t is 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 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 {αβγδ} , praesidens , orationem quâ populum instruit , & ad imitationem tàm pulchrarum rerum cohortatur habet . {αβγδ} . Sub hâc consurgimus communiter omnes & precationes profundimus , & sicuti retulimus precibus peractis panis offertur , & vinum , & aqua , & prepositus quantum pro virili sua potest preces & gratiarum actiones fundit , & populus {αβγδ} gratiose acclamando dicit . Amen , & distributio communicatioque fit corum in quibus gratiae sunt actae , {αβγδ} 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 , quique in vinculis sunt , & peregre advenientibus hospitibus — porro alimentum hoc apud nos {αβγδ} appellatur , quod nulli alij participare licitum est , quam veram esse nostram doctrinam credenti , & lavacro propter remissionem peccatorum & 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 . Sint certi festique dies horaeque statutae Plebs quibus auditum divini oracula verbi Conveniat , refricetque fidem , firmetque subinde , Et Christi recolat mortem peccata fatendo , Illius erectis animis & corpus edendo Symbolico pane & vino , renovetque sub ipso Turbata interea fraternae faedera pacis , Concordique deum pro cunctis mente precetur ; Porrectaque stipem dextra depromat egenis . Haec exercitia & pia sunt & iussa secundum Christigenumque gregis redolent vestigia primi . Ad qua constitui certas horasque diesque Flagitat ipsa fides rerumque venustior ordo .

So it appeares from Iustine Martyr , that besides other casuall 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 , {αβγδ} . 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 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 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 quocunque loco est vna pars corporis Domini , est & alia , & ita erit in corpore glorisicato ; Si verò dicas quod , ubi , id est , in quacunque 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 't is 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 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 , Sr 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 {αβγδ} 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 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 , quantam 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 . Itaque à vobis tota haec res sumit exordium , utrumque de nobis in nostrâ potestate est iudicium — & tamen sic quoque abundantiam propriae miserationis ostendit . Nam cùm certè possit absque hoc quoque tibi emnia peccata dimittere , vult tamen beneficium etiam per ista conferre , mille tibi occasiones mansuetudinis , ac pietatis ministrans dummodo hoc quod in te belluinum est depellat & iram quâ flagras extinguat , teque undique tuis membris reiungat , edoctum humanam habere mentem . Certainly this consideration of St Chrysostom is excellent , and men living together without this humane civill exchange of 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 this we are againe invited in theoften repetition of this Sacrament , by the example of Christ ; of whom the Apostle says {αβγδ} . 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 , 't is 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 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 . {αβγδ} . 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 honorem et retributionem confert , qui verò ea non observant , haud ideo periculo fiunt obnoxij Si igitur possibile existeret ut omnes essent optimi , & ad summumvirtutis 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 sancire , auteur eos damnasqui perfectè omnia explere non possunt ? — Verùm oportet ut in terminis nostrae Philosophiae , viriūque 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 , 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 {αβγδ} 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 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 {αβγδ} , 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 To seeke Dame Discord he doth leave the skie , And to the Abbey he returnes againe , Where her amid the Monks he might espie , That change old officers and new ordaine : She langhs to see their portises to fly , Ready to knocke out one anothers braine : The Angell takes her by her painted locks , And with great fury gives her many knocks .

But I rather wish that with new better manners and agreement , wee here may henceforth make Ciceroes Athenian {αβγδ} , his oblivion and forgefulnes of al such uncivil , unquiet , brutish , monastical , behaviour . Whence Iustin in the fift book of his Epitome leaves this good memoriall . Atque ita per multa membra civitas divisa in unum tandem corpus redigitur , & ne qua dissensio ex anteactis nasceretur , omnes jurejurando obstringuntur discordiarum oblivionem 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 .