scattered ones continued and propagated their Hereticall opinions after Iudas Galilaeus his death and most especially they prevailed in Galilee In the time of Christs publike teaching the Pharisees laid a double trappe for Christ about this point Is it lawfull to give tribute to Caesar or not Matth. 22.17 They fully supposed he would have answered yea or no and if hee answered yea their emissary-Disciples would have taken advantage as if Christ had favoured the Romanes not the Iewes the Prince and not the people and so might have stirred up the giddy people against him if Christ had denied it to be lawfull to give tribute the Herodians whom also they sent would have seized on him as an author of rebellion as a follower of Iudas the Galilaean but Christ did then most divinely breake their net in peeces and established the lawfulnesse of paying Tribute so soone as he was borne Ioseph and the thrice-blessed Virgin did in all likelihood pay Taxation-money for him as well as for themselves that Ioseph was taxed no man may doubt that Mary also was taxed is proved from the words Luke 2.5 Ioseph went up to be taxed with Mary for that holy Virgin was the onely daughter which had nor brother nor yet sister sayth Aeuthymius on Iohn and heire of her father and had land by him saith Lyranus on Luke 19.25 and Eusebius Emissenus at large in his Homily of the Nativity of Mary The Taxe was to be done Capitatim by poll and so our Saviour not excluded I am sure as by precepts he upheld the Magistrates authoritie Matth. 22.17 so he payd tribute for himselfe and for Peter the then Representative body of the Church and rather wrought a miracle than he would not pay Tribute a Fish after a wonderfull manner bringing money in his mouth nor did he appeale from the judgement seate of Caesar his Apostle appealed unto it and both S. Paul and Peter called for obedience of the people to their Magistrates both Civill and Ecclesiasticall but after Christ and his Apostles were dead who signed this obedient Truth with their blood and opposed the denyers of tribute then the Galilaean opinion of Zelotes prevayled amaine as witnesseth Josephus Antiq. 18.2 and againe antiq 20.3 and once more De Bello Iudaico 7.29 insomuch as to that one particular amongst others both Iewes and Gentiles doe ascribe the besieging of Hierusalem Now the remnant of those scattered Mutiners who sometimes followed Iudas Galilaeus in likelihood came up to Hierusalem to worship with intentions too-high swolne and revolting whom Pilat prevented by mingling their owne blood with their owne sacrifices Pilates act indeede had beene a most ungodly act if he had not had most certaine intelligence of their resolved rebellion but Christ found no fault at all with Pilat but confessing that the Galilaeans were sinners and great sinners Tertullian ad Nationes 1.17 calleth Commotions and conspirations against Princes Crimina Vaesaniae frantique sinnes yet addeth other Galilaeans understand it of the same factions were as great sinners and even of themselves who related this prodigious act for he knew their thoughts marching along in all likelihood with those rebellious ones he saith Except yee repent yee shall all likewise perish Luke 13.1 c. So much for the explanation of that misunderstood story and the third Argument That the Iewes apprehended not Christ on their Feast-day for feare of an uproare but after hee with his Disciples had received the Passeover and before themselves received it they tooke him they crucified him PAR. 14. AGaine Ioh 13.1 Before the Feast of the Passeover Iesus knew that his houre was come that he should depart out of this world These words before the feast of the Passeover cannot be meant of that Passeover which Christ and his Disciples were to take for they had celebrated their Passeover before and Supper was ended ver 2. at least the Paschall Supper if not the common supper also And Christ arose from Supper and layd aside his garments and tooke a Towell and girded himselfe and afterwards powreth water into a Bason and began to wash the Disciples feete and to wipe them ver 4.5 Therefore the words before the Feast of the Passeover must of necessitie poynt out the Iewish Passeover then drawing on before the feast of the Passeover the other words are but a parenthesis he loved his own unto the end ver 1. For indeede before the Iewish passeover he was apprehended condemned crucified and cryed Consummatum est It is finished Hee prowred out his life for them Hee loved his owne unto the end before the feast of the passeover So there were two distinct passeovers on two distinct dayes To this purpose the words Luke 22.7 Goe and prepare us the passeover and Marke 14.2 Where wilt thou that we goe and prepare that thou maist eate the Passeover and Matth. 26.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My time is at hand I say the words having the Emphasis fixed to the Pronoune declare that Christ tooke not the passeover when the other Iewes did that his time was so marked out from their time and in their first Native sense and intention imply Christs passeover not the Iewish passeover PAR. 15. AS on the contrary it is said of this passeover in the yeare when Christ was put to death Joh. 11.35 The Iewes Passeover was nigh at hand for though Christs passeover was a day nearer yet the words Pascha Iudaeorum was nigh also might punctually signe out the lewish passeover as divers from Christs passeover divers from the true-right passeover contrary to the Law contrary to Christs practise Pascha Iudaeorum justly to be taxed for being out of order and opposed to Pascha Legale or Pascha Mosaicum for Christ kept the Law exactly ad unguem saith one And Beza on Matth. 26 17. Thus Impium est existimare Christum â legis praescrip to vel tantillum discessisse It is impietie to thinke that Christ erred one jot from the prescript Law Againe Stet illud legem prorsùs â Christo fuisse observatam let it never be questioned but Christ did exactly observe the Law with all the durable Ceremonies thereof and this rite among the rest that he celebrated the passeover on the fourteenth day of the moneth though the Nation of the Iewes following the Commandements of men rather than the letter of the Law observed it on the fifteenth day presently after Christ was buried I will not meddle with that controversie of the Christians which perplexed the East and West Churches till from almost the Apostles dayes even till the time of Constantine whilst in mine opinion Polycarpus and Irenaeus were more moderate as leaving all Churches to their former practise than such as made more garboyles and contentions than the matter was worth I would the Church had never knowne those differences while the orientalls kept their Easter in die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the day of his Passion but the Westerne Churches
Venettans scowred by Peter de la Marteliere in the Parliament of France 6. The third part of the Digression concerning Conventicles The usance of the Zelotes at their Conventicles The effects of them None of Gods children in ancient time ever practised them unlesse in the daies of persecution Jewes to be imitated in Sabbath Lectures Every one must labour to be Christiformis Tertullian short of the truth concerning the force of Lawes Reason and Religion must be regulated by Authority Generall Rules must be stamped by the approbation of publicke Authority Order must over-sway Subjects and their Religion Singularity condemned Guides of the Church a gift of God 7 The law of Moses anciently divided into Bookes but not into Chapters and Verses Elias Levita saith it was first divided into Chapters and Verses by the Jewes of Tiberias The New Testament divided by the Ancients otherwise than now it is both in Chapters and Verses witnesse Caesarius â—uthymius Heinsius Nonnus Suidas Cyrill Sixtus Senensis the Arabick Translators and Junius Heinsius and Junins opinion concerning the ancient divisions The Syriack translation of the New Testament disliked by Bellarmin and others In all probability not delivered by S. Mark to the Churches of Syria and Egypt How the Acts of the Apostles the first and second Epistle to the Corinthians are divided into Chapters by the Arabick translation How the foure Evangelisis are divided into Chapters by Ammonius The division of the foure Gospels not of divine institution but of the Churches or dination 8 The blessed Excharist instituted immediately upon Iudas his Excommunication The Sacrament of the Lords Supper instituted not whilest the Apostles were eating the Second or Common Supper yet before they departed out of the Coenaculum Estius in this point taxed The practise of the Easterne Churches at the time of the Celebration of the Lords Supper and the Reason thereof Salianus taxed Prophane persons to be excluded from the very beholding of holy Mysteries 9. When Christ was about to celebrate the Sacrament of the New Law what Order he used How he began How he proceeded Certaine things may be determined certainly probable things can be resolved on but probably Aristotles sayings preferred before other Philosophers Small degrees of knowledge that are agreeable to reason are to be embraced From small beginnings many times follow strange Conclusions Plato's divine Historie of Socrates and Alcibiades Homers Storie of Minerva and Diomedes Salt Sea-water may be made fresh diverse wayes Divers curious instances to this purpose Art may imitate Nature Divers rare instances to this purpose The Island Arethusa neere Hispaniola and divers Rocks neere the Island Navazza on the borders of America being in the midst of the Salt-sea send forth fresh waters The reason why the Salt-sea sendeth forth fresh fish New Inventions are to be admired Many things may be perfected which yet seeme Incredible Gunpowder may be made of River-water The Turkes have found it Of oyle distilling from Alume-hills the Spaniards have practised it Why not of our Bath waters More benefit by this Invention than by the discovery of the man in the Moone or the Lord Verulam's new Atlantis or Campanella's Northern Island The best Loadstones in the East Indies in China and Bengala The art of flying thought possible by Campanella The man in the Moone added much to this Invention Two ships of equall burthen and shape yet of unequall sailing Two clocks of the same making yet not of the same running Campanella's reason thereof Light will peepe in at a little hole The West Indies found out per minima indicia Matters of greatest moment have many times the smallest beginnings divers dainty instances to this purpose especially the discovery of the Gunpowder Treason Where evident Scripture faileth strong Presumptions or Tradition or Reason may carry it Truth said Democritus is hid in a deep well Matters of Faith are not to be grounded upon the bare opinions of men The Church not bound to doe many things which Christ did especially in circumstance of time They who deferre Baptisme till thirty yeeres of their age as Christ did are taxed Christ had many reasons so to doe Christs Administration of the Eucharist a Patterne not for the Circumstance but for the Substantiall forme thereof Divers Circumstances wherein we differ from Christ in Administring the blessed Eucharist Altars in Scripture sometimes called Tables Tables sometimes termed Altars PARAGRAPH 1. LEt us now consider what course Christ tooke in the perfecting of this his Last Supper First say I he removed Judas and gave not the holiest Mysteries to that dog nor cast that pearle before swine The Graecians when they began their Sacrifices cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is fit to be present here To whom answer was returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honest good and harmlesse men And to the same sence they againe cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things are for holy people Did Nature teach them good things and shall the God of nature practise the contrary S. Augustine indeed Tractat. 26. in Johannem saith Caeteri Apostoli manducaverunt panem Dominum Judas autem panem Domini The other Apostles did eate Christ their Lords body Judas did eate the Bread of the Lord Sacramentally onely not Spiritually I hope I shall not offend if I dissent from S. Augustine and others in this point because I have contrary both Authorities and Reasons Well then this being presupposed that Iudas was first removed Let us now in the first place according to my propounded Method examine After what words Christ began his Third and Last Supper Tatianus Alexandrinus in his Harmony thinkes Christ began to institute the Eucharist when Iudas was gone out After those words Iohn 13.32 God shall also glorifie him in himselfe and shall straightway glorifie him This seemes the more probable because when Iudas was gone out Jesus said Now is the Sonne of man glorified c. The Jesuit Barradius is of the same opinion Yet I hold it more probable that Christ did institute his blessed Eucharist so soone as Iudas went out And it may be for that cause chiefly if not onely Christ said to Iudas That thou doest doe quickly vers 27. because he would not have Iudas who was a devill to partake of that heavenly banquet And then the intire discourse continuing from Iohn 13.31 and so forward immediately followed After the receiving of the divine Eucharist with the blessed Apostles when the Traytor was gone For though it be said when Iudas was gone out Jesus said this and this yet it is not said Jesus immediately said this When Iudas was gone out And it doth not exclude but some thing might intercede and that must then be the Eucharist For the word When doth not alwaies note the Immediation of times or things consequent but fairely admitteth that such and such words may be said such and such works may be done in a competent distance Dub. Yea but why did S. Iohn
those very especiall Twelve or rather Eleven Judas being gon forth which were an exempt out from the rest employed above the rest more inwardly and familiarly conversing with Christ than the rest of the Disciples So since they are so often called Disciples we may think it teacheth us probably That the Apostles represented at this Eucharist in this regard viz. as Christ was the Administrant the rest of the Priesthood only not the Body of Christs Church not the whole and intire company of all the Faithfull Disciples that then were or were to bee unto the Worlds end Lay and others but the Clergy Presbyters and Ministers who are here called Disciples though the word Disciples be also often of a larger extent And this may be a reason hereof No man can imagine that Christ gave power to the Laity and Common Disciples Men and Women to consecrate his Sacred Body and Blood If they should offer to do such an Act they should be more guilty than rash Vzzah who for but touching the Arke was stroken dead by God 2 Sam. 6.7 Than foolish Saul who for offering a burnt Offering lost his Kingdome 1 Sam. 13.13 Than presumptuous Nadab and Abihu who offered strange fire before the Lord Lev. 10.1 and were consumed with fire from Heaven Than wicked Jeroboam who by raising up two Calves made Israel the greatest Calfe to sin and made of the lowest of the People Priest of the High places now the Calfe was growne to to an Oxe Any one that would or whosoever would Jeroboam consecrated him 1 King 13.33 which thing became sin to the house of Jeroboam even to cut it off and to destroy it from off the face of the Earth vers 34. It were an horrid intrusion on Sacred offices and a Nullity in the fact it selfe Not Angels or Archangels nor any of that Heavenly spirituall Host Not Kings nor Princes unlesse in Orders not any under Heaven except the Clergy have power to Consecrate the most holy Eucharist To whom he said Hoc facite which he said not to others Indeed it is true as is in my Miscellanies that Saint Peter represented sometimes all the Apostles sometimes the Apostles represented all the Clergy But in this place toward his death Christ gave his Apostles representing the whole body of the Priesthood a power to consecrate the Sacred Eucharist and gave it to them only So after his Resurrection when he had overcome actually Death and Sin Hell and Satan when he had fully satisfied to the utmost farthing for all our offences and had an over-merit left even before his Ascention he gave again when he had most and properest power for to give to the Apostles representing the Church for ever that are in holy Orders another power and authority distinct from the former yet conducing some way to it in these words John 20.21 c. As my Father sent me so send I you Then hee breathed on them and said Receive ye the holy Ghost Whosesoever sins ye remit they are remitted unto them Whosesoever sins ye retain they are retained Let the ill-bred ignorant Clown jeere at the power of the Keyes he shall never find Heaven gates open but by these Keyes And to the Clergy only were thy given maugre all the enemies of the Clergy In one respect it hath been maintained that the Apostles did at the Eucharist represent the body of the Priesthood viz. as the Sacrament wholly and only was to be Instituted and Consecrated by them by whom the Bread must bee Taken Blessed Broken Distributed and Hallowed with the right forme of consecration But in another regard the Apostles even Then may be said to represent the whole company of the Disciples in the largest signification namely as All and Every Christian was to Receive it for so were Themselves Then Recipients and as Recipients as well as in other regards Administrants were these words said to them Do this in remembrance of me and All of you drinke of this which last words cannot be restrained to the Ministers only but involve within their circumference the whole round World of devout Christians Else none might Communicate but Priests only which to say is accursed Perhaps I may say inoffensively Christ represented the Apostles and stood for them and the body of the Clergy Idealiter when he consecrated the blessed Eucharist and gave it to them But as Christ himselfe Received it and in both kindes he may be called their Symposiarchon and I am sure I may say truly and therefore boldly Our most blessed Saviour represented the whole body of his universall Church both Clergy and Lay-people if so he did Receive it as is most probable In imitation of him I say likewise that the Apostles quà Apostoli Sacerdotes did celebrate the Divine Mysteries and Administer them So representing the Clergy but as they received the Divine Food they were Participants quà Discipuli and so stood in the room of the whole Christian Laity PAR. 5. THe words of Saint Matthew and Marke and S. Paul do follow after He gave it to them And said S. Luke varieth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saying It is all one in sense Here let me tell you These words Hee said or Saying were not spoken by Christ nor part of his Consecration But they are the words of the Evangelists and Apostles recording and coupling Deeds and Words at Christs Institution Christs Consecration consisted of Actions and Words His Actions were Hee Tooke Bread Blessed it Brake it and Gave it to his Disciples His words were not these Saying or He said They are the Historicall copulative narrative of the Heavenly Penmen but his words were only these This is my Body and so forth Aquinas tertiâ parte Quaestione 78. Aritic 1. ad primum relateth That Innocencius the third opined Christ first perfected the Eucharist by Divine power and Afterwards expressed the forme which others should follow But this is expresse against the Evangelists who say Christ did blesse it which was not without some forme of words yet in favour of Innocentius he saith The words were spoken Opinativè magis quà m determinativè Rather by way of Opinion than of determination Others quoth he say the Benediction was made with certaine other words to us unknown but he replyeth wisely This cannot hold because our Benediction of Consecration is now perfected by reciting what was then done Let me adde and Said also And if it were not done by those words Then it would not be done by these words Now. A third sort say Christ spake the words of Consecration twice Once secretly the second time openly to instruct others how to do so But this cannot stand because the Priest doth consecrate uttering these words as publikely spoken by Christ not in a secret Benediction Whereupon since the words have no force but as Recited by Christ it seemeth Christ consecrated the Eucharist by manifest uttering of them More he may reade at large in him who so
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 beganne At what place of Scripture every one of the 54. Lectures begins and ends Sixe Bookes of Psalmes according to the Iewish division Every Lecture of the Law consisted of 136 verses Antioch rent the Law in pieces God more regardeth every Letter of the Law than the starres of Heaven Fol. 549 Par. 3 Puritans taxed who taxe our Church for mangling the Word of God and patching up a Lesson The Bookes of the Bible were not at the first divided by Chapters nor the Chapters by Verses as now they are The Iewes had by heart all the old Testament Fol. 551 Par. 4 Traskites censured The Iewes shall be converted to Christians not Christians to Iewes Secondly the second part of the Digression Against filthy prophaners of Churches and Church-yards more especially against them of the City of Exeter Nero be-pissed Venus tombe The Heathens very zealous against such prophanation Caecilius his opinion concerning Vespasian forbade it The Authors Apology His petition both to the Clergie and Laity of Exeter Gods Law Deut. 23.12 against filthinesse The Cates and the Birds cleanlinesse God and his holy Angels walke in the midst of our Temples That Law of God not Ceremoniall or Iudiciall but Morall The Esseni diligent observers of it Cleanlinesse a kinde of holinesse Vncleanenesse in the Campe was an uncleannesse in the Jewes themselves God commandeth cleanlinesse and sweetnesse for mans sake not for his owne Vncleanlinesse makes God turne away from us God a lover of internall and externall cleannesse The Abrahemium the first Church-yard in the world Iacobs reverence to the place where he slept Some places more holy than other The Authors exhortation in this respect to the Magistrates of Exeter Par. 5 Campanella The Frier examined and censured He learned Art magicke of the Devill 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 Fryer more scandalous than of a Priest Proverbs and taunts against Fryers and Monkes A Fryer A lyer Fryers railed against both by Ancient and Moderne Writers Priests and Iesuites at debate who shall be the chiefest in authoritie Friers Deifie the Pope Friers lashed by Pope Pius the second Campanella a prisoner for twenty yeares together The Iesuists nipped by the Sarbonists banished by the Venetians scoured by Peter de la Marteliere in the Parliament of France Fol. 556 Par. 6 The third part of the Digression concerning Conventicles The usance of the Zelots at their Conventicles The effects of them None of Gods children in ancient time ever practised them unlesse in the daies of persecution Iewes to be imitated in Sabbath Lectures Every one must labour to be Christi formis Tertullian short of the truth concerning the force of Lawes Reason and Religion must be regulated by authority Generall rules must be stamped by the approbation of publique Authority Order must over-sway Subjects and their Religion Singularity condemned Guides of the Church a gift of God Fol. 557 Par. 7 The Law of Moses anciently divided into Bookes but not into Chapters and Verses Elias Levita saith it was first devided into Chapters and Verses by the Iewes of Tiberias The New Testament divided by the Ancients otherwise than now it is both in Chapters and Verses witnesse Caesarius Euthymius Heinsius Nonnus Suadas Cyrill Sextus Senensis the Arabick Translators and Junins Heinsius and Junius opinion concerning the ancient divisions The Syriacke Translation of the New Testament disliked by Bellarmine and others In all probability not delivered by Saint Marke to the Churches of Syria and Egypt How the Acts of the Apostles the first and second Epistles to the Corinthians are divided into Chapters by the Arabicke translation How the foure Evangelists are divided into Chapters by Ammonius The division of the foure Gospels not of Divine institution but of the Churches ordination Fol. 559 Par. 8 The blessed Eucharist instituted immediately upon Judas his Excommunication The Sacrament of the Lords Supper instituted not whilst 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 Fol. 561 Par. 9 When Christ was about to celebrate the Sacrament of the New Law what Order he used How he began How he proceeded Certaine things may be determined certainly probable things can be resolved on but probably Aristotles sayings preferred before other Philosophers Small degrees of knowledge that are agreeable to reason are to be embraced from small beginnings many times follow strange Conclusions Plato's divine history of Socrates and Alcibiades Homers story of Minerva and Diomedes Salt Sea-water may be made fresh divers waies Divers curious instances to this purpose Art may imitate Nature Divers rare instances to this purpose The Iland Arethusa neere Hispaniola and divers Rocks neere the Iland 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-hils the Spaniards have practized it Why not of our Bath-waters More benefit by this invention than by the discovery of the man in the Moone or the Lord Verulam's new Atlantis or Campanella's Northerne Iland The best load-stones in the East Indies in China and Bengala The art of flying thought possible by Campanella The man in the Moone added much to this Invention Two ships of equall burthen and shape yet of unequall sayling two clocks of the same making yet not of the same running Campanella's reason thereof Light will peepe in at a little hole The West Indies found out per minima indicia Matters of greatest moment have many times the smallest beginnings divers dainty instances to this purpose especially the discovery of the Gunpowder treason Where evident Scripture faileth strong presumptions or tradition or reason may carry it Truth saith Democritus is hid in a deepe well Matters of faith and not to be grounded upon the bare opinions of men The Church not bound to do many things which Christ did especially in circumstance of time They who deferre Baptisme till thirty yeares of their age as Christ did are taxed Christ had many reasons so to do 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
eate bread with Christ as both the Psalmist foretold and indeede was accomplished verse 18. Therefore many conclude it was bread which Christ gave but the argument holdeth not For he did eate bread with Christ at both Suppers and yet what Christ gave him now at last might very well be a morsell of meat dipped in the Embamma or sauce some say in the Wine Nonnus is thus rendred by the most learned Heinsius Cuimanum intingens nigro liquore made factum panem praebuero ipse me prodit Et in poculum plenum vino intingens extremum panis impudenti dedit Iudae To whom soever I shall give a morsell of bread soaked in the blacke pottage when I have dipped it therein with mine hand he shall betray me And when he had dipped the tip of the bread in the Cup full of wine he gave it to the impudent Judas He holdeth three things 1. That the thing delivered was bread 2. That the Bread was dipt in wine 3. That this Bread was sacred and divine for it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post panem Deo similem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinum panem After the Bread like unto God or the Divine Bread the divell entred into him The Aegyptians as saith the most accurate Heinsius pag. 464. of which Nation Nonnus was Intinctam vino offam exhibent Give the bread dipped in wine which might be done in time of necessitie as Eusebius proved from Serapion but the Aegyptians did so ordinarily till Julius the Pope for-bad it in his Epistle to the Aegyptian Priests Micrologus cap. 19. disliketh and disproveth that custome thus Julius wholy forbiddeth such intinction and teacheth that the Bread is to be taken by it selfe and the Cup by it selfe according to Christs institution Again in Canonibus titulo de consecratione distinctione 2. C. cum omne Iulius both refuteth and abrogateth that custome of giving to the people the Eucharist dipped because Christ gave to none of his Apostles such an endippid bit but to Iudas onely which soked morsell should be as an infallible token to signe out the betrayer of his Master not a signe of the institution of the Sacrament So farre the excellent Heinsius who also citeth S. Augustine Tractat. 52. in Iohannem Iudas tooke not Christs body when he tooke the Sop as some thinke who reade the words negligently In this point he is right But S. Augustine is much mistaken in thinking that before this Sop given Iudas and all the Apostles had received from Christ the Sacrament of his body and blood And though otherwhere he embraceth not the method of S. Luke yet here he stands too strict upon it and makes a kind of Supper after the blessed Sacrament which hath its inconveniences great and unsufferable of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God willing hereafter PAR. 8. I Winde up all Suppose we that this Morsell was Bread that this bread was dipped in wine yet was it not the consecrated either bread or wine but part of the second Supper S. Bernard in Sermone 3. de Coena Domini Columella 1355. is expresse That the Sacrament was not given Tune by the soppe Christus buccellam solummodò intinctam non consecratam Judae porrexit saith Ludolphus Carthusianus parte 2 cap. 55. Christ gave Iudas onely a dipped not a consecrated soppe The reason of Soto is good When Christ gave to the rest of his Disciples severally his body and his blood after sub forma Potûs under the forme of wine wee may not thinke he gave it to Iudas dipped or soked for this is not to eate and drinke Therefore the same Soto in the same place viz. 4. Sentent Distinct 12. Quaest 2. Artic. 2. thus Hillarius universi Hillary and all the rest of the Fathers with S. Augustine agree that in or with that soppe Iudas tooke not the body and blood of Christ And no man can dissent from this saith he Yet I dissent from Soto when he is peremptory that the buccella or morsell was intincta in vino dipped in wine for Salsamentum was not necessary saith he to the eating of the Lambe First he is much mistaken in the word Salsamentum which I opine he taketh for sauce when it signifieth any salted thing fish flesh or other salt Edulia or victualls or must it needes be dipped in wine because there was no Salsamentum or sauce I am sure there is no salt in that inference Secondly they had soure herbs and their juyce saith the Rituall at the eating of the Paschall Thirdly this Institution was after the Paschall Supper But saith he Christ cared not for delicates True but first who saith Christ tooke any of that soppe Secondly who granteth the Embamma or sauce to be delicate Wine was more delicate then it It is not likely that it was dipped in water saith he True How followeth it that it was dipped in wine They had saith he both consecrated and unconsecrated wine I doubt not but in this Second Supper they had Esculenta poculenta condimenta Meates drinkes and sauces of great variety At the Pascall they had wine as I proved fully before At the second Supper saith the Kituall they had wine At the sacred Eucharist they had wine Yet that the soppe given to Iudas was dipped in wine cannot be proved or probabilized In Evangelio nihil habetur the Gospell doth not at all specialize saith Soto himselfe into what it was dipped Conjecture therefore had beene fitter than the positive answer That it was dipped in wine PAR. 9. The third Particular of the third Generall ANd now we are fallen upon the second Quaere whither Judas received the blessed Sacrament of the Eucharist with Christ and his other Apostles yea or no Authorities to prove that Iudas did S. Augustine in the place last cited is confident that Iudas did receive the sacred Eucharist And in Evangelium Iohannis Tractatu 6. post medium Et sancta possunt obesse In bonis enim sancta ad salutem insunt in malis ad Iudicium Qui manducat bibit indignè Iudicium sibi manducat bibit Non ait quia illares mala est sed quia malus malè accipiendo ad Iudicium accipit bonum quod accipit Non enim mala erat Buccella quae tradita est Iudae a Domino Absit Medieus non daret Venenum salutem Medicus dedit sed indignè accipiendo ad pernitiem accêpit quia non paratus accepit Even holy things may hurt a man For holy things in good men tend to their salvation but in wicked men to their condemnation Hee that eateth and drinketh unworthily eateth and drinketh unto himselfe damnation Hee saith not that that thing was evill but that that evill one receiving it evilly received to his condemnation that good thing which he received For the Sop was not evill which was delivered to Iudas by the Lord. God forbid The Physitian would not deliver poyson he gave health But he that received it
caeterum But Apparet omninò ex aliis Evangelistis it is very plaine by the other Evanglists that the words But behold c. were spoken in Secundis mensis coenae Legalis at the second course of the Paschall Supper which being taken away and Supper being ended as S. Luke saith in the precedent verse Christ administred the sacred Supper Let this authority be noted for upon the mistaking of those words as spoken after the holy Supper grew the erronious opinion of S. Augustine and many other famous men That Judas received the Eucharist PAR. 2. REasons proving Judas to have eaten the holiest Mysteries are these First after the blessed Sacrament Christ saith Ecce manus tradentis me est in mensa Behold the hand of him that betrayeth me is on the table Luke 22.21 Therefore Judas was present also after the institution and so received it for none present at it were excluded This was the great stumbling-blocke at which the Divine S. Augustine and many others both stumbled and fell Barradius answereth that S. Luke used a recapitulation So Innocentius expoundeth it S. Luke diverse times tyed not himselfe to the order of things done Apparebit saith Maldonate on Matth. 12.43 non Lucam sed Matthaeum rerum gestarum ordinem tenuisse It is apparent that not S. Luke but S. Matthew followed the order of things as they were done so is it also in this place I say S. Matthew and S. Marke have the words in effect before the Consecration Secondly take the words as they lye in terminis and in the History according to the letter there followeth this notable inconvenience that after the third Supper the most blessed Eucharist or Lords Supper Judas was eating with Christ still at the same Table which upon mature consideration no Christian will admit PAR. 3. IVdas sate downe with the twelve and did eate of the Cup it is sayd Biberunt ex eo omnes Mark 14.23 And it was the Eucharisticall Cup as is apparent If none be excepted and if we must not limit things where Scripture doth not then Judas received the Divine Eucharist I answere S. John relateth that Judas went out immediately after after the sop But that sop was not the Sacrament but given before the Sacrament as followeth ex ordine gestorum verhorum Christi according to the order and deedes of Christ saith Barradius Againe the word Omnes All must necessarily be restrained ad omnes qui aderant to all that were present For shall we thinke the absent did receive Then must the 70. Disciples and all in the house be included and sayd to receive it which is false Therefore Omnes All involveth onely Omnes praesentes All present PAR. 4. THirdly Psal 109.8 Let another take his office charge or Bishopricke But hee was made Priest and Bishop at this Supper therefore was he present therefore he received it I answere this Prophecie was fulfilled in due time when Iudas was dead and not before Againe Iudas was made an Apostle long before this Matthew 10.4 He is reckoned as one though the last of the Apostles And the Apostle-ship comprized within it selfe as being the chiefest and greatest power all inferiour authority And S. Matthias was not chosen in his roome as he was Priest onely or Bishop onely the Apostleship being set aside But hee was chosen the twelfth Apostle with all its Rites priviledges and authorities PAR. 5. FOurthly none of the Disciples knew the secret sinne of Iudas so he was not deprived of the sacred Eucharist for this cause I answere when the sop was given and taken all the Disciples knew him to be the Traytor If not yet Christ knew him to be uncleane Ioh. 13.10 and 11. vers and knew him to be a Devill Ioh. 6.70 and 71. vers Therefore though Christ admitted Iudas into his company and to the dying transient Passeover and to the second Supper though he washed and wiped his feete yet it standeth with no likelihood that our holy Saviour would admit so sinfull a soule to so heavenly a banquet If in defence of the Prime part of this objection it be sayd that no man at the table knew for what intent Christ sayd unto him That thou doest doe quickely Iohn 13.28 Till I come purposely to handle the point let this answere serve All the Apostles might both know the traytour expresly and yet be ignorant what was the meaning of those words of Christ for they little imagined that Iudas would have betrayed Christ so soone even that night and they did then little imagine that then Christ gave the Devill full power over him PAR. 6. FIfthly Christ admitted Iudas to the Paschall and to the Common Supper then why was he not admitted to the Holy Eucharist I answere favour hath its latitude even among us we admit some and not others into our companie and among them some into our friendship others into familiarity to some wee shew curresies ina meane degree to other in an higher degree Iudas was chosen as well as the rest to be an Apostle I know whom I have chosen saith Christ Iohn 13.18 But he is named in the last place Matth. 10.4 And though he carried the bagge and kept the money Iohn 13.29 I account that was no favour unto him It was not in it selfe but to his courtuous soule as a snare and stumbling-block Nor doe you ever finde any steps of extraordinary favour of Christ unto him He singled out sometimes two and sometimes three unto especiall Services and to bee personall beholders of his more secret and Divine affaires Peter and Iohn were sent by Christ to prepare the Passeover Luke 22.8 Peter and Iohn waited on him John 21.20 He tooke Peter Iames and Iohn as witnesses of his transfiguration Mat. 17.1 He suffered no man to follow him save Peter Iames and Iohn Mat. 5.37 When they came to Gethsemani Christ sayd to his Disciples sit ye here while I shall pray and he taketh with him Peter Iames and John Mark 14.32 and 33. verses He never shewed Iudas any such token of familiarity so farre as Scripture recordeth but kept him at a distance Yet I confesse I have reade in S. Augustine Serm. 28. Tom. 10. folio 276. strange curtesies if truely undoubted of Christ to Judas he delivered him often from death for Iudas his sake he healed his father of Leprosie his Mother with whom Judas had beene incestuous of the Palsie hee found him often stealing and alwayes pardoned him he most an end honoured Iudas next to Peter he gave him his holy body he kneeled before him he washed his feete he kissed him From whence S. Augustine had all this he revealeth not nor is it de fide any Article of our Christian faith I come to my old businesse S. Bemaâ—d in Serm. 1. de Coenâ Domini pag. 1347. saith Judas was borne in a Village called Marmotis sive malamors Evill death Besides the partaking of the Common Supper yea and of the
especially Maldonate if the words be not fathered on him Any name almost better pleaseth them than that the Supper of our Lord. In my Miscellanies and in the second book of this Tricaenium I have beene very bitter against the maledicency and scolding of the Jesuit Maldonate And in truth the words in his book deserve sharp reprehension and recrimination as being too full of spleene partiality calumny and base untruth That I wrote so eagerly against the person of the man I am sorry For I have been credibly informed lately by one who in all likelihood knew the inside of such businesse even my very learned good friend Mr John Salkeld that Maldonate in his life was esteemed a moderate Papist yea a favourer of our Religion and after his death that his Commentaries on the Gospels did suffer by divers other more factious Jesuits both dispunctions and additions with strange alterations Da magistrum give me my master quoth Cyprian of Tertullian The right reverend father in God Richard now Lord Bishop of Norwich was sometimes my President whilst I was chamber-fellow with him in the Kings Colledge in Cambridge His writings have I delighted in His most learned Apparatus was I on other occasions reading when unexpectedly as I was writing my excuse of Maldonate I found the same opinion confirmed by him another way I rather think saith he Apparatu 7. Paragrapho 16. that other Massipontane Jesuits did intersert into Maldonate his Commentaries when he was dead the railings against our men since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicus Thuanus that most true historian Thuanus relateth that Maldonate was a most modest man But in his Commentaries are most scurrilous revilings which could never proreed from Modesty I date say The same day also I overviewing upon other occasions the learned Casaubone found to my hand as casually as Abraham found the Ram and Isaac the venison as he said that Exercitatione 16. cap. 32. he saith of Maldonate that he was a learned man sine controversiâ acerrimi ingenii Now whether he meaned that out of doubt and confessedly he was of excellent parts and of a most keen sharp wit or that he was a sharp-witted man except when he medled with controversies I did somewhat doubt For Casaubone could not but have read and perhaps to it he alluded what Aulus Gellius lib. 10. c. 15. hath written viz. that when Antonius Julianus the Rhetorician had heard a rich ill-bred Gentleman too too talkative in a doubtfull if not unexplicable controversie he said privately most facetiously and with an exceeding bitter irrision Adolescens hic sine controversiâ disertus est If he meddle not in hard points he is an eloquent young man But passing by the man let us come to the matter the ground why I call it the Third Supper is because when the Paschal and the Common Supper were eaten before the blessed Eucharist was instituted in the last place and the same holy Eucharist is tearmed by the Apostle St. Paul 1 Corinth 11.20 The Supper of the Lord this is not to eate the Lords Supper Concerning the Third Supper it is nowhere in Scripture called a Supper saith Maldonate on Matth. 26.26 and in this point falleth a scoffing thus The Calvinists without authority of Scripture without example of old writers without reason without judgement call it a Supper when they ought rather to call it Merenda a bever if they take it after dinner a dinner if they take it at noon a breakfast if they take it in the morning Yet Maldonate himselfe calleth it so his fellow Jesuits call it so Cyprian and other Fathers call it Canam Domini the Supper of the Lord. Caena Dei the Supper of God in Tertullian The same Maldonate on John 13.2 Tres caenas Christus ut nonnulli authores observarunt illâ nocte fecit Christ as some authors have observed made Three Suppers in the same night in which he was betrayed The first was the Legal Surper of the Paschal Lambe The second was the Common Supper the paschal being ended which was not ordeined so much to satiate and nourish nature as to keep the Legal Ceremony that they who had eaten the Lambe if they wanted more meate to satisfie themselves might be filled with ordinary meates Consider Reader if these two testimonies from him do not hack one another If it be objected that Bellarmine saith Dominus post ceremoniam agni Paschalis continuò subjunxit celebrationem Eucharistiae nec distulit in aliud tempus aut locum ut apertè ostenderet se novâ istâ coremoniâ coremoniâ finem imponere veteri The Lord after the Ceremony of the Paschal Lambe did presently subjoyne the celebration of the blessed Eucharist neither did he put it over till another time or place that he might plainly shew that he did impose an end to the old Law by that new ceremony From which words it may seeme to result that there was no second Supper I answer Bellarmine speakes not of the Sacrificium agni the Sacrifice of the Lamb but of the Ceremonia agni Paschalis of the ceremony of the Paschal Lamb which may very truly be extended to the end of the second Supper The second Supper treading as itwere on the heels of the first and the Paschal Lambe or the flesh therof standing still on the table unremoved till the end of the second Supper And thus Bellarmine may seeme to be rather for us than against us PAR. 3. The Greek Fathers stile it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea most expresly it is called the Lords Supper 1 Corinth 11.20 and though Maldonate interpreteth the place of the Agapae which out of doubt were not rightly used in those dayes and were reprehended by St. Paul yet at those Agapae was the Lords Supper eaten or they a little before or after it And St. Paul divinely teacheth them first negatively that they eat not the Supper of the Lord when they eat their owne supper one before another vers 20.21 or when some were hungry some drunken and that in the Church of God whereupon he telleth them they had houses to eat and drink in and will by no meanes praise their doings ver 22. Secondly positively that they truly eat the Supper of the Lord who follow Christ for their patterne and imitate his example and so by consequence sheweth the right institution of the Lords Supper which was his maine intent fully to declare against all concomitant abuses to that end that they might follow it accordingly As the Eucharist came in the roome of the Paschal so the Agapae after Christs time succeeded in the place of the Second Supper of the Jewes Alba-spinaeus observationum 1. observatione 18. pag. 58. speakes timorously I will not deny in the Apostles time but that the Agapae were made perhaps at or with the celebration of the Eucharist He might have spoken boldly Three things are certaine First before Tertullians time the Eucharist was given and
Bread but they did also Eat their Meate with gladnesse and as by the first words the Eucharist may be well understood For the bread which we breake is it not the communion of the Body of Christ 1 Cor. 10.16 That interrogation is in effect a doubled affirmation so by the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capiebant or sumebant cibum they did eate their meate their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love-feasts are apparently signed out I say with Montanus that in those times Eucharistiae Sacramentum repetebant assiduè They tooke the blessed Sacrament of the Eucharist daily and with Beza that by the word Bread the Hebrews understood all kinde of meats and will not deny but the Hebrews did make their bread broad and thinne that they were rather broken than cut But since there is mention both of Breaking of Bread and eating of Meate I shall appropriate the first to the holy Sacrament the second to their feasts of charity and be bold to averre that these words in the cited places designe both And I wish that Beza had noted that though the Corinthians did abuse both their blessed Sacrament and their Love-feasts also by mingling one with another and profaning the Churches in making them places of common repast yet this was somewhat After this story in the second of the Acts when the Agapae succeeded the blessed Sacrament as the second Supper of the Iewes succeeded their Paschall For their Breaking of Bread was before their Eating of Meate And I thinke the degrees were these They daily continued in the Temple There was the place of prayer Act. 3.1 They are their Bread their sacred Bread Domatim at Home or from house to house or at one time in severall houses For in the Temple they could not doe so persecution and the sword hung over them A private house could not affoord competent roome and decent spaces for above three thousand to receive day by day And therefore they imployed diverse houses to that purpose Though it be said they were All together verse 44. yet saith Chrysostome not in One place or roome but All together in Grace faith charity unity of the Spirit and singlenesse of heart vers 46. All of them having but One minde One heart After this in the third place were their Love-feasts carefully tended and ordered by the Apostles themselves at first and then was no abuse But when the number of the Disciples increased the Apostles applyed themselves to Better things and left the guidance of Love-feasts in part to others Then crept in partiality and discontent and there arose a murmuring of the Grecians against the Hebrews because their widowes were neglected in the daily administration Act. 6.1 Their Love-feasts were daily administred as well as the blessed Sacrament Whereupon the twelve Apostles called the multitude of Disciples unto them and said It is not reason we should leave the word of God and serve Tables vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministrare mensis i conviviis or in conviviis saith Beza to set forth the Love-feasts or attend on them And most divinely to cut off all cavills they appointed all the Disciples to choose out of themselves Seven men of honest report full of the holy Ghost and wisdome Act. 6.3 to present them to the Apostles both for that and other services The Disciples chose them the Apostles prayed and laid their hands upon them Yet neither the care of the Apostles nor the deputed authority of the Seaven Deacons whom the Apostles did appoint over this businesse Act. 6.3 could keepe the Christians in due course but Satan did sow his tares and bred divisions and introduced innovations so that they ate the body of our Lord and dranke his blood with Other meats and that in the very Temple most intemperately and partially Not discerning the Lords body to the great scandall of others so that the Apostles were faine to take notice of them to reprove and reforme them The Prayer GRacious God fountaine of light we miserable men are led in darknesse and wander up and downe in it we stumble and fall and run into an hundred by-paths rather than in the way of truth We see not so well as we ought Our intellect is mistaken our will is perverse O thou who inlightnest one way or other all men that come into the world shew me thy brightnesse Guide and governe me Into thy hands doe I commend my poore spirit with all the faculties both of my soule and body Let thy holy rayes incompasse me deliver me from both outward and inward darknesse and bring me to see thy face for Iesus Christ his sake Amen Chap. II. and fourth Generall Wherein are demonstrated certaine Reasons why the sacred Eucharist was substituted to the eternall disannulling of the Passeover 1. Diverse Ends why the Third holy Supper was instituted 1. Reason To substantiate the praeceding Type The difference between Fulfilling of a Law and realizing or consummating of a Type Tertullian censured Hierome applanded The Passeover was a figure of the Eucharist and of Christs Passion All figures are not Antitypes 2. 2 Reason To conferre more grace upon us by It than was given unto the Iewes The figure must come short in excellency to the thing figured The vertue and effect of the Lords Supper in us 3. 3 Reason â—o praefigure Christs death and going out of the world All Sacraments of the Old Law were figures of the Eucharist and did finally typifie Christs death 4. 4 Reason To be a Remembrance to us of Christs death till his comming againe The holy Eucharist not onely sealeth and signifieth Grace but also conferreth and exhibiteth it by it selfe in the true use thereof How farre forth this effect is to be understood Why Christ received the blessed Sacrament before he went into the Garden Christ had degrees of devotion Not to faint in Prayer The blessed Virgin Mary not so full of Grace but that shee was capable of more latitude 5. 5 Reason To unite us to Christ 6 Reason To breed brotherly Love and to unite us one to another Hence the Communion of Saints the Eucharist called the Communion 7 Reason To be an Antidote against daily sinnes The Eucharist called Panis supersubstantialis and by S. Ambrose Panis quotidianus 8 Reason To further our Spirituall Life 9 Reason Because it is the Sacrament of supernall charity and filiation PARAGRAPH 1. YEt because it is a vanity to institute any new matters unlesse men be moved to it by very good reasons and lawfull inducements Let us now examine Why this Third holy Supper was instituted and we shall finde that the Ends were diverse I will instance in some and 1. First in this It was Appointed to this purpose viz. to Substantiate the Preceding Type There is great difference between Fulfilling of a Law and Realizing or Consummating of a Type By Eating the Paschall Christ did as the Law commanded and in that point fulfilled the Law but if he had
as dividing one chapter into soure chapters another or the second chapter into three chapters Nonnus observeth not our chapters much lesse verses Suidas doth otherwise distinguish the chapters Cyrill maketh twelve bookes on Saint John as if all were concluded in twelve chapters Who desireth to see more let him have recourse to the cited place of that rare Scholer and he shall find admirable curiosities concerning chapters and verses of the New Testament and he shall not repent him of his labour And let him consult with Sixtus Senonsis Bibliothecae Sanctae 3. pag. 157. c. Let me adde somewhat more The Arabick Translator is much different from all others Francis Junius in his preface before the Arabick translation of the Acts Arabs noster capita nec sine judicio aliter planè distinguit atque in libris nostris distincta sunt consimiliter versus alios dividit in nostris confusos Alios conjungit disparatos suâ compositione id quod fuerat obscurius tanquam adunatis stellis illuminant Our Atabick Interpreter saith Iunâ—us distinguisheth not without cause or reason the chapters otherwise than they are distinguished in our bookes Likewise concerning the verses he divided some which are confounded together in our bookes and joyneth others together which were disparate and sundred And by this his Composition that which was more obscure he ilustrateth and illuminateth as by a conjunction of stars Heinsius in the fore-cited place concurreth with unius that some others divisions are better than those which we now have in use in some things His words are Intelligimus eos nonnunquam meliùs quae non haererent divisisse where some chapters or verses had little dependance one upon another they sometimes better distinguished them than we doe now I answer if in some few of their variations they come neerer to conveniency than ours doe which I will not wholly deny yet if I have any judgement they have strayed worse than the Greek divisions have done in other places whilest they strive to be menders that ought to be but Translators Indeed if Saint Mark had delivered the Gospell to the Syrians as themselves say he did and if their distinguishments be now such as Saint Mark left them it would make much for their authority Or if any of those Arabians Acts 2.11 who were at Jerusalem at Pentecost had in the dayes of the Apostles translated the Gospels and kept them since from alteration we might ascribe much to it But concerning the Syriack translation Non desunt etiam quaedam in ea editione quae viris doctis piis non admodum placent There are somethings in that edition which holy and learned men are not well pleased with saith Bellarmine And I cannot easily be brought to beleeve that S. Mark delivered to the Churches of Syria and Egypt the Syriac edition of the New Testament since neither Clemens Alexandrinus nor that living Library Origen who laboured more about the Editions than ever any other did Nor Eusebius nor Athanasius nor Dydimus nor Theophilus nor Epiphanius nor Hierom nor Cyril nor Theodoret nor other Fathers who were Bishops or Priests in Syria or Egypt since none of these Fathers who lived there mentioned any such Edition or Translation it shall passe with me as a work of later times The same Arabick translator maketh fifty chapters of the Acts of the Apostles whereas we have only 28. chapters The first Epistle of S. Paul to the Corinthians in the Arabick hath 21. chapters having only 16. chapters with us The second Epistle hath only 12. chapters in the Arabick and yet we have 13. chapters in the Greek Ammonius divided every one of the foure Evangelists into many chapters S. Matthew into 355 chapters S. Marke into 135 chapters S. Luke into 344 chapters S. John into 232 chapters So Sixtus Senensis Bibliothecae sanctae lib. 3. pag. 160. relateth If such difference be in chapters which is the mainer division there must needs be more variant diversity in the verses which are the subalternate differences depending on the chapters Much more might be said but I have wandred too long and returne to what I handled before namely That we have no reason of necessity to expect that Christs administring of his Third and Last Supper should be distinguished by the beginning of a new chapter For it is not so in any other of the Three Evangelists Nor are the chapters and verses of Divine institution but servient to the Churches ordination varying according to the opinions of diverse ages and in the opinion of Junius and Heinsius may be better than now they are And yet there might be a new chapter in ancient times when Judas went out the old one ending John 13.30 at these words And it was night For presently thereupon in all likelyhood was the blessed Eucharist administred and the Evangelist S. John wholly omitted what the other Three Evangelists had so fully described And a new chapter might begin John 13.31 Or if not a new matter namely our thrice blessed Saviour his holy heavenly last Sermon Sermo Domini in coenaculo which the other Three Evangelists very briefly touched at but S. John declareth at large from John 13.31 to John 18.1 Foure whole chapters and more in a continued and uninterrupted manifesto or declaration PAR. 8. LAstly since it is apparant even to sense and rectified reason that Christ mingled not his most sacred Third Supper and holy Eucharist with ordinary meats but took it by it selfe as a distinct Sacrament of the New Testament and as a glorious testimony of the Law of Grace there is no place in my opinion so likely to establish our Saviours administration of it as immediately upon Iudas his excommunication and secession And when the holy administration was ended to the joy of the Apostles and to the glory of God Our divinest Saviour brake forth into this Jubilee and exultation of joy Now is the Son of Man glorified and God is glorified in him viz. when his Flesh and Blood were made a glorious Sacrament of the New Law then Christ was glorified and God in Christ How was Christ at that instant glorified above other times if not by Iudas his departure and Christ giving the holy Eucharist to his holy Apostles Or where could it be given more commodiously As for the words Edentibus ipsis I have heretofore cleared them by good authority that they are not to be taken strictly as if whilest meat was in their jawes and whilest their mouths were full and their teeth champing Christ gave them the Supper of the Lord nor as if we were not to receive the hallowed food but as we are eating of some other things nor as if it were essentiall to have a co-eating No Christian heart can think so For it were an undervaluing of the Body and Blood of the Lord and little or no discerning of the Lords Body from other common meats yea indeed an horrid mingle-mangle But the words are to
blood dwelleth in me and I in him 7. To be an antidote against dayly sins Panem nostrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give us this day our daily bread Here the Eucharist is called Panis supersubstantialis our supersubstantiall or Heavenly bread yea saith Ambrose it is called Panis quotidianus our daily bread because it is a medicine and a remedy against daily sins de Sacramentis 5.4 8. To further our spirituall Life And therefore it is not only set down negatively John 6.53 Except ye eat the flesh of the Son of Man and drink his blood ye have no life in you but it is further positively averred I am that bread of Life ver 48. and ver 50. This is that bread which commeth downe from Heaven that a man may eat thereof and not dye And ver 51. I am the living bread The bread that I will give is my flesh which I will give for the Life of the World And most apparently in the 54. ver who so eateth my flesh and drinketh my blood hath aeternall Life For my flesh is meat indeed and my blood is drink indeed ver 55. and ver 57. as the Living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Lastly Cardinall Cusanus Exercitationum 7. Eucharistia est supremae charitatis Sacramentum The blessed Eucharist is the Sacrament of the most heavenly gift of charity When Christ had loved his unto the end because all the rest did not suffice to perfect Charity unlesse he gave himselfe for all of which the Eucharist was the wonderfull mystery Recipit se in manus suas in Sacramento fregit distribuit He taketh himselfe into his own hands and in the Sacrament brake and distributed himselfe Like as if bread were alive and should break and distribute it selfe that they might live to whom it was distributed and it selfe should dye by being distributed So Christ gave himselfe to us as if he did so distribute himselfe to us by dying Nota. that he might give life unto us In the same place he calleth it the Sacrament of Filiation all doubt being taken away concerning the Filiation of God For if Bread can passe over into the Son of God therefore Man may who is the end of bread Vide Dionysi Carthus in Luc. 22. fol. 258. Much more may be said but other points draw me to them THE PRAYER I Am not worthy O Lord holy Father of the least of thy benefits yea I have deserved that the full vyals of thy heaviest wrath should be powred down upon mee for I have many wayes offended thee and after manifold both vows and endevours to repent after teares sighs groanes and my contrite heart hath been offered on thy Altar yet I arknowledge my relapses and recidivations Good God let thy goodnesses strive against my wickednesse and fully overcome it Cleanse mee though thou slay mee and though thou shouldest condemne mee who wholly trust in thee yet Sanctify me thy Servant for Iesus Christ his sake my blessed Redeemer Amen CHAP. III. and fist Generall Which is divided into 5. Sections or particulars The first whereof is contained in this Chapter And therein is shewed 1. After what words Christ began this Third or Last Supper 2. A Digression 1. Concerning the division of the Bible into Chapters and Verses 2. Against filthy prophaners of Churches and Church-yards 3. Against Conventicles 1. What course Christ tooke in the perfecting of this Third or Last Supper First he removed Judas The ceremonies of the Grecians at their Sacrifices S. Augustines error who thought Judas did eat the bread of the Lord Sacramentally A more probable opinion that Christ did not institute the blessed Eucharist till Judas was gone forth After what words Christ began his Third Supper The word When doth not always note the immediation of times or things consequent 2. A discourse by way of digression The first part thereof Concerning the division of the Bible into Chapters and Verses Neither the Evangelists nor the Apostles divided their writings into Chapters and Verses Neither Christ nor his Apostles in the New Testament cited Chapter or Verse of the Old Testament Probable that the Books of the Old Testament were from the beginning distinguished and named as now they are And began and ended as now they do The Iewes of old divided the Pentateuch into 54. Sections Readings or Lectures The Iewish Section is either Incompleate termed Parashuh or Distinction signed with three P. P. P. Compleate stiled Sedar an Order marked with three S. S. S. All the Jewish Lectures read over Once a yeare The first Lecture what time of the yeare it began At what place of Scripture every every one of the 54 Lectures begins and ends Six books of Psalmes according to the Iewish division Every Lecture of the Law consisted of 136 verses Antiochus rent the Law in pieces God more regardeth every Letter of the Law than the Starres of Heave 3. Puritans taxed who taxour Church for mangling the Word of God and patching up a Lesson The bookes of the Bible were not at the first divided by Chapters nor the Chapters by Verses as now they are The Iews had by heart all the Old Testament 4. Traskites censured The Iews shall be converted to Christians not Christians to Iewes Secondly the second part of the Digression Against â—lthy prophaners of Churches and Church-yards more especially against them of the City of Exeter Nero bepissed Venus tombe The Heathens very zealous against such prophanation Caecilius his opinion concerning it Vespasian forbade it The Authors Apology His petition both to the Clergie and Laity of Exeter Gods Law Deut. 23.12 against filthinesse The Cats and the Birds cleanlinesse God and his holy Angels walke in the midst of our Temples That Law of God not Ceremoniall or Judiciall but Morall The Esseni diligent observers of it Cleanlinesse a kind of Holinesse Vncleannesse in the Camp was an uncleannesse in the Jews themselves God commandeth Cleanlinesse and Sweetnesse for mans sake not for his own Vncleanlinesse makes God turne away from us God a lover of internall and externall Cleannesse The Abrahemium the first Church-yard in the world Jacobs reverence to the place where he slept Some places more holy than other The Authors exhortation in this respect to the Magistrates of Exeter 5 Campanella the Friar examined and censured He learned Art magicke of the Divell Every one hath his Tutelary Angell as Saint Hierome and Campanella are of opinion Campanella healed of the spleene as hee saith by Charmes The name of a Friar more scandilous than of a Priest Proverbs and Taunts against Friars and Monks A Friar A Lyar. Friars railed against both by Ancient and Moderne Writers Priests and Jesuits at debate who shall be the chiefest in authoritie Friars Deifie the Pope Friars lashed by Pope Pius the second â—ampanella a prisoner for twenty yeeres together The Jesuits nipped by the Sorbonists banished by the