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
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
Doctrine The ancient fathers both Latine and Greeke call the third Supper the Supper of our Lord. Fol. 523 Par. 3 A discourse concerning the Agapae or Feasts of Charitie They succeeded in the place of the Chagigah or second Supper When Eaten The Eucharists before Tertullians dayes eaten in the Morning The Agapae in the Evening The Eucharist and Agapae in the Primitive Church were kept neare about the same time Christians falsly accused for eating Infants at their Agapae The Agapae kept on the Lords day What scandals were taken by the Gentiles against the Christians Agapae Fol. 526 Par. 4 The second Eucharist and not the Agapae as the Papists thinke is meant by the Supper of the Lord 1 Cor. 11.20 The Agapae never practised before Christs Ascension The Agapae at first were used holily and religiously sometimes Severally from Jointly with the Lords Supper The Corinthians did eate them before the Lords Supper They were celebrated by the Corinthians in the Church Each Schisme of the Corinthians supped a part by themselves The poore neglected by the Corinthians in their Agapae The primary end of the Agapae the releefe of the poore Fol. 229 Par. 5 Charity modestly covereth a multitude of sinnes The ill fashions of the Corinthians in receiving the Lords Supper reproved Casaubone censured in two points First that the Corinthians received the Eucharist in the Morning Secondly that the Eucharist ought to be called a Dinner or a break-fast rather than a supper The Churches both Westerne and Easterne did receive the supper of the Lord fasting in the fourth Age. On good-Friday the Church used to receive it thrice That use broken by Pope Honorius and the Counsell of Tarracon Pope Eutichianus his Decretall against such as received the Sacrament not-fasting Some Churches of Africa and some Aegyptians received it about Eventide not-fasting In the second age of the Church in Tertullians time they received it some at Night some as Mealetime and some ere Breake of day We receive the holy Communion in the Morning in remembrance of Christs Resurrection Fol. 530 Par. 6 In the Primitive Church they did lye on beds when they did eate their Love-Feasts Love-Feasts forbidden to be kept in the Church by the Laodicean Councell ancient Fathers and later Divines Kneeling in the time of solemne Prayers and administration of the Supper commended by Calvin Fol. 533 Par. 7 In S. Cyprians and S. Augustines dayes some received the Eucharist every day others at certaine times onely S. Augustines Rule Let every one follow the custome of the Church wherein he liveth Eudemon Johannis by Casaubone reproved A Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy complying to avoid Schisme and for concords sake was practised by the ancient Fathers by other Christians and by Calvin himselfe and commended by Causabone Rigaltius and others Calvins good advise to Farellus His divine temper against Luther Fol. 534 Par. 8 The holy Kisse usually at the blessed Sacrament Forborne on Good-Friday The Kisse of Charitie why so called 'T is called holy to discriminate it from false amorous and civill kisses Why the holy Kisse was omitted on Good-Fry-day Divers kindes of kissing Some of salvation some of Adoration Divers manners of Kissing Some kisse the lippes or mouth former parts and hinder parts of the shoulder cheeks bands backe of the hands the feete and the toe The reason of Kissing the Popes toe The Penitents in Tertullians dayes did kisse the very foot-steps of other Christians Kissing of a Tablet or holy Board The reason thereof Holden by the eares in kissing used among Heathen and among Christians The reason thereof Joah held Amasa by the beard and kissed him The custome of kissing one another at the receiving of the Sacrament continued till S. Augustines dayes The manner of kissing in Prester Johns Countrey and among the Persians Fol. 536 Par. 9 When the Agapae began and ended uncertaine Not to be eaten in the Church and in the Chancell The use and abuse of them even in the Apostles times The abusers of them termed spots and blemishes in the abstract The words breaking of bread and breaking of bread from house to house Act. 2. verse 44 45 46. interpreted The degrees by which abuses crept into the Agapae Fol. 538 The Contents of the second Chapter 1 DIvers ends why the third holy Supper was instituted 1 Reason To substantiate the preceding type The diference betweene fulfilling of a Law and realizing or consummating of a type Tertullian censured Hierome applaeuded The Passeover was a figure of the Eucharist and of Christs Passion All figures are not Antytipes 541 2 2. Reason To conferre more grace upon it than was given unto the Jewes The figure must come short in exellencie to the thing figured The veritie and effect of the Lords Supper in us 542 3 3. Reason To prefigure Christs death and going out of the world All Sacraments of the old Law were figures of the Eucharist and did typifie Christs death 543 4 4. Reason To be a Remembrance to us of Christs death till his comming againe Tholy Eucharist not onely sealeth and fignifieth Grace but also conferreth and exhibiteth it by it selfe in the true use thereof How farre forth this effect is to be understood Why Christ received the blessed Sacrament before he went into the Garden Christ had degrees of devotion Not to faint in Prayer The blessed Virgin Mary not so full of Grace but that she was capable of more latitude 544 5 5. Reasons To unite us to Christ ib. 6. Reason To breede brotherly love and to unite us one to another Hence the Communion of Saints the Eucharist called Communion 7. Reason To be an Antidote against daily sinnes The Eucharist called Panis supersubstantialis and by S. Ambrose Panis quotidianus 8. Reason To further our spirituall Life 9. Reason Because it is the Sacrament of spirituall charity and filiation The Contents of the third Chapter Par. 1 VVHat course Christ tooke in the perfiting 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 eate 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 alwayes note the immediation of times or things consequent Fol. 547 Par. 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 Bookes of the old Testament were from the beginning distinguished and named as now they are And began and ended as now they doe The Jewes of old devided the Pentateuch into 54. Sections Readings or Lectures The Iewish Section is either Incompleate termed Parashuh or
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.
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
Bread but they did also Eat their Meate with gladnesse and as by the first words the Eucharist may be well understood For the bread which we breake is it not the communion of the Body of Christ 1 Cor. 10.16 That interrogation is in effect a doubled affirmation so by the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capiebant or sumebant cibum they did eate their meate their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love-feasts are apparently signed out I say with Montanus that in those times Eucharistiae Sacramentum repetebant assiduè They tooke the blessed Sacrament of the Eucharist daily and with Beza that by the word Bread the Hebrews understood all kinde of meats and will not deny but the Hebrews did make their bread broad and thinne that they were rather broken than cut But since there is mention both of Breaking of Bread and eating of Meate I shall appropriate the first to the holy Sacrament the second to their feasts of charity and be bold to averre that these words in the cited places designe both And I wish that Beza had noted that though the Corinthians did abuse both their blessed Sacrament and their Love-feasts also by mingling one with another and profaning the Churches in making them places of common repast yet this was somewhat After this story in the second of the Acts when the Agapae succeeded the blessed Sacrament as the second Supper of the Iewes succeeded their Paschall For their Breaking of Bread was before their Eating of Meate And I thinke the degrees were these They daily continued in the Temple There was the place of prayer Act. 3.1 They are their Bread their sacred Bread Domatim at Home or from house to house or at one time in severall houses For in the Temple they could not doe so persecution and the sword hung over them A private house could not affoord competent roome and decent spaces for above three thousand to receive day by day And therefore they imployed diverse houses to that purpose Though it be said they were All together verse 44. yet saith Chrysostome not in One place or roome but All together in Grace faith charity unity of the Spirit and singlenesse of heart vers 46. All of them having but One minde One heart After this in the third place were their Love-feasts carefully tended and ordered by the Apostles themselves at first and then was no abuse But when the number of the Disciples increased the Apostles applyed themselves to Better things and left the guidance of Love-feasts in part to others Then crept in partiality and discontent and there arose a murmuring of the Grecians against the Hebrews because their widowes were neglected in the daily administration Act. 6.1 Their Love-feasts were daily administred as well as the blessed Sacrament Whereupon the twelve Apostles called the multitude of Disciples unto them and said It is not reason we should leave the word of God and serve Tables vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministrare mensis i conviviis or in conviviis saith Beza to set forth the Love-feasts or attend on them And most divinely to cut off all cavills they appointed all the Disciples to choose out of themselves Seven men of honest report full of the holy Ghost and wisdome Act. 6.3 to present them to the Apostles both for that and other services The Disciples chose them the Apostles prayed and laid their hands upon them Yet neither the care of the Apostles nor the deputed authority of the Seaven Deacons whom the Apostles did appoint over this businesse Act. 6.3 could keepe the Christians in due course but Satan did sow his tares and bred divisions and introduced innovations so that they ate the body of our Lord and dranke his blood with Other meats and that in the very Temple most intemperately and partially Not discerning the Lords body to the great scandall of others so that the Apostles were faine to take notice of them to reprove and reforme them The Prayer GRacious God fountaine of light we miserable men are led in darknesse and wander up and downe in it we stumble and fall and run into an hundred by-paths rather than in the way of truth We see not so well as we ought Our intellect is mistaken our will is perverse O thou who inlightnest one way or other all men that come into the world shew me thy brightnesse Guide and governe me Into thy hands doe I commend my poore spirit with all the faculties both of my soule and body Let thy holy rayes incompasse me deliver me from both outward and inward darknesse and bring me to see thy face for Iesus Christ his sake Amen Chap. II. and fourth Generall Wherein are demonstrated certaine Reasons why the sacred Eucharist was substituted to the eternall disannulling of the Passeover 1. Diverse Ends why the Third holy Supper was instituted 1. Reason To substantiate the praeceding Type The difference between Fulfilling of a Law and realizing or consummating of a Type Tertullian censured Hierome applanded The Passeover was a figure of the Eucharist and of Christs Passion All figures are not Antitypes 2. 2 Reason To conferre more grace upon us by It than was given unto the Iewes The figure must come short in excellency to the thing figured The vertue and effect of the Lords Supper in us 3. 3 Reason â—o praefigure Christs death and going out of the world All Sacraments of the Old Law were figures of the Eucharist and did finally typifie Christs death 4. 4 Reason To be a Remembrance to us of Christs death till his comming againe The holy Eucharist not onely sealeth and signifieth Grace but also conferreth and exhibiteth it by it selfe in the true use thereof How farre forth this effect is to be understood Why Christ received the blessed Sacrament before he went into the Garden Christ had degrees of devotion Not to faint in Prayer The blessed Virgin Mary not so full of Grace but that shee was capable of more latitude 5. 5 Reason To unite us to Christ 6 Reason To breed brotherly Love and to unite us one to another Hence the Communion of Saints the Eucharist called the Communion 7 Reason To be an Antidote against daily sinnes The Eucharist called Panis supersubstantialis and by S. Ambrose Panis quotidianus 8 Reason To further our Spirituall Life 9 Reason Because it is the Sacrament of supernall charity and filiation PARAGRAPH 1. YEt because it is a vanity to institute any new matters unlesse men be moved to it by very good reasons and lawfull inducements Let us now examine Why this Third holy Supper was instituted and we shall finde that the Ends were diverse I will instance in some and 1. First in this It was Appointed to this purpose viz. to Substantiate the Preceding Type There is great difference between Fulfilling of a Law and Realizing or Consummating of a Type By Eating the Paschall Christ did as the Law commanded and in that point fulfilled the Law but if he had