TIs not my purpose at this time to enlarge a liberall discourse of scruples and questions concerning the Sacrament. But how of­ten wee are bound to the observance shall bee the only briefe enquiry, from whence I may easily come to direct our pre­sent businesse. A businesse which I well hope shall from so reverend preface receive a happy & peace­full issue. The originall Text is cleare enough, and so translations make no materiall difference of the sense, which if custome and other causes to the contrary were not, might seeme to be, that as the Heathen did in the beginning of their meales make some libation and primitiae to the Genius of [Page]the house, Mercurie, the Xeniall Iupiter, and other entertaining Hospitall Dieties: So the Christians should in their Agape, their feasts of love and pie­ty, made in private houses, dennes and caues, and desert woods, before the erection of Churches not yet quietly permitted, preferre some first offe­ring of their diet to the memoriall of Christ, at whose appearance all those illusions of Diety va­nished; but I will not stay on the mis-take of such conjecture, the Apostles sense being cleare to this purpose onely: That when the Christians did, rich and poore so assemble themselves together, they ought with gentle behaviour and sobriety beare themselves for reverence of Christ, whose passions memorie, they did there celebrate with an awfull thought of his second comming in triumph from Heaven to judge the actions, and words, and thoughts of all mankinde. And of this the primi­tive Christians comming toegther, wee have in the second Apology of Iustine Martyr, an excellent and speciall place of witnesse, both for the time and manner, as it shall here in his owne words be repor­ted unto you: Solis qui dicitur die, id est Dominica, saith hee, omnium qui vel inoppidis, vel ruri degunt in eundem locum conventus fit, & commentaria Apostolo­rum, aut scripta Prophetarum, quod tempus fert leguntur. Deinde lectore quiescente [...], praesidens, orationem quâ populum instruit, & ad imitationem tàm pulchrarum rerū cohortatur habet. [...]. Sub hâc consurgimus cōmuniter omnes & precationes pro­fundimus, & sicuti retulimus precibus peractis panis offer­tur, & vinum, & aqua, & prepositus quantum pro virili [Page]sua potest preces & gratiarum actiones fundit, & populus [...] gratiose acclamando dicit. Amen, & distributio communicatioque fit corum in quibus gratiae sunt actae, [...] cuique praesenti, absentibus autem per diaco­nos mittitur. Caeterùm qui copiosiores sunt & volunt, pro arbitrio quisque suo quod visum est contribuunt, & quod ita colligitur apud praepositum deponitur, unde ille opitula­tur pupillis, & viduis, & hijs qui propter morbum, aut aliquam aliam causam egent, qui{que} in vinculis sunt, & peregre advenientibus hospitibus—porro alimentum hoc apud nos [...] appellatur, quod nulli alij participare licitum est, quam verā esse nostram doctrinam credenti, & lavacro propter remissionem peccatorū & regenerationem abluto. And because Thomas Naogeorgius in the fifth booke of his sacred husbandry hath in eloquent verse well rendred this antiquity; they also here seeme unto mee most worthy a rehearsall, as fol­loweth.

So it ap­peares from Iustine Martyr, that besides other casu­all [Page]meetings of the first Christians, wherein to en­courage and cheere themselves up against danger of persecution, they did assuredly make alwayes solemne sacramentall remembrance of Christ, for whose devotion they suffered, on our Sabbath, on the Lords bright speciall day, that duty was most frequented; not by Apostolicall precept, but free choyce of Christian people, whose antients and guides should have discretion in ordering their owne solemnities with the best conveniency both of times and persons, according to that description of Aristotle in Plutarch, [...]. A perfect wise man contemplates things as they are in their owne nature, but doth those things that are convenient; Conveni­ent not for his owne private gaine or ambition, that is, wicked policy, but convenient for the better sa­tisfaction and tranquillity of the state and people, with whom hee lives. Whence, in after times, ac­cording to the several dispositions of countries and men, we finde the sacramentall celebration for the times scarce any where agreeing. Sozomen spea­king of the Monks instituted by Pachomius sayes, Primâ ac ultimâ septimanae ad communionem aivinorum mysteriorum accessuri Socrates in his second booke and 22. chapter makes his observation thus: Cùm omnes ubique totius orbis ecclesiae die Sabbathorum per omnem septimanae periodum celebrent, Romani & [...]lexandri­ni, illud ex vetusta quâdam traditione facere detrectant. Aegyptij tametsi v [...]cini sunt Alexandrinis, & Thebani S [...]bbattho quidem Synaxes faciunt: And Saint Austin hath two such places: Alij quotidie communicant [Page]corpori & fanguini Dominco, alij certis diebus accipiunt, a­libi nullus dies praetermittitur, quo non offeratur, alij Sabbatho tantùm & dominico—Huius rei Sacra­mentum alibi quotidiè, alibi certis interuallis dierum, in Dominico praeparatur, & de mensa Domini sumitur. If lower in this Theory wee fall downe to the latter Roman practice, that both for times and persons, and all manner of superstitious coyle is full of infi­nite abuse; They have not onely made the recei­ving of the Sacrament for dayes and times; but also in the same day, time, and place more frequent then comely. For gaine, vile gaine and lucre, they have erected a trade of altars dedicated unto the names of Saints, whose being ever in this world, is for many of them scarce knowne to story, and on them they mumble a rabblement of masses, which by old Peter Cantor in his treatise and designe of a briefer religion, are with scorne called bifaciatae, tri­faciatae, quadrifaciatae. Let the charming Masse huc­sters interpret themselves, for I at this time will not have the leisure, saying with a certaine learned pious man in consideration of their other insolen­cies: Haec & hiis similia Romana potius ambitio quám Apostolica admisit traditio, These things are no fruit of any evangelicall tradition, but of the Roman, and in true just epithite, the Roman Antichristian conspiracy, which by reason of this multiplying the Sacrament, hath in another kinde, to shorten the work, taken away the memory of Christs blood from the use of lay people. And as I have in another place more freely related, what impossibilities, what blasphemies have they not written and added [Page]in their corruption of this one Doctrine? When they had made Berengarius for rescue of his life, to say in the third part of Gratians decree, Silicet pa­nem & vinum, quae in altari ponuntur, post consecrationem, non solùm Sacramentum, sed etiam verum corpus & sanguinem Domini nostri Iesu Christi esse, & sensualiter non solùm Sacramentum, sed in veritate manibus Sacer­dotum tractari frangi, & fidelium dentibus atteri, there the glosse it selfe makes this caveat; Nisi sanè intelli­gas verba Berengarij in maiorem incides haeresim quàm ipse habuit, & ideo omnia referas adspecies ipsas. And a­gaine, on the same part and distinction, and this paragraph, vbipars est corporis, est & totum, with no lesse trouble and perplexity, the same glosse devi­seth thus: dicunt quidam quod quaelibet pars hostiae li­cet ipsa integrè consecretur, convertitur tamen in totum corpus, non pars in partem, nàm aliàs non video qualiter in fractione sumeretur totum corpus sub parte primâ. Sed secundum hoc videtur, quòdubipars est, ibiest totum, & secundum hoc videtur, quòd pes & manus sunt coniuncti, quòd non credo. Ad hoc dicunt quidam quòd si haec dictio, ubi, designat locum, vera est, nam in quocun{que} loco est vna pars corporis Domini, est & alia, & ita erit in corpore glo­risicato; Si verò dicas quod, ubi, id est, in quacun{que} corporis parte est pes, est & oculus, falsa est. Reason and the God of nature blesse us! into what a labirinth of error confirm'd by false authorities and false mira­cles hath the papall superstition brought Christi­an understandings? In so much as 'tis not without cause, that at the rehearsall of them, the margent of Iohannes Bohemus cries out: Magna fide opus est ut tredecim sequentia credantur. The fable, the meta­morphosis [Page]of Christ with them! At the first for­ging of their transubstantiation they made Christ substantially flesh and blood under the accidents of bread and wine, against which imposture our Erigena wrought, and neere the same time, some of them would have perswaded the people that Christ did not open the wombe, but came forth at his mo­thers navell, against which device, I have reade and collected a very ancient witty treatise, although in a MS. Saxon Catechisme of our most deserving pa­triot, S^r Robert Cotton, this foolishnesse is amongst those barbarous people received and taught for doctrine, what shall I say more, but returne, and for the times of receiving the Sacrament, say, that with ancient customes, who have not yet turn'd godlinesse into a trade of avarice I neither may nor shall be ever justly offended, having long since eyther from Saint Chrysostome, or Saint Austin, from which of them I not now exactly remember, learn't for my owne resolution; That neyther they who receive often, nor they who receive seldome offend in piety, but they, who when they receive, receive unworthily. And for mine owne choyce, I do more willingly adjourne it to solemne daies and speciall reverend occasions, lest the more common custome should with prophane men lessen the esteeme and high honour due unto it. For usually as in the word [...] so in the thing it selfe, things too frequently us'd, grow, as common, so uncleane. And peradventure for my owne particular stomack I would gaine some respite to bite and chide on the bit of malignant mens injurie, lest, as Seneca [Page]considers it, by often suffering, and quicke par­doning, I should in time learne to doe them. Not­withstanding; rejoyce I doe, that the doctrine of Christianity will not permit mee alwaies to broile in such thoughts, and make my life altogether spotted, and leprous, hate, malice, and revenge. I heare the voyce of Christ bidding us forgive o­thers, as wee hope and expect forgivenesse of our owne sinnes from God. If we feare the Doctrine of his displeasue, wemust, to avoyde that, unlade and throw away the burthen of our owne. Of which condition wee ought daily in our prayers remember our selves, and remember more then once and againe, because as Saint Chrysostome tells us, that onely clause Christ himselfe in the sixth of Mattthew hath againe repeated: For, saith hee, Nec tamen haec dixisse contentus est, sed abundantiùs osten­dere volens, quantā huius rei curam gerat, idipsum etiam specialiter inculcavit. Post impletam enim orationis for­mulam nullius prorsus mandati meminit nisi istius certè, quod ad dandam nos veniam concitavit; si enim dimiseritis hominibus peccata eorum dimittet & uobis pater coelestis peccata vestra. Ita{que} à vobis tota haec res sumit exordium, utrum{que} de nobis in nostrâ potestate est iu­dicium—& tamen sic quo{que} abundantiam propriae miserationis ostendit. Nam cùm certè possit abs{que} hoc quo{que} tibi emnia peccata dimittere, vult tamen beneficium etiam per ista conferre, mille tibi occasiones mansuetudinis, ac pie­tatis ministrans dūmodo hoc quod in te belluinū est depellat & irā quâ flagras extinguat, te{que} undi{que} tuis mēbris reiū­gat, edoctū humanā habere mentē. Certainly this consi­deration of S^t Chrysostom is excellent, and men living together without this humane civill exchange of [Page]forgivenesse degenerate into a rudenesse beyond beastes. Lord, if wee enter into a perfect view of our selves, how much more humane are beasts in comparison of men? beastes, plague, pest [...]lence, de­luges, fires, earthquakes, and the common distolu­tion of fraile nature; how many lesse in number do all those consume then the onely rage and fury of men implacable one upon an other. And there­fore no marveile, if Christ who glories in the title of, Prince of Peace, do on perill of our owne soules once and againe commend mutuall forgivenesse vnto the professors of his faith; if he tell us that we are not his Disciples, except we love one another; if he tell us that love is the fulfilling of his law, if his Apostls enforce love and charity above al faith and other observance. Blesse them, saith Saint Paul, which persecute you, blesse and curse not. Rejoyce with them that doe rejoyce, and weepe with them that weepe, being of one affection one towards an­other, being not high minded, but making your selves equall to them of the lower sort: Be not wise in your owne opinions, recompencing to no man e­vill for evill, providing afore-hand things honest, not only before God, but also in the sight of men. If it be possible, as much as lyeth in you, live peaceably with all men. Christian religion as in all other re­spects so in this is to be much honoured, because it findes wayes and precepts, by which, without im­peachment of courage and man-hood, right good valiant men may peaceably ease themselves from the corrosive of injuries and displeasures. To this we are exhorted by the condition of our prayer; to [Page]this we are againe invited in theoften repetition of this Sacrament, by the example of Christ; of whom the Apostle says [...]. He did freely give us the full pardon of all our sins. But may some here say; In this charitable, yeelding, re­lenting, and resigning doctrine, wee make gentle, easie conditions a pray to malicious rapine and wic­kednesse. There is in this world, Civitas Dei, Saint Austins City of God, and a counter plantation of di­velish natur'd men; homines & jumenta, men and beastly men, wolve-like, vultur-like men, who feede and gorge themselves with carnage. There be men under whose lips is the poison of Serpents and adders, they speak swords and razors, crocodile-men that will with compassion bite you to death, faw­ning, faining men, that will cut a friends throate with oyle and butter, foxe-men, beare-men, fearing not to use all craft, roaring, rapine and oppression; and must religion in this wildernesse of men, binde up vertue and piety into the onely resemblance of sheepe and doves? Must wee yeeld our fleece to those that teare our flesh? nay, must we kisse the pawes and jawes of their wickednesse, or not enjoy the mercy of heaven? Saint Austin will tell us, that if by forgiving injuries or suffering them often wee may gaine the offendor, 'tis then needfull and Chri­stian piety so to doe; but if that onely increase pride, insolency and presumption, wee may both offend and defend for our own safety, and the main­tenance of civill conversation. Iulian the Emper­our geer'd and prest the Christians with these texts, That they must not reward evill for evill, that they [Page]must turne their other cheeke to the striker, that they must pray for their persecutors, that they must not resist evill, that they must give their cloake also to such as will sue them at law for their coate. But Nazianzen in the first strictive oration against Iuli­ans Apostacy replies thus. [...]. O thou that presumest above all men for thy wit and wisedome, thou that would­est have Christians be so extremly excellent in their vertue of suffering, how dost not thou that hast bin train'd up in their doctrine, and bin a reader in their Churches, understand: That some of our pre­cepts have in them a necessity of performance, and great perill in the omission, others are onely com­mended to our free choice. Quae ijs, saith the tran­slation, qui ea observant honorē et retributionē confert, qui verò ea non observant, haud ideo periculo fiunt obnoxij Si igitur possibile existeret ut omnes essent optimi, & ad sūmumvirtutis culmen ascendere possent, hoc quidem prae­stantissimum esset ac perfectissimum; Quoniam autem di­vina ab humanis sunt segregata, as quibusdam satis non sit nisi optima praestent, cùm alijs abundè sit satis si mediocri­tatem assequantur, quid tibi vis eandē omnibus legem sā­cire, auteur eos damnasqui perfectè omnia explere non pos­sunt?—Verùm oportet ut in terminis nostrae Philosophiae, viriū{que} nostrarum manentes ab omnibus id quod rectum est fieri postulemus. Again, as we may reade in the an­cient. Commentary, that beares Saint Chrysostomes name upon our Lords Prayer in the sixt of Matthew wee shall there finde many Christians so puzl'd with this hard doctrine of forgivenesse, as not aware of this Nazianzenes distinction followed by Erasmus, concerning ascheticall, perfect Apostolicall men, [Page]and other ordinary Christians, did for their lesse condemnation leave out the clause of forgiuenes in the repetition of the Prayer. Stulti, saith, that Author primùm quoniam qui non sic or at quemadmodum docuit Christus, necest Christi Discipulus. Secundò quia nec pater libenter exaudit orationemquam filius non dictavit. Cogo­noscit enim pater silii sui sensus & verba, nec suscipit quae usurpatio humana excogitavit, sed quae sapientia Christi exposuit. Ergo orationem quidem dicere potes, circum­venire autem & fallere Deum non potes; nec accipis in­dulgentiam, nisi priùs indulseris ipse. Or may not a man in so harsh case say with Saint Ierom; Non depu­desco infidelitatis meae, I am not ashamed to aske, whe­ther considering the bitter affronts and villanies of many, above and beneath all rules & termes of civi­litie, for the next world cleerely and cleanly putting overal appetite & itch of evil satisfaction, not wish­ing there, our enemies teeth to chatter for cold, or crackle for heate, we may not in this way faring while of our mortall life kindly beseech God to let us doe our best and worst one upon another. Or may we not beleeve that Christ bids us not to forgive high crimes and immanities, but [...] lesser, ordina­ry, veniall trespasses? But I dare not be over bould in advising any of these by-wayes and illusions of forgivenesse, and it did seeme to Giraldus Cambren­sis a pretty strange rude fashion, when a wilde Irish Priest in his sight, left one hand of a childe unhal­lowed in the Font, wherewith to revenge his Fa­thers blood: Rather let us all beleeve and say, that our Saviours condition and precept of mutuall for­givenesse is the never setting starre of direction by [Page]which wee must steere our course for heaven and blessednesse after this life; though many times wee may by stormes and tempests, be farre beaten and forced out of the way. If it be possible, and for as much as in us lyeth, wee must live peaceably with all men; and that wee of this place shall doe with more easinesse, if we be [...], men of faire put­pose, not projecting our owne profit or preferment from the injury and bereaving of one another; if we envy not our betters vertue, nor despise others of meaner quality, if we have the wisedome rather to suffer then doe wrong: which conditions of peace not possessing monasteries, left dscord to ru­ine and breake downe their very walls and founda­tions. And here I might enter into a large parral­lell of their fury with our owne, one part of which Ariosto in the 26. Stanza of his 27. Booke hath, spea­king of the Angels message, by our eloquent transla­tor Sir Iohn Harrington thus expressed

But I rather wish that with new better manners and agreement, wee here may henceforth make Ci­ceroes Athenian [...], his oblivion and forgefulnes of al such uncivil, unquiet, brutish, monastical, behavi­our. Whence Iustin in the fift book of his Epitome [Page]leaves this good memoriall. At{que} ita per multa mem­bra civitas divisa in unum tandem corpus redigitur, & ne qua dissensio ex anteactis nasceretur, omnes jurejurando obstringuntur discordiarum oblivionē fore. This for my owne part I doe most heartily wish & pray amongst us, and shall now most willingly comdown to cele­brate, with confidence that as I desire to forgive all men, so God will forgive and blesse me, if it be his pleasure, with convenience of this life; if not so, with the immortall fruition of the other onely true blessednesse of heaven, which God of his infinite mercy grant to all.