and effect of a minde inwardly sorrowfull or a certaine outward mourning which voluntarily yet by a naturall motion is undertooke whilst the soule mourneth The efficient cause of fasting is saith hee plainly naturall though both will and custome doe some way concurre unto it His conclusion runneth to this ēnd that the torments or macerations of Fastings may and use to arise from great sorrow of the minde from a broken and contrite heart from the humiliation and prostration of the soule Thus much saith hee of the efficient cause of fasting Yet certainly some if not many fast not out of any great precedent sorrow or naturall motion but from the motion of grace from a willing minde to prevent evils either of sinne or punishment to obtaine Gods favour in things they desire to tame their bodies to prepare themselves for prayer and holy exercises of devotion to helpe the afflicted either neere or farre off to shew obedience to the Magistrate and by fasting to humble themselves more than when they began to fast and more than they would have beene humbled if they had not fasted to procure a blessing upon such great and difficult affaires as they intend to compasse and to adapt the minde to spirituall contēmplations Experience proveth all this Fasting-spittle Saint Augustine calleth Virginem salivam perhaps you may terme Virgineam salivam Virgin-spittle and is in it selfe more powerfull than any other spittle PAR. 3. I Would say farēwell high and mightily fed Illyricus butchers cooks musitians bakers brewers taverners will extoll thee perhaps it grew frō thy Doctrine in that Hamborough are 777. Brewers 40. Bakers one Physitian one Lawyer But learned men will think that yee Germans little practise fasting for your selfe confesse your northerne Nations have no such fervent affections and do not grieve so much as others doe and do lesse shew outwardly their affections And therefore yee will put your selves to little or no bodily paine Yee are neate men and will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jejunium olere smell of fasting yee have beleeved Plautus rather than Christ jejunitatis plenus anima foetidat Plautus in Mercatore Hee that is given much to fasting doth use to have a stinking breath Plautus in his Comedy intituled The Merchant If Illyricus had much studied the Fathers he would not have spoken so largely against fasting Athanasius in lib de Virginitate saith Qui dicunt tibi ne frequenter jejunes ne imbicillior fias istos Diabolus subornavit The Divell hath suborned those who say fast not often lest yee grow weake An heavy yet true censure in some cases and to some persons See what fasting can doe saith Athanasius ibidem It healeth diseases dryeth up distillations chaseth away divels expelleth evill thoughts makes the minde more neate and the heart more purified Fasting is the food of Angels and he who useth it may be thought to be reckoned among the orders of Angels What saith my crammed and pampered German to this Chrysostome Homil. 1. in Genes sayth God desiring that wee should wash away all our sinnes hath invented this helpe even our fasting which is the mother of all good things the mistresse of Modestie and shamefastnesse and the food of our soules And in the next Homily It is the tranquillity of our soules the ornament of old men the Schoolemaster of youth and the teacher of continencie If Adam had abstained and fasted from one tree death had beene dead or therēfore had not dyed because it never had beene saith the same Saint Chrysost in his first Sermon of fasting The Prophet was slaine by a Lyon for eating and drinking where God said eate no bread and drinke no water 1 King 13.22 Fasting is the imitation of Angels as farre as lyeth in us a contempt of pleasant things a schoole of prayer a bridle for the mouth and a tamer of concupiscence It slacketh fury curbeth wrath appeaseth the insurrection of nature quickeneth reason lighteth the flesh drives away filthy nightly intemperance It hath revoked Gods sentence and stopped the execution of his judgements Fast because thou hast sinned Fast that thou mayest not sinne Fast to receive good Fast to retaine good The prayer of a fasting man is pleasing to God and terrible to the devill sayth Leo Magnus Serm. de Iejunio septimi mensis Iejunium est prima virtus contravitia saith Chrysologus Fasting is the first or chiefest vertue against vices Againe what is of more vertue than fasting saith Leo by observing it we draw neere to God wee resist the Devill wee overcome vice Fasting was alwaies meate to vertue from abstinence proceed chast thoughts reasonable desires wholsome counsels The most effectuall prayer against sinne is Almes and Fasting All vices are by continencie destroyed Whatsoever covetousnesse thirsteth after pride affecteth luxury lusteth for fasting overcommeth From the observation of holy fasting beginne the rules of all vertue Leo Serm. 11. de Quadrages Adest maximum sacratissimumque jejunium The greatest and most holy fast of Lent is now come which all faithfull men are bound to observe for none is so holy that hee may not be holier none so devout that hee ought not to be more devout Much more could I cite from the fathers Who are those new masters which exclude the merit of Fasting saith Saint Ambrose in the aforesaid 82. Epist to the Church of Vercellis who desireth to see more let him have recourse to Bellarmine Tom. 4. de bonis operibus in particulari lib. 2. cap. 11. c. PAR. 4. I Professe I am weary with turning after this Noveller I am sorry it hath hindred so much my maine intentions yet because I finde him an antimonarchicall man a very firebrand and bellowes for sedition a jacke of the people teaching them rather to terrifie the Princes by rebellion than to yeeld any thing for quietnesse sake and that the people should defend their opinions with uprisings commotions and insurrections for which cursed opinions his city of Magdeburge hath justly suffered therefore have I spared him the lesse esteeming him no other than a selfe-willed Epicure The Prayer ON great and just occasions O blessed God hast thou commanded us to fast and in fasting to afflict our soules good Lord grant that I may all my life moderately temperately and soberly demeane my selfe and yet upon just occasions may fast both privately and publikely to serve thee and to procure thy love and thy blessings with thy love for Jesus Christ his sake Amen CHAP. VI. The Contents of the sixth Chapter 1 What severall Evangelists wrote concerning the severall Suppers 2 The Supper of the Lord instituted after the second or common Supper 3 Why there is no expresse mention of a second Supper Consequentiall divinity Proved Approved Creation of Angels and when Infants Baptized Scripture not alwaies tyed to expresse termes John 21.25 expounded reasons thereof rendred 4 Divers reasons why the name of a second Supper is pretermitted PARAGRAPH I. The second Particular of
all things hold fast that which is good Search the Scriptures John 5.39 Our love must abound more and more in knowledge and in all judgement that we may try or approve things that are excellent Philip. 1.9 Grow in grace and in the knowledge of our Lord Jesus Christ 2 Pet. 3.18 I can say it by experience He who diligently searcheth for the revelation and inlightning of the Truth though he find not sometime that particular for which he inquired hee shall find many excellent things for which he did not seck and perhaps of more force and worth than the thing searched for And so O Truth Tu non inventa reperta es Remember withall that no beast under Heaven though never so great and vast hath so great and large braines as man hath nor broader allies lanes or cels for the animall spirits of man to walk or rest in which may serve for the disquisition of deep or higher knowledge Yet I would have no man so given to novelty as Campanella who ascribeth Sense to the earth and dry sticks 3.14 Reason to beasts with an hundred other vain imaginations The craft of the Spider saith he de sensu rerum 2.23 is wonderfull or stupendious by reason she makes her net frameth the attractory threads of her web egreditur ad captionem musce cum multis syllogismis Comes forth to catch the fly with many syllogismes And Canes exmotu sylvae latitantem syllogisant bestiam saepe arguto syllogismo Leporem insectantes And the Dogs by the motion of the wood do reason concerning the hidden beast often chasing the silly Hare with witty and subtill syllogismes And the Ants of necessity speak or use their voyces and many the like uncouth positions which he is glad at the end of that Chapter to temper and modifie with a Quasi Discursiva dicenda sunt rationalia The creatures which can discourse are said to be Reasonable yet so that Man is said to be Reasonable and not Brutes not because Brutes do not at all use Reason but for that they use Reason but a little As Plants are not called Animals because they have but a little sense And thus will we speak saith he But we understand a Man Rationall in his mind and do give Brutes only Reasonable sense which Aquinas calleth Estimative Is this all this discourse come now to this I will take a liberty to speak as I please and so I will set up new positions and contradict all in my way that ever was said before and then I will so qualifie it that I will have only new tearmes new expressions and yet but old matter that all the Reason of Beasts be but the Estimative faculty as Aquinas calleth it Affected novelty be thou humble And though we must be humble and Scepticall where we have no firme footing yet if we put into the weights two opinions with their best circumstances we are not forbid upon a diligent triall and search of them not in the Bakers ballance but in the exacter scales of the Gold-smith to say such an opinion is so many Graines Scruples Dramms Ounces or Pounds better and heavier than the other Proceed wee then to examination whether it were a distinct Table or no That it was celebrated After Supper no man can contradict If it had been at the Paschall or at the Common Supper or during their turnes or times no man could deny but it had been administred at the same Table And too many Christians not observing that point have run into many errors and let slide from their pens apparent mistakings But at that Table it could not be administred conveniently And herein again I appeale to any learned man or good Christian soule Which is fitter of the two That the most wonderfull Sacrament should be celebrated as the Recipients Lay along or Sate at a Table incompassed with Three beds Or at another Table better accommoded for their devout participation and graced with Diviner food With reference to the parties Recipient these may bee the Arguments In Naturals Morals Politicks these Axioms hold De minimis minima cura est habenda de maximis maxima cura est habenda Of least things the least care is to be taken and of greatest things the greatest care Upon this ground we preferre the Body before Raiment the Soule before the Body the joyes of Heaven above the pleasures of Earth the love of God above the love of Men. Charitas est ordinata Charity proceeds by Order and chieflyest looketh to things most necessary When Martha was carefull and troubled about many things Christ said to her One thing is needfull and Mary hath chosen that good part which shall not bee taken away from her Luke 10.42 Seeke yee First the Kingdome of God Matth. 6.33 Take no thought for the morrow I have seene a naturall foole hold up his arme to receive a blow which was aymed at his head And he is little lesse than an Idiot who bestoweth more care on small or poore things than he doth on great and better things Domitian was a foole to bestow his time in killing of Flyes when the care of the whole Roman Empire lay on his shoulders The Roman Empire was not disturbed by a Fly The particular nature will destroy it selfe to preserve the Generall Fire will descend rather than there should be a Vacuum Things will rather suffer any evill than vacuity All and every particular nature by it selfe and with others doth so abhorre vacuum vaine emptinesse that they all concurre to remedy it against their owne private inclinations and dispositions to keepe as it were their Common-wealth whole and sound For they Themselves are preserved when the Generality is preserved Ayre hath beene seene impetuously and forcibly to leap downe into the bottome of the gaping Seas and into cavernes of the earth against nature descending to inhibit Inanity To this effect excellently Campanella de Sensu Rerum 1.9 though I like not his Collections or Diductions therefrom Concerning Christs Body in the first place And shall we think that any thing in the earth is equall to the pretious Body and Blood of Christ We are not redeemed with corruptible things as silver and gold but with the pretious Blood of Christ 1 Pet. 1.19 Heb. 9.14 The Blood of Christ purgeth our consciences from dead works to serve the living God 1 Joh. 1.7 The Blood of Christ cleanseth us from All sinne He washed us from our sinnes in his owne Blood Revel 1.5 and hath made us Kings and Priests unto God as followeth His Blood was and is of infinite merit And if there should be created as many worlds of people as there are now people in this world and if God had made the like covenant with them as he hath done with us though every one of those were great sinners yet if they did repent and beleeve in Christ every one should be forgiven and saved and for all this God should remaine a debtor to
TRICOENIVM CHRISTI IN NOCTE PRODITIONIS SVAE THE THREEFOLD SVPPER OF CHRIST IN THE NIGHT THAT HE VVAS BETRAYED Explained by EDVVARD KELLETT Doctor of Divinity Canon of Exeter Balducus in praefatione in Iobum Multa damus aliis neque visa neque audita quae meis sensibus attemperavit spiritus ille qui ubi vult spirat Veruntamen quia spiritus prophetici subjecti sunt prophetis ideo me omnia mea tam scripta quam scribenda subjicio censurae Ecclesiae Anglicanae libentissimè LONDON Printed by Thomas Cotes for Andrew Crooke at the green Dragon in Saint Pauls Church yard 1641. THE THREE FOLD SUPPER OF CHRIST 3 2 1 By Dr. Kellet London Printed for Andrew Crooke 1641. W. M. sculpsit TO THE RIGHT HONORABLE SIR IOHN FINCH BARON OF FORDITCH LORD KEEPER OF HIS MAIESTIES GREAT SEALE AND ONE OF HIS SACRED COVNSELL MY Miscellanies I offered unto Aaron your elder Brother who is set over us by our most gracious King as a ruler of the House of God I now thinke it convenient to offer unto you as to Moses a second part of my Studies such as they are God blesse them to be as a spurre to your devotion and as a partiary meanes of your salvation and then I have my desire in this world Let others joy in other matters Your worth is knowne you are inwardly indowed with an excellent spirit able to discerne evill from good shadowes from substance To you therefore doe I flye stand but you in the gap and defend what I have written I aske no more and desire no lesse as you knew the particulars study of my youth and of late to my wonder recalled and recounted the very Bookes in which they were written so now I beseech your Honour to accept with portion of the Studies of my old age Lastly you vouchsafed to me many speciall particulars whereof our Westerne parts take notice which binds me for-ever to acknowledge and be thankefull unto you and to consecrate the best part of my indeavours to the honour of your name which I pray to God may be as glorious in heaven as it is on earth and that in the meane time you may daily grow up more and more into favour with God and his sacred Majestie and as you doe with all good men Your Honors at Command to serve you EDVVARD KELLETT TO THE READER READER Be thou gentle or ungentle I will tell thee my faults and accuse my selfe which sometimes findeth more love than selfe-love doth In erring there are divers degrees and there is a difference betweene a deviation a digression and a divagation a deviation may be but a little way off like the exorbitancie of a wheele out of the wonted tract or roade though still running on in the high way every Writer thus erreth oftentimes And there may be a digression which is a fetching of a remoter compasse either for necessitie or delight as to see some fenced Castle or royall Court or some excellent Monument which being viewed men returne to their old way this is not much discommendable sithence few men write without using this libertie But a Divagation is of larger extent and in effect may be compared to the trayling of an Hare and after he is started to the pursuing of him in all his wily turne-abouts and doubles over hills over dales thorow bushes buyers and thornes till he be quite tired I could not avoyd but use frequently many Deviations and divers times some digressions The third sort namely Divagations I use onely on great occasions if that be a fault I yeeld and confesse it yet let one say truly I doe no where expatiate but if thou follow me thou wilt finde some pleasure and I doubt not of good mens approbation when in quest and search after truth J follow a Papist as Pererius was or a stiffe Opinionist and over-rigid Lutheran as Illyricus was and follow close to the heeles the enemies of Truth which way soever they take sithence the investigation of Truth is a more refined Recreation and of a more spirituall refreshment than the deceiving sensuall and temporary sports or pleasures can be For all this if thy nature cannot brooke with such extravagancies skip cleane over them And yet good Reader I have a greater fault Thou wilt meete with some passages nervous and ponderous others not polished but savouring of my Common-places and not halfe digested then followeth one point ad amussim accurately handled ad subtile examinatum as Censorinus phraseth it unto Caerillius anacomized to the utmost by and by another poynt remisse languide and with a distinct loose-flowing vestment yet J will not despaire of thy favour when thou considerest that J have continued constant writing in moyst and rotten weather when a mist or cloud hangs over my understanding in weakenesse and in sicknesse the first never departing from me the second seldome in griefe of minde and paynes of body by the Gout and Stone and divers other infirmities in the distraction of thoughts betweene Study on the one side and avocations irresistable on the other side Lastly J assure thee J had rather make another new Booke then revise this againe My faults make me crave thy pardon and good Reader pray for me whose age and imperfections are hastning to the grave Thine in Christ EDVVARD KELLETT LIB 1. The Contents of the first Chapter Par. 1THe occasion of this Discourse Fol. 1 Par. 2 The presumptuous ignorance of some Caco-zelots Fol. 2 Par. 3 The state of the Question ibid Par. 4 Foure points propounded Three preparatory One decisive and determining Par. These Preparitory 1 What course the Jewes tooke at their ordinary meates 2 What they used to doe at their Festivalls 3 What they especially practised at their Passover Par. 4 The mayne poynt is what Religious or civill rites our Saviour more particularly observed when he kept the Passeover in the night of his apprehension ibid. The Contents of the second Chapter Par. THe Iewish strictnesse in often giving of thankes Fol. 3 Par. 2 The duty of thankefulnesse exhorted unto ibid Par. 3 Ingratitude condemned Fol. 4 Par. 4 The Jewes at their Feasts began their banquet with blessing of a cup of Wine what the particular words were Poculum bibatorium every one dranke in order our most blessed Saviour scorned not to follow that custome The custome of the Table of the King of Sweden ibid. Par. 5 The Master of the Feast among the Iewes consecrated the Bread the very words of Consecration translated are set downe Fol. 5 Par. 6 Some recreations were at their Feastivalls and wise holy discourses sometimes riddles were propounded our Saviours divine Table-talke ibid Par. 7 The duty of thankesgiving appointed by the Apostle for all our doings ibid Par. 8 The temperance of the Primitive Church at their repast and at Feasts also proved by Tertullian and Minutius Foelix also their Prayers and singing and sober retyring Fol. 6 Par. 9 Our age in a double
Ioh. 7.8.10 11.14 verses But I remember not that ever the Feast of Pentecost was called a Feast singly and directly And I am sure the Passeover is called so divers times more then any other Feast View these proofes f Luk. 2 42. Luk. 2.42 They went up to Hierusalem according to the custome of the Feast and that feast was the Passeover as is proved by the precedent verse Againe The Iewes would take Iesus by subtilty and kill him but not on the Feast day g Math. 26.5 Mat. 26.5 And by that word Feast is the Passeover meant as appeareth ver 2. Lastly if you looke for the use of the same word in Saint Iohn you shall finde in h Ioh. 13.29 Ioh. 13.29 Buy those things we have need of against the feast but by the word Feast onely the Passeover is meant in that place as is evident ver 1. Briefely summe it thus Pentecost is never called by it selfe a Feast the Passeover is divers times above other feasts solely and simply called a Feast therefore by these words of the Evangelist Ioh. 5.1 There was a feast of the Iewes and Iesus want up to Hierusalem Pentecost was not understood but the Passeover in the fayrest way of argumentation must be meant It is prefixed After this there was a Feast of the Iewes that is after all things before recorded in the 2 3. and 4. Chapters Christ ascended againe into the Holy City healed him who lay at the poole of Bethesda thirty and eight yeares ver 9. And did livers other things PAR. 13. THe next passeover being the third after Christs publique ministery Christ went not to Hierusalem nor did take the Passeover at least in its appoynted usuall time and place nor was he at the following feast of Pentecost being seven weekes after A reason was this The Iewes sought to kill him Iohn 7.1 i Ioh. 7.1 And therefore he walked in Galilee and therefore he would not walke in Iury ibid. But certainely the Scribes came to him from Hierusalem to Galilee because he did not at these feasts come to them and he disputed with them about keeping the Tradition of the Elders a Math. 15.1 Mar. 7.1 Math 15.1 Mar. 7.1 See the many admirable things done by Christ in the space of sixe moneths namely from the Passeover till the Feast of Tabernacles in the excellent Itinerary of Christ made by Franciscus Lucas Brugensis When the murtherous rage of the Iewes was somewhat cooled though still the Iewes hated Christ b Iohn 7.7 Ioh. 7.7 About the middest of the feast of Tabernacles Iesus went up into the Temple and taught ver 14. PAR. 14. THe exact keeping of the Passeover was not so strictly appointed but many occasions might cause it to be differred Christ was not bound to cast himselfe into the mouth of danger whilest they ravenously thirsted for his blood but as sometimes he withdrew himselfe by disappearing and passed through the middest of them so here he thought fit not so much as to come among them Nor is our spirituall passeover so meerely necessary or so absolutely commanded but it may be omitted sometimes though never neglected much lesse contemned Sickenesse locall distance danger and the astonishing or stupifying consideration of sins unrepented of may excuse one from receiving for a while I dare not pronounce that profound humility to be sin When Peter fell downe at Iesus knees saying depart from me for I am a sinfull man O Lord c Luk. 5.8 Luk. 5.8 I suppose Christ was seldome nearer joyned to him in love And I have knowne him who in holy thoughts of his owne unworthinesse sinlesly as I conceive abstained Want of Charity is a sinne not receiving when men want Charity is not sin to receive then were a double sin d Math. 8.8 Math. 8.8 The Centurion said Lord I am not worthy that thou shouldest come under my roofe yet none in Israel had so much faith as he To the woman of Canaan who accounted her selfe as a dogge unworthy to eate bread at the Table content with the crummes which fell from the Masters Table e Math. 15.27 Mat. 15.27 Christ said her faith was great and be it unto thee as thou wilt ver 28. Subjecting his power to her desires And thus much of the third passeover during Christs publicke manifestation by our blessed Saviour or omitted or privately kept The Prayer MOst gracious God and blessed Saviour who hast commanded all those who are heavy laden to come unto thee and hast promised to refresh them and hast appoynted thy blood of the Testament to be shed for many for the remission of sinnes be mercifull unto the sins of us all make us walke strongly and Christianly by the strength of thy Sacraments all the dayes of our lives and let us so feed on the holy consecrated signes that we may never be separated from the thing signifyed even holinesse it selfe Iesus Christ our Lord. Amen CHAP. VI. The Contents of the sixt Chapter 1. In what manner Christ kept his last passeover with its particular rites cannot bee sooner found then by the Iewish observation of the Sabbath in those times 2. The Iewes had a liberty at the first to choose a Lambe or a Goate for the proper rosted Paschall Sacrifice 3. A Lambe and a Kid are not all one against Paulus Brugensis 4. The difference betweene the Pascha and the Chagigah 5. The reason of some Iewes and some late good Christians confuted 6. Rupertus his over-nice observation 7. The Lambes or Kids in the Aegyptian Passeover were called out foure dayes before 8. This was also a temporary rite divers reasons why they then chose the Lambe or Kid so long before hand in their first Passeover 9. Hunnius erreth in this point 10. The striking or sprinkling of the blood on the two side-postes and upper doore-post was not any of the durable rites but appropriated to the first Passeover 11. Sprinkling of blood much used of old 12. Empty houses in Goshen needed not be sprinkled 13. The Angelus exterminator could not hurt when the blood was sprinkled 14. Such a sprinkling as this was used in no other sacrifice 15. The Iewes generall consent that such sprinkling was never after in use 16. A true reason why this ceremony ceased 17. Christ was the doore thus besprinkled 18. Hannibal his imitation 19. The first Passeover was eaten in great haste 20. The succeeding Passeovers were not eaten in such haste 21. Faire meanes and foule were used to hasten the Israelites out of Aegypt 22. Vatablus his opinion of the foure Ensignes under which the Israelites marched 23. They went out rather bene cincti then quintati 24. Reasons why they went not onely five by five in a ranke 25. Yet some went well armed and some were unarmed 26. The most probable manner of their departure out of Aegypt described at large 27. The Israelites had abundance of lesser standards but foure chiefe ones in severall quarters 28.
Exod. 27.1 And a Cubit shall be the length of the Altar of Incense and a Cubit the breadth thereof foure-square shall it be Exod. 30.2 If our Sacred boord be not called the Altar yet is the Altar called the Table Augustine Serm. 113. de Diversis saith Cyprian's Tombe-stone was termed his table and Cyprian's Table Gods Table In eodem loco mensa Deo constructa-est tamen mensa dicitur Cypriani non quia ibi est unquam Cyprianus epulatus sed quià immolatus est that is In the same place there is a table erected to God neverthelesse the same Table is called Cyprians Table not that ever Cyprian did eate there but because he was sacrificed or Martyred thereon yet nearer to our purpose Isa 65.11 They prepare a Table by the word Table is not onely meant that they furnished tables with meate and drinke to refresh themselves in the Idolls Temple but by the Table the Altar on which they sacrificed is also understood which Sacrifices on the Altar alwayes preceded their feasting and part of their feastings were relickes of their offering Nearer yet than so 1 Cor. 10.21 There is mention of the Table of the Lord and the Table of Devills Consider that the Apostle speaketh de immolatis of things offered whether by the Jewes to God or by the Gentiles unto Devills and it resulteth well enough the Altar of the Lord may be as well understood as the Altar of Devills And yet more neere than so Ezek. 41.22 The Altar of wood is called the Table that is before the Lord. But most plainely and neerest of all Mal. 1.7 The Altar of the Lord and the Table of the Lord are all one what is termed Altar in the first place is termed the Table of the Lord in the same verse Contrarily what is directly the Table of the Lord vers 12. is in the words following truely interpreted to be the Altar of the Lord whose fruite and meate was contemptible whose offering was torne lame and sicke whilst they vowed and sacrificed a corrupt thing nor doth Haymo Remigius or S. Hierome dissent shall this Table now have but two sides and two ends shall not this Altar have foure sides So may our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome calleth it our sacred Table be truely enough sayd to have foure sides though some peevish ones will difference the ends from the sides it is truely called a Triangle though the latera be inaequalia and yet if the sincerely-weake Brethren and not those false-brethren who in their owne conceite are the most intelligent pure Apostolicall and strongest Christians censoriously judging all things and yet call themselves and their fellowes the weake Brethren if any truely-tender-conscienced Ministers doe take up a scandall at the reasonable reformation in this point I see nothing but they may remove their scruple of Conscience either by making the longer sacred Table foure-square or by setting one end as they call it of their narrower Communion Table toward the East and to officiate Sacred duties on the North-side as our Church did order and Parliaments with Royall consent above all did establish yet let me be bold to advise any good man to avoyde the imputation of selfe love and selfe-conceite by requesting the leave of his reverend Diocesan before he attempt any publique Reformation If any faithfull and learned friend doubt or feare that this passage will not be well-allowed I answere I speake but my private opinion with all subjection if the Diocesan allow it not much lesse doe I leave is first to be obteined or if they dislike it let them blot it out and thus much also of this Digression PAR. 9. I Returne from the fourth Commandement kept as well by the Gentiles on Saturday in imitation of the Jewish Religion though perhaps the most part of them knew not so much as by the Christians on Sunday I now come to the precepts and observation of the Romanes concerning the fift Commandement Honour thy Father and thy Mother in which point let me say truely they were as strict yea more strict then the Law of God the seventh Law of Romulus as Balwinus recordeth from a most old table was this viz. Parentum liberos omne Jus esto relegandi vendendi occidendi that is let Parents have absolute power over their children either to banish sell or kill them at their pleasure Halicarnassaeus lib. 2. more particularly amplifyeth it the Roman Law-giver granted as I may so say all power unto the Father over the child even whilst the childe lived either to imprison him or whip him or make him worke like a clownish husbandman or kill him yea though he were growne up to the chiefe Magistracy or three times to make sale of him for gaine which is repeated and inserted into the twelve Tables which great power no people under heaven except Romane Citizens exercised or practised upon their Children and which in truth was greater than the power they had over bond-slaves for if they were once freed they were ever freed Festus recites this onely Law of Romulus If a youth or mayde beate their Father and there be an out-cry let them have no protection of the Lawes The Patria Potestas the power of Fathers over their Children given by the 12. Tables was excessive and was in after times moderated Cùm â priscâ severitate descivissent secuti interpretes jus naturae caverunt ut liberi Parentes alant aut vinciantur that is when they began to leave off their ancient severitie the expounders of the Law following the Law of Nature provided that Children should maintaine their impotent parent or else should suffer durance for it saith Alexander ab Alexandro Genial dier 6.10 Faciendum id nobis quod Parentes imperant saith Panegyris to her sister in Plautus his Stichus Act. 1. Scen. 1. We must doe that which our Parents command Further the children were to hold the persons of their Parents sacred according to their latter Law as the Tribunes were of old The Romans were strict against Murther and after that horrible sinne committed they would not have the offender to be killed till hëe were condemned publickely for the Antecedent private Revenge was held another murther Thou shalt doe no murther Parricidas omnes capite puniunto let all Parricides be beheaded or hanged Plutarch hath an odde crochet viz. That Romulus made no Law against such as killed their Fathers as thinking none would be so wicked but you heard even now from Festus of a Law against such as did but strike their Parents and M. Maleolus was the first Romane condemned for killing of his Mother and sewed in a sacke and cast into the Sea and L. Hostius was so served for killing of his father To these dayes saith Alexander ab Alexandro Genial dier 3.5 this is the Punishment of Parricides a Cocke an Ape a Viper and a Man are altogether sewed up in one sacke and cast into the waters Lege Pompeiâ a Dogge
cum aetate luctatur effugit pueritia sed retrahitur that is 'T is a most insolent custome that a company of Servingmen must stand round about the Table waiting upon their Master whilst he sits at Supper when we are set downe to Supper then one forsooth must tread-out our spitting and spawling another must take up that which the drunkards have let fall under table another carves up the costly foules and carrying about his cunning hand this way and that way disjoynts the legges and the wings unhappy wretch who was borne for none other purpose but to a cunning Carver onely of the two he is the more wretched who doth teach it for pleasures sake more than he that learnes it because of necessitie another waytes on his Master to attend him with wine and he forsooth must be attired like a Virginella that so he may seeme young and contend with age his youth is past but he would faine if it were possible draw it backe againe he intimateth also the censors of the guests obsonatores quibus dominici palati notitia subtilis est To them were added Tasters and carvers analectae servi which tooke up the remainders of Supper or the things which fell from the board more than one Analect whereas almost the meanest housholder had one or more to tend on him at Feasts we cannot imagine that our blessed Saviour and twelve others of his Apostles were without some Administrants It must be acknowledged that as it is not impossible so it is very improbable that thirteene discumbing should serve themselves without any other assistants we can hardly suppose such a thing at our Refections which yet were and are more commodious for such ministeriall subserviency then the discubitory beds of the Iewes or Romanes especially on their feasting dayes and yet more especially on this great Feast by how much sitting with shooes on they can sooner aptlier and easier stand and goe from place to place and move or bring any thing to the Table or carry and remove any thing from it then they could on discubitory beds whence it was harder to arise and more cumbersome to addresse them and put on their shooes if not their cloathes also When our Saviour arose to wash his Apostles feete observe the preparation specialized besides what was omitted as putting on of Sandals or the like He riseth from Supper He laid aside his garments he tooke a towell and with it he girded himselfe Ioh. 13.4.5 and after he had washed their feete he tooke his garments put them on and did sit downe PAR. 7. THe Iewes were appointed to have a company of the yonger and inferiour sort to aske questions and heare the Rememorative Table-talke but this was a fixed Ceremony and therefore Christ omitted it not and whom should he have in all likelihood but some of his 72. Disciples For they were as children in comparison of the Apostles who were as fathers Our Saviour himselfe mentioneth two distinct sorts at the Table at that Table one greater that sitteth at meate and one that doth serve Luke 22.27 and yet even the Servitors were esteemed and called by Crassus the animated instruments of houshold affaires Comiter servum in sermonem admitte in consilium in convictum amicum invenies Seneca Epist 47. Be affable to thy servant in thy common discourses in thy counsell at meate and meale and thou shalt indeere him unto thee and make him thy friend Some servants have beene even to wonder faithfull and carefull of their Masters and have voluntarily shed their owne blood for them So was Eros to Antonius and in the times of the great proscriptions many more Naamans both maid-servants 2 King 5.3 and his men-servants ibid. ver 13. gave him better advice than himselfe and being followed proved benificiall to him above expectation Vertue knowne and alwayes stedfast draweth on the love of all by-standers as the loadstone attracteth iron and if it breede love in others it raiseth admiration in servants They who behold the divine worth the glory of the Creator the love of the Redeemer the sweet refreshing of the Comforter and see it as it were but a far-off cannot be so ravished with it as Gods sons and servants who daily discerne it and feele warmer flames of zeale piety and conformitie to the divine will O Lord I am thy servant I admire and love thee for thy selfe and in my most rectified reason acknowledge thee the chiefest good the onely good such a good as if it were in my power I would not alter nor wish any way altered I meekely praise thee for being as thou art for thou continuest such as nothing can be imagined better either in it selfe or in the common eating its goodnesse of which I have found manifest experience and therefore among other things The Prayer MY God my God I humbly blesse thee that thou hast prolonged my life and sent me such a portion of health that I have made an end of this first Book and I entirely desire thy fatherly goodnesse to continue thy gracious favours unto me that the rest of those Workes which I have undertaken to declare thy truth may be also accomplished and published and that thereby thy great name may be glorified and the soules of the Readers and my selfe edified and that for Iesus Christ his sake Amen PAR. 8. BEhold then the Summe of all that hath beene delivered by me as in a Picture A faire upper-Chamber well furnished A Table almost foure-square in it decently adorned Three Bedsteeds with their furniture one on each of the three sides of the Table the fourth side standing uniclosed and open on which they might either sit or lye downe but most probably they sate and lay not downe at the Passeover which was in a short time dispatched for the first Supper was quickly ended in the first Passeover were no such discubitory-beds Our Saviour and the Apostles washing After washing Vnleavened bread brought in A Lambe An unspotted one A male Lambe Under a yeare old served in in one dish Soure herbes were also set on the Table in all likelihood salt it being the generall Condiment All Consecrated as well as the wine The number of the recipients was thirteene Christ and the twelve Apostles All of the Iewish Church This was all done on the first moneth of the Iewish yeare On the fourteenth day of that moneth Betweene the two Evenings At Ierusalem In one House The Lambe was dressed whole Rost with fire Not eaten greene or rawish but thoroughly rosted No part sodden with water The Head with the legges altogether And with the purtenance altogether So was it eaten and A bone not broken No part of the flesh earried out of the House The Table-talke of our Saviour equall in goodnesse if not better than was commonly appointed No part of the flesh left till morning Or If any was left it was burnt with fire The Servitors or Attendants No certainty who they were