The second Argument, I shall take from the general notion and nature of the Lords Supper, as it is epulum, a banquet or feast. As those things which are competent to every humane society, or lawful Assembly, are also competent to the Church and people of God; And that which every speaker which speaks in any public audience ought to do, the same ought a preacher who speaks to the Church, do (for instance the posture of his body, and the extension of his voice, ought to be such as he may be best seen and heard) so likewise those things that are competent, and convenient to every feast or banquet, ought not to be wanting in the Lords Supper, which is the marriage feast of the Kings son, Matth: 22. 2, 3. a ⟨p. 223⟩great Supper, Luke 14. 16. the Feast, 1 Cor. 5. 8. Prov. 9. 2. Cant: 5. 1. whatsoever is more meant in these Texts, sure the Lords Supper is one thing, and a principal thing which is intended. The Lords Supper is not only a feast, but a type, and representation of the Everlasting feast and communion with Christ in glory, Luke 14. 15. Rev. 19. 9. 'Tis true the marrow and fatness, the substance and sweetness of this feast in the Lords-Supper, lies in the spiritual and invisible part, yet (as Irenaeus said) a Sacrament consists of two parts, one earthly and visible, another heavenly and invisible, so that in the very external part, although there is that which may difference it from a carnal feast, yet there is that which hath a resemblance of a feast, viz. the eating and drinking of many together in a public place, a table covered, comely vessels, &c. Otherwise if in the external dispensation, there were no resemblance of a feast, then we should take away the Analogy betwixt the sign and the thing signified. Now among other things which are suitable to every feast or banquet, even ex more recepto apud omnes gentes, one is, that the guests come to, and sit at the Table; which by the very light of nature, and general consent of the Nations, is a token of respect, dignity, and honour put upon the guests. As likewise of friendship and comradeship, or sodalitium. Thence the Greek proverb [Greek or Hebrew], not to violate the salt and table. i.e. friendship, whereof eating at one table was a symbol. Thence also that Plautin phrase, communicabo te semper mensa mea.
The second Argument, I shall take from the generall notion and nature of the Lords Supper, as it is epulum, a banquet or feast. As those things which are competent to every humane society, or lawfull Assembly, are also competent to the Church and people of God; And that which every speaker which speaks in any publik audience ought to doe, the same ought a preacher who speaks to the Church, doe (for instance the posture of his body, and the extension of his voice, ought to be such as he may be best seen and heard) so likewise those things that are competent, and convenient to every feast or banquet, ought not to be wanting in the Lords Supper, which is the marriage feast of the Kings sonne, Matth: 22. 2, 3. a ⟨p. 223⟩great Supper, Luke 14. 16. the Feast, 1 Cor. 5. 8. Prov. 9. 2. Cant: 5. 1. whatsoever is more meant in these Texts, sure the Lords Supper is one thing, and a principall thing which is intended. The Lords Supper is not onely a feast, but a type, and representation of the Everlasting feast and communion with Christ in glory, Luke 14. 15. Rev. 19. 9. 'Tis true the marrow and fatnesse, the substance and sweetnesse of this feast in the Lords-Supper, lies in the spirituall and invisible part, yet (as Irenaeus said) a Sacrament consists of two parts, one earthly and visible, another heavenly and invisible, so that in the very externall part, although there is that which may difference it from a carnall feast, yet there is that which hath a resemblance of a feast, viz. the eating and drinking of many together in a publick place, a table covered, comely vessels, &c. Otherwise if in the externall dispensation, there were no resemblance of a feast, then we should take away the Analogy betwixt the signe and the thing signified. Now among other things which are suteable to every feast or banquet, even ex more recepto apud omnes gentes, one is, that the guests come to, and sit at the Table; which by the very light of nature, and generall consent of the Nations, is a token of respect, dignity, and honour put upon the guests. As likewise of friendship and commaradship, or sodalitium. Thence the Greek proverbe 〈non-Latin alphabet〉, not to violat the salt and table. i.e. friendship, whereof eating at one table was a symbole. Thence also that Plautin phrase, communicabo te semper mensa mea.
