Angels were created after the world as the soule of man was after his body So Gennadius and Acatius Yet Beda Cassiodorus and others are peremptory that the Angels were created within the sixe dayes And they followed the Divine S. Aug. for after Aug. almost all the Latines saith Ludovicus Vives de Civitate 10.9 and since them all the Schooles say all the Angels were created within the sixe dayes I boldly say Col. 1.16 By Christ were all things created that are in heaven earth whether they be thrones or dominions or principalities or powers hee might have specialized Angels or Archangels Cherubims or Seraphims since hee added Al things were made by him and for him What some said of Origen I may say concerning those Greek Fathers that they rather Platonize than Christianize for Plato long before them in his booke de mundi opificio held the same opinion The reasoning of Augustine de Civitate Dei 11.9 is good That the creation of Angels is not left out only by Moses I thinke by this saith he it is said expresly God ended his worke on the seaventh day and hee rested the seaventh day from all his workes Gen. 2.2 And In the beginning God created the Heaven and the earth Gen. 1.1 Now if he made nothing before the sixe dayes and rested from all his worke the seaventh day then the Angels must needes be created within that time But yet there is a plaine place Exod. 20.11 though it be not sufficiently expressed without some deduction In sixe dayes the Lord made Heaven and Earth the Sea and all that in them is The Angels are in heaven and on earth This is the assumption Therefore in the sixe dayes they were created Psalm 146.6 It is varied somewhat God made Heaven and Earth the Sea and all that therein is From whence you may extract the same conclusion As man was created when all things were fitted for him and the soule is infused into the body when the body is prepared to receive it so as soone as the Heavens the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now framed the Lord filled it with Angels Furthermore it is said Psalm 148.2 Praise the Lord all yee Angels of his the reason is added in the fifth verse Let them praise the name of the Lord for hee spake the word and they were made hee commanded and they were created not onely Sun and Moone not onely Starres of light not onely heavens of heavens and the waters above the heavens but Angels also and first of all are Angels placed when hee had formerly said Praise the Lord from the heavens And so are they comprized as well as other creatures within the sixe dayes compasse of the creation Augustine in the forecited booke and chapter argueth from the song of the three children in the midst of the fire though it be Apocrypha tous for in the 34. verse it is said All yee workes of the Lord blesse yee the Lord and in the next verse O yee heavens blesse yee the Lord the subsequent verse hath it O yee Angels of the Lord blesse yee the Lord as if they were created and indeed so they were so soone as their habitation was made and God had fitted them a dwelling place But that was done towards the beginning of the creation and therefore the Angels were then created Againe though there be not expresse mention in iisdem terminis sic terminantibus In plaine words and disert termes of baptizing of infants yet the Church justly profitably and excellently observeth it And thus it may be evinced by Scripture In the Apostles time they did baptize whole housholds 1 Cor. 1.16 I baptized the house of Stephanas Lydia was baptized and her houshold Act. 16.15 So the Jaylor was baptized hee and all his streight way Act. 16. verse 33. that is his children as well as his houshold servants Act 2 38. Be baptized every one of you For the promise is made to you and to your children vers 39. This were a silly reason if children might not be baptized but indeed it is a strong motive that they should bring their children to Baptisme and an argument faire enough that children were baptized for those to whom the promise is made must be baptized but the promise is made as much to children as to any others therefore children ought to be baptized Certainly the Apostles would never have named their children if none of them had any children but the converts in that place being some thousands it could not be otherwise but many of them had children yea and that their children were baptized with themselves as in the same day was Abraham circumcised and Ishmael his sonne and all the men of his houshold Gen. 17.26 For otherwise hee had beene disobedient to the holy Apostle who said Be baptized every one of you But no good Christian will or can thinke that those then converted were disobedient and therefore their children were baptized It is a ridiculous thing to thinke the Apostles chose out such housholds only as had no little infants in them leaving great and numerous families unbaptized because some little children were in them And fairelier we may conclude In many families there were some infants But many whole families were baptized therefore some infants If some why not others If others why not all And so all infants are to be baptized Againe Baptisme is necessary for us as Circumcision was for the Jewes This is proved because of the correspondence betweene the Type and Antitype which correspondency is so square and perfect betweene the Old and New Sacrament that the Apostle 2.11.12 in effect designeth out Baptisme by the name of Circumcision But their infants were circumcised Gen. 17.27 and therefore our infants must be Baptized Act. 2.41 In one day were added to the Church about 3000 soules yea daily the Lord added such to the Church as should be saved vers 47. but children are some of those that must be saved for of such is the Kingdome of God saith Christ Matth. 19.13 It is added Mark 10.15 verse Verily I say unto you Whosoever shall not receive the Kingdome of God as a little child hee shall not enter therein Lastly lest any should cavill these children were not very little but such as came of themselves unto Christ it is said in the same verse of Saint Matthew They brought little children unto him and some of those children so brought were infants Luk. 18.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being significantly translated in our best and last translation They brought unto him also infants Therefore infants according to Christs yea the Apostles practise must be baptized For there is no likelihood but in such great multitudes as were together baptized and divers day by day but there were some infants Much more may be added to this point but Quantò diffusares est tantò substringenda nobis erit that I may use Tertullians phrase ad Nationes 2.12 The second Supper is not
Gen. 1.11.12 God sayd let the earth bring forth grasse the herbe yeelding seede and the fruite tree yeelding fruite after his kinde whose seede is in it selfe on the earth and so it was are not Grapes fruite is not the Vine a Tree Iudg. 9.8 The trees went forth to annoint a King over them and the trees sayd to the Vine come thou and rule over us ver 12. and the Vine refused to be promoted over the Trees verse 13. see Ezek. 15.2 and 6. 5. Fiftly the powerfull will of the infinite Creator was as the Father and the earth like a fruitefull wombe of a Mother which brought forth full-growne creatures why were not ripe Grapes created as well as other Autumnall fruites ripe also 6. Sixthly if Adam had not fallen it is more probable that trees should have borne fruite all the yeare some ripe some halfe-ripe some blossoming some budding as divers trees doe now in divers parts of the world as Aarons rod Num. 17.8 was budded and brought forth buds and bloomed blossomes and yelded Almonds Ver erat aeternum placidique tepentibus auris Mulcebant Zephyrinatos sine semine flores saith Ovid Metamorph. 107. and 108. verses that is The lovely Ver kept still in lively lustre The fragrant vallies smiling meades and pasture And Zephyre did sweete muskie sighes afford Which breathing through the Garden of the Lord To seedes gave vigour verdure to the field That verdure flowers those flowers sweete savour yeeld As Ioshuah Sylvester our English Du Bartas in his Eden Fol. 219. hath excellently translated him I am sure the tree of life in the Coelestiall Hierusalem bare twelve manner of fruites and yeeldeth her fruite every Moneth Rev. 22.2 And the earthly Paradise was a type of the heavenly 7. Seventhly if it should be absurd to say that our Autumnall fruites were ripe and perfect at the Creation as the contray is most probable yet it is not absurdissimum thousands of matters are more absurd I am sorry to see Scaliger in the superlative of Censure for little or nothing so that I cannot forbeare to say of him as he sayd pag. 568. of Aben Ezra En jecur Criticum see how a Criticke may erre Lastly S. Ambrose Hexam 1.4 saith expressely to the maine question In hoc principio mensium quo Pascha jussu Dei celebrabant Iudaei calum terram fecit Deus that is in this beginning of Moneths at what time the Jewes did celebrate the Passeover according to Gods Commandement God created the heaven and the earth also Athanasius quaest 17. Eodem Die quo Christus in utero virginis conceptus est in mundi principio Deus creavit Adam that is the same day on which Christ was conceived in the wombe of the Virgin God in the beginning of the world created Adam Againe Damascene de fide Orthod 2.7 in the spring Deus fecit universa God created the whole Universe Briefely for I remember my promise at the beginning of the same opinion are Leo de Possi domini Ser. 5. and 9. Beda de ratione Temporum cap. 40. Cyrill Hierosol Catech. 14. Gaudentius tractat 1. de Paschae observatime and Iacobus Salianus in his apparatus ad Annales Ecclesiasticos veteris Testamenti cap. 4. citeth forty Authors or thereabout that the world was created at the Spring and yet in my opinion very simply and superficially confuteth Ioseph Scaliger viderit Lector Now to returne to the former point of the varietie of the yeares and their severall beginnings and endings with the divers accounts of divers Nations see Alexander ab Alexandro Gen. dier 3.24 and how many occasions and some foolish triviall ones caused some to begin their yeare from such a Day but I must apply my selfe to the Israelitish computation that the Jewish account of beginning the yeare and moneth was different from that before established appeareth by the expresse words Exod. 12.2 This moneth shall be unto you the beginning of moneths it shall be the first moneth of the yeare to you as if he had said it hath not beene so heretofore it shall be so hereafter But whether the Israelites in their Aegyptian captivitie reckoned according to the old Hebrew account or according to the Aegyptian account may be doubted howsoever an alteration is estabished by God himselfe And now by this meanes you may know which is the first moneth when Paschatizing was to be kept that moneth whose fourteenth day or full moone falls either upon the Vernall aequinox or after it the same is the first Paschall Moneth and hence it commeth to passe saith Cornelius a Lapide that the New-Moone of the first moneth can neither be before the eighth day of March nor after the fifth day of Aprill So that if it fall out that two full Moones are equally distant from the Aequinoctiall as may be though very seldome not the praecedent full Moone but the subsequent designeth out the first Moneth Indeede the yeare began before that time in September and that Moneth did runne out into our October that moneth is called Tisri which signifieth in the Chaldee the Beginning and the beginning of their yeare it was It is remarkeably sayd Exod. 28.16 Of the feast of Tabernacles that it is the feast of in-gathering which is in the end of the yeare It was sayd of old Supremum inferioris tangit infimum superioris the top of the inferiour thing toucheth the bottome of the superiour 2. Esdr as 68. Iacob's hand held from the beginning the heele of Esau Esau is the end of the old world and Iacob the beginning of it that followeth ver 9. and the end of one yeare past toucheth the beginning of the yeare following two minuts are not farre a sunder the first determineth the preceding yeare the second giveth life motion and account to the succeeding yeare Vbi desimit Philosophus incipit med cus the Physician begins where the Philosopher ends where one yeare ends the other yeare begins that part of time which determineth the old yeare initiateth the new The same feast of Tabernacles which is sayd to be Exod. 23.16 in exeundo annum in the going out of the yeare as the Hebrew runneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beizeth Hasshânab is said also to be as it is in the Interlineary in revolutione anni Exod 34.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tekuphath Hasshânah at the Revolution of the yeare as it is in the Margin of our last Translation And though it be sayd in the body of our Bible At the yeares end yet the yeares end is the Revolution of the yeares beginning the words differ more than the sense i That is when all things are buried at the returne of the yeere Quando redeunte anni tempore cuncta conduntur saith Hentenius in his Vulgar and Santandreanus which signe out not the past but present renewed yeare Where it is sayd Exod. 23.16 In the end of the yeare you must not understand the words of the
God in fulgore in brightnesse such a great Priviledge of the first Temple Certainely the presence of God in Christ who was the brightnesse of Gods glory and the expresse Image of his person upholding all things by the Word of his power Heb. 1.3 was much more illustrious and glorious and the presence of Christ in the bright cloud when his face did shine as the sunne and his rayment was white as the light Mat. 17.2 was more resplendent 2. The fire falling from heaven upon the Altar made the people shout and fall on their faces Levit. 9.24 But when God bringeth in his first-begotten into the world he commanded all the Angels of God to worship him Heb. 1.6 Was it ever so sayd or done in the first Temple was the heavenly fire in Salomons Temple Did not also both a sound from heaven fill all the house where the Apostles were sitting and did there not appeare cloven tongues as of fire and sate on each of them Act. 2.2 c. which of these Miracles was greatest The fire of the Altar was to be kept in by humane helpe and Art this Sacred fire of tongues or grace needed no Art 3. But the Jewes had their Vrim and their Thummim in Salomons Temple God indeede spake to our Fathers at sundry times and in divers manners but hee hath spoken to us by his Sonne the heire of all things by whom hee made the world Heb. 1.1 c. By his Sonne whose Name is called wonderfull Counsellour the Mighty God the everlasting Father the Prince of Peace Isa 9.6 Was the Vrim and the Thummim on the brest-plate of the High Priest True but Christ was in the bosome of the Father Joh. 1.18 Were they to harken to the Vrim and the Thummim much more were they to hearken to the words which came from heaven concerning Christ and concerning the Apostles Heare ye him Mat. 17.5 The Vrim and the Thummim by its resplendencie guided onely some causes some people Christ was the true light and lightneth every man that commeth into the world Ioh. 1.9 Whose light was greater whose glory more firme or lasting Though it did prophecy yet we have a more sure word of Prophecie whereunto ye doe well that ye take heede as unto a light that shineth in darke places 2 Pet. 1.19 Fourthly the first Temple had the Arke and propitiatory what did that Arke figure out but our Saviour the keeper of our Sacred things before whom the Cherubines doe cover their faces and in whom are hid all the Treasures of wisedome and knowledge Col. 2.3 And in him dwelleth all the fulnesse of the God-head bodily ver 9. As for the Propitiatory of the Leviticall Law we have a better in the Law Evangelicall Christ forgiving us all our Trespasses Col. 2.3 c. He is our Peace Ephes 2.14 We are accepted in Christ the beloved in him we have redemption through his blood the forgivenesse of sinnes according to the riches of his grace Eph. 1.6 See our priviledge preferred before the Jewish in many Chapters of the Epistle to the Hebrewes Gods Sonne is our propitiation 1 Ioh. 4.10 1 Ioh. 2.2 Fiftly Had they an oyntment We have an Unction from the holy one 1 Ioh. 2.20 6. Had they the Pot of Manna Moses gave not that bread from heaven but my Father giveth you the true bread from heaven the bread of God is he which commeth downe from heaven I am the bread of life saith Christ He that commeth to me shall never hunger Ioh. 6.32 Had the Iewes their Altars one of Incense the other of burnt sacrifice had their Altar of burnt-offerings divers Priviledges strange and wonderfull Fire from heaven fire which never went out and yet consumed not the wood of which the Altar was made grant also that their Altar never stanke nor the place about it nor the holy meate-offerings and that never was flye there abouts nor did women ever suffer a plunge or abortion by the smell of the sacred offerings nor did Scorption or Serpent approach the place nor ever winde so boysterous but that a Constant Pillar of smoake was Pyramidally ascending grant also the traditionary miracle of the second Temple upon Herod's enlarging of it that it never rained in the day time till all the worke was ended least the labourers should be hindered but shewred downe sufficiently in the Night season grant all this say I and whatsoever more the factious Jewes invent or beleeve for the glory of their adored Sanctuary yet for all this our Priviledges goe beyond theirs and weight more than theirs though they were tryed in the ballance of their owne Sanctuaries For we also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.10 and this Altar is Christ say Ambrose and Bernard from those words Revel 6.9 I saw under the Altar Againe Moses and Aaron's Altar was made of Shittim wood and this wood was over-layd with Cedar by Salomon Altare vestivit Cedro the Altar he cloathed with Cedar and the Cedar he covered with gold we likewise have a golden Altar on which the prayers of all Saints were offered Rev. 8.3 And this Altar signifyeth Christ saith Dr. Estius and we must offer living Sacrifices Rom. 12.1 Medullata sacrificia Sacrifices that have no marow better than those which had hornes and hoofes Nor was Christ onely an Altar but on this Altar did hee offer the most blessed incense and the most blessed Sacrifice that ever was offered himselfe was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an offering on the Altar of Incense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.2 A bloody Sacrifice on the Altar of the Crosse in both a sweete-smelling Savour unto God an expiatory sufficient offering for the sins of the whole world Nor was he onely the holy Altar and the holy offering but he was also the most holy Priest and hath an unchangeable Priest-hood Heb. 7.14 He was made not after the Law of a Carnall Commandement but after the power of an endlesse lise ver 16. Wee are sanctified through the offering of the body of Iesus Christ once for all Heb. 10.10 He offered one sacrifice for sinnes for ever ver 12. By one offering he hath perfected for ever them that are Sanctifyed ver 14. He hath obtained a more excellent Ministery than Moses Heb. 8.6 yea or Aaron either and is the Mediatour of a better Covenant which was established on better promises ibid. the same Saviour being Priest offring and Altar which was in no other Law Now would I aske any indifferent man which Testament had the better priviledges Or what was there in their first that we have not by Christ in more ample manner fully accomplished in the second Temple Seventhly to conclude as they had their Passeover so Christ our Passeover is slaine 1 Cor. 5.7 If they had Prophets we have had Prophets if they had a voyce from heaven we had many if they raysed some dead many more were raysed in the New Testament for one miracle that they
treasures who pity the vanity of such as set their hearts on beasts to keep them company and think themselves great by daily conversing with their Inferiours You learned soules embelisht with grace and goodnesse feeding on content and a good conscience in this world Reversioners to Heaven Come ô come bring forth your treasures both new and old You are the Lights of the World Heires of Grace having Glory in reversion and shining as Lights in dark places Come I say and further this work Scientia fit per additamenta Science grows by steps â—nd degree Timotheus had never been so excellent a Musician unlesse Phrynis had been before him saith Aristotle in the 2 of his Metaphysicks And so God blesse our endeavours PAR. 2. I Hold it not amisse here in the forefront to shew some reasons why I tearme this work of mine Tricaenium True it is I have not read the word any where But as true it is I never met with Author but he frameth some words to his present occasions every wit inventing and adding somewhat Horace de Arte Poëtica almost in the beginning concerning the inventing of new tearmes intimateth there is given and expresseth there shall bee granted a power to invent new tearmes Dabiturque licentia sumpta pudenter Et nova fictaque nuper habebunt verba fidem si Graeco fonte cadant parc è detorta You leave may have new-coyned words to chuse If that you modest liberty will use If from the Grecian fountaines they do flow And keep the Latine cadence all a row Let me say of my selfe as Horace doth there of himselfe Ego cur acquirere pauca Si possum invideor cum lingua Catonis Ennî Sermonem patriam ditaverit nova rerum Nomina protulerit Licuit semperque licebit Signatum praesente notâ procudere nomen If I by chance a few new words can coyne Why should a man my liberty purloyne Since Cato rude and Ennius harsh of old T' inrich their mother tongue were very bold And stampt new-words Which for to do they saw Both ever was and ever would be law I will be briefe in some particulars Pererius in Theatro rerum creatarum cap. 19. p. 145. saith thus Lycophron Poëta vocavit Herculem Tri-esperum quasi Trinoctem propter triduum quo necando pisci intra ejus alvum immoratus est The poet Lycophron called Hercules Tri-esper as if he had called him Three-nighted Hercules by reason of the three dayes and three nights which he stayed in the fishes belly which he killed Divinely is the story of Jonas recorded in the old Testament In reference to which the Heathen fabulously ascribe some such thing to one of their Hercules for they had many so called And in the new Testament the history of Jonas is confirmed by the mouth of Truth it selfe For Christ said Mat. 12.40 Jonas was Three dayes and Three nights in the Whales belly Naevius termeth Nestor Tri-saeclum because he lived towards Three hundred yeares Usuall in antiquity are the words of Bi-clinium and Tri-clinium why not Bicaenium and Tricaenium Martial 12.78 mentioneth Trinoctiale Domicaenium Tricaenium is not farther fetched Ludovicus de la Cerda on Tertullians first Book de Pallio Numero 252. useth the word Antecaenium The word Pocaenium is commonly used where a Third Supper is shall we exclude Tricaenium The Latines did Graecize All nations under the Roman Empire did Latinize And composition of severall words was most frequent in both languages It were losse of time to enlarge such a confessed truth I deny not but in classicall authority the only word Coena is extended to comprize the Ante-past the Supper it selfe yea and perhaps the Post-past also Macrobius Saturnal 3.13 thus Coena haecfuit Ante coenam echinos ostreas crudas quantum vellent peloridas sphondylos turdum asparagos subtus gallinam altilem c. The manner of the Supper was this Before supper Urchins the now meat of vagabond Gypsees raw Oysters in abundance Palours the roots of Angelica Thrushes Sperage covering under them a crammed Hen with other strange delicates Macrobius addeth In coenâ at Supper Sumina sinciput aprugnum patinam piscium patinam suminis anates querquedulas elixas lepores altilia assa amylum panes Picentes The sowsed hinder teates of newly farrowing Sows the cheeks of a wild Bore or Brawn a great platter of fish a charger of fat Ducks Teals boyled Hares fatted foules rosted wafers loaves of bread fetched from the people dwelling about Rubicon and Ancona Yet of both these of all hee saith only Caena haec fuit this was their Supper And the divine Apostle though there was nothing else or eaten or drinken save only the consecrated bread and wine at our blessed Saviours receiving and administring the holy Eucharist calleth this heavenly refection the Supper of our Lord 1 Cor. 11.20 And behold whilst I was writing of this passage I received a gratulatory letter from that Mundus eruditionis that living Library the most eminent Regius professor of Divinity Doctor Collins Provost of our Kings Colledge in Cambridge in these very words So wishing you Tri-Nestora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to your Tricaniums happy accomplishment for he had heard of it fearing no Martha's obstreperousnesse while you play both Martha and Mary in one I crave your good prayers to God Accordingly I have prayed and do pray to God to blesse us with increase of Grace and guide us to his Glory Amen Therefore I have presumed upon the Triple Supper at which our Saviour was present in one night the last night that he lived in this world a naturall common life viz. The Paschal solemnity the ordinary Supper the thrice-sacred-Supper of our Lord and Saviour to terme all three joyned together or continued Tricaenium the threefold Supper of Christ To the proofes in the second book for a threcfold Supper let me now adde the words of Justinian the Jesuit on 1 Corinth 11.20 Solet triplex caena distingui Legalis seu typica quâ agnus Paschalis comedebatur Mystica seu nova quae spectat ad Sacramenti institutionem tertia communis quae ad azymorum usum inchoandum instituta erat The threefold Supper is usually distinguisht into the Legal or Typical wherein the Paschal Lamb was eaten the Mystical or new Supper which belongs to the institution of the Sacrament and the Third or common Supper which was ordained to begin the use of unleavened bread Though Justinian erre in the order placing the Supper of the Lord before the Common Supper and though he erre in the reason because the Jewes did eate their Paschal Supper with unleavened bread before the Second Supper was brought in and so the Second Supper did not begin the use of unleavened bread yet in the maine for Three Suppers he is in the right Nor can I well digest that the Papists are so vehemently offended with our men for calling the Third Supper the Supper of our Lord. Estius Franciscus Lucas Brugensis