should receive the blessed Sacrament sitting or leaning on his elbow or halfe-sitting halfe-kneeling or looking on the one side or smiling or using unseemly motion though those Gestures be not in singled particularities forbid yet they are a profanation of the Lords Supper as being forbidden in the Generall Rules First That comeliest and devoutest Gesture be used in holiest matters Sancta sanctè Secondly Let all things be done to edifying 1 Cor. 14.26 Thirdly Let all things be done in order vers 4. The rest will I set in order when I come saith S. Paul 1 Cor. 11.34 Fourthly Rom. 14.17 The Kingdome of God is not in meats nor drinks but righteousnesse and peace and joy in the holy Ghost For he that in these things serveth Christ is acceptable to God and approved by men let us therefore follow after the things which make for peace as there followeth Fiftly Let all things be done decently 1 Cor. 14.40 A comelinesse is commended Ecclesiastes 5.18 1 Cor. 11.13 It is comely that a women pray unto God uncovered Comelinesse is taught by nature as it there followeth Sixtly The meetings in sacred convocations are for good nor for evill We are come together for the better not for the worse And the contrary is reproved by Saint Paul 1 Cor. 11.17 Lastly God ruleth things Inferior by Superior things farther off by things nearer to him The people must not prescribe to the Magistrates nor to themselves Laws in things indifferent but the Governors and Pastors to the People Whosoever therefore at the receiving of the blessed Eucharist doth any thing misbeseemingly sinneth against these or some of these Rules and so sinneth against Christ I proved before that at the holy Receiving a prayer is preparatory and made for every one of us And as the Minister devoutly prayeth doth not thy heart say Amen and is not Amen truly explaned and enlarged thus O Lord I confesse this is thy Body this is thy Blood yea it is thine own Selfe which thou vouchsafest unto me and I do now Receive Oh preserve my body and soule unto everlasting life I eat in remembrance that thy Body was broken and that thou dyedst for me I drink in remembrance that thy Blood was shed and powred out for me Lord I am thankfull and I feed on thee in my heart by Faith Lord I beleeve pardon my wandring thoughts unite me unto thee make me from henceforth holy and conformable to thy selfe and let this spirituall food strengthen me in the way to Heaven To conclude in the Divine M. Hookers words Oh my God thou art True Oh my Soule thou art blessed He who useth not these or some of these or the like faithfull thankfull precatory ejaculations both at the instant act of receiving of the sacred Communion and presently after yea and whilst the Minister is praying for him he hath an obdurate heart he discerneth not the Lords Body but eateth and drinketh his owne damnation Now Reader judge again if a man will not kneele when the Minister prayeth for him and that openly If he will not kneele when he powreth out his hearty prayers unto God whether he sinneth not haynously Certainly God condemneth his foolish obstinacy and so I passe to another point PAR. 3. THe next is What names are given unto the holy Sacrament And here I will first speak of the Bread and of the Wine severally and shew you what names have been given them both in the Scriptures and by the Fathers and then will I speak of them joyntly together The hallowed Bread in the sacred Word of God is called the Lords Body broken for us 1 Cor. 11.24 discernable to be the Lords body vers 20. stiled also the Communion of the Body of Christ 1 Cor. 10.16 which Communion is not in the use of Scripture a proper name of the Eucharist but a declaration of its power and efficacy by making us one with Christ and by partaking the Sacrament with our brethren being a speciall meanes to the Communion of Saints though the Fathers make it a proper appellation saith Casaubone Act. 2.46 it is said They continued Breaking of Bread Domatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at home or from house to house In which place it is varied Communicabant in fractione Eucharistiae They did Communicate in breaking of bread where the Translator makes use of a Greek word which he doth not often It is farther called Panis Sanctus Panis Benedictus Panis Eucharisticus Panis Coelestis Holy Bread Blessed Bread Eucharisticall Bread Heavenly Bread John 6.32 The Fathers appellations for it Oratio solvenda est Corpore Domini accepto Tertullian de Oratione cap. ultimo Upon taking the Lords Body we end our Prayers The same in lib. de Idololatria cap. 7. saith some did Manus admovere Corpori Domini move their hands to take the Lords Body Irenaeus lib. 4. cap. 34. E terrâ panis percipiens invocationem Dei non jam communis panis est fed Eucharistia ex rebus duabus constans terrenâ coelesti Earthly bread Sanctified by prayer is not now common bread but the Eucharist consisting of earthly and heavenly things It is a Medicine of immortality an Antidote against death procuring life purging sin driving away all evils Tertullian Adversus Judaeos in fine calleth the Eucharist Dominicae gratiae quasi viscerationem Christs Dole to his Church And least you may think it to be a poore Dole a Leane Thin Hungry gift the same Tertullian in lib. de Pudicitiâ expresseth it better thus Opimitate corporis Domini vescitur Hee eateth of the Plenty Abundance and Fatnesse of the Lords Body and our Soule is fully satisfied fatted crammed with God of which testimony hereafter The Cup is the new Testament in his blood 1 Cor. 10.25 This is my blood of the new Testament Matth. 26.28 and it is termed The Cup of the Lord vers 7 So it is also called 1 Cor. 10.21 Ye cannot drink the Cup of the Lord. The Cup of blessing which we blesse is the Communion of the Blood of Christ vers 16. The blessed Eucharist consisting of both kinds hath these glorious Tittles In the Scripture it is termed the Supper of the Lord 1 Cor. 11.20 And the Lords Supper in all these regards First because the Lord did Institute it Secondly did Take it Thirdly did Administer it to his Apostles Fourthly did appoint the Church to do the like in remembrance of the Lords death The Papiâ—â—s as before I observed dislike the frequent use of this phrase See Casaubone confuting Justinian the Jesuit in that point and against Maldonate whilst Casaubone from the Ancients calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Great Supper the Most Divine and Arch-symbolical supper By a Metonymie of the subject a Table that is the food set on that Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Table of the Lord 1 Cor. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Testament or Legacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion as prohibiting Schisme and Division
a branch of the Law of Nature and both Gentiles and Iewes had all the Law of Nature written in their hearts though some more plainely others more obscurely PAR. 4. THe Author of that excellent worke whosoever he was called a Patterne of Catechisticall Doctrine Pag. 122. c. sheweth first that the Iewes had the effect of every Commandement in them before the Law as 1. Gen. 35.2 Put away the strange gods 2. Gen. 31.34 Idolls Gen. 35.5 Earerings 3. Gen. 25.3 Sweare by the Lord God of Heaven 4. Gen. 2.3 And Exod. 16.23 Rest of the Sabbath 5. Gen. 27 41. Dayes of mourning for my Father 6. Gen. 4.9 Cain hideth his killing of Abel 7. Gen. 38.24 The whore Thamar to be burnt and 34.3 8. Gen. 44.7 God forbid we should steale 9. Gen. 38.20 Iudah kept promise not lying or deceiving by untruth's 10. Gen. 12.17 and 20.3 It was sin to looke on a woman with lust after her Vide si libet plura hâc de Re apud Nicolaum Hemmingium in libro de lege Naturae Secondly not onely the Iewes but the Gentiles also had the same law by Nature in their hearts though some of the Commandements more manifestly than other some Manifestly sixe namely the 3.5.6.7.8.9 Somewhat obscurely foure as 1.2.4.10 For the most manifest Commandements the third was a Law of the Aegyptians as Diodorus Siculus faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweare not nisi morieris lest thou dye let me adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who sweareth and nameth Eccles 23.11 for Reverence to the Name of God this word God is not in the Greeke but wholly forborne nor in Hentenius and Santandreanus though the Bishops Bible and our late Translation have expressed it according to the sense without difference of Character and though the precedent verse doth necessarily cause it to be understood of God Drusius on the place thus the Iewes doe so scrupulously if not superstitiously observe the precept that they doe not write in their letters the name of Elohim which name yet is communicated to the Creatures but the proper Name of God they called Iehovah which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the word of foure Letters they are so farre from naming that they know not this day how it is to be read or pronounced Furthermore it is very likely that the Heathen imitated the Iewes for the Religious among them did forbeare to speclalize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but contented themselves with the reserved sense and understanding saying onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Suidas The fifth Homer saith of one that had a misfortune it was Quia parentes non honoravit because he honoured not his Parents the fixt is a Rule even in Nature Homicîda quod fecit expectet let the murtherer expect murther the seventh Stephanas out of Nicostratus Fuge nomen moechi si mortem fugies avoyd Adultery as thou wouldst death the eighth Demosthenes against Timocrates repeateth it as Solons Law in the very words Thou shalt not steale The ninth in the twelve tables Tarpeio saxo dejieatur cast him downe from a high rocke who giveth false testimony For those they had somewhat obscurely For the first Pythagoras sayd if a man come and say I am God let him create another world and we will beleeve him For the second they agreed that every god should be worshipped as he himselfe thought good and this is the very foundation of the second Commandement For the fourth little can be found but sufficient for their condemnation they know that numerus septenarius est Deo gratissimus the number of seaven is most pleasing unto God and it was numerus quietis a number of rest and thence they might have gathered that God would have his rest that day and so saith the Doctor the seventh day after birth they kept exequiae and the seventh day after death the funerall which words were mistaken or mis-printed the tenth their Lawes neuer touched yet the scope of them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non concupiscere Thou shalt not covet and Menander saith they should not covet so much as a button so he most deepely and divinely PAR. 5. ANd yet because the Author bringeth but one instance and specially out of the Roman Lawes I hope mine ensuing discourse will not bee ill accepted by the intelligent Criticke but he will taste of my gleanings and thanke God and pray for me Tacitus Annal. 3. saith the twelve Tables were compounded and made ac citis quae usquam egregia fuerunt from Greece and other parts Indeede there were at first but ten tables of the Roman answerable to the number of Gods Lawes being onely ten afterwards the Decem-viri added two tables more quae leges Romanorum proprias continebant which conteined the proper Lawes of the Romanes the ten Tables being taken from other Cities and Law-makers and as by the sequell will appeare principally from the lawes of God that the Sibyllae were well acquainted with the Iewish affaires is most apparent that the Romanes esteemed the Sibylline bookes as the Oracles of God the Romanes themselves doe confesse and the keeping of them Tarquinnius Superbus committed Duo-viris sive Duumviris Sacrorum who were the most eminent Patricians but because Marcus Tullius gave Petronius Sabinus leave to transcribe that booke which conteined Secreta civilium sacrorum the Mysteries of the civill Lawes Tarquinius caused Marcus Tullius to be so wed up in a sacke and cast into the Sea To conclude by what streames soever the Romanes had their Lawes conveighed or derived unto them most certaine it is the fountaines and heads of their Lawes they had from the Law of God Phocylides writeth so many divine passages that you may imagine he was acquainted with Moses or his Law and so did diverse of the Greeke Poets in whom the Romanes were well versed PAR. 6. TErtullian Apologet. cap. 45. Scitis ipsas leges quoque vestras quae videntur ad innocentiam pergere de divinâlege ut antiquiore formam mutuatas which words of Tertullian since neither Rhenanus Pamelius Cerda Iunius Albaspinaeus Regaltius nor any other ever explaned in particular suffer me to exercise my Tyrociny that way in amplifying this unperformed this unattempted passage Cicero lib. 1. de Oratore bringeth in Crassus strongly thus avouching fremant omnes licèt dicant quodsentio Bibleothecas meherculè omnium Philosophorum unus mihi videtur 12. Tabularum libellus si quis legum fontes capita viderit authoritatis pondere utilitatis ubertate superare Take exception who will I will speake what I thinke assuredly that one little booke of the 12. Tables if a man have recourse to the head-springs of the Lawes is to be preferred before the Libraries of all the Philosophers both by the strength of its authority and abundance of benefit Well Rhetorized Tully you knew some would chafe at your Hyberbolicall straine and laboured to prevent it by fathering it on Crassus Tully knew what belonged
Generall point The 5. Subsequent Occurrences after the Traytors detection I am now come to the last poynt of my Method namely the subsequent Occurrences after the Traytors Detection and they aptly spread themselves into these severall branches 1. Satans entrance into Iudas After the Sop Satan entred into him ver 27. 2. Christs sentence of separation of Iudas That thou dost doe quickly ibidem 3. The Apostles Nesciency 4. Their misunderstanding of Christs words vers 28 29. 5. Judas his egresse ver 30. 6. The giving of thankes at the end of the second Supper according to the usuall fashion of the Iewes in those dayes 7. Cum libamine vini 8. Et Psalmodiâ Concerning the first poynt viz. Satans entring into Iudas Augustine Sermone 28. adfratres in Erêmo Christus Iudae panem intinctum porrigere voluit ut cor intinctum veneno significaret Omnino fratres Satanas ante buccellam cor Judae intraverat sed affectu voluntate tantum Christ would therefore deliver the Bread or Sop that thereby he might intimate unto us that the heart of Iudas was dipped in poyson Beleeve it brethren that Satan was entred into the heart of Iudas before the Sop but conceive it in desire and will onely This distinction is more nice than pithy for he was in him before Effectu opere really and indeede when he had compounded to betray Christ Post buccellamintravit Satanas effectu opere After the Sop Satan entred into him really and indeede And it may also be truely said that before the Sop Satan entred into Iudas effectu opere really and indeede The devill now put into the heart of Iudas to betray Christ Ioh. 13.2 but this was before the giving of the Sop. More especially Luke 22.8 Satan entred into Iudas before hee communed with the High-Priests before they came to the Paschall Supper Ludolphus Carthusianus 2. Part. cap. 52. Satan entred not forcing the doore but finding it wide open not by his Essence or essentially gliding or sliding into Iudas his soule For so according to Augustine God alone who made the soule entreth into it but suggesting to Iudas the selling and betraying of Christ hee entred into him by the effect of that suggestion and after the Sop subjugating Iudas to his servitude by the effect of a more full possession The same Ludolphus cap. 55. Satan entreth into mans body essentially as in the possessed with devills God alone entreth into the soule and essentially getteth into the minde for the soule hath no dimensions of quantitie that any thing can be said to be in it as contained within those dimensions and so nothing can be in it but that which gives it his being and that is there by its vertue but where Gods vertue is there is his Essence both of them are all one in him therefore God alone is essentially in the soule for he alone filleth the nature or substance by him created yet Satan is said to creepe into mens minds per affectum effectum malitie by affecting of malice and by effecting of it in as much as man is seduced by him and proceedeth to commit the evill which Satan suggesteth Tolet saith that Satan did not enter corporally into Iudas as he doth into Damoniacks nor to put a new more ill thoughts into him for before he consented to those temptations I answer it seemeth to me Satan possessed his very body and that fully after the Sop and that Satan hurried him at his pleasure he was led captive according to Satans owne will I doubt not but Satan did strengthen the old suggestions and withall put fresh and new temptations into his soule for he caused him to hang himselfe But saith Tolet Iudas taking high displeasure to be revealed to be the Traytor he opened his whole heart to Satan and Satan entred into him taking a firme and quiet possession of him For man sinneth more licentiously when he knoweth that the sinne which he committed secretly is knowne publikely Per scelera simper sceleribus tutum est iter said a wicked one Sinne once knowne is made more sinfull Theophylact on Iohn 13. saith Satan Occupavit cor ejus sicut aliud est percutere quempiam manu foris aliud est confodere gladio viscera Satan tooke full possession of his heart as it is one thing to give a man a boxe on the eare and another thing to thrust him thorow with a sword Whilst Iudas was one of the holy company of the Apostles Satan had not so free accesse unto him when Christ did divide and separate him then Satan invaded him as forsaken of the Lord Et ingressus est interiora cordis ejus occupavit animam ejus And he entred into his very heart and tooke quiet possession of his soule Cyrill in Iohannem 9.19 Timens Diabolus ut credo ne morando locus poenitentiae detur Iudam magnâ praecipitem agit celeritate cap. 17. Iudas non ut consiliatorem sed ut cogitationum suarum Dominum in corde Diabolum retinet The Devill as I suppose fearing lest by delay Iudas should find Repentance drave him on furiously And Iudas entertained the devill not as a Counseller but as a commander of his cogitations Origen in Exodi cap. 15. Homiliâ sextâ pag. 75. Tomiprimi on Equum ascensorem projecit in Mare They are horses upon whom the Devill and his Angells doe ride Post buccellam ascensor Iudae factus est Satanas after the Sop the devill became Iudas his rider Omnes mali habens ascensores quibus aguntur Angelos malos ideo feroces sunt All evill men have evill Angells for their riders by whom they are managed at their pleasure and that 's the reason why they become so furious Origen de principiis seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. in the Tract de contrariis potestatibus Iudas cum jam Diabolus misisset in cor ejus ut traderet Christum postea etiam totum Satanam suscepit in se Iudas after the devill had put into his heart to betray Christ received him on his backe with a full careere namely after the Sop. PAR. 12. BUt leaving other mens opinions let me say somewhat of mine owne The manner how Iudas was wrought to be the Traytor may seeme to be this Temptations are of divers sorts 1. Ascendemes Luke 24.38 Why doe thoughts ascend or rise in your hearts these are inward 2. Obrepentes Creeping upon us from the creatures and they are outward called Mendaces vanitates Lying vanities Ionah 2.8 which by their false colours insinuate themselves into our favour 3. Immissae darted in by Satan himselfe Satan injecit se in cor Iudae as it is in the Syriacke Satan did as 't were dart himselfe into the heart of Iudas From Iudas his foule and corrupt heart did arise and ascend many confused cogitations of the sinfull betraying of his Master After them came creeping into his gracelesse soule Desire of gaine
Iudaea were hotter than the City of Rome by so much more neede had they of oftener washings And these causes continuing from the beginning of the world I determine though the latter Romanes in the Casarean Principalitie or Augustan dayes and afterwards as farre exceeded the Jewes in sumptuousnesse and magnificence of bathes as the Mistresse of the world might out-goe her servant in attire yet the Iewes tooke not their first bathings or washings either of their bodies or of some parts from the Romanes as Pererius groundlesly supposeth PAR. 6. Consider what before I sayd of the Iewish often washings and of Christs ascribing those Customes not to the Romanes but to the tradition of the Elders For not one of all the traditions of the Elders was derived from the Romane usance but was peculiar to their owne Jewish Nation and opposed to all other Countries being expositions though farre-fetched and violent of the Mosaicall Law and the Mosaicall Law commanded very many Purifications and washings Exod. 30.21 Aaron and his sonnes shall wash their hands and their feete at the Laver of brasse whensoever they goe into the Tabernacle of the whole Congregation they shall wash their hands and their feete that they dye not it shall be a statue for ever to them Levit. 15.5 Whosoever toucheth the bed of any man having a running issue shall wash his Cloathes and bath himselfe in water and be uncleane untill the Even and the like is commanded in divers verses following and when a man is cleansed from his issue he shall bath his flesh in running water ver 13. The like precepts follow concerning the uncleannesse of women Levit. 16.26 He that let goe the Goate for the scape-Goate shall wash his Cloathes and bath his flesh in water Levit. 17.15 Every soule that eateth that which dyed of it selfe or that which is torne of beasts shall both wash his cloathes and bathe himselfe in water Numb 19.17 For an uncleane person they shall take of the ashes of the burnt-Heifer of Purification for sinne and running water shall be put thereto in a vessell and the Cleane shall sprinckle on the uncleane and on the 7 day he shall purifie himselfe and wash his cloathes and bathe himselfe in water ver 19. In which washings and bathings of their bodies the tradition of the Elders was so strict that the bathing was of none effect if any part or the least particle of the body but so much as the top of his little finger were not washed yea he must wash not onely his head but all his hayre and every locke of his head which the tradition of the Elders esteemed as his body Maymonides expoundeth Moses his Law thus In every place where is mention made of bathing the flesh and washing the garments of the uncleane you must understand it of laving the whole body in water when they washed themselves in their cloathes the Law was not satisfied unlesse the water did sinke through their cloathes to wet their whole bodies or if any part were kept by the cloathes from being washed So the cloathes were rather loose then girt or so girded that the water for all that had free passage PAR. 7. THe Iewish washings looked up higher than the Romane these respected onely bodily neatenesse and cleanelinesse and strength but the Iewes purifications or washings leade them up to sanctification and betokened their being cleansed from sinne Exod. 19.10 and 14. verses sinne is of a defiling nature repentance is a cleanser not onely our cloathes are made white in the blood of the Lambe Revel 7.14 But our hearts are washed from an evill Conscience and bodies washed with pure water Heb. 10.22 Christ cleansing his Church in the Laver or washing of regeneration Ephes 5.26 alludeth to the Priestly washing and clensing in the brasen Laver and to their bathing is reference made 2 Cor. 7.1 Let us cleanse our selves from all filthinesse of the flesh and spirit much Niter Camphire and Sope are not so cleansing as a contrite and a repenting heart and now if Pererius were living would I referre it to his owne judgement whether the Iewes did imitate the Romanes or the Romanes the Iewes sith long before there was any Romane the Iewish Nation used such frequent bathings and by the appointment of God their Law-giver upon more occasions than all the Law-givers else of all Nations enjoyned to their people The Prayer MOst gratious Lord Jesu I meekely implore thy divine goodnesse thoroughly to bathe my soule in thy blood and by thy selfe to purge my sinnes that I may be presented by thee unto God without spot or blot and so partake of thy rich blessednesse in the world to come Amen Amen CHAP. XIX The Contents of the nineteenth Chapter 1. Pererius his third Ceremony Romanes anointed themselves before feasts Sō might the Jewes but not ordinarily the Pharisee reprooved for not anoynting Christ Maries anointing Christ was of Devotion not fashion 2. Romanes used unction before feasts 3. True joy rests in vertue not in vice 4. The Graecians used anointings at their Feasts 5. Severall oyntments for severall parts and uses Alexidemus and Cleopatra's and Aesop his sonne excessive prodigalitie 6. Olyes were of diverse sorts and for diverse uses Oyle Olive commended 7. Jewes used anointing before the siege of Troy Jewes Syrians anciently abounded with Oyles Oyle good for outward inward uses Oyle some Sacred some of common use The divers uses of Sacred oyle Kings Priests Sacred things anointed with it The composition of it David anointed King with Gods Oyle David anointed King twice 8. The Jewes commonly anointed onely Head and feete the Babylonians anointed all their body 9. The Jewes used anointing after washing Ashers dipping of his feete in Oyle 10. Mary Magdalen washed Christs feete with teares 11. Iewes anointed their heads before ever the head of Tolus was found 12. Women among the Iewes in Spaine the best perfumers 13. Anointing the head ordinary among the Iewes 14. Myrrhe and Nard precious oyntments Nard taken sometimes for an Herbe sometimes for an Oyntment 15. Anointing Corporall Spirituall PARAGRAPH 1. THe third Ceremonie which both Iewes and Romanes used and in which as in all the 13. saith Pererius the Iewes did imitate the Romanes and followed their Praesidents was this the Romanes being well anointed lay or sate downe to feasts that the same was practised by the Iewes we may judge because Christ sayd to the Pharisee who had invited him Luke 7.46 Mine head with Oyle thou didst not anoint and the Lord saith Mat. 6.17 When thou fastest anoynt thine head and wash thy face that thou mayst seeme not to have fasted but dined therefore Mary the sister of Lazarus powred oyntment on the head of Christ as he sate at Supper which unlesse it had beene the fashion in banquets Mary Magdalen durst not have done so farre Pererius I answere Quid hoc ad Parmenonis suem What is this to the purpose If all be yeelded how doth this evince that the
Apes of the Romanes which Pererius in a sort saith when our Saviour said to Simon the Pharisee Mine head with oyle thou didst not anoynt thence is fairely deduced that at festivalls guests of the better sort were wont to have their heads anoynted as we have aquam manualem water to wash our hands tendred unto us if no such thing had beene in use upon such occasions Christ would not have challenged him for the neglect of that curteous duty Luke 7.46 Also from Christs advising or commanding the true penitent in the usuall houres and times to anoynt his head Mat. 6.17 that he may seeme rather to be merry than in the sight of men to fast is involved and included that in the dayes of mirth and festivitie when there was no cause of mourning fasting or humbling of their soules in such joviall and geniall dayes they did anoynt their heads expressing thereby their inward rejoycing Hierome on the place thus Iuxta Ritum provinciae Palaestinae loquitur ubifestis diebus solent ungere capita he speaketh according to the usance of the Land of Palaestine where upon festivall dayes they were wont to anoynt their heads and indeede so did all the Easterne Nations before the Romanes were a People PAR. 12. IN Samuels dayes he foretelling that a King would take their daughters to bee Confectionaries 1 Sam. 8.13 as now in Spaine the women are the best perfumers or Milleners is proofe enough of the use of anoynting even in those dayes which custome of womens preparing perfumes and sweete Oyntments continued even in Christs time yea even of applying them for we reade not of any man that at feasts anoynted any or any whilst they lived divers women anointed Christ nor did Simon the Pharisee grudge at the woman for anointing him for that as it should seeme was usuall and lawfull and an Office reserved rather for women than men but because she being a sinner presumed to anoynt him a sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a notorious sinner which he disliked and Christ defended 1 Sam. 8.14 when he threatneth that the King will take away their Olive-yards no man can deny but the use of Oyle was in esteeme for the King would not seize on the worst things PAR. 13. IN Davids time the use of anointing their heads was usuall Psal 23.5 Thou hast anointed mine head with oyle Inpinguâfli in olio caput meum hee speaketh not here of the Regall sacred Unction but of a Festivall anointing for these words precede Thou hast prepared a Table before me and these words follow my cup runneth over because they were wont to drinke liberally and plentifully at their feasts Judai quoties excipiebant convivas bonoratiores quos splendidè tractare volebant eos perfundebant vel balsamo vel aliis unguentis fragrantibus ut ità exhilerarentur nà m cerebrum spiritus suavi odore mirabilitèr reficiuntur excitantur saith Mollerus that is the Jews as often as they entertained their best friends to whom they desired to give the royallèst welcome did use to cast balme or some other fragrant oyntment upon their heads to make them the more merry for the braine and spirits of men are wonderfully refreshed quickned and stirred up by sweete oyntments Againe Psal 92.10 I shall be annointed with fresh oyle where he speaketh de futuro and not de praeterito of the time to come and not of the time past of the holy oyle as the Scripture phrazeth it Psal 89 20. where with David had beene anointed Psal 141.5 Whether you read it Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oyle which shall not breake mine head or thus Let the righteous smite me kindly or reprove me let not their precious oyle breake my head I am sure the annointing of their heads in those times is proved in the Interlineary it is thus rendred Percutiat me malleo justus in misericordiâ increpet me oleum capitis ne frangat caput meum that is Let the righteous smite me with a Mallet in mercy and let him reprove me let not the oyle of the head breake my head The best and principall oyle with which they annointed their heads is there poynted at Psal 104.15 Ad nitere faciendum sacies ab oleo oyle doth make mans face to shine oyle of joy is opposite to mourning Esay 61.3 In the same Davids time Annoint not thy selfe with oyle saith Joab to the wise woman of Tekoah 2 Sam. 13.2 which inhibition in a case extraordinary argueth that anointing of the head at least was ordinary The anointing of the head might be without the Unction of the whole body but they never anointed their bodies unlesse they anointed their heads also semblably Mic. 6.15 Thou shalt tread the Olive but thou shalt not anoint thee with oyle which menace argueth they should not do as they were wont to doe for they were wont to treade out the Olives and to annoint themselves S. Hierome on the place thus Prodest tibi errore cognito ne habeas discipulos ne caput tuum oleo ungas peccatâ—rum c. 'T were good for thee since thou once knowest thine errour to shake off thy followers lest thou annoint thine head with the oyle of sinners when griefe and sorrow was passed when Davids first child by Bathshebah was dead David arose from the earth and washed and annoited himselfe and changed his apparell and went into the house of the Lord and worshipped God then he came to his owne house and did eate 2 Sam. 12.20 In the dayes of Salomon it was part of his Divine Proverbs oyntment and perfume rejoyce the heart Prov. 27.9 more punctually Eccles 9.8 Let thine head lacke none oyntment where an ordinary if not a dayly use thereof is advised Athenaeus reporteth Possidonius his History Apud Syros in epulis Regum ubi datae coronae sunt convivis ingredi quosdam cum utriculis unguenti Babylonii qui mensam circum-euntes accumbentium coronas eo errorant aliud praeterea nihil conspergentes that is Among the Syrians at the banquets of their Kings they use to crowne their guests with crownes certaine Servitors came in with little bottles of Babylonian oyntment who going round about the Table doe besprinkle the crownes of their guests with that and with nothing else but sure the guise of those times was to anoint their haire and their heads you heard what Thyestes said as is before cited and the whore in Ezekiel prepared beautifull crownes for her lovers at her Festivalls Ezek. 23.42 nor was oyle wanting or Incense in the precedent verse and we may well thinke they were there for use and not for sight onely PAR. 14. MYne hands droppe with myrrhe and my fingers with sweete-smelling myrrhe Cant. 5.5 saith the Spouse The Bridegromes lips like Lillyes dropping sweet-smelling Myrrhe vers 13. Because of the savour of thy good oyntments thy name is oyntment powred forth therefore
exhilarated body with competent meate and drinke wee finde by experience to make us better affected both towards God and Man Hold man hold though thy Master hold that when a man hath eaten moderately he is fitter to receive the Communion then when he is fasting because after meate the head is more purged the mouth cleaner the breath sweeter yet I dare say the head is fuller of noysome fumes the mouth no cleaner when one hath eaten and if thy breath stink common food maketh it no sweeter then the Divine Eucharist I am sure the third Councill of Carthage Canone 29. hath decreed Vt Sacramenta Altaris non nisi a jejunis hominibus celebrentur That the Sacraments of the Altar should not be celebrated but onely by those that are fasting and the seventh Councill of Toledo Canone 2. excommunicateth such as eate any thing before the performance of divine offices It was likewise a Novell position That when a man commeth most unprepared to receive the holy Sacrament then hee commeth best prepared and when he is most sinfull then a sinner may most worthily receive His very words are these in his Sermon of the Eucharist made 1526. Ille ut aptissimus ad communicandum qui ante retro est peccatis contaminatissimus sine peccatis mortalibus nullum debere accedere Hee is fittest to communicate who before and behinde who on all sides is most defiled with sinne and without deadly sinne none ought to come to the Communion He meaneth not that a new life sufficeth without contrition confession satisfaction as some of his fellowes say his words runne to a worse sense For in another Sermon of the worthy receiving the Eucharist eight yeeres before Optima dispotio est saith he non nisi ea quâ pessime es disposit us è contrario tunc pessimè es dispositus quando optimè es dispositus Then art thou best disposed when art thou worst disposed and contrarily then art thou worst disposed when thou art best disposed Are not such words the meanes for men to commit sinnes and continue in them and with unrepentant hearts boldly fiercely impudently to swallow up the heavenly food of our soules the sacred Eucharist rather then exhortations to devout receiving Is this way the proving and judging of our selves doth it teach repentance for sinnes past sorrow shame feare selfe-accusing for the present doth it teach a stedfast resolution and a setled purpose never to doe so againe doth his way encrease faith strengthen hope nourish charity yet these things are expected from a worthy Communicant What preparation was used at the giving of the Law Exodus 19.20 c. What sanctifying of themselves both people vers 14. and Priests vers 22. All this preparation might have beene cut off and saved by Luthers doctrine They did not eate the Paschall Lambe without divers washings and many legall purifications insomuch that a second Passeover in another moneth was ordained for the uncleane by Gods extraordinary appointment Numbers 9.10 Which was practised in Hezekiah his dayes 2. Chron. 30.15 18 19. verses Abimelech gave the hallowed Bread to the sanctified onely 1. Sam 21.4 c. David professed I will wash my hands in innocencie So will I compasse thine Altar O Lord Psal 26.6 Saint Paul adviseth or commandeth 1. Corin. 11.28 Let a man examine himselfe and so let him eate of that bread and drink of that cup. Aug. alluded to the words of the Psalmist when he said Tractatu 26. in Iohannem Innocentiam ad altare pertate peccata si sint quotidiana vel non sint mortifera Carry innocencie instead of Frankincense unto the Altar though thou hast committed no mortall sinnes but sinnes of infirmity The same Divine Saint Augustine Hom. 50. Tom. 10. pag. 115. Constituto in corde judicio adsit accusatrix cogitatio testis conscientia carnifex timor Inde quidem sanguis animae confitentis per lachrimas profluat posiremo ab ipsa mente talis sententia proferatur ut se indignum homo judicet participatione sanguinis corporis Domini Vt qui separari â regno coelorum timet per ultimam sententiam summi judicis per Ecclesiasticam disciplinam a Sacramento coelestis panis interim separetur When a Tribunall is erected in thy heart let thy thought accuse thee thy conscience be witnesse against thee thy feare and dread be thy tormentor then let the bloud of a soule confessing it selfe flow out in teares Lastly let the minde pronounce this sentence That a man judge himselfe unworthy to receive the body and bloud of our Lord That he who feareth to be separated from heaven by the last sentence of the supreme judge may in the meane time bee separated according to Ecclesiasticall discipline from the Sacrament of the heavenly Bread By which words in the meane time might well be inferred that S. Augustine differed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven wide from a novel German who would have a man fall upon the Sacrament with mortall offences on his soule with unwashed hands having newly committed sins Vastantia Conscientiam devoratoria salutis which lay waste a mans conscience and woorie his salvation He avoucheth the best disposition to be the worst and the greatest preparation the unfittest But Augustine would have a man after mortall sinne to abstaine from the most holy Eucharist a competent time till hee had repented till hee had proved and judged himselfe till hee had confessed his sinnes and laboured to wipe away the blots by his teares Which truth is confirmed divinely by our sacred Liturgi If any of you be a blasphemer of God c. unto these words so shall yee be meete partakers of these holy mysteries when Christ said Come unto me all yee that are heavie laden he meant not with loads of unrepented sinnes for as such cannot move one foot toward Christ to such obstinate sinners Christ is a judge and condemner not a mercifull Saviour And the words cannot aime at that sense for then not onely the spirituall food in the Sacrament but even Christ should bee the great allurer unto sinne as being abettor thereof which God forbid for then not onely a window but a doore were set open to all iniquity and villany but the meaning of that most comfortable invitatory is and must be this All yee who have sinned and are heartily sorry for your offences wearied groaning and ready to faint under griefe for the same yea who finde no comfort in your selves but are ready to be swallowed up of despaire or too much not sinnes but sorrow for sins O come yee unto me and this is evidenced by the gratious promise I will refresh you refreshing being opposed to trembling dejectednesse weakenesse swownings trepidations grievings faintings which are fruits of the heavie-hearted sinner and steps or breathings toward repentance refreshing is not opposed robustae iniquitati to strength of sinning or boystrous coutinuing in iniquity or triumphing rebellion and so the sorrowfull penitent
a cloake Euthymius on Matth. 26. saith some thought Christ had on five Vestments himselfe judgeth he had three That this was at Supper time cannot be proved and is not said At his Passion indeede the Pasmist foretelleth in the plurall number They shall or will divide my garments as it is in the Hebrew Psal 22.18 The 70. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Our Printers of the last Translation have it in the Singular in both places They parted my garment among them and cast lots upon my vesture But because they had parted them indeede it is said Matth. 27.35 as in the time passed They parted his garments in the Plurall casting lots and the Psalmist is divinely cited as speaking first of his ordinary garments secondly of that excellent coate without seame They parted my garments among them there is the Plurall number and upon my vesture did they cast lots and the Singular is meant of the goodly seamelesse coate wrought from the top throughout Ioh. 19.24 PAR. 10. AFter his washing the Apostles resuming his garment and recumbing againe followeth the last quarter the third part of an houre or somewhat over allotted for dispatching the second Supper and it may seeme thus to be spent First with heavenly instruction to his Apostles then with a farther detection of the Traytor Lastly with the subsequent occurrences The first poynt beginneth from Christs question and is continued with his owne diversion re-inforced with holy conclusions from vers 13. to 17. inclusivè The second distinction of time may be from the graduall detection of the Traytor to the last consummation thereof namely from John 13.18 to John the 13.27 inclusivè Lastly the subsequent occurrences are described from verse 28. to verse 31 inclusivè but of these in order What our most sacred Saviour first said to his Apostles after he was againe laid on the discubitory bed is discerned by that he made this Quaere Know you what I have done to you which is not spoken of his action which all knew well enough without asking namely that he had washed them but of his maine ends and intentions to them unknowne even to Peter ugknowne a while why he washed them Then followeth Christs owne Diversion Yee call me Master and Lord and yee say well for so I am Not onely many other times but even at the preparation of the Paschall Lambe he is called Master Matth. 26.18 The Master saith And during that first Supper Iudas said Master is it I vers 25. Also every one of them said Lord is it I ver 22. PAR. 11. THe Apostles were forbid to be called Rabbi or Master and the reason is annexed For one is your Master even Christ Matth. 23.8 The title Rabbi is held to be given to them who tooke their Masters degree in the Babylonian Academies and Rabbi to them who were declared to be wise men by imposition of hands in Israel Be not ye called so Christ forbids not honour to be given to the Magistrate or to the Doctors but he would not have them ambitious of it and dislikes ambition So Beza on the place assisted by Augustine and Erasmus and indeede he would have his Apostles to be unlike or rather contrary to the ambitious affection of worship and honour and high places and titles which ungraciously reigned in the proud hearts of the Pharisees Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord it hath beene ascribed to men both in the Old and New Testament Exod. 33.22 Let not the anger of my Lord waxe hot saith Aaron to Moses And Sarah called Abraham Lord as is witnessed 1 Pet. 3.6 Likewise in the Testament of Grace the Grecians said unto Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 12.21 Lord we would see Christ Yet these men not affecting or desiring that great attribute were called so without sinne and the other did without sinne call them so But as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth or expresseth that great most proper name of God Iehovah so may no man give to man nor man accept from man the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord for God alone is the onely Lord absolute perfect supreame a Lord paramount of things that are not as well as of things that are Man is no other at his best than a petty diminitive Lord a Lord needing these things of which hee is Lord a Lord of a little or no time a weake Lord who cannot command a disease to goe from his owne body nor so much as a tree of his to grow A Lord by communication partitipation A Lord that must give account as an Vsu-fructuary to an higher Lord and so a little Lord in small matters a great servant to the greatest Lord indeede not so much a Lord as a slave to his passions Christ as hee is God is Lord and as God and Lord is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 21.15 Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou knowest that I love thee saith S. Peter yea Iudas himselfe questioning Is it I Lord tacitely confesseth him to be God that could search the reynes and judge truely of the thoughts of men S. Thomas divinely confesseth both in one Ioh. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Lord and my God and they all said well herein for Christ is our Master our Lord yea our Lord God PAR. 12. AFter Christ reasoneth thus both from the matter it selfe and from their owne confessions If I then your Lord and Master have washed your feete ye ought to wash one anothers feete Ioh. 13.14 And by the washing of feete he meaneth not onely the bodily washing literally but rather the exceeding humblenesse of mind and the double diligence which we are to exhibite unto our brethren for their good Every superiour must have his heart so prepared that though he command others outwardly he may deserve to himselfe inwardly such Christian humiliation that he preferreth the very inferior whom he commandeth before himselfe and grudge not any servill-seeming base worke to save the soule of a sinner It followeth For I have given you an example shat ye should doe as I have done to you vers 15. The man was healed who cast up his eyes to the fiery brazen Serpent Num 21.8.9 verses and happy is the man that casteth up his eyes to follow and imitate Christ in whatsoever he can that in all businesses to be done first examineth whether they be according to Christs precept or example I have seene them who have the sweet name of Iesus pounced stamped and as it were inlayed in Azure most blew indelibly and as it were cut out on their Armes or printed or graven I have read in Lorinus of one upon whose dead heart was found written and as it were engraven Christ is my love or that effect I am sure he is to be our Example I beseech you be yee followers of me saith S. Paul 1 Cor. 4.16 Yet he sheweth other-where how they must follow
Paschall also required not so sanctified thoughts so devout a Soule so pure a spirit as the receiving of the blessed Eucharist doth therefore was he admitted to them but not to this by reason of his uncleannesse Both the Godly and the wicked were to eate the Passeover and after it the second Common Supper and many thousand wicked men did eate the Passeover that yeare even they who crucified Christ and the worser sort of the Iewes therefore Iudas might well bee partaker of such a feast where sinners were frequently participants The old Passeover was kept saith Theophylact on Luke 22. for their deliverie from AEgypt and the blood of the Lamb for the preserving of their first borne The new Passeover for the Remission of sinnes and Sanctified thoughts But because the betrayer of Christ was not cleane Iohn 13.11 as being the true hypocrite washed onely outwardly not inwardly onely bodily not spiritually and because much holinesse is required to the receiving of the Body and blood of Christ therefore was he justly excluded from pertaking of the substance though he fed on the type as other wicked men did also Any one might come into the Temple but into the Sanctum Sanctorum or holiest of all none but the High Priest nor he without blood which he offered for himselfe and for the errours of the people Heb. 9.7 The gifts and Sacrifices whereof the Paschall was one and that a prime Sacrifice could not make him that did the Sacrifice perfect as pertaining to the Conscience which carnall Ceremonies were imposed on the Iewes untill the time of reformation Heb. 9.10.11 verses But Jesus was made a surety of a better Testament Heb. 7.22 And our high-priest is holy harmelesse undefiled separate from sinners vers 26. Therefore did Christ most justly when before the most holy Communion he separated Judas the defiled from himselfe and from his other Sanctified Apostles Augustine saith excellently de Civitate 18.49 Christus habuit Judam inter Apostolos quo malo utens bene Ecclesiae tolerandorum malorum praebebat exemplum Christ had Iudas amongst his Apostles whom being ill he using well hath left an example to his Church to suffer evill men among them Let me subsume but before he came to administer the blessed Sacrament he removed that sinner of sinners to give us also an example not to admit wicked men notoriously so knowne unto the same PAR. 7. SIxthly in our English Liturgie there is a specious Objection for Iudas his receiving the blessed Eucharist in these words If any of you be a blasphemer of God an hinderer or slanderer of his word an adulterer or be in malice or envie or any other grievous crime bewayle your sinnes and come not to this holy Table lest after the taking of that holy Sacrament the Devill enter into you as he entered into Iudas and fill you full of all iniquity and bring you to destruction both of body and soule Whence the inference seemes faire Therefore the Devill entred into Iudas after the partaking of the holy Sacrament Therefore he tooke it Dr. Mocket translating the words addeth one word too much viz. simul Together Ne post acceptum illud salutare Sacramentum simul intret in eum Satanas sicut in Iudam Lest after the receiving of that saving Sacrament the Devill Together enter into him as he did into Iudas But how can it be Together and yet after the Sacrament neither is the word Together in the Liturgie and therefore he did ill to put in the word simul by which his opinion is discerned that he thought Iudas received the blessed Eucharist and with it the Devill I answere the words As he entredinto Iudas make not and evince not a perfect similitude in every particular extending to the very circumstances of time or designing our at what Supper this was sayd or done or when the Devill first entred into Iudas For the holy compilers of our Liturgie could not be ignorant both that Iudas entertained and hugg'd the pretended treason before he came to Supper Mark 14.10 11. vers And S. Iohn speaketh as of a thing passed even before or at the beginning of the second Supper Iob. 13.2 The Devill having now put into the heart of Iudas Iscariot to betray Christ which word now is not to be taken exclusively as if it were not in his heart before or else after for even before the Passeover Satan entred into Iudas compare Luke 22.3 and 7. And before men receive the consecrated bread and wine the Devill entreth into sinfull men who have no touch of Repentance Let others say or thinke what they will I will not lay an aspersion of nesciencie in so high a degree as to say or thinke that those holy fathers and framers of our Liturgie did imagine that the Sop was the Sacrament or that Satan entred not into Iudas till he had taken the Sop and did enter after hee had received the blessed Sacrament which points may seeme to result from the Lyturgie if the words bee throughly stretched and tentred Againe I suppose that the Liturgicall exhortation is to be taken in sensu diviso non in sensu composito attingens rem ipsam non expresse signans aut comparans moment◠temporum In a divided not in a compounded sense touching onely the matter it selfe not expressely signing out or comparing the minutes of times I explaine my selfe thus The prime intentions of those blessed moderate Saints the makers of our Lyturgie were these First that unrepentant men should not dare to aproach to the Sacred Eucharist Secondly that any man continuing in any mortall sinne eateth and drinketh his owne damnation Thirdly that a preparatory clensing is necessary ere a man receive For the soule of the comparison consisteth in this that wicked men in flagrantiâ delictorum presuming to receive whilst they lye or sit on the dregges of their sinnes shall be plagued and punished as Iudas was both in body and soule by the entrance of the Devill into them Fourthly and lastly that this is to be feared and may come to passe in the time after the blessed Sacrament taken by unfaithfull and uncharitable Christians This is sufficient to be beleeved this is sufficient to prepare warne admonish and terrifie the wicked this is sufficient to be practised For God punisheth not before the sinne committed yea seldome doth God punish but he giveth a space to repent betweene the sinne and the punishment But in my opinion the Lyturgie never intended to define the time when the Devill entred into Judas which was more than once as I proved before and neither expressed nor meant that the time of the Devills entring into Iudas and the time of his threatned entring into hardned Christians were just and exactly the same time namely after the receiving of the blessed Sacrament For the Sop was not the Sacrament and immediately after it the devill went in and Iudas went out Heinsius pag 465. Veteres notant Dominum hac
and fault-finding with the losse of the rich and costly oyntment ambition to be in good esteeme with the chiefe Priests and the Rulers of the people by doing them such service as no man else would doe and these and other circum-repent temptations found an open entrance and pleasing intertainment in him In the third place Satan confirmeth all the precedent evills of sinne by his owne proper suggestions Every one Veluti contorta phalarica as an engine of warre carrying wild-sire in it where with timber-works were burned was violently hurled into each corner of his heart The devill having put into the heart of Iudas to betray Christ Ioh. 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum diabolus jam immisisset in cor Judae as both the Vulgar and Beza hath it when the devill had now as it were darted himselfe into or taken violent possession of the heart of Iudas the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well signifie both passed and present suggestions These were Immissae or Contortae tentationes with speedy violence like fiery darts inflamed his soule unto such a wickednesse as man durst not owne but as animated by Satan And to the furious instruments of warre may the word Immissae allude as the Apostle also more evidently seemeth to doe Ephes 6.16 when he saith That by the shield of faith we may be able to quench all the fiery darts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maligni illius saith Beza of the wicked one Nequissinii illius as it is in the vulgar of that most wicked one If our last Translation had expressed the name of the devill no exception could be taken if a man looke up to the 11. and 12. verses Or else the Metaphor in the words Satan put it or cast it or thrust it into the heart of Iudas may be taken from the command of God that whatsoever touched the border of the Mountaine were he man or beast he should surely be stoned or shot thorow Exod. 19.12 and 13. verses which the Apostle Heb. 12.20 divinely varieth He shall be thrust thorow with a dart So was Iudas his heart transpierced by Satan PAR. 13. LEt me insert a little ragge of a Sermon which I made before the most learned and holy Prelate our right reverend Diocoesan now Lord Bishop of Bath and Wells concerning these temptations I take three Conclusions as granted The first Conclusion presupposed as a knowne truth is That the temptations of the world are sometimes severall temptations from those of Satan If God withheld Satan from tempting of a man yet must we be also unspotted of the world Iames 1.27 For there are pollutions of the world 2. Pet. 2.20 Beware of men saith Christ Matth. 10.17 well expounded by S. Paul Phil. 2.3 Beware of evill workers Lastly the ranking of our enemies under the distinct Ensignes of the Flesh the World and the Devill shewes there are divers and divided temptations Sunt trio qua tentant hominem mundus Caro Daemon Three things there are which doe tempt man The world the flesh and old Satan This proves the second truth also which I assumed as granted That the Temptations of the flesh are oftentimes severall from the assaults of the devill If there were no devill at all saith Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundo we yet should finde unlawfull desires and appetites The flesh would lust against the spirit Iames 4.1 Warres and fightings come even of your lusts that warre in your members warres upon warres and Iames 1.14 Every man is tempted when hee is drawne away of his owne lusts and intised which temptation is there declared by these three degrees the Beginning the Procedure and the Consummation Or thus the Primitive Motion the Assisting Commotion Mota facilius commoventur when things are once moved they move the faster The Plenary agreeing begetting death S. Augustine varieth the phrases though not the sense de Genes contra manicheos 2.14 that the temptation of the flesh is accomplished by Suggestion Delight and Pleasure The third Conclusion presumed as undeniable is this The devill may be said to be author and cause of all and every temptation nor directly but indirectly not alwayes immediatly but principally and occasionally Since wee have never knowne the lusts of the flesh or the baytes of the world if hee had not beene I am loth to goe so farre as Hierom on that of the Psalmograph Eschew evill and doe good who saith Omnia mala ab instinctu diaboli procedunt sicut bona ab instinctu Dei All evill proceedes from the instinct of the devill as all good from the inspiration of God for from God flow all graces directly yet Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most properly is called the Tempter Matth. 4. and is meant where it is said Lest the Tempertempt you 1 Thes 3.5 He begat in mankinde a disposition to sinne as a Cleaver of wood prepareth it for burning He ministreth present matter and concurreth in most temptations as the Fueller layeth sticks upon the fire and bloweth the coales using both the World and the Flesh as his instruments to set us in Comburo as the Spaniard phrazeth it and to seduce us In which regard when we overcome the World or the Flesh we may be said in a sort to resist the devill and yet he hath peculiar Temptations by us to be opposed Resist the devill and he will flie from you So much for the three Conclusions PAR. 14. THe Question is How shall we know the Temptations of the Devill from the temptations of the World and the Flesh Some thinke they cannot be knowne I never read them distinguished aptly enough I wish men would rather labour to avoyde all yet I answer The Obrepentes or creeping Temptations are more slow The Ascendentes or arising Temptations more inward and more naturall yet more sinfull as Selfe-sowne Selfe-growne in the corrupt masse of Mankinde The third sort are more quicke more sharpe or lesse thought of and these proceede from Sathan more immediatly Once againe thus The temptations of the World properly are when men and women are drawne unto sinne by other folkes flatterings perswasions threats fashions evill examples or customes of the world because of these scandalls The temptations of the Flesh are not onely carnall lusts but all inordinate concupiscence of any wordly things The Apostle reckoneth even some spirituall offences among the sinnes of the flesh Gal. 5.19 For the concupiscence even of the Regenerate hath its seate not in the sensitive appetite so much as in the reasonable soule PAR. 15. THe temptations of Satan are many He hath Mille nocendi artes and wee may be sure those are his which doe most cunningly and fiercely tempt us for there is no head to the head of the Serpent no cunning to his cunning his strength is in his loynes Iob 40.16 There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the working of Satan 2 Thes 2.9 He spreadeth sharpe-pointing things upon the mire Job 41.30 And we are that
of one commeth to the doore of the lips and by it is united to anothers soule and some times infused into it and so poyson is sucked in say I. The Heathen were wont to take boys by the eares when they kissed them But he spake more philosophically who said In osculo effunduntur spiritus ex corde In a kisse the spirits come forth from the heart Plautus in Poenulo sine te prehendam Auriculis sine dem snavium Let me hold thee by thine eares Whilst thy lip my kisses beares The yong Sons were wont to take their parents by their eares when they kissed them Tibullus lib. 2. Elegia 5. Natusque parenti Oscula comprensis auribus eripiet Which Scaliger in his notes on Tibullus pag. 159. saith he found and amended from a place of Aristophanes The little lad Holding his Fathers eares shall Kisse his Dad. Yea even Christians and those prime teachers and instructers of youth taught the children so to doe Clemens Alexandrinus Stromâtum 5. pag. 402. stands in defence of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We doe not inconsiderately charge children to hold by the Eares such friends as they kisse secretly signifying that love is ingendred by Hearing Yet indeed I esteeme it as a wanton toy in children and indiscreet fondnesse of parents unfit for Christians to teach or practise And with reverence to Clemens Alexandrinus be it spoken The kissing of people whom they hold by the Eares hath not so much as a shadow of signification that Love is ingendied by hearing but perhaps rather the contrary The Scripture pointeth at another kinde of Kissing Ioab tooke Amasa by the Beard with his right hand to kisse him 2 Sam. 20.9 In S. Augustine his time the custome of kissing One another at the receiving of the Sacrament yet continued and was not found fault withall so much as among the Schismaticks themselves but practised by them Augustinus Tomo 7. contra literas Petiliani lib. 2.23 pag. 22. saith to Petilian concerning one of his Factionists Cui pacis osculum inter sacramenta copulabatis Whom you gave conjoyned kisses unto whensoever he received the blessed Sacrament In the Countrey of Prester Iohn the ordinary custome which all Christians Noblemen and Gentlemen use at all times of the yeare of saluting one another is when they meete together once a day if they be almost equalls they kisse their shoulders and embrace one another and one kisseth the right shoulder and another the left Onely in the weeke before Easter they speake not one to another but passe by without lifting up their eyes much lesse doe they kisse each other See Purchase his Pilgrimes from Francis Alvarez a Portingall lib. 7. of Africa cap. 5. Paragrapho 16. pagina 1096. If Persians of equall degree did meete they kissed one anothers lips If a superior met an inferior he gave the inferior his cheeke to kisse But a meane Persian falling downe did worship his Better saith Brisonius pag. 241. de regno Persarum as Drusius citeth him PAR. 9. BUt to returne to the Agapae from whence I have digressed I cannot exactly finde out neither when the Agapae did first begin nor when they wholly ended when it was sinne to omit them when to take them The Trullane Councell in Constantinople Anno 692. Canon 74. saith Men must not keepe their feasts of charity in the Temples nor eate them there Zoraras on that Canon explaineth it that they might not feast in the Churches or within the bounds of the Chauncells but in proauliis in the Church-porches they might Casaubone Exercitatione 16. Numero 31. in fine Haec coena that is the Agapae à mysteriis toto genere fuit diversa postea Templis est ejecta actandem penitus sublata This Supper that is to say the feast of Charity being altogether diverse from the mysteries of the holy Eucharist was afterwards abandoned out of the Churches and at length like an old Almanack grew cleane out of date But at what Time he mentioneth not Sure I am they were instituted by the Apostles and practised in their times But what yeare they began or what moneth they were first practised I would faine learne Yea the right use of them was much abused whilst the Apostles lived For divers Apostles found great fault with their disorders in their Agapae The ringleaders to evill in them are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maculae vituperia Spotts and Blemishes whilest they feast with you 2 Pet. 2.13 Saint Jude also in his Epistle verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are spotts in your feasts of Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luxuriantes vobiscum saith S. Peter coepulantes saith Augustine feasting with you without feare For it seemeth to me that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth fitlier cohere with the precedent than with the subsequent words yet both readings are good They were not onely spotted for alas who is not so someway but very spotts in the Abstract Abhominable in themselves and withall defiling and bespotting others even in those banquets of charity where should have been and was at first much holinesse If any desire to know more exactly when the Agapae first began I answer It cannot be certainly knowne Yet I thinke it probable to say They were celebrated the first Eucharist that the Apostles tooke after Christs death or a while after about his Ascension When and Where the Church of God had ease and rest For Nature requireth that the beeing of things precede the good or bad use of them and when they once Are then followeth the right or the ill Applying of them And the Right use most commonly if not alwayes is in time before the Abuse But Towards the beginning were Abuses and At the beginning they were in Right use Sure I am three thousand Converts continued stedfastly in the Apostles doctrine and fellowship and in Breaking of bread and in prayers Act. 2.42 And All that beleeved were together and had All things common and sold their possessions and goods and parted them to All men as every man had need And they continuing daily with one accord in the Temple and breaking bread from house to house or at home did eate their meate with gladnesse and singlenesse of heart So farre the Scripture speaketh Acts 2.44 45 46. verses The words Breaking of bread and breaking bread from house to house are diversly interpreted Some restraine them to the Eucharist So the Syriack and Arabick Translators Montanus wholly consorteth with them But this opinion Beza disliketh The Greeke Scholia gather from thence that the Primative Church used sparing dyet and lived frugally Beza wittily distinguisheth that the good Christians did so indeed but that it resulteth not from this place because the same forme of words is used by the Hebrews in their solemne and greatest feasts as Genesis 43.25 They should eate Bread there The truth is Beza and the rest might have observed that there is not onely mention of Breaking of
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