Exposition of the Principal Scriptures Used in our English Liturgy, Part 35 – Part 37

Exposition of the Principal Scriptures Used in our English Liturgy · Part 35 – Part 37

p. 1091. Cor. 11. 28.

THe sum of the Ministers exhortation before the Communion, is contained in these words of Paul: Let a man therefore examine himselfe, and so let him eate of this bread, and drinke of this cup: wherein obserue

Two points:

A preparation: Let a man examine, &c.

A participation: and so let him eate, &c.

In the first note the

Parties

Examining: a man, that is, eueryevery man.

Examined: himselfe.

Parts.

Beza translates, andccParaphras. in loc. Erasmus expounds foreign, quisque: so the word is vsed, Iohn 3. 27. A man can receiue nothing except it be giuen him from heauen: and Iohn 7. 46. Neuer man spake like this. A man then in this place signifieth eueryevery man, subiect, Soueraigne, Priest, people. The which obseruation ouerthroweth vtterlyddBeza annot. in loc. Romish implicite faith. EueryEvery lay man ought to turne confessor, and examiner, endued with sufficient knowledge for this heauenly businesse: he must looke not onelyonly thorow the spectacles of the Priest, but also see with his owne eies, able to try himselfe.

Himselfe.] For that is the duty; not another, for that is a fault. We must not beee1. Pet 4. 15.1 Pet 4:15 busie Bishops in other mens Diocesses, but meddle with ourff1. Thes▪ 4. 11.1 Thess 4:11 owne businesse: we must not breake our neighbours head with the Pharisie, but smite our owne breast with the Publican.

S.ggCousess. lib. 10. cap. 3. Augustine complained of men in his time that they were Curiosi ad cognoscendum vitam al…enam, desidiosi ad corrigendam suam: and reuerendhhLib. 5. p. 263. Hooker, of men in our time, that their vertue is nothing but to heare gladly the reproofe of others vice: like Tailors, who measure, like Barbors, who cut all other except themselues. ButiiMatth. 7. 3. 5.Matt 7:3Matt 7:5 our Sauiour Christ would not hauehave vsus to gaze on the mote in our brothers eye▪ but rather to pull out the beame in our owne sight. And his Apostle here, not to pry into other, but to try our selues; not but that other according to their seuerall charge, must examine other, as parents must examine their children: p. 110Exod. 12. 26. 27. and masters must examin their household, Gen. 18. 19. and Pastors must examine their parishioners, as here Paul corrected & directed the Corinthians: and for this cause the names of all Communicants are to be sent vntounto the Minister, that there may be made triall of all: yet if parents and masters and Ministers omit this examination, eueryevery one must be both able and willing to proue himselfe.

The parts of examination are concerning the

Manner.

Matter.

For the manner a triall is to be made

Vprightly.

Necessarily.

The former is implied in the word Examine: which notes a diligent and exact inquirie, such as Lapidar…es and Goldsmiths vse to finde out true mettall from counterfeit, good from bad. As thekk2. King. 4.2 Kgs 4 Shunamite sought for Elisha,llLuke 2.Luke 2 Mary for Christ, the woman for hermmLuke 15.Luke 15 lost groate: so we must search as if we would finde, search vntill we finde. Many men examine their bad maners, as they do their bad mony, seeke as if they would not see, search as if they would not vnderstād. They decline sinne thorough all the cases (asnnBigasalutis Dom 8. post Penticost. one notes) In nominatiuo per superbiam, in genitiuo per luxuriam, in datiuo per simoniam, in accusatiuo per detractationem, in vocatiuo per adulationem, in ablatiuo per rapinam: and yet they will not acknowledge their sinnes in any case. When other mens examination hath found them out, excuses are ready:ooBernard Tract. de gradibus humilitat. grad. 8. Non feci: si feci, non male feci: si male feci, non multum male: si multum male, non mala intentione; aut si mala intentione, tamen al…ena persuasione. Wherefore as the ppEsay 21. 12. Si qu…ritis qu…rite.Isa 21:12Prophet said: If ye will aske a question, aske it indeed: so if ye will examine your selues, examine earnestly, throughly, vprightly. For examination must be made necessarily. This we may gather out of the word therefore: whosoeuer shall eate this bread, and drinke the cup of the Lord vnworthily, shall be guiltie of the body and bloud of the Lord: Let a man therefore, &c.

Triall of our selues then is necessary, both in respect of our

Dutie.

Danger, if we neglect this dutie.

p. 111In respect of our dutie: for Christ in his first institution vsed a commanding terme; Doe this.qqLuke 22. 19.Luke 22:19 Doe this in remembrance of me: so that it is not in our choice to doe it, or not to doe it. If any be not fit, he must endeuour to make himselfe fit: and the way to make fit, is examination: Let a man examine himselfe therefore &c.

Secondly, triall is necessarie in regard of the danger, if we receiue the Lords Supper vnworthily.

Danger in respect of

The sinne: vers. 27.

The punishment for this sinne in

Generall: vers. 29.

Particular: vers. 30.

For this cause many are weake, and sicke, and die. See Epistle for Mandie Thursday.

Now the matters in which eueryevery Communicant must be examined, are summarily two:

Faith.

Repentance.

These two (like Hippocrates twinnes) must goe together hand in hand. For there is no true repentance without faith; nor liuely faith without repentance.rrSerm. 4. before King Edward. B. Latimer said well; Lady faith is a great state, hauing a Gentleman Vsher going before her, called agnitio peccatorū, and a great traine following after her, which are the good workes of our calling. He that saith he doth repent, when as he doth not beleeue, receiues the Sacrament ignorantly: and he that saith he doth beleeue, when as hee doth not repent, receiues the Sacrament irreuerently: both vnworthily.

The parts of faith are

Knowledge.

Application.

EueryEvery Communicant ought to know the 3. generall points of holie Religion: namely, mans

Generation: how he was created according tossGen. 1. 26.Gen 1:26 Gods image inttEphes. 4. 24.Eph 4:24 holines and righteousnes.

Degeneration: how he fell from that estate, and all hisuuRom. 5. 12.Rom 5:12 posteritie with him.

Regeneration: how hee was againe xxEph…s. 2. 5.restored and recreated by Christs passion, of which this Sacrament is a signe and seale.

In more particular, eueryevery Communicant must vnderstand p. 112the number and nature of the Sacraments. Our Sauiour Christ ordained in his Church onelyonly two Sacraments, as yyCom. Catechis.generally necessarie to saluation, that is to say, Baptisme, and the Supper of the Lord Baptisme is a Sacrament of initiation and insition, assuring the first receiuing into the couenant of grace: whereby men are matriculated andzzCom. booke, tit. Publique Bap. § We receiue this child. admitted into the congregatiō, and made members of Christ. For this cause the sacred Font is placed at the very doore and entrance into the Church: but the Communion is a sacrament of confirmation, to strengthen our faith, and cherish grace receiued: and therefore the Lords table by good order is placed in the best & highest roome of the Church. aaRam. de relig. lib. 4. cap. 8.Baptisme must be receiued of one but once: because wee cannot be borne twice, one beginning in Christianitie is enough: but the Lords Supper often, because we need daily to be nourished in the faith of Christ: once borne, fedde alway.

The nature of this Sacrament is made knowne by the names in holie writ giuen vntounto it:

Whereof I note principally two: the

Lordsbb1. Cor. 11. 20.1 Cor 11:20 Supper.

cc1. Cor. 10. 16.1 Cor 10:16Comm…nion.

A Supper in regard of the

ddMatth. 26. 20Matt 26:20Time: being instituted in the night that Christ was betraied, as his far well token.

Things: because it is a holie feast (as Augustine said) Non dentis, sed mentis: not so toothsome, as wholsome: not corporall meate, but spirituall Manna.

The Lords Supper in three respects:

1. Because it was ordained by the Lord: 1. Cor. 11. 23.

2. Because it was instituted in remē brance of the Lord: Luk. 22. 19.

3. Because it was in the Primitiue Church vsuallie receiued on the Lords day: Acts 20. 7.

It is called a Communion in respect of the common vnion among our selues, hauing at that time more specially perfect peace with all men: or a Communion in respect of the ee1. Cori…. 11. 20. 2…. foreign, quasi foreign.publike participation, as being a common messe, not a priuate p. 113Masse proper to one, as the Popish priests vse it; or a Communion, as being a signe and seale of our communion with Christ: for his graces are conueied vntounto vsus by the preaching of the Word, and administration of the Sacraments.

Hence the Sacraments (asffLib. de corpore & sanguine Dom. cap. 3. apud Bibliothec. Pat. Tom. 4. fol. 162. Paschasius obserues) hauehave their name. Sacramenta dicuntur à secreto, eò quòd in re visibili diuinitas intus aliquid vl…ra secretius efficit. In the words of ourggArt. 25. Church: Sacraments are visible signes of inuisible grace, ordained of God as badges and sure witnesses of his good will towards vsus. It is meete eueryevery Christian should vnderstand these, and the like plaine principles of holy faith: buthhChurch Hom. concerning the Sacrament, part. 1. exact knowledge to discusse controuerted points about the Sacraments is not required: according to that of Chrysostome: The table of the Lord is not prepared for chattering …ayes, but for high towring Eagles, who flei thither where the dead bodie lieth. It is not for subtle Sophisters, but for simple beleeuers ascending vp to Christ vponupon the wings of faith: and therefore the Communicant must not only know, but applie that in particular, which he beleeueth in generall: as that Christs body was crucified for him; and his bloud shed for him. Hee that vnderstands, and beleeues, and applies these things, examineth his faith as he should.

In our repentance we must examine two points especially: to wit, our

Contrition for sinne past.

Resolution to preuent, so farre as we can, all sinne to come.

For the first, Poenitentia est quasiiiReusnerus class. 3. symbol. pag. 155. punientia. Poenitere (saith kkDe vera & fal. poenitent. cap. 19.Augustine) is poenam tenere.

Wee must therefore weepe with Peter, and water our couch with Dauid, and put on sackcloth with Nineueh: nay we mustllIoel 2. 13.Joel 2:13 rent our heart. For a brokenmmPsal. 51. 17.Ps 51:17 spirit is an acceptable sacrifice to the Lord. OnnChrysost. hom. De poenitent. magnum donum, quod in poenam dedit, in salutem vertit: peccatum tristitiam peperit, tristitia peccatum contriuit. As the worme bred in the tree deuoures the tree: so sorrow brought into the world by sinne, doth ouerthrow sinne: so good is God to turne curses into blessings, and griefe into grace. If thy heart be not throughly touched for sinne, become sorrie because thou art no more p. 114sorrie: resolue to be more resolued. For (as one wittily) factum infectum, si non sit cor affectum. If Ioseph of Arimathea wrapped the bodie of Christ inooMatth. 27 59.Matt 27:59 cleane linnen; how darest thou receiue it with an vncleane soule?ppCh…rch Hom. c…ncerning the Sacraments, part. 2. If thou wilt not kisse a Princes hand with a foule mouth, eate not the Lords bodie with a foule minde. Let a man therefore examine him selfe. &c. And so let him eate of this bread, and drinke of this …. Hauing thus examined examination, I come now to the participation.

And so let him eate, &c.] Of which words I purpose to speake first ioyntly, then seuerally. Considered ioyntly they confute three popish conclusions: as first, the reseruation, eleuation, circumgestation, adoration of the bread. Our Apostle saith here plainly, that the bread must be taken and eaten:qqConfess. Anglitan, art 28. Ergo, not to be reserued, nor carried about, not lifted vp, nor kept in a box to be worshipped.

Secondly, to take to eate, to taste, to drinke, to doe this in remembrance of Christ, are actions of the liuing, only pertaining to the liuing: and therefore the Papists are deceiued holding the Masse to bee a propitiatorie sacrifice both for the quick and the dead. How can the dead eate or drinke, taste or take?rrMelancthon in confess. …ccle. Saxon. Tom. 1. fol. 135. Ergo, neither the dutie nor the benefit belongs vntounto them, but only to those aliue; who first examine themselues, and after eate of this bread and drinke of this cup.

Thirdly, the coniunction of these two: Let him eate of this bread, and drink of this cup abundantly proues, that both parts of the Lords Supper ought to be ministred vntounto all: Ergo▪ the Papists in denying the cup vntounto the Laitie, wrong both God and his people, by defrauding them of this comfort. As eueryevery one must examine, so euerie one both eate and drinke: not onelyonly drinke, and not eate, or eate and not drinke: but both eate, and drinke. Christ foreseeing this Papisticall error said in his first institution, Drinke yessMatth. 26. 26.Matt 26:26 all of it: he tooke the bread and said only, take, eate, indefinitely: ttCaluin, & Marl…rat in …oc. Matth.but when he tooke the cup, he did adde an vniuersall note: Bib…e omnes: Drinke ye, drinke all ye.

We conclude therefore withuuEpist▪ lib. 1. epist. 8. Cyprian: Adulterum est, p. 115impium est, sacrilegum est, quodcun que humano furore instituitur, vt dispositio diuina violetur. Christ is the truth, and the way to the truth: Ergo, xxCyp. epist. lib. 1. epist. 3.non aliud fiat à nobis, quàm quod pro nobis prior fecit. Thus much of the words iointly. Now of eueryevery one seuerally.

And so] Let there be first preparation, and then participation: when a man is thus examined, let him thus eate. Let him eate: The which are not words of permission, only leauing it to his choice whether he will eate or not eate: but they are words of Pauls commission, insinuating that hee must eate necessarily, not vponupon custome, but vponupon conscience. For it is not said here; let him, if hee hauehave no let at home, or occasion of absence abroad: if he be neither displeased with his Pastor, nor angry with the people: but let him without all let examine, and then let him without all let eate of this bread. Eate: yyMat. 26. 26.Matt 26:26Christ in his first institution hath, take and eate. First take, then eate: take not onelyonly into your mouthes, but into your hands:zzBucan. loc. com. Tit. coena, Dom. quaest. 34. 35. hereby representing the soule and faith: for the taking of the bread and wine into our hand, sealeth our apprehension of Christ by the finger of faith: Ioh 1. 12. As many as receiued him to them he gaue power to be the sonnes of God: euen to them that beleeued in his name. Eating of the bread and drinking of the wine sealeth our application of Christ incorporated into vsus mystically, 1. Cor. 10. 16. For by the strength of faith wee chew the cud, as it were, and make Christ our owne. Yet herein obserue a great difference betweene corporall food and this heauenly bread: for the one digested is made like vsus, but the other receiued into our soule maketh vsusaaRom. 8. 12. Phil. 3. 10.Rom 8:12Phil 3:10 like it. This action then of taking is very significant: and therefore I see no reason why the Priest altering Christs ordinance, should giuegive the bread into the peoples mouth only, not into their hand. First, the word foreign signifieth properly to take with the hand. Secondly, it is against the rules of common ciuilitie, that men of discretion, such as Communicants ought to be, should be fed like children, hauing their meate put into their mouth. Thirdly, if this taking be not construed of the hand, but of the mouth, there is an p. 116idle repetition and plaine Tautologie in the words of Christ: for eating notes orall receiuing: and therefore taking must imply manuall receiuing. Fourthly, it was the custome of the Primitiue Church, as we reade inbbSixtus Senensis, vbi infrà. Eusebius andccHierosol. orat. 5 mystagog. Cyril; How wilt thou (saithddTheodoret. hist. lib. 5. cap. 18. Ambrose to Theodosius) receiue the Lords body with a bloudy hand?

TheeeSixtus Senensi… Bibliothec. lib. 6 annot. 152. Papists answere that the Church altered this custome, because some reserued the bread for magicall spels, and superstitious vses. A sillie shift: for no abuse can take away the vse of that which is simply good. The Bible must be read, albeit someff2. Pet. 3. 16.2 Pet 3:16 peruert it to their destruction: the word of God must be preached, howsoeuer it be vntounto some the sauour ofgg2. Cor. 2. 16.2 Cor 2:16 death vntounto death: and so the bread according to Christs institution must be taken, albeit happily some keepe it to wicked and idolatrous purposes.

This bread] The nice distinguishing of the Schoole is like the pilling of an onyon: they pull off so many skinnes, vntill at last there is no skinne. They turne and tosse the words of Christs institution, Hoc est corpus meum, so long, till they bring all that Christ said and did at his last Supper vntounto nothing. For so we reade in theirhhDe consec. dist. 2. §. timorem. Glossa ibidem. Glosse, that hoc doth signifie nothing. Omnipotent creatures, who make of something nothing: and againe of this nothing, something; yea Christ who made all things: for by pronouncing of these words, hoc est corpus meum, they make their Maker, a dozen gods at once with one sentence. This, is a pronoune demonstratiue, not indiuiduum, vagum, any thing, or a nothing.iiIn his Marc. A…ton. Constant. Stephen Gardiner herein forgat his Grammar and Logicke too. For hoc, doth determine, and must, as Paul teacheth, and the circumstances of the Gospell import, be restrained vntounto the bread. Iesus tooke the bread, and when he had giuen thanks hee brake (no doubt the bread) that hee tooke, and gaue to the Disciples the selfe-same that he brake, saying, Take ye, eate ye this that I giuegive you, this is my body. What This could our Sauiour meane, but This that he gaue, This that hee brake, This that hee tooke? which by the witnesse of truth it selfe was bread. If the Papists imagine that he tooke bread, but brake it not; or p. 117brake it, but gaue it not: they make the Lords Supper a kkD. Bilsons answere to the Iesuit apolog. pag 331.merryiest, where the latter end starteth from the beginning, and the middle from them both. Either they must dissent manifestly from the proposition of Christ, and exposition of Paul, from all the Fathers, and some of their owne llGerson contra …loret. lib. 4. & Gardner. …o…t. diabolic. sophist. vti Bilson vbi supra pag. 732.followers: or else admit our interpretation, This bread is my body: and if we resolue the words of Christ so, they cannot be proper, but figuratiue; This bread is the signe and seale of my body.

Bread.] It pleased our Sauiour to make bread the outward element in this holy Sacrament, for the manifold analogies between it & his body. First, as bread is themmPsal. 104. 15.Ps 104:15 strength and state of our naturall life; so Christ is for our spirituall being nn1. Cor. 12. 6.1 Cor 12:6all in all.

Secondly, as bread is loathed of the full stomacke, but most acceptable to the hungry soule; so Christ is most welcome vntounto such asooMatth. 5. 6.Matt 5:6 hunger and thirst after righteousnes.

Thirdly, as bread is vsuall and daily; so Christ should be to the Christian: feeding on that bread which came downe fromppIohn 6. 33 35.John 6:33 heauen, should be the soules ordinary refection. fourthly, as bread is made one loafe of many graines; soqq1. Cor. 10. 17.1 Cor 10:17 we that are many are one bread, and one body, because we all are partakers of one bread.

rrPaulinus vti Magdeburg. Ce…t. 5. col. 359. 395.Vnus vbi que calix domini, cibus vnus, & vna mensa, domus que de….

Lastly, as corne is cut downe with the sithe, threshed in the barne with many stripes, torne in the mil with much violence, then boulted & sifted, last of all baked with extreame heate in the ouen; and all this, that it may be fit meate for our body: so Christ in his ripe age was cut downe by cruell death, his body was whipped, his flesh rent asunder, his soule was as it weressLament. 1. 13. Ierem. 1. 12.Lam 1:13Jer 1:12 melted in the fierie furnace of Gods anger: and all this, that he might become food for our soule; that we might eate of this bread, and drinke of this cup. The like resemblances are between the wine and his bloud: For as wine doth make glad the heart of man, Psal. 104. 15. so the pretious bloud of Christ, asttCant. 2. 5.Song 2:5 flagons of wine comforts the sicke soule.uuMagdeburg. Cent. 5. col. 393. Paulinus sweetly:

p. 118In cruce fixa caro est quo pascor, de cruce sanguis

Ille fluit, vitam quo bibo, corda lauo.

In this exhortation hauing S. Paul for our leader, and the Church of Scotland for our follower: I hope we need not any further examine, why the Church doth vse this scripture for this purpose.xxEpist. 118. cap. 5. Augustines obseruation is good: insolentissimae insaniae est, disputare, an …d faciendum fit, quod tota facit ecclesia.

Sursum corda.

SVrsum corda yyCassander liturgic. cap. 21.seemes to be taken out of the Lamentations of Ieremy: cap. 3. vers. 41. Leuemus corda nostra cum manibus ad dominum in coelos: vsed in the Church at least 300 yeeres before Popery was knowne in the world. For Augustine who liued withinzzBaron. annal. tom. 5. fol. 13 & flores …ist pag. …45. 400 yeeres after Christ, and the blessed Martyr Cyprian, who diedaaMagdeburg. cent. 3. col. 249. an. 259. make mention of it in their writings often: Cyprian inbbFol. 166. serm. de orat. dominic. Augustine deccTom. 1. fol. 491 vera religione, cap. 3. and epist. 156. and (as ddVbi supra.Cassander obserues) epist. ad Dardan. & lib. de bono perseuerantiae▪ Sursum corda then is no rag of Rome, no peece of Poperie, but vsed ineePerkins reformed Cat. tit. …all presence. all Liturgies of the ancient Church; and that which may content the Nouelist most, it was borrowed (as MasterffActs and mon. fol. 1275. Fox thinks) not from the Latine, but from the Greeke Churches. Howsoeuer, it is exceeding fit: for Almighty God in his holy seruice requires our heart principally; ggProu. 23. 26.Prov 23:26Son giuegive me thine heart: so that when we come to his Temple, specially to his table, eueryevery one must say withhhPsal. 25. 1.Ps 25:1 Dauid, I lift vp my soule to thee. For (as the Church ofiiMinisters exhort. before the Com. Scotland truly) the onelyonly way to receiue worthily the Lords Supper, is to lift vp our mindes by faith aboue all things worldly and sensible, and thereby to enter into heauen, that we may finde and receiue Christ, where he dwelleth: a point well vrged also by our Church: Hom▪ concerning the worthy receiuing of the Sacrament: part the first.

The Papists entertaine this clause still in the Roman Missale; but it makes against their reall presence. For if Christs body,kkIo. Combis … Theolog. l. b. 6. cap. 14 so large in quantity, as it was on the crosse, be present, p. 119in the Sacrament; what need any man lift vp his heart, when as hee holds it in his hand? Totum hoc (saithllSerm. de temp. 174. Augustine) fide tenemus, oculis cordis intuemur; dominus ascendit in coelum, ascendat cum illo cor nostrum: His bodiemmActs 3. 21.Acts 3:21 must bee contained in heauen vntill the time that all things are restored: it cannot descend downe to vsus, we must ascend vp to it. So Nicolaus Cabasila writes in his exposition of the nnCap. 26. apud Bibliothec. Pat. tom. 4. fol. 496.Liturgie; the Priest after some speech to the people doth erect their mindes, and lift vp their thoughts, and saith, Sursum corda; let vsus thinke on things aboue, not on things below. They consent and say, that they lift vp their hearts thither where their treasure is, euen to heauen, where Christ sits at the right hand of his Father.

Luke 2. 14. Glorie be to God on high.

THe Lords Supper is called an Eucharist, because it is a thanksgiuing to God, for giuing his Sonne to die for vsus: and therefore this Hymne is so fitly sung by men on earth at the commemoration of his death, as it was by the quier of heauen at the celebration of his birth: for our reconciliation and peace with God, is ascribed in holy scripture to Christs passion especially: Rom. 5. 10. Heb. 9. 12. 15.

Some makeooCai…tan. in locum. three parts of this song (which if you please) call the

Trebble: Glory to God on high.

Busse: Peace on earth.

ppEras. annot. in loc.Meane: Good will toward mē.

Other hauehave diuided it into two:

The first, concerning Gods glorie.

The second, touching our good.qqCaluin. Iansen. Arboreus in loc. For peace on earth, and good will toward men are both one: because our peace with God is not from our good will toward him: but altogether from his good will toward vsus. It is God (saithrrPhilip. 2. 13.Phil 2:13 Paul) that maketh in you both the will and the worke: and therefore the Rhemish translation, In earth peace, to men of good will: and the Romish Glosse, that Christ brings no peace, but to such as be of goodwill, are insufficient, and condemned euen by their owne mouth: as we may reade in the Commentaries of Arboreus, Caietan, Iansenius, p. 120Maldonatus vponupon the place. Concerning other scholiall, or scholasticall obseruations vponupon the text, I referre the reader vntounto Beauxamis, Erasmus, Caluin and other learned expositors; especially to Iacobus Perez de Valentia, who compiled a whole treatise on this Hymne.

It was first vsed in the Communion (as it is thought) by ssWalafridus lib. de rebus Ecclesiast. cap. 22. & Marian. Scot. Cron. lib. 1. pag. 260.Thelesphorus a good man, and attIren…us lib. 3. cap. 3. glorious Martyr, anno uuBaron, annal. tom. 2. fol. 120.254. Ia…uar. 5. That which followeth in our Communion book, We praise thee, we blesse thee, was added by that famous BishopxxCassander liturgic. cap. 21. Hilarie: singing it first in his owne Church, anno yyFox, Acts and Mon. fol. 1274. & Duran…. ra…onal. lib. 4. cap. 13. § 4. 5.340: and after brought into other Churches by Pope Symmachus, a…. 510: the Churches of Scotland vse the like forme of thankes at their Communion. And therefore the Nouelist can mislike nothing in this Hymne, but that which all other like most, Antiquitie.