities wherein they were borne, and the Countries wherein they left foot∣steps of their works: In which also they were Buried. Nor will I instance in every one of your Gods, being so many and so great. New Gods, Old Gods: Barbarous Gods, and Greek Gods: Roman Gods, and Strange Gods. Gods whom you have taken Captive, and Gods whom you have Adopted; your own Countrey Gods, and Common Gods: He-Gods, and She-Gods: Clownish Gods, and Civill Gods: Sayling Gods, and Fighting Gods.

Tertullian ad Nationes 2.12. varieth the couples thus; Greater Gods, and Lesser Gods: Old Gods, and New Gods: Unmarried Gods, or Married Gods: Gods Artificers, or Lazy Gods: Citty-Gods, or Peregrine Gods: Rustick Gods, or Urbane Gods.

He addeth, you had no Gods before S••turne, and no Historian hath divulged him other than a Man. Latinus Pacatus thus, Terra Cretemsis parvi J••vis gloria∣ta est cunabulis. Creet gloried that Jupiter was there Borne; or that they had the Cradle of the child Iupiter.

Know with all, that diverse Fathers both Greek and Latin, and most Histo∣rians say, that Iove was Buried also in Creet, and a Temple there built to him, with this Epigram (saith the Alexandrian Chronicle) (it might rather have said, Epitaph) Here lieth Picus dead, whom also they call Iupiter, or Iove. Yet there being 300 Iupiters, we had need to have a truer man, than a Cretan, to shew us which of the 300 Iupiters it was, who was there Intombed.

Prudentius wittily reproveth them;

Miror quod ipsum non sacratis Mentorem, Nec templum & aras ipse Phidias habet, Fabri Deorum, vel parentes Numinum. Qui si caminis institissent segniùs, Non esset ullus Jupiter conflatilis.

I marvell that you do not consecrate Mentor, and Phidias, The God-makers, and Fathers of your deities; For if they had not heated throughly their furnace, No Molten Iupiter had nourished impieties.

Thirdly, the Famóus Heroës and Princes were in Rerum Naturâ, in the world, before their Images. The Statues being Statues of such and such eminent Men. For the Represented must be before the Representor; and the Similitude begin∣neth in time after that to whom it is like: Exemplar est prius exemplato, the Ex∣ample is before the thing Exemplified: As Ʋnio est rerum praeexistentium unio: as things must preexist and have a being, before they can be united, and joyned together. Graven Images were not the Chimeraes and wilde Anticks, or meere Fancies of mens braines, having reference to Non entia, not beings (if such a re∣ference be to be had) but were Remonstraces of things that had been extant, and were now out of sight and passed. Minutius Foelix in Octavio, Dum Reges suos colunt religiosè, Dum Defunctos eos desiderant in Imaginibus videre, Dum gestiunt corum memorias in Statuis detinere, sacra facta sunt, quae fuerant assumpta solatia. While they religiously do worship their Kings; Whilst when their Kings were dead, they desired to see them in their Images; Whilst they rejoyce to keep their memories in their Statues; What were at first Comforts, are now Sacred Re∣liques. And afterwards. Quis dubitat horum Imagines consecratas vulgus ora∣re, & publicè colere: Who doubteth that the Common people doth pray unto these consecrated Images, and publikely worship them?

I must adde out of Cicero against Verres; That the Mouth & Chin of the brazen Image of Hercules, were more worne than other parts thereof; because in their prayers and gratulations they were wont, not only to worship, but to kisse them also. And thus it is seen in many Images at Rome, where massy stones are worne bare by the kisses of Adorers. Woe worth the time when Rome Christian affected to be like Rome Ethnick or Pagan.

Cyprianus thus, Si aliquando Dii nati sunt, cur hodie quoque non nascuntur? nisi forte Iupiter senuit, & partus in Innone defecit. If Gods were sometimes borne, why is it not so now? unlesse Jupiter be grown Old, and Juno past Child-bearing.

PAR. 14.

FOurthly, Even in the more antient times, Living Kings were Worshipped, and Adored. In the Infancy of the world, Caine built a City, and called it after his Sons name, Gen. 4.17. Before the generall undage were Giants, and their chil∣dren became Mighty men, Men of Renown, Gen. 6.4. Whereas we read it Sons of God, ibid. vers. 2. Others read it Sons of Princes: So the Chaldee. And indeed that one name of God, viz. Elohim, is ascribed and applyable to men, Psal. 82.1.

Exod. 21.6. So before the Flood there were Giants, Mighty men, Men of Re∣nowne. Princes, and the Sonnes of Princes: and these doubtlesse were much Ho∣noured by the people, if not Adored, according to the great wickednesse of those dayes, When there was not a good thought in the heart of man, Gen. 6.5.

Within a while after the Flood, Nimrod began to be a Mighty One in the e arth: He was a mighty Hunter: and the beginning of his Kingdome was Ba∣bel, or Babylon, Gen. 10.8. &c. So he was a King, and the people testified their subjection unto him, and homage was tendred by Kissing, Kneeling, or Falling downe to him. For he was a mighty Hunter, which words point at his Tyranny and Oppression, Before the Lord, as it is in our translation; Against the Lord, as Agustine hath it, De civitate, 16.4. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being like a Sandall fitted to either foote, signifying both Before and Against.

The builders of Babel aimed eagerly at Renowne; Let us make us a Name, Gen. 11.4. Reverence, Honor, Worship, Adoration, did attend on such as made themselves a Name, or Famous, even whilst they lived. Unto those dayes Jose∣phus doth referre the beginning of Idolatry.

In Abrahams dayes is mention made of nine Kings at one battle: one of them was Tidal King of Nations, Gen. 14.9. How many more Kings were there then afarre off? And how long before, had the Old World their Kings.

1 Sam. 10.1. Samuel powred a Viall of Oyle on Sauls head, and Kissed him. Drusius on the same place saith, The Kisse of Dignity or Greatnesse is meant in this place of Samuel.

Master Selden observeth well: It was usuall in India also for subjects to kisse their Kings; and not onely so, but to fall downe and worship them. I Adore thee, O King, after the fashions of the Barbarians, by falling downe before thee. So farre in effect Master Selden himselfe: So that I may repeate and resume my former Opinion; That Statues and Images had the beginning of the Adoration, from the obsequious exemplary Adoration of Kings or Great Men, either Living or Dead, rather than that Kings and Potentates had their Adoration from Ima∣ges or Statues.

Lastly; Though it is a very probable Etymologie, which Master Selden hath, that Adorare, to Adore, is derived from putting the Hand or Forefinger to the Mouth, which was a solemne custome in many of their Adorations: yet neither did All kisse their Hands alwayes who Adored; nor did All that kissed their Hands, alwayes Adore. Let us heare what others hold. 1 Sam. 1.3. Elkanah went to Worship, and to Sacrifice. Drusius in his Commentary on the place ex∣poundeth, Ʋt Adoraret, ut Deum Oraret, eum{que} precaretur; To Worship, that is to Pray unto God: for so the word signifieth, saith he. He doth not onely say it, but proveth it, thus. Adorare pro Orare, legitur apud Virgilium, Propertiuns, & Ovidium; Virgil, Propertius, and Ovid, use the word Adorare for Orare; Worship for Prayer. In the Margin of Drusius tis well added; that sometimes they Prayed Standing; and that Adorare is not simpliciter Orare, sed Orare Pro∣stratum in terram, ut adorantes solent: To Adore, is not simply to Pray, but to pray Prostrate on the Earth, as Adorers use.

Tertullian often useth the word Adorare for Orare, in his booke de Ora∣tione.

John taught his Disciples to pray; He turneth it Adorare. And againe, Non extat, in quae verba docuit Johannes Adorare; Where faire probabilitie, if not necessitie, inforceth Adorare to be taken for Orare. No man will deny but Praying is the chiefest kinde of Worship or Adoration. Esay 44.17. The residue of the wood he maketh a God, even his graven Image; He falleth downe unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me, for thou art my God. The Praying unto the Idoli, maketh it a false God. It is the true God Onely, who must be Prayed unto. Call upon Me in the day of trouble, saith God Almigh∣ty, Psal. 50.15.

See the forecited testimonies of Minutius Foelix, and of him who prayed to Iulius Caesar, and you will confesse, that Prayer is used for Adoration; Adorati∣on for Prayer. Martial his testimony is as obvious as punctuall.

Qui fingit Sacros auro, vel marmore, vultus, Non facit ille deos: qui Rogat, ille facit.

Not He that for a Portraiture doth Gold or Marble Take: But He that doth Adore the same, He doth the Idoll make.

And in 1 Sam. 2.36. He shall crouch to him for a piece of silver, and a morsell of bread; Where Hentenius and Santandreanus have it, Ʋt Oretur pro eo, that he may be prayed for; the Seventy have it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to Worship him. The Thar∣gam of Ionathan, Ʋt Humiliet se coram eo, That he may Humble himselfe before him. Vatablus, Ʋt Incurvet se ei; And he expoundeth it, That he Cast down him∣selfe before him, when he Prayeth. Veniet ad Incurvandum se; as it is in the In∣terlineary, He shall come to Bow downe himselfe. And unto his Action is joy∣ned his expresse. Prayer; Put me I pray thee, into one of the Priests offices. Adorare & Orare have neere conjunction. And Adoratio may be derived from the other; Curtius, lib. 6. pag. 153. saith of Alexander, Iacebant humi venera∣bundi ipsum: They did Prostrate themselves on the ground when they worship∣ped Alexander.

The learned Ludovicus de la Cerda, on Tertullian de Orat. cap. 7. heapeth up proofes, that Adoro was used for Oro. Arnobius lib. 1. Deum quotidianis suppli∣cationibus Adoratis: Yee Pray to God with daily Prayers: Apuleius lib. 3. Senior exurgit, & populus Adorat: The Elder stands up, and the people Pray. Cyprian de Oratione; Christ went alone, Adorans, Praying. Ovid 4. Fast. Hetruscus Turnus Adorat opes; id est, Precatur: Turnus the Hetrurian Prayed for riches. Tacitus used Vulgum Adorare, Adoring of the people, Pro salutare, aut Precari: for Salutation, or Praying unto them. So he concludeth, Adorare, to Adore, is nothing else but Orare Ad, to Pray unto. And de Idololatriâ cap. 7. His manibus Adorare; Cerda expounds Propriè, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, properly, to Pray To. And is resolute, Adorare, est Orare Ad; To Adore, is to Pray To; As Adprecari, est precari Ad: And yet he modestly confesseth, that other expres∣sions or notions pari veritate constant, are alike true. Among which I doe reckon that good Etymon of Master Seldens. The Rites to be observed in Adoration, See in Apuleius, libro 4. de Asino; and Pliny lib. 11. So farre Cerda. I am now almost at an end. Wisdome 14.15. There is a story of a Father afflicted with untimely mourning. When he had made an Image of his Childe, soone taken away, now honoured him as a God, which was then a dead man, and delivered to those that were under him, Rites and Ceremonies. See farther in the 16, 17, and 20 & 21 verses. The Father here pointed at, was one Syrophanes (saith Hol∣cot on the place) and he had this from the Master of the Scholasticall History: From Fulgentius Mythologiar. lib. 1. cap. 1. From Alexander Nequam, in scin∣tillario poetarum, cap. 1. And the said Fulgentius had the History from Diophan∣tes, a most ancient Author. Holcot addeth, Syrophanes was a very rich man in Egypt: and that he set up his Sonnes Image in his house: And the Family of Sy∣rophanes, to flatter their Master, offered up Flowers to the Idoll, platted Crownes, burnt sweet smels; and the delinquents, or guilty servants, fled to the Image, and then were pardoned.

PAR. 15.

HOLCOT yet proceedeth; The Master of the Scholasticall History, telleth another Story of the Originall of Idols. Ninus King of Assyria (when Belus his Father was dead) made the Image of his Father, which was an

Asylum, a Sanctuary to faulty persons. Whereupon Men gave divine Honours to that Statue. Others likewise dedicated Images to their dead friends. Gregory hath this Story on Luke 11.15. Nor is there repugnancy in these Stories, saith Holcot; because Idolatry had divers Inventors; and the Booke of Wisdome insi∣steth in the Egyptian Idolatry, as being the most, and worst. Likewise in other parts of the world, as he there evinceth at large, Idolatry sprung from divers o∣ther motives: and Adoration with it, say I. It is most certaine, The worship ex∣hibited to false gods, was called Adoration: and it is very likely, because they did Orare, & Orare ad Deos, it was termed with a little and easie inversion, Adorare.

I conclude; Since men of Great Renowne were before Kings: and Kings were Adored whilst they breathed; and preceded their Counterfeits, Pictures or Images, the Statues had Adoration derived unto Them from the Adoration of those eminent Men: who being but Men, were by Men made such Gods as they were, for doing of good: and for those mens sakes, and in memory of them, were their Semblances, or Portraytures, and Statues made, Adorned, Prayed un∣to or Adored. Gen. 4.26. Then began men to call On the Name of the Lord; or, to call themselves By the name of the Lord; as it is in the Margine of our last translation.

It is true indeed, that some learned men, and Master Selden among them, De Diis Syris in his Prolegomena, cap. 3. pag. 28. read it, Tunc coeptum est profa∣nari in invocando nomine Jehovae; because (say they) Chalal is interpreted both to Begin, and to Profane. But the reason is shallow, and may be thus retorted; Because Chalal is interpreted, both to Begin and to Prophane; it cannot signifie, Coeptum est Profanari; but either, Coeptum est, or Profanatum est. That Chalal signifies sometimes to Profane, is confessed on all sides. But it oftner signifieth to Begin. See the great Pagnine, pag. 699. &c. on the Arabicks Chalal. The Interlineary rendreth Hochal, by Coeptum est. Some of the Jewish Doctors are for Profanare, and some for Incipere.

Aben Ezra upon a most true and sound foundation, against all other Jewes of the other side, saith; If it did here signifie to Prophane; Nomen, non verbum cum particulâ cohaereret. Such is the relation and judgement of Iunius and Tremelius on the place; in which I rest.

Bellarmine Tomo 2. de Monachis, lib. 2. cap. 5. is in one extreame; A Religi∣ous life (saith he) is so ancient, (he must meane a Monasticall life, if he will confute Melancthon and Calvin, (as he there pretendeth to doe) that there was an adumbration of it in the law of Nature before the Flood; for Enos began to call on the Name of the Lord. From whence Authors doe gather (saith he) that Enos did institute some particular Worship, and Higher and Better than the Re∣ligion of the people. If he meane of the people that were of the cursed seed of Cain, I will confesse it. If he meane Enos, as a Patriarch or chiefe head of a Family, instructed the people, and prescribed them their Duties, both to Beleeve and to Practise; and that the people did not right to regulate or frame a Religion to Themselves, or their Superiours; I will say, as he saith. Let ignorant, presump∣tuous, and frantick Rebels, who will Guide both King and Kirke, think of this. I say, God defend me from a Religion compiled and made by the Ignorants, or by the Vulgar: though two or three factious Superintendents, as Thomas Mun∣cer, Buchanan, Knox, or the like, doe either lead them, or be led by them.

Bellarmine citeth Waldensis, as one of the Authors: yet he is a party, not a le∣gall witnesse, and more suspected than Bellarmine himselfe, as living in more ignorant times. Yea Bellarmine himselfe might as well have said, that Adam's and Eve's manner of life, before they had any Childe, did adumbrate, effigiate, or afford a patterne or patrociny, for the solitary life of the married Hermites: for some such they have had, and one of late.

If Enos did prefigure then a Monasticall life, it was of married Monkes also; For he begate sonnes and daughters eight hundred and fifteene yeares, Gen. 5.10.

Lastly; If it must be read, Profanatum est nomen Domini, as is possibly verifia∣ble; Then from this place no Monkery can be adumbrated.

Others are in Another extreame, and gather from hence, That now was the publique Breaking-in of Idolatry; and Gods Name now began to be propha∣ned. So farre was that time from establishing any extraordinary way of religi∣ous service of God in their judgements. And therefore they reade it, as I said before; Tunc coeptum est profanari in invocando nomine Iehovae. But, I say, First for the Reading, they translate the Hebrew amisse; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Hochal cannot be expounded, both Coeptum est, and Profanari also in the same place; though in severall places it may signifie, sometimes the one, and sometimes the other; and perhaps both together, if Hochal were doubled, or repeated. Master Selden in the place above cited, saith; Divers Rabbins have read it, Tunc profanatum est in invocando nomine Jehovae; where he might have observed, that coeptum est, was, and must be left out. Vatablus averreth, that another learned Jew expoundeth it, Tunc Inquinatum, sive profanatum est nomen Domini; but Vatablus himselfe rendreth it best of all; Tunc coeptum est Invocari nomen Jehovae.

Profanatum est nomen Domini, may possibly be a good reading. Coeptum est, Invocari, is farre more probable, in my judgement. But single Hochal cannot be rendred Coeptum est profanari; if it were true, that it might be so at large justifia∣bly expounded from the sense.

The Interlineary hath it literally, and truely; Tunc coeptum est ad invocandum in nomine Domini. Indeed in the Margin, it is Invocari nomen, vel pollui; where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Likra, is made appliable either to Invocation, or Pro∣phanation. But the word is tortured; and though the Interlineary cites the reading so, it doth not therefore approve it. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hochal is rendred most pro∣perly, Coeptum est; and in some other place, Inquinatum est: yet it doth not, nor cannot in this place, comprehend within its signification any of These two readings; either Coeptum est Invocari, or Coeptum est Profanari, as I said before. I say, Hochal by it selfe cannot signifie so.

Lastly, I, for my part, will adhere to the translation of our Church, who have it in the Bishops Bibles: Then began they to make Invocation in the Name of the Lord; or in the last Translation, as is before recited. God grant me to avoyd unnecessary crochets or straines of singularity with any earnestnesse; by follow∣ing the major part, and by using the commonest notions of the words.

Though the first Edition of Tremelius had it, as Drusius saith; Tunc coeptum est Profanari: the later hath it, as a palinody, say I, Tunc coeptum est Invocari; And truely I was glad, that after I had uttered and pend my setled single judge∣ment, I found Drusius on the place concurring with me. Si Hochal hoc loco signi∣ficat coeptum est, non significat Profanatum est; & contra, si significat profanatum est, non significat Coeptum est. If Hochal in this place doe signifie, They Began: it doth not signifie, They Prophaned: and contrarily, If it signifie here, They Prophaned; it cannot signifie, They Began; So Drusius hath it in his Commen∣tary, Ad difficiliora loca Geneseos Cap. 15. pag. 30. where he handles the words more at large.

Secondly, concerning the matter it selfe, which neerer concerneth the point in question; Whether Worshipping of Idols, preceded Worshipping of Kings, or Men of Renowne; and so Kings came to be Worshipped, because Idols had been so; or rather contrarily, that Idols had their Worship from the preceding Ado∣ration of Kings, and Eminent people? Let me follow Aquinas, saying, 2 â 2ae quaestione 94. Art. 4. & 2. Idolatry was not before the Flood, for so his words, (inprima aetate) are to be understood, as appeareth by the second objection, In secunda aetate. Idololatria legitur esse adinventa, vel à Nembeoth, qui (ut dicitur) cogebat homines Ignem Adorare: vel à Nino, qui imaginem patris sui Beli Adorari fecit; And both those were After the Flood: There was no Idolatry in regard of the fresh memory of the Worlds Creation; so that the knowledge of the true

God, did flourish in their minds (saith Aquinas) though they abounded in other sinnes, say I. The affections of Cain, and his descendents, were most perverse: but their understandings were not so darkned, but they remembred the Creator of all things; with whom Cain had personall conference, (if I may so say) as well as Adam had. If you sharpen an objection, that within a while after the Flood the people forgat both the gracious Creation, and their as just as terrible inunda∣tion, and fell to Idolatry, and so they might in the law of nature. As quickly I answer; Though they had some few good men after the Flood, to live among them, as Noah, Sem, and Abraham, and to keepe them from Idolatry: yet neither did the righteous men live so long, nor were so many, or neare the Crea∣tion as the first Patriarks were, or as our Enos, who lived nine hundred and five yeares, nor as Seth, who lived nine hundred and twelve yeares; much lesse as Adam, who lived nine hundred and thirty yeares. About six hundred yeares af∣ter Enos was borne, as some say; Enos lived with Adam six hundred ninety five yeares (saith Salianus;) yea some account, that Adam lived within a hundred and thirty yeares of the birth of Noah, and Eve ten yeares longer than her hus∣band. These propagated the true Religion, and somewhat restrained the stigma∣tized Cain, and his irreligious posterity, from extremity of sinning, by their ho∣ly lives, sanctified precepts, and divine both reprehensions and exhortations. Indeed Cyril in the beginning of his third Booke de Genesi, relateth, that Enos was called a God, and held a God for his admirable vertue and incredible justice. Theodoret proceedeth quaestione 47 in Genesin; By his kinsmen was Enos called a God, from whence even those that were borne of him, and other holy men, were called the Sonnes of God. It seemeth to be confirmed by Gen. 6.2. The Sonnes of God saw the daughters of Men: So Adam was called the Sonne of God, Luk. 3.38. So Kings and their Officers are termed the Sonnes of the most High, Psal. 82.6. and Christians are called the Sonnes of God, 1 Ioh. 3.1. and are the Sonnes of God, verse 2. But none of this was Idolatry, nor did they make these men false Gods, nor worship their Statues, for they were called Gods no other∣wise than in the Scripture Magistrates and Great Men are called Gods, Psal. 82.6. Ioh. 10.34. I said yee are Gods.

The Skilfull in the Hebrew (saith Augustine de Civit. 15.17.) avouch, though the names of Adam and Enos, do both of them signifie a man, yet under Adam, is comprehended both Man and Woman: But Enos designes out man alone. Yet those, whom he esteemed expert Hebreitians, deceived S. Augustin; for Psalme 103.15. it is said, As for man, his dayes are as grasse (and are not Womans so too?) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hominis sicut herba dies. Enos, and homo, being common names, both to Man, and Woman. So Psalme 8.4. What is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 man, or mankind, that thou art mindfull of him? Which is a false exposition, if we exclude all womankind from Gods mercifull remembrance of them.

Enos began to call on the name of the Lord; perhaps because he first began to call upon God by the name Jehova. For though God was not known by the name Iehova unto Abraham, Isaac and Iacob, Exod. 6.3. Yet he might be known by that name unto Enos. I am sure, Gen. 4.3. Cain brought an offering unto Iehova; and vers. 4. Iehova respected Abel, vers. 6. Iehova said to Cain. So again vers. 9. & 15. And Cain said to Iehova, vers. 13. And Iehova set a marke on Cain, and Cain went out of the presence of Iehova, vers. 16. Can you now say, God was not known unto Cain by the name Iehova? therefore much more should I think, He was known to the righteous Abel, to Adam the Protoplast, and to the repentant Eve, by that Name of Names. Eve confest ingenuously, Gen. 4.1. I have gotten a man from Iehova; And indeed Iehova is often men∣tioned in Gen. 2. Though till man was created, and the Creation perfected, the Name of Iehova is forborne; And (which is admirable to be considered) In the story of Abraham, Gen. 12.1. Iehova said to Abram, Iehova spake to him, vers. 4. and Iehova appeared to him, vers. 7. And most remarkably,

Abram builded an Altar to Iehova, and called upon the Name of Iehova, vers. 8. And he called a place Iehova-jirith, Gen. 22.14. God said I am Iehova; who brought thee out of Ʋr of the Chaldees, Gen. 15.7. And Abraham said, ••ehova, God, what wilt thou give me? vers. 2. Yea Abrahams servants said, Gen. 24.27. Blessed be Iehova, god of my Master Abraham. Likewise the name of Iehova is often used in the Hebrew tongue, in the particular stories of Isaac, and Iacob; How then, and why doth Moses bring in God saying, as before is recited, God was not knowne by the name of Iehova, to Abraham, Isaac, and Jacob?

I answer; It is a very difficult place, where all answeres are easier to bee confuted, than established, or demonstratively proved. Consider favorably of my two Conjectures. Though each crosseth other; yet if either give content, or satisfaction, I shall be glad. May I not then in the first place say, that the holy Spirit of God, which dictated unto Moses what he should write, might, and perhaps did resolute, that Moses should shew his joy and delight, which he had for first knowing God by the name of Iehovah, by using and frequent re∣peating that Name, and applying it to the Actions, Relations, Passages, or Say∣ings, which were long before, though not exactly by the name of Iehova, but by some other convenient Attribute of God? As for example; Abraham called up∣on the name of Iehova. The meaning may be; Abraham called on the name of him, whom I knew to be Iehova, though Abraham knew him not by that name, but by some other. Again, where it is, I am Iehova (in the conference with Abraham) Moses wrote in the language of the later and better relation, though long before God might speake to Abraham in other words to that effect. For Moses doth not, would not contradict Moses; And the truth being but one, Abraham did not know the name Iehova before, which was first revealed to Moses; and therefore first spoken by Moses, and applied by Moses to the first times so soone as Man was created, and so continually dispersed into the History of the other Patriarcks; Moses delighting in his prerogative of first knowing the the name of Iehova; as Lawyers may more eloquently utter the Laws of the 12 Tables which were in rude Latin long before, in the more refined, and fuller ex∣pressions of latter times: Or like Historians, and Poëts who ascribe the name of Iove, and Ioves words and deeds, to the first beginning of times; though Iove had no being till after the Flood of Noah; and therefore no name. So Moses might write according to the most cleare Revelations of his time, what was done, and said, in other termes not so energeticall, long before to the Patriarcks.

If this please you not; what say you to a second way? May not the words be read by way of Interrogation, which is as good as a strong and vehement affirmation? By the name of Iehova, was not I known to them? As if he had said; yes, certainly I was; as may be seen in their particular stories and passages of their time. And I have elso established my Covenant with them, Exod. 6.4. E∣ven by that name Jehova, Gen. 15.1, 2, 4, 6, 7, 8, verses. For I pray you consi∣der, God here speaketh not to diminish the reputation of Abraham, Isaac and Jacob: but to the great glory of their names and persons, with whom first hee established the Covenant made with them for the Jews. And therefore Igno∣rance of God, or nesciency of his great Name, cannot be handsomely ascribed to those Patriarcks in this place, where the knowledge and ratification of Gods Covenant, and Gods familiarity with them, are reckoned as their glorious priviledges above all other men of those times.

Did not Abraham see Christs day a far off? Did he not rejoyce at the sight of it? Was God the God of Abraham, Isaac and Jacob, above other men? and they e∣steemed as the Living, and not as Dead; & shall we rest in Abrahams bosome, and eat and drink with Abraham, in the Kingdom of Heaven; than which preroga∣tives, none ever had greater, and more, except our blessed Lord and Saviour Jesus Christ, who also came of Abraham, and was promised particularly to

Abraham, that in his seed, that is, as the Apostle saith, not in his seeds, but in Christ, all the Nations of the World should be blessed: and shall Abra∣ham be ignorant of the name Jehova, which both Caine knew at first, and every Jew, and Christian now knows? I cannot so undervalew those Patriarcks ma∣jorum Gentium.

Besides, though not a Sentence, not a Word, not a Letter, not a jot of Scripture, can now be lost or perish: yet the note of an Interrogation, or a Comma, a Colon, a Mark, or a Pause might be omitted long since. For was not all Scripture written without both points, and vowels at first? If you say, the marke of an Interrogation being wanting, leadeth us to perplexities, to diversity, yea contra∣riety of senses. I answer. Do not full many words in the Hebrew Bible signi∣fie contrary things, exciting our studious minds to a search of the most probable matters, and meaning, whilst the truth is known to God alone? Even thus might it be with this passage. Where the note of an Interrogation might either be wholly omitted at first, or casually unobsetved, and left out by the first Tran∣scribers, or Translators; and this might lead men into Ignorance ever since; and yet no imperfection is to be imputed unto Gods Word; nor is it blameable for any deficiency. And therefore I conclude, according to the Rules of Aristotle, Top. 6. cap, ult. Let this exposition stand, and be beleeved, till better be inven∣ted, and come in place. And then let the clearest light of truth have his due; that is perswasion. And let the lesse yeeld, and obey the greater.

If you expect authorities averring, that Idolatry was not before the Flood; I refer you to the learned Salianus, in divers places, especially in anno Mundi 250, and to the learned Scholia ibid. who citeth for me, and for the negative, Cyril Alexandrinus contra Julianum libro primo. Irenaeus 5.29. and divers others. Be∣sides such, whom my wearinesse commandeth me to omit, that I may returne from extravagances to the right way, and method propounded by me. And so because there was no Idolatry before the Flood: and Kings, at least eminent men of high renown, and worth, were long before the times of the Flood, or Idolatry: I conclude, Kings, Princes, Dukes, and other men of venerable account for their goodnesse, in making Cities, governing of Nations, and founding Common∣weales, had not the beginnings of their Adoration from the worship exhibited to Idols, Statues, Images, or Pictures: but rather, those Simulacra were Adored, because they were the representations of Kings, Princes, or other people, be∣loved, and revered; who both in their lives, and after their deaths, were Adored. And yet to make the best interpretation that I may, of Mr. Seldens words; whom for his depth, and variety of learning I admire: Let my consent run along thus far by his side; That the later Kings, and Heroës might perhaps have had their Adorations from some kind of Adoration derived from Idoles; and yet the first Idols had their primitive Adoration from the Adoration of Kings, and other people of esteem, which were before Idolatry.

When Christ Worshipped and Adored God, as doubtlesse he did full often, I think, He fell down on his Face. No Gesture could be more convenient at the celebration of the holy Sacrament. For we cannot think otherwise, but that Christ used almost all possible meanes to make the Apostles attentive to him: and stirred them up, to the consideration of so stupendious mysteries, that they might be better prepared to the holy receiving of them. Among Gestures exciting, and raising up of Devotion, the falling down upon ones Face, is most forcible, either in seeing it so done by others, or in practising it our selves. The dejection and prostration of the body, is the elevation of the soule, and a meanes to sanctifie and quicken the spirit.

When he took the bread, and gave thankes (for thankes hee gave) Luke 22.19. I cannot think otherwise but he lifted up his Eyes, and Hands to Heaven. So did he in lesser matters; for when he multiplied the five loaves, he looked up to Heaven, and blessed, and brake, and gave the loaves to his Disciples. And can we

now think, He looked on the Earth, and not up to Heaven, when he gave Thanks and blessed the Food of life for us?

When he brake the bread, and gave it, It is likeliest he stood on his Feet, and might move from one to another; or reach it to every one severally. So did the Pater familias, or chiefe of the Feast among the Jews stand, and distribute the bread at their sollemne meetings as the Rabbins affirme.

When hee consecrated the Bread, saying; Take, eat, this is my Body, which is given for you; Do this in remembrance of me, Luke 22.19. and hallowed the Cup with its proper consecration: His countenance was divided be∣tween the Sacred Eucharist, and his Disciples: Somtimes he beheld one, somtimes another: as the matter required. He viewed the bread, when he began to say, This is my Body, which is broken, or given; When he proceeded, It is given, or broken for you, he earnestly beheld his Apostles, and the whole Church in Them, Idealiter, Likewise when he said, concerning the Cup, Drinke yee all of it, &c. His Eyes passed along with his Words, his Words with his Heart: viewing the varied objects, as was meet, flitting, and moving from the Apostles, when he commanded, All of you drink; or Drinke you All: But when he added, Drink ye all of it; for this is my blood of the new Testament; it cannot bee, but hee earnestly beheld the consecrated Wine, or his own Blood.

All this I likewise suppose to be done by our Heavenly Saviour, as he stood on his Feet; And this doth the Church, or ought to do, imitating him, and fulfil∣ling his commandement. Do this in remembrance of me: which he spake not only of the Bread, and the forme of its consecration, Luke 22.19. and perhaps of Identity of Gesture: but also of the Cup, and the Consecrating of the Wine in its proper forme, as himselfe had done, 1 Cor. 11.25. And either in Heaven, or from Heaven taught his Apostle S. Paul. Whilst each of them did eat, he beheld the Eater severally: and when they drank All of it, (as they All drank of it, Marke 4.23.) So he beheld them especially, and singly one after another.

The Prayer.

I Must needs acknowledge (O all-knowing God) that the humblest way that I can, I do Worship thee both in soule and body; and yet I apparently discerne, I do not sufficiently Adore thee. Accept (holy Father) my devout wrestling rather, than performances: Pardon my imperfections; confirme, and increase in mee all goodnesse; and give, O give mee such a taste of thee in this life, that I may be filled, and satisfied with thee, and by thee in thy glorious Kingdome. Amen.

CHAP. VI. And the second Section of the seventh Generall: Wherein is shewed, what Actions and Words Christ used in the Consecrating of the blessed Eucharist.

1. The first Action, He Tooke Bread.

Christ never took any thing into his hand in a religious manner, but it was bettered. Ignatius was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the child whom Christ took in his armes. Christs S••••urge had more vertue, than an ordinary whip. Christs Touch impar∣••••••••th vertue.

2. The second Action, He Blessed the Bread. What it is to Blesse. Many kindes of Blessings. Gods Blessing what it is. The effects of Gods Blessing. Joseph a Prophet. Christs Blessing of the five loave caused their multiplication, not in Number, but in Magnitude. Christs Blessing is like Gods Blessing; it consisteth not in meere words. It is effectuall in opera∣tion. Christs Blessing of the bread, was not the Consecration of his Body.

Parents Blessing. Priests Blessing; and the effects thereof. Illyricus would have altered the doctrine of the Keyes. Christs Benediction consisted partly of

• Prayer.
• Tankesgiving.

Giving of Thankes, and Blessing, sometimes used promiscuously. Piscator's observa∣tion

How God Christ blesseth.

How Man blesseth God. Why the blessed Sacrament is called the Eucharist.

In the Celebration of the blessed Sacrament Blessing Giving of Thankes all one.

The power of Blessing greater than the power of Nature. Mans blessing of God, a superlative kinde of Thankesgiving. Christs blessing of God, what it is. The vertue of Christs blessing. Mans blessing of Man, what it is. Christs Thankes∣giving, and blessing in the Sacrament, what it was. The Jews had distinct Graces for their Suppers. Christs Benediction of the Bread in ihe Sacrament, not the Con∣secration of it.

Lyranus, Hugo, Innocentius, and S. Ambrose taxed in this point. The properest use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amongst Men.

How Christ in the blessed Sacrament did

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

Blesse.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Give thankes.

Probable that Christs blessing was not without Imposition, or lifting up of his hands.

• Heave offerings in the old Law, types of this.
• Wave offerings in the old Law, types of this.

Possibly Christ might use Elevation and waving of the Bread at the Benediction.

3. The third Action, He Brake it.

The end, why he Brake it. Maldonat (saying Breaking of the bread, and Giving of it, is all one) is exploded. Christ in Breaking the bread, followed the Hebrew cu∣stome. Breaking of the bread did properly signifie the breaking of his body on the Crosse. How Christs body was broken. Breaking of the bread sheweth the ancient custome of Imparting the Sacrament to the Standers-by. Lorinus, in saying the bread was cut with a Knife, is against three Evangelists, and S. Paul.

The ancient Fathers do not use the terme of Cutting, but Breaking of bread.

The Not-Breaking of the bread in the Sacrament, is a transgression of the first In∣stitution. The Church of Rome herein censured. The practise of the Primitive Church: both in receiving of the Bread and Wine. The Papists taxed for Barring the Laity the Cup. Broken, and Divided, not all one, as Gaspar Sanctius ridicu∣lously thinks. The Rabbin, that taught Baronius, Direct against Lorinus. The form of bread at the Jews ordinary Feasts, described by Baron. cut Lozinge-wise. The forme of the Panis decussatus, religiously used among the ancient good Chri∣stians. A Crosse, or Christ crucified on the Crosse, was in ancient times impressed on the mysticall bread. The picture of a Dove, of the Holy Lamb, and of a Shepheard with a sheep at his back; and the mysticall signification of them.

4. The fourth Action. He gave it to his Disciples. He Himselfe gave it to every of his Disciples particularly. The consecrated bread given by Christ, was unleavened bread. We may consecrate either Leavened, or unleavened bread.

It is probable, Christ gave the Cup Himselfe to every of his Disciples. Musculus censured therein. Aquinas saying. The Sacrament is many things materially,

but one thing formally. He gave it to his Disciples. The Communicants at this Eucharist, were none of the Common Disciples, but onely the Eleven Apostles. They in some sort represented the rest of the Priesthood onely. Christ never gave power to any Lay-man to administer his sacred Body. Common persons are not to meddle with holy things. Gods judgements upon such prophane persons. Christ at this Eucharist gave his Apostles power to Consecrate the sacred Eucharist. After his Resurrection, and before his Ascension, he seconded this power. The Apostles in another regard represented the whole company of all his Disciples Christians in generall.

Christ when he Consecrated the blessed Eucharist, represented the body of the Cler∣gie Idealiter. But when he received it, he represented the whole body of the uni∣versall Church, both Clergie and Laitie.

The Apostles, quâ Apostoli Discipuli represented the body of the

• Clergie.
• Laitie.

5. Secondly, His words. First word: Take. He said, or Saying, were not spoken by Christ: neither are they part of his Consecration. The words of Conse∣cration were onely these; This is my body, &c. Innocentius the third, his opi∣nion 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 Exhibi∣tion. John the Baptist called a foole. Epictetus saying. Christ put not the blessed Sacrament into the Disciples Mouths, but into their Hands. In the Pri∣mitive Church the Christians received it into their Hands. So did they in Tertul∣lians time. So did they in Cyprians dayes. Taking is by the Hand. Cases may fall out, wherein the hallowed food may be put into the Recipients mouthes. We are not bound to doe All, whatsoever Christ did at the first Celebration. We must doe All, whatsoever he commanded us to doe. Authorities for Taking the blessed Sacrament into our Hands. The Tripartite History. Chrysostome. Cyprian. Tertullian. The Schismaticks in old time divided not themselves from the Catholique Church in this respect; as S. Augustine witnesseth. Nor Nova∣tus; as Ruffinus recordeth. The Christians in ancient time Reserved the Sa∣crament. Some Reject things really Tendred unto them.

6. The second word: Eate. It is probable that Judas did receive the Sop into his

• Hand.
• Mouth.

Many of the Fathers did think so. Sinnes revealed grow more sinfull. Caro∣lostadius his fancy by most Divines disliked, disploded. The Future tense is ne∣ver used for the Present tense, but the Present tense is often used for the Future in Scripture.

7. The third word: This is my Body, which is given for you, &c. Tran∣substantiation roved at. The farther Disquisition thereof wittingly and willingly forborne. The Authors Apologie for the same. His Valediction to the Re∣mainder of his Miscellanies. Resolves to spend the remainder of his dayes in holy Devotion, and continuall Praying. The Moores of Morocco Pray six times every twenty foure houres. The Lords Prayer highly commended, and pre∣ferred before all other Prayers. It ought to be used by every Christian at least seaven times a day. The Church of England commended: Ʋnto which the Au∣thor submits himselfe, and all his Writings. Bishop Jewell, Bishop Andrewes, Bishop Morton, Bishop White, and incomparable Master Hooker, have written Polemically the Controversies of the Lords Supper: unto whose unanswerable Wri∣tings the Author referreth all scrupulous Christians for their better satisfaction.

PARAGRAPH 1.

THe accursed Gnosticks have fained abominable blasphemies, and ascri∣bed them to our holy Saviour in his first Institution. Sixtus Senensis in my opinion, deserves a very sharp censure, for the bare reciting and recording such damned horrid lyes, though his soule detested them. May they never more be thought upon.

Let us consider the Actions in order in the same manner as Christ performed them.

First, He tooke bread; and so the Cup: he might have bid them take it them∣selves, as in the Second Supper he bade them Divide the wine among themselves, Luke 22.17. But he himselfe now Tooke the bread, and by Taking it, sheweth he would do somewhat more by It, than by other bread, which he took not into his hands. So John 6.5. Jesus lift up his eyes: and he took the loaves, and when he had given thankes, he distributed to the Disciples, ver. 11. So he took the seven loaves, and fishes, and gave thankes, and brake them, and gave them to the Disciples, Mat. 15.36.

Neither did he ever take Any thing in a religious forme into his hands, but it was bettered, and changed from its old nature some way or other. Simeon tooke Christ up in his armes and blessed God, Luke 2.28. for Christ needed no blessing. Christ took a child into his armes, Mark 9.36. And some think this child was Ig∣natius, who saith of himselfe, that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, borne or carried of God. But whosoever hee was, certainly he was blessed of Christ more than others, whom he took not into his armes. When little Children were brought to him that he might touch them, Christ was much displeased with his Disciples, because they rebuked them who brought them; he took the children up in his armes; but what followed? He put his hands upon them, and blessed them, Mark 10.16. If I should say, that when Christ made a scourge of small cords, John 2.15. and drove all the faulty ones out of the Temple, no doubt that scourge had more vertue than an ordinary whip. If vertue went out of him, when a woman touched but the hemme of his garment, Mat. 9.20. questionlesse, when in a religious way he tou∣ched other things, he imparted vertue to them. So when he took the bread, you cannot but think, He put his hands upon it, and blessed it: blessed it above other bread which he touched not. Saint Matthew saith expressely, He took bread, and blessed it, Mat. 26.26. So it is also Mark 14.22. confirmed with a back of steel. It is varied Luke 22.19. Christ took the bread, and gave thanks, and brake it. And this is also doubled or redoubled, 1 Cor. 11.23. &c. Christ took bread, and when he had given thanks, he brake it. Hence ariseth the next point, the Second point wor∣thy the disquisition.

PAR. 2.

AFter he took bread, he blessed it, Mat. 26.26. What it is to blesse? All words, names, voices, and things whatsoever which are applied to God, are more significant than if they be referred to ordinary matters. When God blesseth, he giveth, bequeatheth, exhibiteth blessings. He doth good, and prospereth the par∣ties blessed. Gods Benedicere, is his Benefacere; imparting to the creature some reall benefit, efficacious blessing, Gen. 12.2. I will blesse thee, and make thy name great.. That was one effect of Gods blessing; but many more concurred with that, both Temporall. The Lord hath blessed my Master greatly, and he is become great: he hath given him flocks, and heards, silver, and gold, &c. Gen. 24.35. What need have we to cite more particulars? when God blessed Abrahaem in all things, ver. 1. And God blessed Abraham not in Temporall things alone (for they ma∣ny times are the portion of the wicked) but even in Eternall and Spirituall bles∣sings,

Gal. 3.14. It followeth, Thou shalt be a blessing; or, as the Interlineary hath it rightly from the Hebrew, Be thou a blessing, Gen. 12.2. He spake the word, and it was done. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth. Psal. 3.6. Abraham became a blessing to us. The faithfull alive are the children of Abraham. The blessed who are dead, are in A∣brahams bosome.

It yet followeth, I will blesse them that blesse thee, and curse them that curse thee: that is, who do good for thee, I will do good for them; who do ill to thee, I will do ill to them. God said to Kings, Touch not mine Annointed, and do my Prophets no harme, Psal. 105.14, 15. One of the Kings was Pharaoh, whom the Lord plagued, and his house with great plagues, because of Sarai Abrahams wife, Gen. 12.1••. though Pharaoh had committed no evill with her. The other King was Abi∣melech, 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 bles∣sed 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 Psalmo∣graph, as followeth in Psal. 10.••. 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, & multi∣plicabat; 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 ha••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 Bene∣diction, as it was mighty in operation, so it consisted in part as well of Thankes∣giving, as of Prayers. For though S. Matthew and S. Mark, have the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Bles∣sing, which we Blesse: yet S. Paul, 1 Corinth. 11.24. useth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: That cup of Blessing. The words in the Syriac are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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. Ʋbi observa; Syrum, nomen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exponere per nomen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et sanè in Institutione sacrae Coenae, duo ista verba 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, uno eodem{que} 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 Comman∣dements.

The Jewes did use the word Benedicere, to governe both a Dative and an Ac∣cusative case; As Benedicere Deo; and Benedicere Deum. The Romans doe restraine the use more to the Dative. The Graecians construe it with the Accu∣sative.

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 pa∣nem, the bread which is sanctified by Giving of Thankes, or rather cibum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the bread of nourishment. And Irenaeus, 4.34. Ille panis, in quo gratiae actae sunt, est corpus Domini, that bread In which, or On which, or Over which Christ gave Thankes, is the Body of the Lord. So was both Bread and Wine blessed, even the very materials: and the Fathers insist more upon the Benediction, than on the Thankesgiving.

In Celebration of the blessed Sacrament, the duties of Blessing and Thankes∣giving, seeme to be all One, though they may, and are at other times divided. In giving of Thankes, Christ blessed: in blessing the bread, he gave Thankes.

Eusebius Emissenus, Homilia 5 de Paschate, Quanta vis divinae Benedictionis, ut in Christi substantiam divina elementa mutentur? Oh, how great is the power of Christs divine Benediction, that changeth the divine Elements into Christs

substance? Ambrose de iis qui initiantur, cap. 9. answereth in a sort. Greater is the power of Blessing, than of nature; because by the Blessing, Nature her selfe is changed. Blesse me (sweet Lord) and change my Nature into Grace.

He blessed some bread to multiply it, and it did multiply; as if it had had ve∣getation, sense, or reason. Neither was the Crescite and multiplicamini, Increase and multiply, so fruitfull. For of five loaves and two fishes, which he Blessed, Matth. 14.19. All did eate, and were filled, above five thousand in all, and there was more left, than was in store before they fed. But here Christ blessed the bread, separating it from common use, elevating it above its nature, and impar∣ting to it spirituall vertue.

When Men blesse God, it is but an higher degree of Thankesgiving, if I may so call it.

For our Goodnesse reacheth not to him, we can convey no good to him; we may by blessing God, and thanking him, doe good to our owne soules, bodies, and estates; to our children, kindred, friends, and benefactors.

The Greater properly Blesseth the Lesser: Not the Lesser the Greater.

Whensoever either Christ blessed God; or Man did, doth, or shall blesse him, Benediction is nothing else but Thankesgiving, and praysing, and speaking good of him. And, of the two, rather Giving of Thankes is comprized in Be∣nediction; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; than Benediction is all one with Thankesgiving; or Benedicere, be interpreted, Gratias agere.

Christ never blessed any Creature, but it received good by him, in one kinde and degree, or other; But Benedicere nostrum non est causale, (as Christs blessing was) sed recognoscitivum seu expressivum; Wee Thanke God, and utter our desires.

Man never blessed man or Creatures so, that the very Benediction was not a Thankesgiving to them; but rather a Prayer for them, and a Thankesgiving to God.

Christs Giving of Thankes when he administred the Sacrament, was Thankes to God alone, not to Men, not to the Sacrament: And the Benediction did not onely blesse God: but blessed the subject matter, the Bread, and the Wine con∣tained in the Cup: the Cup it selfe being said to be blessed, by the Metaphor of continens pro contento. The elementall Sacramentals had an induing, some way or other, with heavenly vertue.

The Jewes had distinct Graces for their Suppers. And no doubt, Christ was more devout in Thankesgiving to God, than the Jewes were. He is a Jew, who denieth this truth. Therefore Christs Thankesgiving in the Celebration of the Eucharist, was not an Ordinary Giving of Thankes, as is before all other meales: but more Divine, and Operatively energeticall, suting with so heaven∣ly mysteries.

Christs Benediction of the bread, was not principally the Consecration of it, but a kinde of preparative prayer before the Consecration.

Lyranus, Hugo, Innocentius, say, the Benediction was the Consecration. Bene∣dixit ipsum panem, saith Maldonate. Ambrose, Hic est panis, quem Benedictio consecravit: This is the bread consecrated by the Blessing (saith he, in Libro de iis qui initiantur, cap. 9.) Barradius (saith Ambrose) taketh Benedictionem Latè: and inferreth, If after Blessing Christ instituted the Sacrament, then the bles∣sing was not the Consecration.

Truely may I say, the Blessing and Thankesgiving was not the full intire Consecration, but onely the former part of it. Amongst men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a Blessing before eating, sanctifying the meate, ere it be taken, by prayer to God: and daily doe we blesse the Table (as our phrase is) that is, the meate on the Table, or the whole Meale, though all the dishes be not brought in: and this is the properest and best use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 After meate, is a Thankesgiving rather for the Creatures received, than a Sanctification of

them. And it may be, Christ did both Blesse Before he did eate and drinke: and gave God Thankes After: one time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: another time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Though the manner of Christs Benediction be not recorded in Scripture, yet we cannot well thinke it was in words onely: Excluding all solemnity of Cere∣mony, denying his Ocular Elevation, rejecting the Imposition of his Hands, which he was wont to doe in Benediction. He laid his Hands on little children and blessed them, Mark. 10.13. So did he in healing the sicke, Mark. 6.5. He laid his Hand on a few sicke folk, and healed them. So Luke 4.40.

Sure I am, that he lift up his Hands, when he Blessed his Apostles, Luk. 24.50. And his Apostles were wont to consecrate people to divine services by Im∣position of Hands. 1 Timoth. 5.22. Lay Hands sodainly on no man. He doth not speake in Sensu forensi, of Laying on of hands; as he Laid his hands on me; that is, he strooke me: But in sensu Ecclesiastico, as the Holy Spirit teach∣eth us, for Consecration, as Timothy himselfe was used, who received a gift by prophecy, With the Laying on of Hands, 1 Timoth. 4.14.

In the old Law they had diverse Heave offrings, or Wave-offrings: As they did wave other things: So they did wave a loafe of bread, and a cake of oyled bread, and a wafer out of the basket of unleavened bread, Exodus 29.23. Vatablus readeth it, Exaltabis{que} Illa Exaltationem: Thou shalt wave them for a Wave-offring. This was first Lifted up, or Heaved up; Then was it waved, or shaken to and fro, as it is in the Margin of our last Edition. Vatablus in his Comment, saith it is Ad verbum, Agitabis illa agitatione: yet the Interlineary hath it, Agitabis Ea agitationem. I conclude; Lifted up the bread was, and shaken to and fro it was after it was Lifted. So farre have we Scripture to guide us. Vatablus doth more particularize the manner of the waving. The Heaved∣up. Sacrifice they did shake, or wave; moving it first from the East to the West; then from the North into the South; signifying thereby that God was Lord of the whole earth (saith he.) The signification is good and proper, if it were grounded on Scripture, which it is not. That the heaving up of the offe∣ring did manifest It appertaineth to God, is a faire resultance; but though Rabbi Solomon, and Vatablus after him, may safely conclude, it was moved or shaken round about, yet which quarter of heaven they began at, and which they ended at, wanteth proofe: and the Rabbins differ in judgement one from another.

I will not say, but it is possible, Christ at the Benediction, might use Eleva∣tion; in signification that he should be Lifted up to the Crosse: yea, waving of the bread in the sight of his Apostles: and toward them, or toward heaven: and if he did, he did it with a divine signification, that God commanded this, and that this ordinance was from heaven, perhaps with more than one onely. But it seemeth not probable to me, that when and where he abrogated part of the Leviticall Law; Then and There he used the Ceremony of the said Leviticall Law: or that his Offering was not every way perfecter than the Oblations of the Old Law, which savoured more of the Terrestriall than Celestiall Canaan. Sed quis{que} abundet sensu suo: Let every one opine as he pleases: yet thus con∣clusively I shall never beleeve, but the Benediction was with some sacred ex∣traordinary Solemnitie, Ceremony, or Action, more, than if it had beene used, or was used at an ordinary refection. For by the breaking of ordinary bread, Christ was not knowne, nor was discerned, nor could be discerned from any other man: But when he (so solemnly) Tooke bread, and Blessed it, and Brake, and Gave it them (just as he did before in the Eucharist) by his Actions, and the devout manner of them in their Circumstances, were their eyes opened to know him, Luk. 24.30. &c.

PAR. 3.

WHen Christ had Taken the bread, he Blessed it, He Gave thankes, He Brake it. His Breaking of it is now to be considered. If the Priest alone had been to take it, there needed little breaking: or rather none, unlesse the Priest are all the broken pieces. The Breaking implieth it is so done for more than one: and for this end was Fractio panis; The Breaking of bread.

It is ridiculous, what is in Maldonate, Matth. 26.26. on the word Fregit; It is called the Breaking of Bread; not because it is truely Broken; but because it is Given: As if Bread could not be Broken, and yet not Given. As if they could not also Give whole loaves. Did whole loaves, and not rather Broken bread signifie Christs body, which was Broken for us? And did not Christ Give his Disciples the Sacred Bread after it was Broken? How then is Break∣ing all one with Giving? He saith, our reasoning proceedeth from great Igno∣rance. Judge (Reader) if this supervice exposition doe not arise from pride, and presumptive confidence, that he can cast dust, and blinde the eyes of the world.

Even in this particular also, it seemeth Christ followed the Hebrew custome: For the Talmudists report, that at their Home-feasts among the Jewes, the Head or Father of the Family, Tooke Bread, Gave Thankes, and Brake it.

And in truth, Breaking had a proper signification to demonstrate That his Body should be Broken on the Crosse. For though a Bone of him was not Broken, John 19.36. yet were they Out of joynt, Psal. 22.14. yet his Flesh was Bro∣ken in many pieces. His holy Temples and Head pierced with many thornes: thornes beate in with a Reede or Cane, Matth. 27.30. His tender backe so cruelly whipped, that the Psalmist, Psal. 129.3. compareth the executioners to ploughmen: the dints, ruptures, and slices, made by the Roman rods, to no lesse than furrowes, than long furrows. The ploughers plowed upon my backe, and made long furrowes. I know no interpretation of this Scripture so proper as this, that I have delivered. His innocent hands and feete, they bored thorough with great vast nayles, so great, that a bridle was made of them, as Eusebius records. The Psalmist sayth, Psal. 22. vers. 16. They Digged my hands and my feet: as the Hebrew well beareth it, intimating the wide orifices of the wounds: Lastly, so great an hole was made in his side, that Thomas thrust his hand into it, Joh. 20.27. in signe of these Breakings, well might he Breake the Bread.

The word of Breaking, sheweth the ancient custome of Imparting the Sacra∣ment to the By-standers; And it was Broken by the Hand of the Breaker: or rather with a Knife (saith Lorinus on Act. 2.) because unleavened bread is glu∣tinous, or clammy; and so is easier divided. That a Knife shall be said so pro∣pely to Breake bread, as an Hand, I cannot beleeve. And I discerne no such clamminesse, or cleaving of the Unleavened Bread, above the Leavened, as should cause a Knife to be used, rather than an Hand: and the Hand may easily enough divide it. And if the Knife did prepare it, yet the often repeated word of Fra∣ction, induceth me to think, the Fingers did Breake the divided Bread into lesse and fit pieces. But Lorinus brings in that invention of the Knife, and preferreth it before the Breaking with the Hand, contrary to three Evangelists, and S. Paul, who name not Cutting, but Breaking of bread: Nor doe the ancient Fathers name the Cutting, but urge the Breaking. And when Christ said, Doe this; It is as cleare as the light of the Sunne, he meaned, Take the bread, Give thankes, Breake it, &c. And so the not Breaking of the Bread is a trangression of the first Institution.

How ill then doth the Church of Rome, to leave off Breaking of the Bread (as it hath done for a long time) and to consecrate Singulos panes, seu minores ho∣stias, ad vitandum periculum decidentium micarum; the loaves by themselves, or

lesser hostes, or sacrifices, to avoyd the danger of the crumbes falling downe; and that the Laicks and other sacred Administrants must be contented with a lesser host than the sacrificer hath, (saith Lorinus;) Yet Christ Brake the Bread, without feare of crumbes falling, say I: and the Primitive Church appointed men to receive the sacred bread into their Right hands, with their fingers close and not open, and the women to receive it in cleane Linnen, so to prevent the falling of the crumbes.

Likewise concerning the sacred Wine: The Laicks were wont of old, Cannâ haurire Dominicum sanguinem è calice, with a Cane to drink out of a Chalice the Blood of our Lord: (and so was no danger of spilling one drop.) Pellican calleth it, argenteum calicem, & Fisiulam quâ Laici Dominicum exorbeant sangui∣nem. A silver Mazor, or Cup, or Chalice, and a Pipe, Reed or Cane, by which the Laicks sucked, and supped the Blood of our Lord. See Beatus Rhenanus in his preface before Tertullian de Corona Militis; and Tertullians testimony in his book de Corona Militis, is expresse, that they had a great care of the sacred My∣steries. Calicis, aut Panis etiam nostri aliquid decutian terram, Anxiè patimur; We are soretroubled, and passionately suffer if one drop of the sacred Wine or one crumb of sacred Bread fall to the ground. Which in despight of some novel∣lists, I will apply to the Sacramentall morsell.

Bucan in his 48 Common place, pag. 658. seemeth to slubber the matter over, thus, Si in terram forte cadat per imprudentiam, vel mica panis, vel vini gutta, non amplius Sacramenti rationem habet: If by chance there fall to the ground a crumb of bread, or drop of wine, it leaveth off to bee part of the Sacra∣ment.

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 evi∣dence 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 San∣ctius on Acts 2. But he is much deceived. For after it was Broken, it was Divi∣ded: 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 Sli∣ced 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 ci∣vill morsels, at ordinary Feasts, is thus described by Baronius, not much differing from our March-panes or Sweetmeates cut lozenge-wise.

[illustration]

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.

[illustration]

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 for∣med. 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 me∣mory 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 com∣matis, 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 Schisma∣ticks, 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 unlea∣vened 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 A∣postles 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, proveth it; As he gave One Species, so he gave the Other; yet was not this Another Sacrament, though it was a di∣stinct 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 inte∣grall 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 Dis∣ciple 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 A∣postles represented at this Eucharist, in this regard (viz. as Christ was the Ad∣ministrant) 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, Presby∣ters, 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 Ʋzzah, who for but touching the Arke, was stroken dead by God, 2 Sam. 6.7. Than foolish Saul, who for offer∣ing a burnt Offering, lost his Kingdome, 1 Sam. 13.13. Than presumptuous Na∣dab, 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 Sa∣cred 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 Cler∣gy: But in this place toward his death, Christ gave his Apostles (repre∣senting the whole body of the Priesthood) a power to consecrate the Sacred Eu∣charist; and gave it to them only: So after his Resurrection, when he had over∣come 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 re∣mit, 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 con∣secration. But in another regard, the Apostles, even Then, may be said to re∣present 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 in∣volve within their circumference, the whole round World of devout Christians: Else none might Communicate but Priests only; which to say, is accursed. Per∣haps 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 there∣fore boldly, Our most blessed Saviour represented the whole body of his univer∣sall Church, both Clergy and Lay-people, if so he did Receive it, as is most pro∣bable. In imitation of him, I say likewise, that the Apostles (quà Apostoli & Sacerdotes) did celebrate the Divine Mysteries, and Administer them; So, re∣presenting the Clergy: but as they received the Divine Food, they were Parti∣cipants, (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; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 ex∣presse against the Evangelists, who say; Christ did blesse it; which was not with∣out some forme of words: yet, in favour of Innocentius, he saith, The words were spoken Opinativè magis, quàm 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 Benedi∣ction 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 secret∣ly: 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 spo∣ken by Christ, not in a secret Benediction. Whereupon since the words have no force, but as Recited by Christ, it seemeth Christ consecrated the Eucharist, by manifest uttering of them. More he may reade at large in him, who so pleaseth.

To conclude, he saith not, nor can say, that Christ himselfe pronounced this Participle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dicens: or this Proposition, Et Dixit, And Said.

It is true, such a Consecration compounded of his Reception of it into his hands, of Benediction, of Fraction, of Distribution, and lastly of the Consecra∣tory and Operatory words themselves, cannot handsomely be registred in parti∣cular, without the Addition, Saying; or And he said: yet this evinceth not, That Christ pronounced those words, or in the consecration needed to pronounce them, but they are only the convenient, if not necessary expressions of the Relators.

Diverse think, that Christ used more words in the Consecration; and among these the learned Franciscus Lucas Burgensis, on Matth. 26.26. Non est verisi∣mile, tam paucis verbis Dominum usum esse, quàm scribunt Evangelistae. It is not likely, that Christ used so few words, as the Evangelists write. Thus far I agree with him; that whether the Benediction were of God, Christ blessing God: or a benediction upon the Elementary materials; or of both (as I judge likeliest:) some other words were used by Christ, not made knowne to us: fit for Christ on such an occasion to speake, not necessary for us to know or speak: Bru∣gensis scarce probably insisteth upon One. Of which hereafter.

Between Christs Offering, and giving the blessed bread to his Disciples, on the one side: and the consummate Consecration, on the other side, Christ held out his hand, and reached the bread, and said (not the words And Said) Take ye, or Take.

Take. Some would Give, but others will not Receive; Thus God would Give much unto Millions of people, if they were willing or prepared to Re∣ceive it. And gifts there are, which come off kindly from the hands of the Donor, yet fall short of the hands of such to whom they were Destined, because they clutch their Fists, & ponunt Obicem, lay a Blocke in the way.

Christ gave the hallowed bread, not in Promise, but in Exhibition: He com∣manded them to Receive it.

When he wished Thomas to thrust his hand into Christs side, John 20.27. it is irreligious to think, that Thomas disobeyed, or refused to do so, though it be not expressed.

That late Writer was a Foole, who said, the Holy Baptist was a foole, for not doing at first, as Christ willed him. God graunt me to be as humble, and as well accepted by Christ, as Saint John was, even when Christ the se∣cond time spake to the Baptist, and over-ruled him to baptize our Saviour. And let the haughty German keep his wisdom to himselfe. The Baptist was wise to Godward; though esteemed a foole by him.

Epictetus said of old: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Every matter hath two Handles. Whereas it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Take; because an Handle, and every thing else by which we Receive, and Handle, and Hold a thing, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And because Taking into ones hand, is more proper than to take it into ones mouth; I resolve, Christ put not the blessed Sacrament into their mouths, but into their hands: and they did as they were commanded, that is, Take it: For in the Primitive Church the good Christians received it into their hands.

Tertullian de Coronâ Militis; Eucharistiae sacramentum non de aliorum Manu, quàm praesidentium, sumimus: We give it not one to another, but each of us ta∣keth it from the hand of him who is set over us. And into their hands did they take it at first (as Maldonate confesseth.) And the story in Cyprians booke de Lapsis, pag. 284. proveth. For one who tooke the blessed Sacrament unwor∣thily, Cinerem ferre se apertis manibus invênit, found embers in stead of it, in his hands, and was not able to handle it, or eate it.

When Christ said, Take, Eate, the taking was with the hand; as the eating was by the mouth; and if the Apostles had Taken it from Christs hands imme∣diately into their mouths, this one word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eate, would have served for all: and Christ had had no need to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Take. For, from bidding them Eate, floweth this sequell necessarily, that they were to receive it into their mouths: since otherwise they could not eate. Therefore the two words, Acci∣pite, Manducate, are two diverse commandements to be performed by two distinct instruments, of Hand and Mouth. Nor otherwise to be lawfully administred (as I judge) unlesse to such as are too weake and sicke to receive it with their hands; or have lost the use of their hands; or have no hands at all: Which cases sometimes have, and sometimes againe may fall out; and then the hallow∣ed food may be put into the mouths of the Recipients; Otherwise, not. For Christ did both practise it, and command his Church to doe the like. Doe This, This, as well as the other things. And therefore the delivery of the heavenly Manna into the hands of the Communicants, is necessary, except in the before excepted cases.

Indeed we are not bound to doe whatsoever Christ did at the First celebrati∣on; For he did it at night, and but to a few, and with unleavened bread, which are left at liberty to us. But we are bound to follow whatsoever he both did and commanded: as he did in this point. For he both Tooke the bread into his hands, and bidding them Take it, he put the consecrated bread into their hands: and charged them to doe after the same manner.

And if we goe to Reason, The washed hands and lips are as cleane, as the in∣side of the mouth: and therefore it may be put into their hands, as well as into their mouths. Let humane discourse give way to Authority.

Tertulliane de Idololatria, cap. 7. saith, they did Manus admovere corpori Do∣mini; put forth their hands to receive the body of our Lord.

The Tripartite History, 9.30. How wilt thou hold out thy hands, from which unjust blood yet droppeth? How wilt thou take with such hands the ho∣ly body of our Lord? Chrysostome in his third Homily to the Ephesians; How wilt thou appeare before the Tribunall seat of Christ, who with uncleane hands and lips darest touch Christs body?

Cyprian de Lapsis, pag. 281. speaketh of some, who offered violence to the bo∣dy and blood of Christ: and then sinned more with hands and mouths against the Lord, than when they denied the Lord. And pag. 283. he instanceth in a sacrilegious wretch, who was angry with the Priest, because the Priest would not suffer him presently with defiled hands to Take the body of Christ; or with polluted mouth to drinke his blood.

Tertullian in lib. de Idololatria, Faulting such as promoted the makers of Idols, to the Orders of Priests, or Deacons, cryeth out; Proh scelus! O abhomina∣tion! The Jewes Once laid hands on Christ; these Daily offer violence to his

body, by unworthy Giving and Taking of it. O manus praecidendae! O hands worthy to be cut off!

Yea, the very Schismaticks in old time divided not themselves from the usance of the Church in this specialtie. For Augustine, Tom. 7. contra literas Petiliani, 2.23. pag. 22. saith to Petilian, and his adherents, I doe instance, and make rehearfall unto you of a man who lived with you—into whose hands yee placed, or put the Eucharist. Ruffinus Ecclesiastica Historiae 6.33. saith of Novatus, or Novatianus; That when he divided the Sacrament to the people, he held the Hands of the Receivers, till he made them sweare by what they held in their Hands, and then they did Sumere. They did accipere manu; Sume∣mere ore: Tooke it with their Hand; and received it with their Mouth: And I doubt not, but these holy ancient Fathers followed Christs celebration, in such things as he commanded.

When they did Reserve the Sacrament, and carry it to their houses, I hope they tooke it not into their Mouths, they carried it not in their Mouths, but tooke it in their Hands.

Accepto corpore Domini, & reservato, saith Tertullian in the end of his booke de Oratione. It was first received (and this was not within their Mouths) but with their Hands. If it had beene in their Mouths, it was not so fit to be Reser∣ved. And how vaine had it beene, to take it out of their Mouths, and to reserve it to that end, that they might put it another time into their owne Mouthes? or into other folkes Mouthes either? If you plead, it was reserved for the sicke; Gregorius Nazianzenus Oratione 11. in laudem Gorgoniae, saith; If Gorgonia's Hand treasured up any part of the Antitypes of Christs honoured body and blood, shee bedewed it, or mingled it with her teares. The word (If) not be∣tokening any doubt, but implying a certainty, that sometimes shee did weepe over the consecrated mysteries, which her Hand had Reserved. The word If, being taken for When. So it is used, 1 King. 8.46. If they sinne against thee, for there is no man that sinneth not. I conclude with the binding Rubrick of out Ly∣turgy, that the Priests, or Priest, must deliver the Communion to the people in their Hands, Kneeling.

Maldonate on Matth. 26. confesseth it: further proofe needed not. Yet was Maldonate too blame to say, The same Church with better Counsell begins to give the Sacrament not into their hands, but into their mouthes: because there was both more reverence, and lesse danger. To call that better Counsell which varied from Christs Institution, I like not. Nor doth Maldonats similitude hold. For, if the Churches are the Eucharist fasting, varying from Christ; yet they had Apostolicall Authority to guide them, which the Handlesse and Mouthlesse Receivers wanted.

Some Reject things really Given, and Tendred. Matth. 7.9 Yee Reject the Commandements of God. Jeremy 8.9. Some rejected the Word of the Lord. Luke 7.30. The Pharisees and Lawyers rejected the Counsell of God against themselves. 1 Samuel 10.19. The Israelites rejected their God. Is not in those words included a plaine offer, and withall a Not-accepting of the Tendry?

Remarkably is it said, Joh. 12.48. He that rejecteth me, and receiveth-not my words, the same Word shall judge him at the last day. Rejecting, is expounded by Not-receiving, if it signifie not worse also.

So some Refused to heare Gods Word, Jeremy 13.10. Ammon refused to eate, 2 Sam. 13.9. though the cakes were powred out before him. Elishah though he was urged to take a gift, yet refused, 2 Kings 5.16.

Yet for all this, I cannot think, but when Christ said to his Disciples, Take; they did Take it: and when he said, Eate; they did Eate. For it argueth Obe∣dience to their Master: and their conformity, to partake of the mysteries of Christ.

PAR. 6.

THe next part of our Saviours words, is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eate.

That Christ gave Judas a Sop, is cleare, a dipped Sop, Joh. 14.26. that Iudas received it, I hold as cleare, Iohn 14.30. He then having received the Sop, went immediately out.

That Iudas did eate it, is not expressed, nor so cleare. He might possibly Take it, and not Eate it, but let it lie on his trencher. Besides, the Sop beeing given for a Manifesto, that Iudas was the onely Traytor, perhaps he was not willing to swallow the Disgust, as he accompted it, and the Sop also. But it may be well answered; Iudas was so surprized with the unexpected Offer; his rea∣son, wit, and senses so clouded: his soule amazed with such arisings, and fumes of his treasonable plot: in one word, so given over to Satan, that what ano∣ther man, yea what he himselfe would have done at another Time, either not Receive, or not Eate, he certainly received, and in likelihood swallowed.

If the words of Scripture be closer followed, and more forcibly urged, That Iudas having received the Sop, went out immediately: and therefore he did receive it onely, but not Eate it. I answer: The end of his Receiving, was onely to Eate it: and there was no great distance of time betweene the Recei∣ving and Eating of the Sop: but he might put his hand to his mouth even al∣most in an instant, or in tempore penè imperceptibili, in the twinckling of an eye, and swallow, without chewing, a moystned, soft, little glibbery Sop, that his going out immediately excludeth not his Eating. Besides, the word Receive, may extend, not onely to his Taking of it with his hand, but to the Eating of it also. For there is a receiving into Ones mouth: and it is not possible to be proved, that Iudas did not So receive it, nor Eate it.

And it may be well beleeved, because so many holy Fathers have declared themselves to think, He did Eate the Sop. I know but few that deny it; but many affirme it. Some indeed say, He carried away the Sop, and shewed it to the High Priests, and thence framed a forged accusation against Christ: or an excuse for his own treachery; as if without cause he would not have betrayed him. A man having his hidden sinnes revealed, groweth worse, and more madd in sinning: Per scelera semper sceleribus tutum est iter, said One.

The safest way to commit sinne; Is by new sinnes still to beginne.

Lucas Brugensis on Matth. 26. saith; That after the word Eate, the reason was given. And the word (Enim) is to be understood: Indeed it may well be understood, because at the delivery of the Cup, it is expressed, Matth. 26.28. For this is my blood of the new Testament: And yet the sense seemeth to me as full, Take, Eate, This is my Body: as if it had beene written, Take, Eate; For this is my Body. I would not willingly adde any new sense to Scripture, no more than I would diminish a letter from it: especially, if, as it is, the sense may be well accepted.

Carolostadius (and never any before him, that I have read of) fancieth; That when Christ said these words, This is my Body; he put his finger to his breast, shewed himselfe, and meaned thus: Here sitteth my Body which shall be given for you. This Sleidan reporteth in the Fift booke of his Commentaries. And this may seeme to favour him; Jesus said to the Iewes, Destroy This Temple, and in three dayes I will rayse it up, Joh. 2.19. And the holy Apostle expoundeth it; Christ spake of the temple of his body, verse 21. Tolet in his Commentary on the place, saith; It is certaine, that when Christ said, This temple, he did by his Gesture, and the motion of his hands, demonstrate Himselfe, and pointed not at the materiall Temple built of stone; so might he here doe.

Tolet his Collection is but probable. For Christ might point at either, at neither, but leave them in suspence. Many times did Christ use verball aequivo∣cations, as I have proved in my Miscellanies; that is, he so spake, that his words might have a double Construction; though he adhorred mentall Reservation.

Concerning Carolostadius, I must needs say, he was one of them, who in those precipitious and whirling times, did strive to rayse his owne name, by inventing most new devices: And this was one of them, which is not seconded by any o∣ther Christian Divines, which I have seene; but disliked by many: For when Christ said, This is my Body, which shall be given for you; (as Carolostadius hath it) is as if he pointed at, and did meane his naturall passiive body. What did they eate? They did eate none of That body, nor was it Broken, till, after the Celebration of the holy Eucharist, he did suffer. But the holy Scripture hath it in the Present tense, Luk. 22.19. This is my Body which Is given for you: And vers. 20. This Cup Is the new Testament in my Blood, which Is shed for you. Can you think (O Carolostadius) that when he gave them the Cup, he touched his breast, and pointed at, and meaned the blood in the veynes, lanes, and hidden al∣leys of his mortall body? So, 1 Corinth. 11.24. This is my body, which Is bro∣ken for you. And, this Cup Is the new Testament in my blood, vers. 25. Likewise Matth. 26.28. This is my Blood which Is shed: and so Mark. 14.24. For though it be a truth most certaine, that Christ his naturall body and naturall blood was broken, given, and shed afterwards in his Passion: yet Carolostadius was too blame, to change the Tense, to invent an imagined gesture of Christ, which is impossible to be proved.

Lastly, to broach a new opinion contrary to all Divines; from which reful∣teth, That they did eate onely bare Bread, but no way the Body of the Lord: and dranke onely the fruit of the Grape; but no way dranke the Blood of the Lord. Indeed the Vulgate hath it, Frangêtur, in the Future tense; is Shall be broken for you: But it starteth aside from the Originall. Nor standeth it with sense, reason, or example, that the Future is taken for the Present tense: since it is a retrograde course against nature. But the Present tense is often used for the Future, foreshewing the infallible certainty of what will, or shall come: both in Propheticall, and Evangelicall Writings. Esay 60.1. The glory of the Lord Is risen upon thee: And yet he speaketh of Christ, and his comming. And Re∣vel. 22.12. Behold I come quickly, and my reward is with me: And Yet he com∣meth not, though it were said above fifteene hundred yeares passed. But most undoubtedly He Shall come quickly: Celeritate motus, though not celeritate tem∣poris, when he beginneth to come, he shall come speedily; though he shall not quickly begin to come.

PAR. 7.

IT succeedeth, This is my Body, Matth. 26.26. which is Given for you, Luk. 22.19. Which is Broken for you: 1 Corinth. 11.24. This doe in remem∣brance, or for a remembrance of Me: as both S. Luke and S. Paul have it.

And he tooke the Cup, and gave thankes, and gave it to them, saying, Drinkeyee All of it; for this is my blood of the New Testament, which is shed for many, for the remission of sinnes: Matth. 26.27. &c. It is thus changed; Mark. 14.23. He gave it to them; and They all dranke of it. And S. Mark leaves out these words, For the remission of sinnes. S. Luke maketh the alteration, thus; Likewise also (he gave them) the Cup after Supper, saying; This Cup is the New Testament In my blood, which is shed for You, Luk. 22.20.

Another diversity is yet, 1 Corinth. 11.25. Likewise after Supper (he tooke) the Cup, when he had supped, saying; This Cup is the new testament In my blood: This doe yee, as oft as yee drinke it, in remembrance of mee. Matth. 26.29. Christ saith, I will not drinke henceforth of the fruit of the Vine: And this was After the

sacred Supper. But (saith Adam Contzen) A Matthaeo non suo ordine ad finem coenae recitantur ea verba de Genimine vitis. S. Matthew reciteth not in Order the words concerning the fruit of the Vine; nor were they spoken After Supper. Perhaps (say I) they were spoken Twice.

Here (if ever) is an ample field to expatiate in; these words have tortured the wits of the learnedst men since the dayes of the Apostles; Et adhuc sub judice lis est; And yet they are not determined. And as the Areopagites in an inexpli∣cable perplexity, deferred the finall determination till the last day; so the Roman Church might have deferred their definitive sentence, and over-hard censure, e∣ven till then; especially since they confesse, that the manner of Transubstantia∣tion is inenarrable. Whereupon I am resolved, to forbeare farther disquisition, and to lose my selfe in holy devotion and admiration, that I may find my Christ. The sayle is to large for my boat: This Sea is too tempestuous for my Shallop: The new Cut of Erasmus Sarcerius in his Scholia, on the place of S. Matthew, thus shuffleth it. The Materiall causes are Bread and Wine, and the things under them understood, and present, the Body and Blood. The Formal causes, are to Eat, and to Drink. The Efficient causes; Christ, who did institute it: and his Word. The Effectuall causes, to have Remission of sins. I say, this may rather go among the finall causes. And to make Effects to be Effectuall causes, introduceth new Logick, new Termes into Logick: Besides, he omitteth the Fi∣nall cause, which is the first mover to the rest. Divinity and the mysteries of it are not to bow down to any ones Logick.

Oh! but will you now say leus in the last Act? in the last Scene? Will you be silent, where he and she Apprentices, where Women and illiterate Tradesmen rayse themselves upon their startups, prick up their eares, and tyre their tongues?

1. I answer, If I should enter into the lists of controversie, and take upon me to decide and determine all the doubts, which concerne the holy Sacrament of the Eucharist; and to untye all the knots, which may be made from those words, I am perswaded, you might, sooner see an end of me, than I of this Work. For I am wearied, and tyred already. This toyle, which I have performed, and the labour which I have bestowed, hath cost me full deare: My sedentary life hath made my reines as quarries of stones; my parents knew no such disease, though they lived long: my right hand heretofore carelesly unfenced and undefended from the cold (alas for the time!) hath swelled with the gowt, as if it would break; I have been often sick, always weak, yet have I prevented antelucanam opificum industriam; & nox ad diem accessit: Early, and late have I performed my hard taske. Yea Midnight hath conceived full many of the dayes expressi∣ons, and oft have I arose from my bed, and meales with a Conclusum est, to prevent forgetfulnesse. But the manifold avocations by my own private affaires, and especially by publick employements, both in Ecclesiasticall, and Civill Ju∣stice, have, after their dispatch, set an edge, and sharpned the appetite of my endea∣vours. The unbent bow hath prepared it selfe for the stronger shooting, or de∣livery: Yet now my senses decay; my memory faileth me; I have no courage or incouragement; I am out of heart: I am worne to the stumps, and spent: I must imitate old Ennius his race-horse, to whom age afforded quiet, and exempted from more active exercise: craving pardon, if my book in some passages have par∣taken of my weaknesse, and infirmities, or languishing. And now, thou great Work of mine, concerning the Estate of humane soules from their creation to the day of the generall Judgement exclusively: on which I have bestowed thousands of houres; Lie still and sleep. S. Hierom did seeme always to heare, Surgite Mortui, & venite ad Judicium. Arise you dead, and come to Judgement. And me thinks, I heare the repeated precept, as spoken to my selfe, and such only as are in my case. 1 Thess. 5.17. pray without ceasing: pray always, Luke 21.3••. Yea though I be enfeebled and faint, wronged and distressed, as the widow was;

yet the rather ought I alwayes pray, and not faint, Luke, 18.1.

The very Mcores of Morocco pray six times in 24. houres; And thinck he is not held worthy to beare witnesse to a truth, who hath not said his prayers six times in a naturall day. Seven times a day did David prayse God, Psal. 119. vers. 164. Some have held; and sure that Christian doth best, who saith the Lords Prayer at least seven times in a day. There never was composed a perfecter and sweeter prayer. To what prayer shall God give eare, if not to the prayer composed by his own son? which the extravagant bablings of Pharisees and battologies of those, who Longum precantur, love long prayers (as Tertullian phraseth it:) and the sudden extemporary ebullitions of Lip-holy seeme-Saints are as far inferior, as Hell is to Heaven: which no men, no raptures of Angels or Archangels can mend.

O Lord, prepare my heart to continue in Prayers; and guide my prayers to please thee, through him, in whom thou art well pleased, Jesus Christ our bles∣sed Saviour and Redeemer.

2. I will go briefly to work. Concerning the divisions of these times, and the scruples from these words, I wholly put them off to the Masters of Contro∣versies, and the Anti-Bellarminian Canvasers: and I refer my selfe and my beliefe to the Doctrine of the Church of England: assenting to her wholly, so far as my knowledge reacheth: and in other things, beyond my capacity, implicitly beleeving in her.

For I see no reason but in such things, as the Lay-man and Ignorant must trust in his Priest, by an implicit Faith: so the Clergy man ought to trust in his Church. It is no false ground (whatsoever the ignorant Zelotes do say, or write) but fit to be imbraced; To confesse and follow Scripture expresse, in things ap∣parent, and to beleeve such senses thereof as may be, though to us unrevealed. Not can it be amisse to subscribe to our Church in points beyond our Sphere, Needle or Compasse, but to Follow the Faith of our Governors, Overseers and Pa∣stors.

That which I know, is good; what I know not, I beleeve to be better, said Heraclitus of old. To her I subject, in humblest manner, all my Writings, with my selfe: professing in the sight of God (who searcheth soules, and tryeth consci∣ences) that I beleeve the Church of England to be the purest part of Christs Mili∣tant Church:—pro quâ non metuam mori, as one said, in another case. In the defence whereof I could be well content, if occasion served, to sactifice my dearest blood.

In a more particular expressing, I unbosome my thoughts thus. We have had foure right Reverend and most learned Lords Bishops. Bishop Jewel, Bishop Andrewes, Bishop Morton, and Bishop White, who have written polemically and unanswerably of this subject; and may give content to any indifferent Reader. Many other Heroës of our Church of England, have also done excellently well; but the incomparable Mr. Hooker exceeds them all. Let them, who have him not, buy him: who have him, study him: and who is scrupulous concerning these words, This is my Body, &c. let him reade, and diligently consider, and he may safely beleeve what Mr. Hooker writeth in his Ecclesiasticall Polity, lib. 5. Par. 67. I cannot but transcribe part. Thus then divinely he proceedeth, p. 179.

Variety of Judgements and opinions argueth obscurity in those things, where∣about they differ. But that which all parts receive for truth, that which every one having sifted, is by no one denied or doubted of, must needs bee matter of infallible certainty. Whereas therefore there are but three expositions made of This is my Body. The first, This is in it selfe before participation really, and truly the naturall substance of my body by reason of the coëxistence, which my omnipotent body hath with the sanctified element of bread; which is the Lutherans interpretation. The second; This is in it selfe and before participation, the very true and naturall substance of my body, by force of that

Deity which with the words of Consecration abolisheth the substance of bread, and substituteth in the place thereof my body; which is the Popish construction: The last, This hallowed Food, through concurrence of divine power, is in verity and truth, unto Faithfull receivers, instrumentally a cause of that mysticall participa∣tion, whereby as I make my selfe wholy theirs, so I give them in hand an actuall possession of all such saving grace, as my sacrificed body can yeeld, and as their soules do presently need, this is to them, and in them, my body. Of these three rehearsed Interpretations the Last hath in it nothing, but what the rest do all ap∣prove, and acknowledge to be most true; nothing, but that which the words of Christ are on all sides confest to inforce; nothing, but that which the Church of God hath always thought necessary; nothing, but that which alone is sufficient for vvery Christian man to beleeve concerning the use, and force of this Sacra∣ment; finally, nothing, but that wherewith the writings of all Antiquity are consonant, and all Christian Confessions agreeable. And as truth in what kinde soever, is by no kinde of truth gain-faid; so the mind which resteth it selfe on this, is never troubled with those perplexities, which the other do both find by meanes of so great contradiction between their opinions, and true principles of reason grounded upon experience, nature, and sense. Which albeit with boyste∣rous courage and breath they seeme oftentimes to blow away, yet who so obser∣veth how again they labour, and sweat by subtilty of wit, to make some show of agreement between their peculiar conceits and the generall Edicts of Nature, must needs perceive they struggle with that which they cannot fully master. Besides, sith of that which is proper to themselves, their discourses are hungry, and unpleasant, full of tedious and irksome labour, heartlesse, and hitherto without fruit; on the other side, reade we them, or heare we others, be they of our own, or of ancienter times, to what part soever they be thought to incline, touching that whereof there is controversie: yet in this, where they all speak but one thing, their discourses are heavenly, their words sweet as the Hony-comb, their tongues melodiously tuned instruments, their sentences meere consolation and joy; are we not hereby almost even with voyce from Heaven admonished which wee may safeliest cleave unto? He which hath said of the one Sacrament, Wash and be cleane; hath said concerning the other likewise, Eat and live. If therefore without any such particular and solemne warrant as this is, that poore distressed woman com∣ming unto Christ for health, could so constantly resolve her selfe, May I but touch the skirt of his garment, I shall be whole; what moveth us to argue of the man∣ner, how life should come by bread; our duty being here but to take what is of∣fered, and most assuredly to rest perswaded of this, that can we but Eat, we are safe? When I behold with mine eyes some small and scarce discernable graine or seed whereof Nature maketh promise that a tree shall come; and when after∣wards of that tree any skilfull artificer undertaketh to frame some exquisite and curious work, I look for the event, I move no question about performance either of the one, or of the other. Shall I simply credit Nature in things Naturall? Shall I in things artificiall relye my selfe on Art, never offering to make doubt? and in that which is alone both Art and Nature, refuse to beleeve the Author of both, except he acquaint me with his ways, and lay the secret of his skill before me? where God himselfe doth speak those things, which either for height and sublimity of matter, or else for secrecy of performance we are not able to reach unto: as we may be ignorant without danger, so it can be no disgrace to confesse we are ignorant. Such as love piety, will as much as in them lyeth, know all things that God commandeth, but especially the duties of service which they owe to God. As for his dark, and hidden works, they prefer, as becommeth them in such cases, simplicity of Faith before that knowledge, which curiously sifting what it should adore, and disputing too boldly of that which the wit of man cannot search, chilleth for the most part all warmth of zeale, and bringeth soundnesse of beleife many times into great hazard. Let it therefore be sufficient

for me presenting my selfe at the Lords Table, to know what there I receive from him, without searching, or inquiring of the manner how Christ performeth his promise; Let disputes and questions, enemies to piety, abatements of true devo∣tion, and hitherto in this cause but over patiently heard, let them take their rest; Let curious and sharp-witted men beat their heads about what questions them∣selves will; the very letter of the Word of Christ giveth plaine security that these mysteries do, as nayles, fasten us to his very Crosse, that by them we draw out, as touching officacy, force and vertue, even the blood of his goared side, in the wounds of our Redeemer; we there dip our tongues, we are died red both within, and without; our hunger is satisfied, and our thirst for ever quenched; they are things wonderfull which he feeleth, great which he seeth, and unheard-of which he uttereth, whose soule is possest of this Pascall Lambe, and made joyfull in the strength of this new Wine: This Bread hath in it more than the substance which our eyes behold; this Cup hallowed with solemne benediction, availeth to the endlesse life, and wel-fare both of soule and body, in that it serveth as well for a medicine to heale our infirmities, and purge our sins, as for a sacrifice of thankesgiving; with touching it sanctifieth, it enlightneth with beliefe, it truly conformeth us unto the Image of Jesus Christ. What these Elements are in themselves, it skilleth not; it is enough that to me, which take them, they are the Body and Blood of Christ; his promise in witnesse hereof sufficeth; his word, he knoweth which way to accomplish. Why should any cogitation possesse the mind of a Faithfull Communicant but this, O my God, thou art true; O my soule thou art happy? So far M. Hooker.

The Prayer.

THou art mercifull, oh Heavenly Saviour, thou art mercifull to Mankind, against the fiery and furious temptations, and assaults of spirituall powers, sometimes alluring, sometimes haling, sometimes leading men captive unto sin, and under it. Thou most graciously hast ordained an Host of Holy Angels, to help us, to suggest good thoughts unto us, to free us, to streng then us: that we shall not so much as hurt our foot; and there are more on our side, than against us. But in op∣position of the allurements from the wicked world, and the insurrections, and ebullitions of the skittish civill warre betweene the flesh and our soule, thou hast provided both preservatives that we fall not, and re∣demptives if we fall: even thy powerfull Sacraments replenished with Divine vertue. For thine own sake, most holy Mediator, and Ad∣vocate, let thy blessed Sacraments work effectually in us, be conduit∣pipes of grace, and conveyers of goodnesse into our soules. Let them nourish us up unto true Faith, Hope, and Charity; and let thy sa∣cred Eucharist be our spirituall Food, both in Life, and Death.

Amen Lord Jesus, Amen.

CHAP. VII. And the eight Generall. Wherein is questioned, what Gesture the Apostles used in Receiving the blessed Eucharist.

1. The Word of God hath omitted to set it down in particular.

'Tis probable, they did Kisse their Right hand, and so receive it.

An evill custome of False complementing by Kissing the hand in Jobs daies.

In Adoration our hands must be lifted up. Our voyce lowly, and submisse.

In great Agonies it is lawfull to Cry alowd, and Roare.

Probable it is, the Apostles received the heavenly Sacrament humbly Kneeling on both their Knees. Tertullian is punctuall against Sitting, even after prayer.

The Heathen after their prayers, and some even at their prayers, did use to sit upon their Altars. Their Servants had three Sanctuaries to fly unto from their angry Masters. Numa's Law, to sit at the time of Adoring their false Gods. A reason, why no passage either in the Evangelists, nor Apostles, commandeth A∣doration at the Sacrament. How the Antient Fathers are to be understood when they say, The holy Eucbarist is to be adored.

2. Reasons proving that the Apostles received the blessed Eucharist Kneeling.

• 1. Reason. Most sacred Reverence is to be exhibited to most sacred things.
• 2. Reason. The Fathers of the Primitive Church received it Kneeling.
• 3. Kneeling doth edifie the simple.
• 4. It is an Ecclesiasticall custome.

The manner of Reverence used both by Priests, and Lay people in S. Chrysostomes dayes. God will be worshipped aswell in our body, as in our Spirit.

The Penitents in Tertullians time did Kneele down at the receiving of Absolution.

And it was the common practise of all other Christians in his dayes to worship God Kneeling: Except from Easter to Whitsontide, and on the Lords day.

Diverse of holier times, had Knees as hard as horne by their continuall Kneeling at Gods worship. An adminition to stiffe-kneed Pure-trants.

3. Reasons why the devouter sort did forbeare Kneeling betwixt Easter and Whitsontide.

• 1. The Church did so appoint it.
• 2. Hereby the people did shew themselves thankefull. Whitsunday, whence it hath its denomination. Kneeling imports Repentance, and Sorrow for Sins.

Standing implies Thankesgiving for the pardon of our sins. The diverse usances of diverse Churches in the Primitive times concerning Fasting, and Feasting on the Lords day: Kneeling, and Standing at the time of Prayer: and the Reasons thereof. In the Primitive Church, they baptized not any except the Sick, but at Easter and Whitsontide. The newly baptized stood, to expresse their Thankefulnesse to God for their baptisme. The people in some Churches Stood praying at the Altar (on every Sunday between Easter, and Whitsontide) in remembrance of Christs Resurre∣ction. The Christians in the Primitive Church prayed Recto vultu ad Domi∣num; to confront the Heathen, who fell down flat on their Faces, when they ado∣red their false Gods.

4. The great variations of the Primitive Churches concerning the Eating, or not Eating of flesh offered to Idols. A just discourse to that purpose. A good Rule for the peace of the Church. Why our Church hath commanded Kneeling at the receiving of the blessed Sacrament: when the Primitive Church hath comman∣ded Standing. Churches have great power committed unto them. The Church upon just motives may change her Orders. The meaner sort of all people, Eccle∣siasticall and Civill, are bound to obedience; are not to Order.

Peter Moulin found fault with the precise Ministers of our Church of England. The day of Christs Resurrection the first day of his Joy after his Dolorous pas∣sions.

Why the Fathers made Sunday their Holy-day. Why they forbade Kneeling and Fasting upon that day. What Indifferency is, according to S. Hierome. A thing Indifferent in it selfe, being commanded by the Supreame Magistrate or Church, is no longer Indifferent to thee. Variety of Ceremonies, not hurtfull, but beneficiall to the Church of Christ. The Bishop of Rome taxed; by Cardinall Palaeotus ex∣cused. Rome Christian in too many things imitateth Rome Heathen: In publique prayer, commeth short of it. Heathen Rome began all their businesse in the world with this Prayer, Quod foelix faustumque sit, &c. The greater power the Pope and his Cardinalls have; the more need they have to pray to God before their pub∣lique meetings in their Consistory. Kneeling at receiving the holy Eucharist, never disliked as a thing of its owne nature evill or unlawfull. In the Primitive Church After Whitsontide they used to kneele. Kneeling at the blessed Sacrament, not pre∣scribed by Scripture; but authorized by Tradition; confirmed by Custome; observed by Faith. In the Primitive Church when they received the Sacrament Standing Kneeling they Prayed Standing. Kneeling. Our Factionists would follow the Primitive Church in one thing; but leave her in another.

5. A third Reason. At the first Institution of things Sacred, Profane, the solemnity is greater than in the sequell. Every New thing hath a golden tayle. Proverbe. Popular Lecturers have sunke even below scorne. All sinnes of former times have descended downe upon our dayes. An Epiphonêma, or Exclamation against the profane pretenders of Devotion now adayes. The lowest humiliation is too little for the house of God. They cryed Abrech, or, Bow the knee, before Joseph. He that boweth himselfe most before men, is most right in the sight of God. Diverse exam∣ples of Prostration and Geniculation, both out of the Old, and New Testament. A Vice-Roy of Ireland devoutly fell on his knees, and asked an Archiepiscopall Benediction. The Heathen kneeled downe to worship their very Idols. S. Hieromes saying. By Kneeling we sooner obtaine what we aske at the hands of God. Not lawfull for Any to sit in the porch of the Temple, but onely the Kings of Davids loynes. The humble Gesture of the Iewes, when they came In went out of the Temple.

The Primitive Church Kneeled to the Altars. Altars the seats of the body and blood of Christ. The Crosse in Chrysostomes dayes did alwayes use to remaine upon the Altar. An Angel an assistant, when Christ is offered up. Ambrose. To this day we Worship the Flesh of Christ in the Sacrament. Idem. No man eateth the blessed Sacrament, before he have Worshipped Christ in the Sacrament. Augu∣stine. Constantine the Emperour in his Soliloquies with God, pitched on his knees, with eyes cast downe to the ground. K. Charles partaketh of the body and blood of Christ, with as much Humilitie as the meanest penitent amongst his Subjects. His holy and devout Gestures at the participation of the Lords Supper, turned the heart of a Romanist to embrace the truth on our side. In Origens, Arnobius, and Tertullians dayes, the Saints never met in holy places about holy things, without de∣cent reverence. The Papists in Kneeling, adore the very materialls of the Sacra∣ment. Yet the Abuse of a thing, taketh not away the right use. Proved by diverse curious instances. Christians may lawfully use many artificiall things, though in∣vented by Heathenish Gods. Goddesses.

To argue from the Abuse of things to the whole remooving of the use, is ridiculous. Illustrated by some particulars. Veneration of the Sacrament, is accorded on all sides. In the very Act of Receiving it, it is lawfull to Kneele downe and worship Christ In it. Calvin himselfe holdeth That Adoration to be lawfull. The Lutherans are divided in this point. Illyricus denieth Christ to be Worshipped in the Eucharist, Brentius and Bucer hold, That then we must worship Christs body. Luther him∣selfe styleth the Eucharist, Sacramentum venerabile, & Adorabile. Chemnitius

saith, None, but Sacramentaries, deny Christ to be Adored in the Sacrament. Chem∣nitius acknowledgeth these Theses.

• 1. Christ God and Man, is to be Adored. Onely Arrians deny this.
• 2. Christs humane nature for the hypostaticall union with the Divinitie, is to be Adored.

None but Nestorians will deny this. The Apostles worshipped the Humane Nature of Christ. Adoration procedeth Cemmunication; by the judge∣ment of S. Chrysostome, and S. Augustine. Christs Flesh, as made of Earth, may be said to be Gods footstoole. So is the Arke. All the Angels of God doe Worship Christ. Christ is to be Adored alwaies, and everywhere. Augustine, Ambrose, Nazianzene, and Eusebius Emissenus are Chemnitius Co-opinionists. Not the materiall Elements, but Christ onely In them, is to be Adored. If Wee must adore Christ when we celebrate the divine Sacrament; much more did the Apostles. Habituall not (alwaies) Actuall Adoration of Christ was required of the Apostles.

The Apostles worshipped Christ:

• 1. When he had newly performed any Super-humane worke.
• 2. When they begged great matters of him.
• 3. When he did heale some who were vehemently afflicted.
• 4. When he conferred any extraordinary blessing on their soules: As he did when he instituted the New Sacrament.

Master Hooker tearmeth Kneeling an Adorative gesture. No kinde of Worship accepted, that is not sometimes conjoyned with Kneeling. Gregory Nazianzens Story of his Sister Gorgonia. Eusebius Emissenus, and Origen say, Christ is worshipped in the Sacrament. Kneeling at the Communion, commanded by the booke of Advertisements, set forth by Queene Eliza∣beth; by the Lawes of the Realme, and the Queenes Majesties Injunctions. They defraud the Knees of their chiefest office, and honour, who refuse to Bend them at the receiving of the blessed Sacrament.

PARAGRAPH 1.

THe next point of my propounded Method leadeth me to enquire, With what kinde of Gesture the Apostles Received from our blessed Saviour, his sacred body and blood in the holy Eucharist.

1. I answer; the Word hath omitted to set it downe in particular, and there is no absolute unquestionable certainty hereof; Therefore looke not for Mathematicall Demonstrations, which are (saith Orantius Finaeus) purae, fideles, & in primo certitudinis gradu constitutae, most certaine, and Infallible.

It is well, if our Collections may in secundis, tertijsve consistere, finde place in a Second, or Third Degree of Truth. If out of that which is written, we can ex∣tract that which is not written: if we avoyd all absurdities on the one side, and be guided by the best and most probabilities on the other side.

It is a custome among many of us, when we receive a courtesie of an high nature from our Superiors whom we reverence, we kisse our Right hand first, and Then receive it. That such was the old guise of the Romanes in their Adora∣tions, Pliny in his Naturall History, 28.2. averreth. In Adorando dexteram ad osculum referimus; When we Worship, we kisse our Right hands. Perhaps the Apostles might doe so, and devoutly kissing their Right hands convery Reverend Love from their Lips to it, and bring back with their Right hands, the Consecra∣ted and Adored Body and Blood of our Saviour unto their Lips and Mouths.

In Jobs time, there was such an evill custome of false Complementing, which he found fault withall. Iob. 31.27. If my mouth hath kissed my hand: or it may be read, If my hand hath kissed my mouth. But if the Apostles did so, they did it devoutly, truely, and most piously: And so let this rest upon Conjecture onely.

Tertullian de Oratione, cap. 13. thus describeth the Gesture of such as Worship God: Cum modestiâ & humilitate adorantes, magis commendamus Deo preces no∣stras:

nec ipsis quidem manibus sublimiùs elatis, sed temperatè ac probè elatis: When we Adore God with modest humiliation, our prayers are the rather accepted: nor must we Lift up our hands Too high, but indifferently, decently, moderately, measurably. Yet David Lifted up his Hands, Psal. 28.2. & 63.4. And Salo∣mon 1 King. 8.22. spread forth his hands toward heaven: and Christ lifted them up, Luk. 24.50. Ne vultu quidem in audaciam erecto (as he proceedeth) not with a bold face, but shamefast countenance. Sonos etiam vocis subjectos esse oportet; The voyce also must be Lowly and Submisse. The Devill that uttered the Py∣thian Oracles, could say; Et mutum intelligo; & non loquentem exandio: I both understand the dumbe; and heare him, who saith nothing. And shall Gods eares expect a noyse, a voyce, or a sound? How then was Ionas his prayer heard from the belly of the Whale, thorow the bowels of so great a beast, from the depth of deepes, thorow so vast a compasse of the sea, and yet ascended up to heaven? It was not by vertue of his lowd voyce. If a clamorous voyce were best accepted, happy were Stentor, that thunder of humane Voyce, that monster of Roaring.

And yet in great Agonies, it is lawfull, it is fit to Cry, to Cry aloud. I cryed with my whole heart, (saith David, Psal. 119.145.) The Levites cryed with a loud voyce, Nehemiah 9.4. Mordecay cryed with a loud and bitter cry, Esther 4.1. Christ himselfe cryed with a loud voyce, Joh. 11.43. Matth. 27.46. I have roa∣red by reason of the disquietnesse of my heart, Psal. 38.8. He roared all the day long. Psal. 32.3. He deserveth not much pitty, who by a small, low, heartlesse voyce, as if things concerned him not, coldly expresseth his soules sorrow.

My opinion therefore is, that the Apostles received the heavenly Sacra∣ment, not supinely, not slovenly, not lying, leaning, or sitting; but humbly, and devoutly, most thankfully, and joyfully; piously kneeling on both their knees, if not with greater Adoration.

Tertullian de Oratione cap. 12. is punctuall against sitting, even after prayer; which though we use, and lawfully use, yet they in Tertullians time did so in imitation of the Heathen, who closed their prayers, and sealed them up with sit∣ting; as if without sitting they had not been made perfect; And this made Ter∣tullian find fault with them for it.

But if he reprove them for sitting after prayer, would he not much more have censured them, if during their prayers they had sate? But the Heathen after their prayers, did sit upon their Altars. Plautus in Mustell. Ego hanc aram occupabo; I will sit on this Altar: for so it is to be understood: which though it be somewhat obscure, yet it is cleered by Tibullus lib 4. toward the end.

Sed Veneris sanctae considam vinctus ad aras.

But I being bound will on the Altar sit Of holy Venus.

Ioseph Scaliger on the place observeth, that servants with whom their masters were offended, had three Refuges or Sanctuaries; though he accounts them but as two: The Altars of the Gods, the Statutes of the Mediation of Friends. Nec hic tibi Aram aliquam, nec Deprecatorem paraveris: Thou hast neither Altar, nor friendly Mediator to fly unto. Terence in Phormione calleth him Precatorem, a Spokesman. I returne.

Pindarus O de 6. Istm. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. When he said these things, or ended praying, he presently sate downe. Pausanias in Laconicis recordeth Orestes sitting about holy businesses, even when he was out of his mad humour.

Let Numa Pompilius praescribe what law he will for worshipping his false gods; Deos adoraturi sedeant; let them who ador'd their gods, Sit. It was casu∣ally wise. For indeed they were not worth the rising up unto: much lesse deserved

they to be adored with bended knees, or face prostrate. Our God cannot have reverence enough. If we could in humility cast our selves down to the bottome of Hell, we doe but our 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 adorati∣on, 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 re∣verence. 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 posteri∣ty 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 Ecclesia∣stici est Christo genuflectere, saith Hierom on Esay 45. It is an Ecclesiasticall cu∣stome, 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 hum∣ble Bowing of the body. But more of this by and by.

Yea, the Priests were wont 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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 one∣ly) 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 Genicula∣tion, 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 Bo∣dy 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 hum∣bled 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 e∣steemeth 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 Knee∣ling betwixt Easter and Whitsontide? I answer. First, the Church did so ap∣point 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 com∣monly: For it seemeth, as the newly-baptized washed not for a whole weeke after sacred Baptisme, and did weare onely White clothes; whence the Sun∣day called Dominica in Albis, or Whitsonday, had its denomination: Which Ceremonies had their faire significations: So the Church of the Newly-Bap∣tized, gave God Thankes for the Remission of their finnes, and the grace conferred on them by Baptisme, Standing rather than Kneeling; as may be col∣lected 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 worship∣ped 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 the Lords day, and others Feasted on it: whence Ambrose gave the Counsell, and Augustine, both himselfe, and his Mo∣ther practised it, and counselled it to others, that people should fast or not fast, according to the custome of those Churches, to which they then came: and with whom they conversed. See Augustine Epist. 118. ad Ianuar. So the Stand∣ing betweene Easter and Whitsontide was not in use with All the Primitive

Churches, nor with All the people. The Councell of Nice (the first Generall Councell) confessed, That some did Kneele on the Lords day betweene Easter and Pentecost, and forbad them; and if any other people did, as the New-bap∣tised did, they did it to countenance the neophyte. Christians, rather than as if it were necessary: but in some times, places, and with some people onely.

See Cerda on Tertullian, and he assureth us, that of old in the Church, they baptized not any except the sicke, but at those Two solemne times, or Feasts of Easter and Pentecost: and therefore all That time they did rejoyce. The Church having changed that Constitution, and the Cause being removed, why are peo∣ple now so desirous to continue the Effect? Certainly, Tertullian himselfe was not to be baptized, nor tasted milke and honey, nor abstained from washing a whole weeke, when he writ thus: We are thrice drowned over head and eares, then we taste of mingled milke and honey, and from the day of Baptisme we abstaine a whole weeke from washing: but he speakes in the persons of the Newly-bapti∣zed: De Coronâ Militis, cap. 3. So ibidem, when he saith; They take the Eucha∣rist antelucanis coetibus, at their morning-prayers before day; Nec de aliorum manu quàm praesidentium; and that not at the hands of any, but of their chiefe Mini∣sters; he speaketh in the person of the Receivers onely, not of the Administrants. And examine whether he speake not of such onely, as did then first of all receive the holy Communion; as well as before he spake of the then-Newly-baptized. Examine also whether the not-Kneeling on the Lords day was forbade on all Sundayes of the yeare: or on Easter-Sunday, and Whitsunday, and the Sun∣dayes between them.

If it be objected, that on these Sundayes also, yea on All the Sundayes of the yeare they forbore Kneeling, which excludeth the reference to the newly-bap∣tized. I answer, Sub Iudice lis est, that is more than they can prove; They did not Stand All the time of divine Service in all Churches; or All the time that they were in the Churches; but sometimes they somewhere Sate, sometimes they Kneeled, sometimes they did Prostrate themselves, as is generally confessed. But at the Altar indeed, the people in some Churches stood; Stantes oramus, quod est signum Resurrectionis; We pray Standing, because Standing is a resemblance of the Resurrection. Ʋnde etiam omnibus diebus Dominicis id ad Altare observatur: Hence every Sunday, at the least betweene Easter and Pentecost, and on those Sundayes themselves, we Stand praying at the Altar, (saith Augustine ad Ianua∣rium, Epistola 119. cap. 15.) Also they might stand at some Set prayers, as we Stand at the Te Deum, the Magnificat, at the Three Creeds, and at the Gospell: and yet in other parts of prayer they did Kneele: when they asked forgivenesse they did Kneele: and who needed not aske forgivenesse? I would faine see such a Pharisee. At prayers of Thanksgiving they did Stand, as before I proved out of Rhenanus. Againe, the Councell of Nice appointed, Ʋt Stantes ad orationem vo∣ta Domino reddamus, that when we pay our vowes unto the Lord, we should Stand in prayer, as Gratian hath it, Folio 441. Columella 1 a. So in bringing of Tithes and Offerings, they might doe it standing.

Moreover, the Heathen were wont to fall downe flat on their faces, and adore their false Gods; and therefore to confront them, some Churches might ordaine their publique Service to be performed Recto vultu, ad Dominum orationis, Stand∣ing and Praying to God on all Sundayes, and on every day betweene Easter and Whitsontide: because in these dayes we celebrate the joyfull time of our Lords Resurtection.

PAR. 4.

COnsider, I intreat you, the great variations, yea the seeming contrarieties, that the Churches of Christ made and practised, concerning the eating, and not-eating of flesh, and meate offered to Idols, at severall times, and all to good ends.

Holy men feasted the people holily: So did David, 1 Chron. 16.3. But Ba∣laam taught the people to eate of things sacrificed to Idols, Revel. 2.14. Where∣upon in the Law of Grace, Act. 15.20. it was ordained by the Hierosolymitan Councell, that the converted Gentiles should abstaine from pollutions of Idols, or things offered to Idols. For otherwise the weake Jewes (who abhorred such a sin) would have beene offended. Among the Jewes, none but the Priests, or his at∣tendants and family, might eate of some sacrifices, or things offered, viz. of the Shewbread. But among the Gentiles, on extraordinary Festivals and times of joy, they did promiscuously partake of things offered to Idols; except This case onely; Whosoever had slaine a man, he might not partake of the Pagan sacrifi∣ced meate, as being reputed holy: and in this case it might be said, Procul, ô pro∣cul este prophani. Whereupon that Councell forbad the Ethnick Converts to eate of things offered to Idols promiscuously with other meats, least that might breed an exulceration of minde, between the Jewes and Gentiles, if they used contrary ceremonies. For the Jews before abstained from such things, though offered to the true God. After this, S. Pauls opinion was asked by the Corinthians, or cause given him to explaine his opinion; And because the Corinthians vainely imagined, That an Idoll was something in the world; otherwise the meate of∣fered to Idols would be indifferent, and as nothing, like the Idoll it selfe: The Apostle to remove this scandall for a time, in a sort cancelleth the decree of Coun∣cell, though made by the holy Ghost, and the Apostles, and seemes to deny that the Idoll is any thing; or that which is offered to Idols is any thing, 1 Cor. 10.19. &c. and in plaine tearmes, 1 Corinth. 8.4. As concerning the eating of things offered unto Idols, we know that an Idoll is nothing in the world: though made of matter, wood, stone, brasse, silver, or gold, yet it is nothing, In genere signi relati ad rem significatam, because the thing signified by the Idoll, is nothing; nothing reall in the world. And so the Apostle permitteth the eating of things sacrificed to the Idols; Provided, that first it be done without scandall to others, 1 Cor. 8.9. &c. Secondly, We must not eate it, if we know that it hath beene offered un∣to Idols, or eate it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, As a thing offered to an Idoll, vers. 7. as he most acutely and divinely distinguisheth; Neither must it be done in the Temple of the Idoll, 1 Corinth. 8.10. Otherwise, neither if we eate, are we the better; nei∣ther if we eate not, are we the worse, vers. 9. But whatsoever is sold in the shambles, that eate, asking no question for conscience sake, 1 Cor. 10.25. Yet if any man say unto you, This is offered in sacrifice unto Idols, eate not for his sake that shewed it, vers. 28. & 29. About this time, because as it was an abhomination to the E∣gyptians to eate bread with the Israelites, Gen. 43.32. So the Jewes abhorred not simply to eate, but to eate such forbidden things with the Gentiles: Where∣upon, as it is most likely, S. Peter did forbeare to eate with the Gentiles, and S. Paul blamed him for it, Galat. 2.12. and he was justly to be blamed, or else S. Paul would never afterward have recorded it.

Yet upon further disorder, and abuse of the holy Apostle S. Paul his hea∣venly-inspired doctrine, the wisdome of God to set a finall determination to this seeming difference, to accord both Jewes and Gentiles, and to build the Church upon one corner stone, elect, and pretious, againe reneweth the Apostolicall sanctions and holy decrees of the Jerusalem Councell; and notwithstanding S. Pauls indulgence and determination, which in the right use was most holy; I say, the blessed Spirit of God most justly findeth fault both with the Angel of Thyatyra, Revel. 2.20. Because he permitted Jezabel to teach, and to seduce Gods servants—to eate things sacrificed unto Idols: and also reproveth the Angel of Pergamus, Revel. 2.14. because there were among his Church They who held the Doctrine of Balaam, who taught Balak to cast a stumbling-block be∣fore the children of Israel, to eate things sacrificed unto Idols.

According to which Dictate of the Spirit, being the last booke of Scripture, and was written by S. John, did the Church of God guide it selfe a longtime

after, nor did eate of things sacrificed to Idols. And it was so strictly observed; that the cursed Apostata Iulianus, who for his abhominable Idolatry was ter∣med Idolianus, tooke it to heart, and resolved to breake them off from that point of Religion, whether they would or no; and therefore to vexe the Christians, caused all the meat in the Pagan Markets to be mingled with things offered unto Idols; so that the Christians must either eate no flesh, and be ready to starve; or else eat of such things as were offered unto Idols. But an holy Martyr admonished the Christians to live by boyled wheat and furmenty, and so delu∣ded his politick irreligion.

Julianus being thus rancountred and undermined, he fell to a countermine, and the rage of that Renegado Emperor so increased, as Theodore Historiae 3.14. saith, At Antioch (the then most flourishing seat of Christians) and in other places, he mingled both the fountaines (their then drinking places) with some part of the Heathen sacrifices, and their markets with meats offred unto Idols. In this com∣miserable estate, some were starved, rather than they would eat or drink: and questionlesse died most holy Martyrs. Other dovout men did eat and drink of the creatures, which were before them, grounding their practises on the Apostles words, 1 Cor. 10.25. Whatsoever is sold in the Shambles, that eat, making no question for conscience sake. And Rom. 14.3. Let not him that eateth despise him that eateth not: and let not him that eateth not, judge him that eateth. Again, v. 6. He that eateth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, eateth not the Lord, and giveth God thankes. Some may think the Eaters and Drinkers of those mingled waters and meat, did sin against S. Pauls directions, because they knew that some things were purposly offered unto Idols, and min∣gled with other meat and drink.

But I judge charitably, that they might lawfully eat, because they did not eat the meats 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, As things offered unto Idols: Neither did know which was offered to Idols, which not: and if they had known, they would have refu∣sed the things sacrificed. Yet for all this, S. Augustin in his 154, Epistle is enough severe in this point, saying, If a travailer being extreamly hungry, findeth no meat, but such as hath been offered to an Idoll, though no other man be present to see him eat, yet let him not eat (saith he.)

Lastly after this, the Church mitigated the severity in this point. So still, for the good of peace, for the bettering of the Churches estate: for avoyding to give offence to the weak brethren: the same thing may done, or not done: concealed or revealed; There is nothing that may be omitted without sin, but must be omit∣ted, rather than the Sin against the weak brethren should be incurred. And this I hold to be a safe Rule.

And now in further answer to my learned and laborious Friend, who was a little stumbled, because our Church hath commanded Kneeling, when the Pri∣mitive Church appointed Standing; I say, Churches have great power commit∣ted to them, of which I spake at large in my first book; Yet now will adde, that though the Church hath established such and such good Orders: Yet upon abuses, or other just motives, she may mutare velificationem, and change the Or∣ders. And why should any of the people, or any inferior Minister take upon them to guide or governe the Churches, or to pry into the Reasons, and Consulta∣tions Ecclesiasticall, why the Governers have appointed such observances, or have Abrogated them? The meanner sort are bound to Obedience. The Foot must not usurpe the offices of the Head, or Eyes. Peter Moulin, whom Balzack compareth to a brave Sea-man, in a single small Brigandine, daring to affront a great Fleet, found fault with such Ministers of ours, who for a Cap, and a Sur∣plise would leave their Ministry, and disobey our Church; professing, that if his King would permit him to preach in Paris, though he were enjoyned to do it in a blew Cap, he would be content to do so. In honour of Christs Resurrection, and to testifie the joy of Christians for that great blessing; the holy Church then

forbade Kneeling at some times: Now, since that irreverence, and contempt hath grown among the people, our Church hath justly commanded kneeling in prayer-time.

The Fathers esteemed the day of the Lords Resurrection to be the first day of Christ his Joy, after his Passions being dolorous; His descent into Hell; His vi∣ctory over Satan; His ascent, and His Resurrection being active, or laborious. Heavinesse might endure for awhile, but joy commeth in the morning. So the Fa∣thers joying not so much in their own joy, as in Christs joy, which on Sunday morning was least clouded, and least annoyed, they made that Day their Holy∣day: and Kneeling being held by them to be a symbole of Sorrow, they forbade that signe of Sorrow; and Fasting being a token of Humiliation, they forbade That also; though some Churches did Fast on That day, as I proved before; and the people of some Churches might, and did Kneele.

Excellently writeth S. Hierom, That is indifferent which is neither good, nor evill: which if you do, you are not the more righteous; or if you leave it un∣done, you are not the lesse righteous. But if the Supreame Magistrate, or the Church command a thing indifferent, it is no longer indifferent to thee; it is now a binding precept upon the injunction: and that must make thee yeeld Obedi∣ence upon the Ecclesiasticall Magistrates authority, which bindeth not others, in other places.

Variety of ceremonies, is not hurtfull to the Church of Christ, but rather be∣neficiall; for out of them we may choose those for practise, which are best, and most agreeable to our Times and Congregations. If thou findest any thing, any where, that more pleaseth God, select that to the use of the Church, saith Gregory the Great, to our Augustine of Canterbury, as it is in Beda, cap. 27.

What Gregory appointed, I wish the now Bishop of Rome practised. In all our solemne Ecclesiasticall meetings we begin with publick humble prayer unto God to blesse and guid us. Yet in the Popes Consistory at Rome, there is not heard the voyce of publick prayer. And the learned Cardinall Palaeotus De Sacri Consistorii Consultationibus, p. 373. goeth about to excuse it, saying; The Pope and the Cardi∣nals were at their Devotions, before they came to the Consistory; and there commended themselves heartily to God. I answer, Every one, I presume in our Convocation-house do pray to God heartily before our going to that meeting: yet publick prayers are also thought necessary: because of meeting in an holy place; and because holy matters are there to be handled; and we seeke to obtaine a blessing from God: and we must not be weary in well-doing, Gal. 6.9. but must pray always, that is upon all faire occasions.

In too too many things, the Church of Rome hath followed and imitated the fashions of Heathen Rome: In this point, Pagan Rome is holier than our late Christian Rome. No man doubteth but the Senators did after their sort, pray in their Houses, or Capitoll, or Temples, before they came into the Sentate house: yet before they began any businesse of the World, this kind of prayer was publickly recited. Quod foelix faustumque sit, &c. God blesse and prosper us in our un∣dertakings.

His Second subterfuge, that they pray not, because the Pope is present, who hath so great power, is most ridiculous: for supposing him so holy, and to have all the pretended power; He and they should the rather pray together to God, and would the sooner be heard.

I returne to the old matter.

Concerning Kneeling at the Receiving of the holy Eucharist, it was never dis∣liked as a thing of its own nature evill and unlawfull, but as inconvenient for such times, and not simply inconvenient, but because the Church so judged. From Easterday not only unto Whitsunday excluding it, sed eâdem immunitate in Pen∣tecosten usque gaudemus, saith Tertullian de Coronâ Militis, cap. 3. They kneeled neither at the feast of Easter, nor at the feast of Pentecost, nor between those

times; but after both feasts were ended. If you look for Scripture to command this: No Scripture prescribeth it as a Law. Tradition is the author: Custome the confirmator: Faith is the observer, saith Tertullian cap. 4. And there was some reason for it, to which thou owest obedience, saith he, ibid. Whensoever they received the blessed Sacrament standing, they prayed standing likewise: when they Kneeled at one duty, they Kneeled at the other: yet diverse of the fa∣ctious ones will kneele at Prayer; who will not kneele when they are partakers of the Communion; and are faulty therein, which themselves find fault withall; contemning the ancient Churches practise in the one halfe, whilst they are eagerly bent for the other part.

Thirdly, at the first institution of things, both sacred and prophane, the solem∣nity is more, than in the sequell of them.

Abraham made a great Feast, the same day that Isaac was weaned, Genesis 21.8. When Christ weaned the Apostles from the World, and made them an Heavenly banquet, we must think, their Joy and Thankes was great, and their devotion did strive to correspond unto the gift.

At the receiving of the Law, the Israelites sanctified themselves two dayes, and washed their cloaths, and did not come to their wives, Exodus 19.14, and 15. yet was the Law but a Schoolmaster to bring us to Christ; and brought not with it that benefit to them, which the sacred Eucharist doth to us. Therefore the greatest and devoutest solemnity of Gesture can be but too little.

When Christ was in his swadling-bands, The wisemen fell down, and worship∣ped him. Matth. 2.11. and gave gifts unto Him. And can we think the A∣postles lay all along or sate unreverently, when Christ gave Them better gifts than Gold, Franckincense, and Myrrhe: when he gave Himselfe to them? Absit; God forbid.

If we have but new cloaths, we will not suffer a spot upon them: but we wipe them, brush them, and put them on, more carefully, than when they are thread∣bare and worne out.

It is an old Proverbe, Every new thing hath a Golden tayle, is much loved, admired and desired: and yet within awhile, it fals into neglect; and sometimes into contempt, & malam caudam trahit, that I may use Calvins phraze in his E∣pistles, Colum. 478. it smelleth ill, like the candle going out. I have lived to see popular Lectures sinck below scorne, who were formerly admired: and both un∣deservedly, as the humors and passions of the people move, which is by Le∣valtoes.

The diseases of the body, and the humors thereof, commonly fall into the legs; all sins of former times have descended and rowled down upon and into our dayes: and now the feet swell, and we proud, that they are full of corruption; and a curing hand, they will not heare of.

O my God! into what dregs of time are we fallen, that they, who pretend most Devotion, and think themselves to be the purest Christians on the earth, do accompt it Indevotion to be humble and reverent, and will not come into the house of prayer, till prayer be ended, that they may heare a Sermon? Who will not Kneele, when they enter into the Church, nor shew any reverence at their going out of it: nor bow at the sacred mention of our Saviour Jesus Christ; but come boldly, impudently and most irreverently into Gods house, and stay there: and returne, as if it were an ordinary roome or Town-house to meet in. Is this to reverence Gods Sanctuary? Is the feare of Superstition become the mother of Atheisme? Hath liberty been turned into licenciousnesse? Because some Kneele to Idols, shall we not Kneele to the true God? Because some creep to the Crosse, shall not wee worship, and fall downe, and kneele before the Lord our Maker? This is such a mark of the deare children of God, of the Elect, and the Genera∣tion of the Just, of the Plants for Heaven, of the Holy Ones that are sure to be saved, as former times never heard of. How hath my soule abhorred to see some

men labour to gaine reputation upon God, and by being irreverent in the Church to magnifie themselves, as they think, above the people; who keep off their hats whilst the Atheists are covered, and kneele, whilst they most profanely do sit. The lowest humiliation is too little in that sacred place.

They cried before Joseph; Abrech or bow the Knee, Gen. 41.45. Esay 46.23 I have sworne by my selfe: the word is gone out of my mouth in righteousnesse, and shall not returne, that unto mee every knee shall bow: which is explained, That they shall Kneele before prayer. Every knee shall bow to me, and Every tongue shall sweare; or as S. Paul Roman. 14.11. expoundeth it, Every tongue shall confesse to God.

The Apostle S. Paul, Phil. 2.9. enlargeth it thus; God hath highly exalted Christ, and given him a name, which is above every name: that at the Name of Jesus every Knee shall bow, of things in Heaven, of things in Earth, and things under the Earth.

Humiliari, est ad humum inclinare. It is a signe of humblenesse, to bow toward the Earth. Neither he who stoopeth to take up one falne, nor he who prostra∣teth himselfe and falleth down for dovotion sake, amittit statum rectitudinis, groweth ever a whit more crooked: Yea, when he is most down, he then stan∣deth up Rectus, and rectissimè, in curia Coelesti. Who humbleth himselfe, shall be lifted up of God. Psal. 119.25. My soule cleaveth to the dust. How? if not by bodily prostration? Abraham bowed himselfe to the ground, Gen. 18.2. The great observer of the Commandements, Kneeled to Christ, Mark. 10.17. Act. 21.5. S. Paul and the company, rather than they would not Kneele, did kneele on the shoare.

And I have heard of a late Viceroy of Ireland, who going to take ship, and returne to England, devoutly fell on his knees, and asked, and had an holy Ar∣chiepiscopall Benediction, and it prospered divinely.

They worshipped their very Idols; Shall not we worship God? The meane man bowed down, and the great man humbled himselfe: which Worship being due to God only, because they gave it to Idols, it is said, Esay. 2.9. Therefore forgive them not: Which was an usuall and terrible imprecation. The father of the Lunatick, Kneeled down to Christ, Mat. 17.14.

The Leper kneeled down to Christ, Mark. 1.40. 2 Chro. 7.3. The people bowed themselves with their faces to the ground upon the pavement, and worshipped: when they saw the fire come down, and when the Glory of the Lord was upon the house. And shall not we do the like, when we feele the grace of God san∣ctifying our soules, descending upon our spirits; and Christ the Glory of his Fa∣ther inhabiting in our hearts, and feeding us? When Salomon and the people be∣gan their publick devotions, Hee kneeled on his knees, and spred his hands to Heaven, 2 Chro. 6.13 And all the Congregation worshipped untill the burnt of∣fering was finished, 2 Chro. 29.28. And when they had made an end of offering, Hezekiah, and all they that were with him, bowed themselves and worshipped, vers. 29. At all times: In the beginning, middle and end of Divine service, God is to be humbly worshipped.

S. Hierom, on Ephes. 3. Fixo in terram poplite magis, quod ab eo poscimus, impetramus; Wee doe the rather obtaine what wee desire, when wee kneele.

Constantine l' Empereur, saith, It was not lawfull for any to sit in the porch of the Temple, except the Kings of Davids loynes. They fell on their faces, when they came into the Temple. And they went backward out of the Temple (others say sideward) with their faces still looking toward it: So great reverence did the very Jews shew toward their Temple; Neither is it shame for us to imitate them in our Ingresse and Regresse.

The Primitive Church did Kneele to the Altars. Aris Dei Adgeniculari, est Adorare sacro-sanctum Altare. Adoremus primum, saith an holy Father. If

at their first approach neere the Altar, they Adored It: doe you thinke they did not adore Christ, when he was to be taken at the Altar; whose blessed Sacra∣ment was left upon the Altar?

Optatus Milevitavus in his sixt Booke against Parmenian. In Altaribus votae populi, & membra Christi portata sunt; In the Altars the prayers of the people and the members of Christ are carried: God is called upon: and the Spirit being requested, descendeth on it to the Consecration, as Bellarmine holdeth. What is the Altar, but the feat of the body and blood of Christ? Whose body and blood dwelt there for certaine times or seasons. Chrysostome in his Oration, that Christ is God, witnesseth, That the Crosse did alwayes use to remaine on the Altar. Ambrose lib. 1. in Lucam, Doubt not but an Angel is assistant, and Christ assistant when Christ is offered up. And more fully, De Spiritu Sancto 3.12. Carnem Christi hodie in mysteriis adoramus; quaem Apostoli in Domino Iesu Adorarunt: To this day we worship that Flesh of Christ in the Sacrament which the Apostles adored in Christ Iesus. Augustine on Psal. 98. Nemo illam carnem manducat nisi prius adoraverit: No man eateth the blessed Sacrament be∣fore he hath worshipped; not the Sacrament it selfe, but God, or Christ in the Sacrament.

Ensebius in vitâ Constantini, 4.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He had Soliloquies with God; and being pitched on his knees, with eyes cast down to the ground, he was earnest with God by humble prayers, to obtaine those things which he needed. When he received our blessed Lord himselfe, did Constantine sit on his royall Throne, and keepe state, or rather descended to the gestures of a thankfull sup∣pliant, and humble receiver?

To the eternall glory of King CHARLES, be it knowne unto the remote people, who cannot come to see him; when he partaketh of the body and blood of our Saviour, He doth it, not sitting, not lying all along, not standing, but with as much humilitie, as the meanest poenitent amongst his Subjects; He kneeleth, he worshippeth Christ; he prayeth, he giveth thankes; and his ge∣stures are so holy and devout in that sacred participation, that (as I have beene informed) God by him, hath turned the heart of a Romanist, to embrace the truth on our side. And if his enemies did truly take measure of him, they would feare his prayers as well as his Armes, and his devotion with his power.

Genua flectimus orantes, In prayer-time we kneele, saith Origen on the fourth Chapter of Numbers, Homil. 5. Arnobius in his first Booke, useth this phrase, Genu nixo procumbere, to pitch on the bended knee. The Saints never meet in holy places about holy things, without decent reverences expressed by their bo∣dily gestures. Detur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—in contrarium.

The poenitents cast themselves downe, ad fratrum genua, to their Brethrens knets, saith Tertullian; which they could not doe, without Kneeling themselves. And did they not kneele when they received Christ?

But you will say, the Papists in Kneeling, doe adore the very Eucharist it selfe, viz. the materialls.

I answer: Abuses take not away the right use of things. If Mercury first in∣vented Letters (saith Tertullian de Coronâ Militis;) yet I will use them as neces∣sary both for commerce and divinity. If he used Musicke, so did David. Aescu∣lapius first cured Diseases; yet this did not hinder Esaias to apply a medicinall playster to Ezechias: And S. Paul knew a little Wine was good for the weake stomacke of Timothy. Though Minerva made the first ship, yet the Apostles (yea Christ himselfe) refused not to sayle in shipps. If you name some Heathen god, as Author, Founder, and Inventor of all and every utensils and vessels: I will also say, Christ did recumbere in lectulo, lay on a small discubitory bed, and was girded with a Towell, Propriâ Osyridis veste, with a vestment appro∣priated to the service of Osyris, both when he tooke the Bason, and washed the Apostles feet; and when he put water into it, ex urceo, out of the waterpot or pitcher.

Remove the Abuse; keepe still the right Use. To argue from the abuse, to the wholly removing of things in their right use, is as childish and ridiculous, as if another should say, The Vines and the Corne are to be spoyled and cut downe, because some are drunke, and doe surfet: and all creatures, and all the world to be destroyed, because Man abuseth them; yea mens soules and bodies to be anni∣hilated, because there are none, but sometimes and some wayes, doe abuse both their soules and bodies.

Concerning the veneration of the Sacrament, it is accorded on all sides, That in the Act of Receiving, or whilst we are participating of it, it is lawfull to Kneele, yea to fall downe and worship Christ in it.

Calvin who is most vehement against Adoration, when the Host is carried up and downe in state (as oft it is under a great goodly costly Canopy) is expresse, Institutionum 4.17. Parag. 37. If Christ be adored in, or at the receiving of the Supper, I will say, that that Adoration then is lawfull, if it resideth not in the signe, but mounteth up, and is directed unto Christ sitting in Heaven.

The Lutherans run with divided streames: Illyricus denieth Christ to be wor∣shipped in the Eucharist, (saith Bellarmine de Sac. Eucharistiae, 4.29.) Others hold, That when we are busied in the reall present partaking of Christs body, we must then worship it. See Brentius in his Apology for the confession at Wit∣tenberg: and Bucer in the Acts of the Conference at Ratisbon. Their leader Lu∣ther (cited by Chemnitius in his Examen of the Decrees of the Tridentine Coun∣cell, the second part, pag. 151. of Sarerius his Edition) stileth the Eucharist Sacramentum venerabile, & Adorabile, A Sacrament to be worshipped and ado∣red. And none, saith Chemnitius, denieth Christ to be adored in the Supper, but Sacramentaries, or such as deny Christ to be truely and really present in the Sa∣crament of the Eucharist.

Chemnitius himselfe acknowledgeth these Theses.

• 1. Christ God and Man is to be adored. Onely Arrians deny this.
• 2. Christs humane nature; for the hypostaticall union with the divinitie is to be adored. None but Nestorians will deny this. The Apostles worshipped the Humane nature; Matth. 28.17. When they saw him, they worshipped him. Let me adde, Adoration praecedeth Communication; for, Adora & Communica, saith Chrysostome, Homil. 21. ad populum Antiochenum. And, Nemo illam carnem manducat nisi prius adoraverit: No man communicateth of those heavenly mor∣sels, who hath not first adored.
• 3. The adoration of God, is not confined to time or place. S. Augustine on those words, Worship at his footstoole, Psal. 99.5. readeth it, Adorate scabellum pedum ejus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Suppedaneum, Worship his footstoole. S. Augustine his opinion is expresse, That Christs Flesh as made of Earth, may be said to be Gods Footstoole: That That Footstoole is to be Worshipped: and therefore Christs Flesh is to be Worshipped: And when we eate his Flesh, we doe not onely not sinne in Worshipping it; but we sinne, if we doe not Worship it: yet if the Prophet and Psalmist aymeth not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, principally at the Adora∣tion of Christs Flesh in that place, but commandeth their prostration before the Temple, and before the Sanctuary (which was holy) and before the Arke, in it: as in my judgement he doth: For the Temple was the place both of Gods throne (in some regard) and the place of the soles of his feet (in another regard) Ezechiel 43.7. And God saith, He will beautifie the place of his Sanctuary, and make the place of his feete glorious, Esay 60.13. And in the verse following, he expresseth how it shall be glorious; They shall come bending unto thee, and—they shall bow themselves downe at the soles of thy feet: a very low prostration. The Arke also is called the Footstoole of God, and there God was to be worship∣ped, not the Arke it selfe but God: 1 Sam. 1.19. They worship before the Lord. We will goe into his Tabernacles: We will worship at his Footstoole. Arise, O Lord, into thy rest, Thou and the Arke of thy strength, Psal. 132.7. & 8. verses; I re∣sume

• and say, if the Israelites were commanded to worship God before the Tem∣ple, before the Sanctuary, before the Arke: O come, let us worship and fall downe and Kneele before the Lord (which I have forealleaged;) We cannot thinke that God would have Christians lesse devout toward his onely Sonne God and Man; than the Israelites were to the Temple, Sanctuary▪ or Arke: and therefore, I hold it a probable inference, The Apostles Adored Christ whilst he was facially pre∣sent, and presenting his most sacred Body and Blood to them: which was a most gracious gift and blessing, more of value than the Temple, and all the holy things contained in it.

Did God, when he brought in the First-begotten into the world, say, Heb. 1.6. Let all the Angels of God worship him? And when the same Saviour of Ours, was going out of the world, and was present with his holy Apostles, and gave them his owne Body and Blood with all needfull graces, and among them even this grace, to know Whom to adore, and When (which are parts of his Wor∣ship) can we think he was not worshipped by them?

Alwayes then, and everywhere is Christ to be adored: Fieri nec potest, nec debet, quin fides Christum in actione coenae praesentem veneretur: It cannot be, nor ought to be, but that our Faith must worship and adore Christ present in the Sa∣cramentall distribution and reception.

And the same Chemnitius bringeth in Augustine, Ambrose, Nazianzen, and Eusebius Emissenus for his Co-opinionists; yet thus he expounds himselfe; That not the materiall Elements are to be adored, but Christ onely.

But my inference and collection from these passages, is onely this; If we must adore Christ, when we celebrate and take the divine Sacrament; then it beho∣ved the Apostles much more to doe so, when They beheld Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, visibly, personally, and bodily present, conferring those hallowed Blessings unto them.

I doe not say, I doe not thinke, that the Apostles did alwayes, at all times, and in all places adore Christ, by bodily prostration, after they knew he was humanatus-Deus, the Sonne of God, yea God in our Flesh. He expected it not. The occasions did not so permit it. He sent them, He sate with them, He did eate and drinke ordinary food with them, He washed their feete: At which times, bodily adoration was not, could not be well performed. Christ held it worship enough, at some times, that they did confesse him to be God and Lord: My Lord, and my God, (saith Thomas) Joh. 20.28. Thou art Christ, the Sonne of the living God, saith Peter, Matth. 16.16. We beleeve, and are sure, Thou art That Christ, Joh. 6.69. It was well accepted from them, That they did worship him in Spirit and Truth, Joh. 4.24. If their mindes and soules had gotten an habitu∣all adoration of him, the expression of it by continuall prostration was not ne∣cessary.

1. But first when Christ had newly performed some superhumane workes, they did as they were bound, Worship him, Matth. 17.6. At the Transfiguration when they heard a voyce from Heaven, They fell on their faces. At the great draught of fishes, overlading their ship, Peter fell downe at Iesus knees, Luk. 5.8. And others might doe so, at other times, though it be left unmentioned.

2. When they begged great matters, They worshipped him. The woman of Canaan, seeking for helpe, Worshipped him, Matth. 15.25. The mother of Zebe∣dees children craving a boone, Worshipped him, Matth. 20.20.

3. When Christ did actually heale some, who were vehemently afflicted, They did adore him. The healed Samaritan, fell downe on his face at Christs feete, Luk. 17.16.

4. Lastly, it was fit to adore him, when he extraordinarily conferred on their soules greater blessings, to the saving and inriching them with all necessary graces; At such times and seasons, did they, ought they too, Adore him. And thus did he doe to them, when he gave them the consecrated food of his Body and

Blood, when he instituted a new Sacrament for the good of their soules. And therefore I doubt not, but they did Then Adore him, according as the excellency of the gift required.

Therefore, Kneeling being a Gesture of Piety, as M. Hooker fitly tearmeth it, an Adorative Gesture, and above all Gestures most frequent in use to worship God; I conclude, with some degree of certainty, and with the cleerest probabili∣ty: That when Christ administred the consecrated Eucharist unto his Apostles, they Kneeled at least, if they did not fall down on their Faces, and worship him.

And yet if they did fall down to the Ground, they first fell on their Knees: and Kneeling was the way and meanes of their prostration, and they arose not up, without Kneeling.

Let any one, give me one instance where ever any Church at any time did like or prescribe, that any one might receive the blessed Sacrament of the Eucharist Sitting, or Lying all along, except such as were unable to kneele, till these later times of Singularity, and Innovation, and I shall give them thankes.

Tertullian de Oratione, cap. 12. Irreverens est, assidere sub conspectu, contraque conspectum ejus, quem cum maximè reverearis ac venereris; quanto magis sub con∣spectu Dei vivi, Angelo adhuc Orationis astante, factum istud irreligiosissimum est, nisi exprobramus Deo quod oratio nos fatigaverit. It is irreverent among men, to sit in his sight, and against him, face to face, whom you do most revere and worship. But this is more, a most irreverent fact, to Sit in the sight of the living God; the Angell (that heareth and offereth up our prayers) Standing still there: unlesse we object it against God, that prayer hath tyred us. And is it likely, that the Apostles, at the Receiving of the stupendious mysteries from the hands of their Saviour then present, blessing the Elements, giving Thankes to God, work∣ing miraculously, fore-signifying his Death and Crucifixion with the break∣ing of his Body and powring out of his Blood, and giving himselfe unto them, after a new way; lastly lifting them up then from consideration of things earthly, to the enjoying of things heavenly: I say, is there so much as a shadow of likelihood, that they did not worship him? Even Balaam advised Balack to stand at his Burunt-offering, whilst Balaam met the Lord further off, Num. 23.15 and Balak obeyed him: for, Behold he stood by his Burnt-offering, vers. 17. And yet it is likely that Balak did sometimes Sit; for vers. 18. It is in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Surge; not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is in the Septuagint; Balaam as it were dislike∣ing Sitting in sacred offices. Even the unweildly Eglon arose out of his seat, when Ehud said to him, I have a message from God unto thee, Judges 3.20. And he was another King of Moab.

Gregory Nazianzen in his Oration of the death of Gorgonia his sister, saith, When she was afflicted with an incurable disease, by night she hastened to the Church, and lying Prostrate before the Altar, so earnestly prayed before the venerable Sacrament, that she was presently cured, calling upon him who is Wor∣shipped on the Altar: And can we think she did not fall down on her knees at least when her selfe received the sacred Food of her soule?

Eusebius Emissenus, Homilia 5. de Paschate, saith, The Sacrament was insti∣tuted, ut coleretur Christus jugiter per mysterium, That Christ might be conti∣nually worshipped by the mystery.

Origen Homilia 13. in Exodum, Nostis qui divinis mysteris interesse consuevi∣stis; you who use to be present at the Divine Mysteries, do know, that when ye receive the Body of the Lord, ye heed unto it with all fearefull cautiousnesse, and worship, least any thing of it fall.

Again, Contra Celsum, 8. about the middle of the book; With prayers and thanksgiving for the benefits received, do we eat the sacred Bread. And did they not neele either when they prayed, or when they received?

In the next place followeth the binding argument from the book of Adver∣tisements

set forth by Queen Elizabeths command 1584, and printed by Thomas Dawson, in the Articles for administration of Prayers and Sacraments (We ap∣point) Now follow the words, That all Communicants do receive Kneeling, and as it is appointed by the Lawes of the Realme, and the Queenes Majesties Injunctions.

Lastly, let men consider themselves, and their own natures, and they shall find, that the body of Man was not ordained of God to serve only, nor principally for naturall necessities: It is indeed, as a stranger to percolate our Bread, Meats, and Drinks; but it hath many faire offices, and more spirituall. The Face framed with erected eyes to look up to Heaven. The Heart to meditate on it. The Hands being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the instruments of instruments, to work righte∣ousnesse; and are not the Knees Omni cardine versatiliora, more pliable, flexible and turning, than any hooks or hinges, whereby we may easily fall down and worship God: and easily arise to prayse him and do him service?

Let me speak in Tertullians phrases De corona cap. 5. Deus auditum in auribus fodit visum in oculis accendit, gustum in ore conclusit, odoratum in naribus ven∣tilavit: contactum in manibus astimavit: per haec exterioris hominis ministeria, interiori homini ministrantia, fructus munerum divinorum ad animam deducuntur à sensibus. God hath bored hearing in the eares (because into them it descendeth as into an hole) He hath kindled sight in the eyes (for the eyes do sometimes sparkle with fire, and are of a fiery nature.) He hath shut up tasting within the mouth (for he hath bounded it within that compasse.) He hath winnowed, or vanned smelling in the nostrils (by the playing of the wind.) He hath made the hands the judicatories of touching: (which touching being diffused over all the body, yet is more used by the hands.) He concludeth divinely: By these ministeriall bodily Organs, serving the inner Man, the blessings and fruits of heavenly gifts are from the Senses conveyed to the soule. Much more might be added of other parts, I will end all in this addition.

They defraud their Knees of the chiefest office, and greatest honour, who re∣fuse to bend them, in holy times and places: especially at the receiving of the blessed Sacrament: which I would take, after I had fallen on my Face, and used groveling Adoration, if the Church so appointed me: or if scandall would not arise, from such extraordinary Gesture.

THE PRAYER.

O Lord, thou knowest my heart, and that with Soule and Body I Reverence and Adore thee in thy divine Eucharist: I humble my selfe, as much as I can: and I would humble my selfe lower, even unto the gates of Hell, if I could: confessing my worthinesse in nothing, but that I am worthy to be condemned. In such contemplations, quake∣ing and terror take hold of my heart; and I am horribly afraid of thy Iudgement. Abraham, Isaac and Jacob shall be in a sweat at the day of Iudgement, as good children shall be in a dread to see their fa∣ther angry with his rebellious children. The earth shall melt away like wax; the heavens shall tremble, and the pillars of Heaven shall shake: to whom shall I fly? to whom shall I say, Cover me? but unto thee most compassionate Saviour: for thou art my rocke, thou art the buckler of my defence, under the shadow of thy wings do I desire to rest: as thou wert superexalted, because thou didst humble thy selfe;

so grant good Lord, I may so fall down before thee, that I may bee taken up by thee, and that the greatnesse of my humility may bring unto mee, by thy favour, the riches of thy glory, the exaltation both of my soule and body. Lord, heare my prayer, and let my cry come unto thee, for Iesus his sake. Amen.

CHAP. VIII. Which containes the ninth, tenth, and eleventh Generals. Wherein is declared,

• ...1. What Gesture we are to use at the Receiving of the blessed Eucharist.
• ...2. What Names have been given to it.
• 3. What Words were spoken by our Saviour, after the Third Supper, be∣fore he departed out of the Coenaculum.

1. What Gesture we are to use at the Administration of it to others. Receiving of it our selves. Both handled promiscuously.

The English Liturgy our best guide.

At the

• Repeating of the Law, the people must Kneele.
• Receiving of the same, the Israelites did no lesse.

Never Patriarck, Prophet, Evangelist, Apostle, nor holy Man, nor Christ him∣selfe prayed Sitting, when there was opportunity of Kneeling.

The Monkes of Egypt did pray Sitting.

The Rule of Saint Benedict mentioneth

• Sitting at the Reading of three Lessons.
• Rising up at Gloria Patri, &c.

Severall Gestures are to be used both by Priest and People, upon severall occasions. The Priest never Kneeles, while the people stand; but he may stand, when they kneele. Great reason why the people should kneele at the Receiving of the Body and Blood of Christ. No superstition, nor Idolatry, then to Kneele: But obstinate Irreve∣rence, if not blasphemy, not to Kneele. Prayer most an end used with b••nding of the Knees.

The Pharisee Stood Christ Kneeled when he prayed.

The Rubrick of the Communion Book is to be followed by all obediently.

2. The Minister is to deliver the Communion to the people Kneeling

• in both kindes.
• into their Hands.

Maximus would have Men to wash their hands Women to bring clean linnen that will Communicate.

The Nicity of former times questioned. The sixth Synod, Canon 3. against it. The consecrated bread must be carefully delivered, and received.

To let any crumb, or particle thereof fall to the ground, accounted a great sinne by Tertullian and Origen. Pope Pius the first, punished those who let any of the Lords blood fall upon the ground or Altar. S. Cyril of Hierusalem gives a Cave at to this purpose. Little Tables set before the Communicants in former times: as now we hold Linnen clothes, saith Baronius. The usuall fashion of receiving the Con∣secrated bread between the Thumb and a Finger or two, disliked.

Receiving the holy bread in the Palme of the hand, a safer way.

In Tertullians dayes, the Christians did stretch abroad their hands like Christ upon

the Crosse, in their private prayers. Damascene would have us receive the Body of Christ crucified with our hands framed like to a Crosse.

The right Hand being upward open, and hollow to receive the bread.

This accounted the safer way. S. Cyril commandeth the same kind of usance.

Other manners of Taking it, not sinfull. In things indifferent we must not love sin∣gular irregularity. All unseemely Motions and Gestures are so many profanations of the Lords Supper. Seven Generall Rules to be observed against the profanation of the Lords Supper. The word (Amen) explaned: and Kneeling at Receiving the blessed Sacrament, pressed.

3. Tenth General. What Names are given to the blessed Sacrament by the Scriptures and Fathers, the Latine and Greek Church.

The hallowed Bread is called in the Scriptures

• 1. The Lords Body, Broken for us.
• 2. The Communion of the Body of Christ. And the Reasons thereof.
• 3. Breaking of Bread from house to house.
• 4. Holy Bread, Blessed Bread, Eucharisticall Bread, Heavenly Bread: Joh. 6.

In the Fathers.

• 1. Taking of the Lords Body, Tertullian.
• 2. Earthly Bread, sanctified by prayer, consisting of Earthly and Heavenly things. Irenaeus.

A Medicine of immortality, an Antidote against death, procuring life, purging sin, driving away all evils: idem.

3. Christs Dole to his Church, Tertullian. The Plenty, Aboundance, and Fatnesse of the Lords Body.

The Wine is called in the Scriptures

• 1. The New Testament in his Blood.
• 2. The Blood of the New Testament.
• 3. The Cup of the Lord.
• 4. The Communion of the Blood of Christ.

The blessed Eucharist consisting of both kinds, is styled In Scripture

1. The Lords Supper. And in what regards it is so called.

The Papists dislike the frequent use of this Phrase.

Casaubone confutes Justinian and Maldonate the Jesuits, and cals it

• The Great Supper.
• The most Divine Supper.
• The Arch-Symbolicall Supper.

2. The Table of the Lord, 1 Cor. 10.21.

With Ʋs, it is commonly called Christ his Last Supper.

And the Reasons why it is called the Last Supper.

In the Fathers it hath these titles.

• 1 The Communion of Saints, in the Apostles Creed.
• 2 Peace of Christ, Ignatius and Cyprian.
• 3 A New Oblation, Irenaeus.
• 4 Mystery, is a common appellation. Augustine.
• 5 Life. So called by the Affricans. Augustine.
• 6 The Oath, and strictest band of Religion. Augustine.
• 7 The Mysticall Bread. Augustine.
• 8 The holy Offering, in regard of the offerings for the poore. Augustine.
• 9 The Supper of God, and the Lords Banquet, Tertullian.
• 10 The Lords Testament or Legacy.
• 11 A Communion, prohibiting Schisme, and Division; and inclining to Peace and Ʋnion.
• 12 A Blessing.
• 13 A giving of Thankes.
• 14 The Authentique performance of the Type, Theodoret.
• ...

• ... 15 The Latines name it Missah, the Masse; which word some derive from the Hebrew or Chaldee, and say, it signifies A Tribute of a Free-will offering of the hand. Cevallerius dislikes that derivation. The Heathen Greek Priests dismissed their people with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Pagan Romans with these words, I licet, Missa est. Whence the Christian Roman Church borrows their Masse.
• 16 The Greek Church calleth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Ministration.
• ...17 Sacramentum Sacramentorum, &c. Nicolaus de Cusâ.
• 18 God. Tertullian.

4. Eleventh Generall. Wherein is inquired, what Speeches were used by our Saviour in the Coenaculum After the Third Supper was administred.

The gratious Sermon of Christ.

His Prayer to God. An Hymne.

PARAGRAPH 1.

NOw followeth, What Gesture we are to use at the administration of the holy Eucharist to others. At the Receiving of it, our selves.

Take then thus together in a Masse or lumpe, from the best authori∣ty under Scripture.

The English Liturgy or Common Prayer, is our best guide. We begin it first with the Lords Prayer, and the succeeding Prayer; Almighty God unto whom all hearts be open, &c. And this is performed at the Lords Table, the Minister standing, and the whole Congregation Kneeling: And at the Collect the Mini∣ster standeth: At the rehearsing of the Commandements the Minister standeth as speaking in the person of God, and commanding by authority. The people hearken, pray, and kneele, at the Recitall of every Commandement. Nor did the Israelites do lesse, if they did not do more, at the first receiving of the Law. When the Second Commandement said expresly, Thou shalt not bow down thy selfe to them; may well be inferred, they did Then bow down to him.

Never did Patriach, or Prophet, never did Christ, Evangelist, or Apostle, ne∣ver did holy Man pray sitting, when there was opportunity of Kneeling. Yet I confesse that Cassian 2.12. reporteth that the Monks of Egypt did sit praying: yet he addeth, insidentes sedilibus humillimis.

The rule of S. Benedict. cap. 9. mentioneth their sitting at the Reading of three lessons, and their rising up at Gloria Patri.

For at the reading the Collect for the day, and the Collect for the King, the Priest standeth up and the people kneele still.

The Epistle, the Gospell, the Nicaene Creed, the Sermon or Homily, and the one or more Sentences following, may be officiated, the Minister and people standing.

The prayer for the whole state of Christs Militant Church, must be done, eve∣ry one Kneeling.

The one, two, or three Exhortations following, and the short Invitatory ad∣vice to the Communicants, may be read to them, either the Minister, and they standing, or he standing, and they sitting, or approaching.

The generall Confession is to be read, both Priest and People humbly Kneeling on their knees.

The hearty prayer following, conjoyned with the Operatory Absolution, is to be done by the Priest or Bishop (if he be present) standing: and the people kneeling. And in that posture may continue, till the Laudatory, with Angels and Archagels be performed.

Then shall the Priest kneele down praying in the name of all the Communi∣cants; The people also kneeling, and saying Amen to the prayer. For I do not

remember that ever the Priests did kneele, when the people stood: but the Priests many times stand, when the people kneele: As in the words of Prayer and Con∣secration following the Priest standeth up, and People kneele. When the Mini∣ster or Ministers do participate, they kneele. When they Distribute, and Admi∣nister to the People, the Priests stand, the People receive it kneeling, as the Ru∣brick appointeth.

And great reason is there people should then kneele, at the Divine prayers, The Body of our Lord Jesus Christ which was given for thee, preserve thy body and soule unto everlasting life: and a like prayer is devoutly powred forth at the delivery of the Cup. And will they not kneele when the heart saith Amen to these holy prayers? It is so far from being Idolatrous to kneele before God at these prayers, that it is obstinate Irreverence, Contempt of the Sacrament, yea of Christ himselfe, Not to kneele, for such as are well before instructed. Further∣more, are we not at that instant advised to be Thankfull? which seldome is well performed without Prayer; and Prayer is to be said, as with lifting up of holy hands, 1 Tim. 2.8. so most wise with bending of humbled knees. It was also the wicked Pharisee who stood, and prayed, Luk. 18.11. But Christ himselfe kneeled down and prayed, Luk. 22.41.

Oh that such wretches, as do beat their servants if they be not reverent, humble, but disrespect their Masters, and little esteeme of their kindnesses bestowed, would but make the comparison between their heavenly Master, and them∣selves.

After the participation ended, every one solemnly kneeleth downe on his knees, and saith the Lords Prayer. And in that Gesture continue, whilst they say the next prayer, or the next save one.

The Gloria in excelsis Deo, by reason of the Prayse, Blessing, Adoration, and Thanksgiving included in it, and by reason of the Divine prayers made to the Fa∣ther, and the Son: with the coequally-glorious holy-Spirit, may well be said, or sung, All Kneeling.

The Blessing at their parting, is to be performed by the Bishop, or Priest stan∣ding, and by the People Kneeling.

The Collects after the offertory, are to be read, all parties Kneeling: for every one of them is a powerfull prayer.

What the Rubrick directly appoints, ought to be answered with full and obe∣dient performance: And since I have spoke my mind in some points unspecia∣lized, in or by the Rubrick; I submit my judgement, (as I do in all other things) to the judgement of the Church of England. And thus I proceed.

That the people are most an end to Kneele, but especially at the Receiving of the holy Communion, is so cleare, that all see it, except such, whose eyes Satan hath blinded. And if they do not repent, he will lead them blindfolded into the Lake of fire and brimstone, which never shall be quenched.

PAR. 2.

THat when the people Kneele, the Minister is to deliver the Communion in both kinds into the hands of them, is as cleare.

Maximus a great enemy of the Monothelites, saith, All men that will Com∣municate, must first wash their hands, that with a pure mind, and neat conscience they may receive the Sacrament. Likewise let the Women bring cleane Linnen, that they may receive Christs body. Baronius, Tom. 1. Anno. 5. Numero 148. ob∣serveth, men might take it into their bare hands. Women might not take it but in Linnen, which was called Dominicale.

Hence first the nicity of former times, may be questioned, Why the Women were to receive it in pure linnen, and white: but the Men into their bare hands? Have not the Women as cleane and white hands as Men? If the Womens hands

were unworthy to receive it, how are the Mens hands more worthy? If linnen be to cover, or adorne the Womens hands: Why will not such an ornament befit Mens hands also?

In the sixt Synod, Canone 3. celebrated Anno Domini 681. there seemes to be a Plea against that custome. We do not admit those who make receptacles of gold, or of other matter, to receive, in stead of their hands, the Divine mysteries; for they prefer the livelesse subject matter before the Image of God. If any do so, let both the Administrant, and the Communicant be separated.

Again, it is the fashion both for Men and Women, to receive the sacred Bread from the hands of the Minister, some with the thumb and one finger; some with the thumb and two fingers: and this is not sinfull, nor to be condemned in it selfe, as it may be carefully delivered and received. But if any crumb or particle fall to the ground, it is a greater sin, than people imagine. Tertullian took it very grievously, when any such thing was. Origen accounteth it a sin, and a great sin, & told the people they did well to think so of such as let any part fall to the ground.

The words are; Tom. 1. p. 102. in Eusebius, Episcopius his edition. Nostis qui divinis mysteriis interesse consuevistis, quomodo cùm suscipitis Corpus Christi, cum omni cau∣telâ, & veneratione servatis, ne ex eo parum quid decidat, ne consecrati muneris ali∣quid dilabatur. Reos enim vos creditis, & rectè creditis si quid inde per negligentiam de∣cidat. Circa Corpus Christi conservandum (magnâ) utimini cautelâ, & recte utimini. You who are usually present at Divine services, do know, with what warinesse, and reverence you preserve the Body of Christ when you receive the same; least by chance some small parcell or crumb of the Consecrated gift, should slip out from between your fingers, and fall to the ground. For you do beleeve, and right∣ly beleeve, that you are guilty of the Body of Christ, if any part or parcell thereof should through your negligence fall to the ground. And therefore you do use, and rightly use, a great deale of cautelousnesse in the preservation of the Body of Christ.

Pope Pius the first, who lived in the dayes of Justin Martyr, between 100, and 200 yeares after Christ, punished those by whose negligence any of the Lords Blood did fall upon the ground or Altar: The like we imagine of the sacred Body.

Sanctificatis ergo oculis tam sancti corporis contactu, communica: Cave, ne quid ex∣cidat tibi. The very eyes being sanctified by the touching of so holy a Body: re∣ceive the blessed Eucharist; but take heed, that no part of it fall from thee, saith Cyril of Hierusalem.

Baronius, Tom. 1. anno 75. Numero 146, saith, that when they took the Eucha∣rist in former times, certaine little Tables were set before the Communicants; as now (saith he) we hold Linnen cloths before the Receivers.

And all this was done, and is done out of doubt, least any particle should fall to the Ground.

Indeed, there is more danger in the nice receiving with the thumb, and a finger or two; for the Bread is made of many cornes, and every corne yeelds such mealy stuffe, as may easily by breaking, or in the acts of delivery, and receiving, moul∣der into crumbs, and fall down: There is much more care to be had of the keeping whole of such mouldring soft food, than if silver, gold, or pretious stones (from which nothing can drop away) were to be consigned over, or delivered to others. Nor is there danger in the fall of them; But danger there is in the fall of the Consecrated Bread.

Wherefore I doubt not, but as the words of the Liturgy command not, to put the holy bread into the peoples fingers, or between their thumb and fingers, but into their hands; so the meaning is, it ought to be delivered into the palmes of their hands, as a safer receite, and as a safer conveyer unto their mouths, than the use of thumb and fingers.

Tertullian de Oratione, cap. 11. Nos non Attollimus tantùm (manus) sed etiam expandimus, & Dominicâ passions modulantes & ••rantes confitemur Christo. When

we pray, we do not only lift up our hands, but we spread them abroad like to the Crosse, conforming our selves to the Passion of our Lord. For (say I) his hands were stretched out. But this was done in private prayers. In publick prayers, they lifted them up but a little way; as before I noted out of Tertullian.

Johan. Damasc. Orthodoxae Fidei 4.14. Accedamus ei desiderio ardenti: Manus in crucis modum formantes, crucisixi corpus suscipiamus: & apponentes oculos, & labra, & frontem, divinum carbonem concipiamus. Let us come to the Sacrament with an earnest desire; And framing our hands like to a crosse, let us receive the body of Christ crucified; and laying our foreheads, eyes, and lips nigh to it, conceive it as a divine coale to burne our sins. To conclude, in my opinion, the left hand bearing up the right, and especially in some Paraliticks, one hand had need to stablish another, and both crossing about the wrists, and the palme of the right hand being upward, and open, at the receiving of the bread, the blessed Sacra∣ment of Christs body may be received; But at the taking of the Cup, there is no need, or cause that the palme should be upright; yea it cannot be so with conve∣niency; and this doth no way enterfeere with Damasc••n, or our Lyturgy; and let the Christian heart judge, if this be not the safer way. And thus, for ought that I can object to the contrary, the Apostles themselves might receive the Sacra∣ment, and perhaps did.

I was overjoyed when I found this proofe following, agreeing both to my pra∣ctise, and opinion.

Cyrillus Hierosolymit. in Mystag. 5. Come not to the Communion with the palmes of thy hands spread all abroad, nor thy fingers severed, and open: but putting the left hand under thy right, to settle and establish it, in the hollow of thy hand receive the Body of Christ.

I will not say that any other course of taking is sinfull: but I have spoken my opinion for the Conveniency. The liberty granted by Christ, is not to be curbed, or Ephorized by us. But let us take heed least our liberty grow to licentiousnesse, or that we love singular irregularity.

For, if one should receive the blessed Sacrament sitting, or leaning on his elbow, or halfe-sitting, halfe-kneeling, or looking on the one side, or smiling, or using unseemly motion, though those Gestures be not in singled particularities forbid: yet they are a profanation of the Lords Supper; as being forbidden in the Gene∣rall Rules.

• First, That comeliest, and devoutest Gesture be used in holiest matters. San∣cta sanctè.
• Secondly, Let all things be done to edifying, 1 Cor. 14.26.
• Thirdly, Let all things be done in order, vers. 4. The rest will I set in order, when I come, saith S. Paul, 1 Cor. 11.34.
• Fourthly, Rom. 14.17. The Kingdome of God is not in meats, nor drinks: but righteousnesse and peace, and joy in the holy Ghost: For he that in these things ser∣veth Christ, is acceptable to God, and approved by men; let us therefore follow after the things, which make for peace, as there followeth.
• Fiftly, Let all things be done decently, 1 Cor. 14.40. A comelinesse is commen∣ded, Ecclesiastes 5.18. 1 Cor. 11.13. It is comely that a women pray unto God un∣covered: Comelinesse is taught by nature, as it there followeth.
• Sixtly, The meetings in sacred convocations are for good, nor for evill. We are come together for the better, not for the worse. And the contrary is reproved by Saint Paul, 1 Cor. 11.17.
• Lastly, God ruleth things Inferior, by Superior; things farther off, by things nearer to him. The people must not prescribe to the Magistrates, nor to them∣selves Laws, in things indifferent; but the Governors, and Pastors to the People.

Whosoever therefore at the receiving of the blessed Eucharist, doth any thing misbeseemingly, sinneth against these, or some of these Rules, and so sinneth a∣gainst Christ.

I proved before, that at the holy Receiving, a prayer is preparatory, and made for every one of us. And as the Minister devoutly prayeth, doth not thy heart say Amen? and is not Amen truly explaned and enlarged thus; O Lord, I con∣fesse, this is thy Body, this is thy Blood, yea it is thine own Selfe which thou vouchsafest unto me, and I do now Receive: Oh preserve my body and soule un∣to everlasting life; I eat in remembrance that thy Body was broken, and that thou dyedst for me: I drink in remembrance that thy Blood was shed and pow∣red out for me. Lord, I am thankfull, and I feed on thee in my heart by Faith. Lord, I beleeve, pardon my wandring thoughts: unite me unto thee: make me from henceforth holy, and conformable to thy selfe, and let this spirituall food strengthen me in the way to Heaven. To conclude in the Divine M. Hookers words; Oh my God, thou art True. Oh my Soule, thou art blessed.

He who useth not these, or some of these, or the like faithfull thankfull precatory ejaculations, both at the instant act of receiving of the sacred Communion, and presently after, yea and whilst the Minister is praying for him, he hath an obdu∣rate heart, he discerneth not the Lords Body, but eateth and drinketh his owne damnation. Now, Reader, judge again, if a man will not kneele when the Mi∣nister prayeth for him, and that openly? If he will not kneele, when he powreth out his hearty prayers unto God, whether he sinneth not haynously? Certainly, God condemneth his foolish obstinacy; and so I passe to another point.

PAR. 3.

THe next is; What names are given unto the holy Sacrament. And here I will first speak of the Bread, and of the Wine severally, and shew you what names have been given them both in the Scriptures, and by the Fathers: and then will I speak of them joyntly together.

The hallowed Bread, in the sacred Word of God, is called the Lords Body broken for us, 1 Cor. 11.24. discernable to be the Lords body, vers. 20. stiled also the Communion of the Body of Christ, 1 Cor. 10.16. which Communion is not in the use of Scripture a proper name of the Eucharist; but a declaration of its power, and efficacy, by making us one with Christ, and by partaking the Sa∣crament with our brethren, being a speciall meanes to the Communion of Saints; though the Fathers make it a proper appellation (saith Casaubone.)

Act. 2.46. it is said; They continued Breaking of Bread Domatim, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at home, or from house to house. In which place it is varied, Communicabant in fra∣ctione Eucharistiae. They did Communicate in breaking of bread; where the Translator makes use of a Greek word, which he doth not often.

It is farther called Panis Sanctus; Panis Benedictus: Panis Eucharisticus: Panis Coelestis. Holy Bread; Blessed Bread; Eucharisticall Bread; Heavenly Bread, John 6.32.

The Fathers appellations for it. Oratio solvenda est Corpore Domini accepto. Tertullian de Oratione, cap. ultimo: Upon taking the Lords Body, we end our Prayers.

The same in lib. de Idololatria; cap. 7. saith, some did Manus admovere Corpori Domini, move their hands to take the Lords Body.

Irenaeus, lib. 4. cap. 34. E terrâ panis, percipiens invocationem Dei, non jam com∣munis panis est, fed Eucharistia, ex rebus duabus constans, terrenâ & coelesti. Earth∣ly bread Sanctified by prayer, is not now common bread, but the Eucharist, con∣sisting of earthly and heavenly things. It is a Medicine of immortality; an An∣tidote against death: procuring life; purging sin; driving away all evils.

Tertullian, Adversus Judaeos, in fine, calleth the Eucharist Dominicae gratiae quasi viscerationem. Christs Dole to his Church. And least you may think it to be a poore Dole, a Leane, Thin, Hungry gift; the same Tertullian in lib. de Pudicitiâ, expresseth it better thus, Opimitate corporis Domini vescitur. Hee eateth of the Plenty, Abundance, and Fatnesse of the Lords Body: and our Soule is fully sa∣tisfied,

fatted, crammed with God: of which testimony hereafter.

The Cup is the new Testament in his blood, 1 Cor. 10.25. This is my blood of the new Testament, Matth. 26.28. and it is termed The Cup of the Lord, vers. 7 So it is also called, 1 Cor. 10.21. Ye cannot drink the Cup of the Lord. The Cup of blessing which we blesse, is the Communion of the Blood of Christ, vers. 16.

The blessed Eucharist consisting of both kinds, hath these glorious Tittles.

In the Scripture it is termed the Supper of the Lord, 1 Cor. 11.20. And the Lords Supper, in all these regards. First, because the Lord did Institute it. Se∣condly, did Take it. Thirdly, did Administer it to his Apostles. Fourthly, did appoint the Church to do the like in remembrance of the Lords death.

The Papi••••s, as before I observed, dislike the frequent use of this phrase. See Casaubone confuting Justinian the Jesuit in that point: and against Maldonate; whilst Casaubone from the Ancients calleth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Great Supper, the Most Divine and Arch-symbolical supper.

By a Metonymie of the subject, a Table, that is, the food set on that Table. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the Table of the Lord, 1 Cor. 10.21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lords Testament or Legacy: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Communion, as prohibiting Schisme and Division, and in∣clining to Peace, and Union: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Blessing: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Com∣munion 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.

Iren••us saith; It is Nova oblatio, a New oblation, 4.32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Mystery, is a common appellation.

Augustine de peccatorum Meritis contra Pelag. 1, 24. saith, The Aff••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 him∣selfe contra Faustum, 20.13. saith, It is Sacramentum Religionis; the oath, and strictest bond of Religion; and the Mysticall bread, in the same place. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Offering, in regard of the Offerings made for the poore. And Sacrosancta ob∣latio, by Augustine, contra Faustum, 20.18. The Consecrated oblation. Dei Coe∣na, & Dominicum Convivium. Gods Supper, and the Lords Banquet; by Ter∣tullian 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an offering made to God, and due for a per∣fonall 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 dis∣missed the people, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which had its ground from Acts 13.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Prophets and Teachers in the Church of Antioch did minister to the Lord.

The holy Eucharist is called by Nicolaus de Cusa Sacramentum Sacramento∣rum, Exercitationum 6. pag. 532. & in ipso est consummatio Fidei, saith he; and a little before, Hoc est Sacramentum consummatae Ʋnionis ad vitam aeternaliter vi∣vificantem: 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 Sa∣viour 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 re∣carried unto manifold examinations, and more revilings: He was hurried to judge∣ment, 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, & Ʋni-trino Deo, Sacrum. Malim Deo placere, quàm aliis omnibus. Malim mihi ipsi placere, & nonnullis aliis: quàm 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 tri∣buendum est: Cujus (coeles••i misericordiâ) veniam humiliter precor. Gabriel Palae∣otus in fine libri, de Sacri Consistorii consultationibus.

Ʋt principio Finis cohaereat,

Omnia haec in his tribus libris de Tricoenio Christi in nocte proditoriâ, Eccle∣siae Anglicanae Judicio submissa sunto.

Notes

• * 1.1

  Nota.
• * 1.2

  This fault is somwhat men∣ded by the preaching of the Lord Bi∣shop of that Diocesse since I wrote this.