when he said Drink yee all of this lest the hearers should say Why drinke I blood and eate flesh To keepe them from being troubled at it as they were troubled when many fell off from him he dranke his own blood first himselfe So Titus hath it the Abbreviator of him Isychius on Leviticus 8. as I guesse verse 23. Moses tooke of the blood of the Ramme and put it upon the tip of Aarons right eare and on the thumbe of his right hand and upon the toe of his right foot And verse 24. He did the like afterwards to Aarons Sonnes Not onely on their thumbes but verse 27 He put oyle upon Aarons hands and upon his Sonnes hands Not onely on his hands But verse 30. Moses tooke of the annointing Oyle and of the blood which was on the Altar and sprinckled it upon Aaron first and his garments and upon his Sonnes and his Sonnes Garments and sanctified both Aaron and his Sonnes and their Garments Isychlus addeth Christ in that Supper first dranke his blood Then gave it to his Disciples Yea but it is not read that he ate his Body and dranke his blood Soto answereth It is read that He Tooke the bread He Tooke the Cup and though it must be expounded He Tooke them into his hand or hands yet it is not said He tooke them into his hands onely but He tooke them himselfe as he commanded his Disciples to take them Therefore when he said to them Take eate drinke so when He tooke them it is deducible He did after the same manner eate and drinke The old Rimer before cited is authentique enough in this last point Se tenet in manibus se cibat Ipse cibus Christ in his hands Himselfe did bring The Food and Feeder being one thing Soto bringeth another objection Betweene the Receiver and the thing Received there is a Division But Christ is not divided from himselfe Therefore he could not take himselfe It is answered saith he Christ is not compared to the place by his proper Dimensions but by the Dimensions of the severall Species so that wheresoever They are there is his body and blood Therefore because he had the bread and wine in his mouth and stomach when he ate Them he did eate himselfe And to this there needs no division between the receiver and the received PAR. 2. A Third Objection by him urged is this There is a double eating of the Sacrament Spirituall Sacramentall Christ needed not the spirituall receiving for he received no Grace from the Sacrament The Sacramentall reception is improper proper to sinners onely and so unfit for Christ He answereth with Aquinas Christ received himselfe both Spiritually and Sacramentally And so before Aquinas Alexander Hales settled at last in that opinion For though Christ received no increase of Grace or Charity by the Sacrament because he needed none yet he received a spirituall Taste and sweet enjoying of Delight which are effects of this Sacrament So he tooke it also Sacramentally To take it Sacramentally without increase of Grace hapneth from hence that the Receiver Then is not capable of Grace And this may come to passe two wayes Either because he puts an impediment or block against it as he is a sinner or because a man is so full of Grace that he cannot receive an Increase of Grace as Christ was Much of this discourse proceeded from the learned Dominicus Soto Confessor to Charles the Fist which because he most inlargeth Aquinas I have translated and cleared and inlarged him To conclude let me adde that Christ might well take the blessed Eucharist himselfe for example sake to Teach us what we should doe who may recieve much good by taking it and should imitate him by taking it first our selves before we administer it unto Others For thus did he doe diverse Actions in his life to Teach us to doe the like Gregorius de Valentia Tom. 4. in Tertiam partem Thomae Disputat 6. Quastione 9. Puncto 1. pag. 1095. agreeth with Soto and useth most of his arguments producing nothing of his owne Cajetan in his Commentaries in Tertiam partem Thomae Quaest 82. seemeth to approve Durand for saying That the Apostles though they did concaenare cum Christo yet they did not concelebrare Christ did it by himselfe the Apostles did not assist him in Consecration but he leaveth Aquinas without exposition in the maine point Whether Christ are his owne Body and dranke his own Blood Franciscus Lucas Brugensis on Matth. 26. saith in these words Christus ipse comêdit priusquam discipuli ejus qui tamen non comêdit priusquam pronuntiasset haec verba Hoc est corpus meum Christ did Eate before his Apostles did yet did he not Eate before he had said This is my Body Lastly all the Fathers who say Christ communicated with Iudas are clearely for the Affirmative If by these words My Fathers Kingdome Matth. 26.29 and these The Kingdome of God Mark 14.25 the blessed Eucharist be pointed at and meant as is likely then apparent it is Himselfe dranke of his owne blood in the sacred Eucharist for he professed He would drinke no more of the fruit of the Vine but onely in the holy Eucharist Bishop Lake in his Sermon upon Matth. 26.26 c. saith It may well be presumed that Christ did receive it Himselfe For in his owne person he did sanctifie and honour both Circumcision and the Passcover Also he was baptized and sanctified the water of Jordan Why should we question his Taking of the Eucharist That he did so needed not to be expressed because of the correspondency of This Sacrament to That of the Passeover Indeed Christ needed not partake But by his owne participation he gave vertue to all the Sacraments So he needed not to die for Himselfe but he dyed for us To this effect that holy and learned Prelate now a great Saint in heaven PAR. 3. I Now come to the next points unexpressed 1. What Posture Christ used when he consecrated the Eucharist 2. What Gesture They used when they Tooke it Of which in the seventh Chapter Some there are who say That all the Gestures which we use in religious worship may be brought to Two heads Some belong to Hope as first the Lifting up of the eyes which doe crave or expect some good thing Secondly the Lifting up of the hands to reach at mercy offered or set forth The other Gestures belong to Humiliation as the Uncovering of the head is as the laying downe of the crowne glory and majesty that Man hath and a baring of Mans merit or emptying himselfe of worth to give it to the party worshipped Secondly the beating of the Breast shewing that in it is sin which ought to be expectorated Thirdly Bowing of the Knee which is a great token of the hearts contrition But somewhat is defective in this Dichotomy of which more fully hereafter I returne to the Queres Concerning the first Remember what I writ in the
Religious thoughts must be produced into Acts. 6. In the sixt glorious passeover of Iosiah were most royall offerings both for the Pascha and also for the Chagigah which exceeded the offerings of Hezekiah 7. Salianus against Vatablus both reconciled 8. The Masters of the family killed the Passeover but the Priests slue the Festivall offerings Levites might not sacrifice without divine inspiration or great exigents any Levite might sacrifice the proper Passeover for his owne family or for the impure 9. In what sense Priests are said to profaine the Sabbath the Temple Sacrifices and Circumcision chase away the Sabbath 10. The seventh extraordinary great Passeover was foreprophecyed by Ezekiel but not accomplished till the returne from captivity in the dayes of Ezra and Nehemiah PAR. 1. THe fifth great Passeover was in the time of Hezekiah a 2 Chro 30.15 2 Chron. 30.15 For I passe by Hezekiah his precedent reformation of taking away the high places and breaking the Images and cutting downe the groves and breaking in peeces the brazen Serpent which Moses had made to which the Israelites burned incense b 2 King 18.4 2 King 18.4 I omit also the preparatives to this great passeover and begin at the 15. verse Where it is said The Priests and Levites were ashamed for their sins and the sins of the people and sanctifyed themselves And the people received the passeover though they were not sanctifyed and in the second moneth Wherefore the people themselves or the Masters of the families killed not their Lambes for the passeover as was their wonted guise or custome at other times But the Levites had the charge of killing the Passeover for every one that was not cleane ver 17. PAR. 2. FOure other things are most observable about this passeover First that they who were not cleansed and yet did eate the passeover otherwise then it was written were prayed for by the King and the forme of Hezekiahs prayer was The good Lord pardon every one that prepareth his heart to seeke God the Lord God of his Fathers though he be not cleansed according to the purification of the sanctuary ver 18. c. And that you may know the great power of the hearty prayers of a King even of Hezekiah as well as of David and Solomon in other cases The Lord harkened to Hezekiah and healed the people For the Kings heart was cleane when the Priests Levites and peoples were uncleane PAR. 3 THe second passage is this that whereas other passeovers lasted but seven dayes what was wanting in the former part of their more perfect sacrifice was supplyed in their voluntary assumed devotions the whole assembly tooke counsell to keepe other seven dayes and did keepe other seven dayes with gladnesse ver 23. Yea a great number of Priests belike before unsanctifyed sanctifyed themselves ver 24. By which redoubled acts both of priests and people we are taught if our prayers or our owne wandring thoughts or the sierce suggestions of Sathan not to give over but to reunite our forces to renew afresh our indeavours to double the times of our holy exercises and be thou assured good Christian though the devils temptarions doe trouble thee and vexe the these repeated and more perfect prayers of thine doe more afflict and torment him and all his infernall crew PAR. 4. YEt that is not all nor the chiefest joy but toward the end of this Festivall that the people may know also the efficacy of Sacerdot all benediction both the Priests and Levites arose and blessed the people and their voyce was heard and their prayers came up to his holy dwelling place even unto heaven ver 27. which was the third observable puncto in this great Passeover PAR. 5. THe fourth and last memorable passage was that after all this was finished All Israel that were present brake the Images in peeces cut downe the groves threw downe the high places a 2 Chro. 31.1 and Altars a 2 Chron. 31.1 Whence we may learne that good sincere hearts are more devour after their religious exercises that holy performances make deepe impressions and bring forth fruites of amendment and end in no end but reformation Reformation I say not popular which is never aright but regular generall wherein Inferiours are guided by Superiours and these by Gods Word PAR. 6. THe fixt most glorious passeover was in the eighteenth yeare of the devout Josiah as appeareth b 2 Kin. 23.21 2 Chro. 35.1 2 King 23.21 and 2 Chron. 35.1 c. Toward which were given for passeover offerings 37000. Lambes and Kids and for other offerings 3800. Oxen the first fort was of the flocke meerely for the Pascha and them the Master of each Family killed and they were rosted whole and eaten by the family as God commanded by the hand of Moses the second sort were of the heards 3800 Oxen some say Calves among them these were for the chagigah for the Feast offerings and other offerings some of these holy offerings they sod in pots cauldrons and pans and divided them speedily among the people of the other part they made whole burnt offerings of which the people had no portion at all but the fire consumed all observe further things were prepared the same day to keepe the Passeover and to offer burnt offerings on the Altar of the Lord c 2 Chr. 35.16 2 Chron. 35.16 And unto the Pascha was annexed the Chagigah after their eating the passeover with sowre herbes they made up the rest of their supper a Reare or a second supper as you may well call it with other comfortable and pleasant meates according to the Law this exceeded Hezekiahs passeover both for number of paschall and other offerings and for being kept in a more legall way for the time viz. in the first moneth and because all sorts of men were more sanctifyed at the beginning of Iosiah's passeover then at Hezekiahs PAR. 7. ERe I part with this passeover I cannot let slip that there is a great question betweene two learned men Vatablus and Salianus viz. Whether it belonged to the Priests onely or to the Levites also to offer sacrifice Vatablus saith Levitae immo laverunt Pascha mactabant victimas The Levites slew the passeover and killed the beasts for sacrifices Salianus a 2 Chr. 35 11 confuteth him saying Nusquam invenies hostias â Levitis jugulatas mictatio hostiae vel maxime ad Sacerdotes pertinet so it should be read you shall no where find that the Levites killed the Sacrifices the slaying of them most properly belonged to the Priests b 2 Chr. 29 22 2 Chro. 29.22 They that is the Priests as is truely expounded killed the Bullockes and Lambes received the blood sprinkled it on the Altar This duty is layd on the Priests the sonnes of Aaron c Levit. 1.5 Levit 1.5 c. Againe Num. 18 3. The Levites shall keepe thy charge◠and the charge of all the Tabernacle onely they shall not
come nigh the vessels of the Sanctuary and the Altar that neither they nor you also dye No lesse then death is menaced if the Levites come nigh the Altar which they must doe if they sacrificed aright Both may be well reconciled thus first I say that the ordinary continued duty was committed by God to the Priests onely and the Levites by their place were not to meddle in sacrifices yet if Levites were divinely inspired by God to doe so they might and did so did Samuel a Levite offer a whole burnt offering d 1 Sam. 7.9 and in exigents the priests were helped by the Levites e 2 Chro. 29.35 2 Chron. 29.35 The priests were so few that they could not flay all the burnt offerings wherefore their brethren the Levites did helpe them till the worke was ended now the flaying of beasts belonged to the priests the sonnes of Aaron f Levit. 1.6 Levit 1.6 As this upon extremity was practized by the Levites so were the other duties also and Salianus saith well in this point Nunc ex necessitate duntaxat propter multitudinem victimarum non ex officio id munus usurpabant Not the place or office of Levites but necessity priviledged them for this time and for this Worke. PAR. 8. LEt me adde when priests and Levites were too few when Sacrifices were superabundant as in the Iewish passeovers which were to bee killed on a set moneth on a set day of that moneth on a set houre towards the end of the day on the first part of that houre when all the Lambes could not be brought nigh the doore of the Tabernacle not onely every Levite chiefe of an house but every Master of a Family was allowed to be as a priest for that time his servants as under Levites his house as a Temple That this was one true reason of communication of that power to the Levites and the people appeareth by the contrary practice when the Sacrifices were few when they kept the passeover g Ezr. 9.19 Ezr. 6.19 The Priests and the Levites were purifyed together all of them were pure and killed the Passeover for all the children of the captivity and for their brethren the Priests and for themselves the Priests and Levites killed all the Lambes h see 2 Chron. 29.21 likewise The sonnes of Aaron offered a sin-offering for the Kingdome and the Sanctuary and for Iudah for the number of the sacrifices was but 21 and they killed the bullockes and received the blood and sprinkled it on the Altar but when the Sacrifices and Thanke-offerings encreased when the priests were too few the Levites helped as the Scripture said before yet if the people were unpure they might nor they did not use their priviledge their prerogative ceased and not the impure people themselves but the Clerus Dei must reconcile the people the Levites had the charge of killing the passeovers for every one that was not cleane to sanctify them unto the Lord i 2 Chro. 30 17 2 Chro. 30.17 Yet did the onely right in ordinary belong to the priests to which sacrificing of beasts by the priests Christ alluded k Math. 12.5 Math. 12.5 When he said on the Sabbath dayes the priests in the Temple prophane the Sabbath which is more forcible then if he had said they observe not the Sabbath because God commanded their Sabbaticall duty of sacrificing l Num. 28 9. Num. 28.9 c. Which not Levites but priests fulfilled m Levit. 1. Levit 1.6 PAR. 9. THey prophane the Sabbath not simply but by an improper locution because if eyther Priests or any others had killed flayed or cut a sunder any beasts any where else it had beene a sinne but the law priviledgeth the Temple from the Law of the Sabbath the wiser Jewes held in Templo non esse Sabbatum there is no Sabbath in the Temple and a rule they have that Circumcision chaseth away the Sabbath for it was exactly kept on the eight day though the eight day happened to be the Sabbath it sanctified all the laborious workes of mens hands done in it done to the worship of God and his service which is perfect freedome makes those handy-workes lose their name of servile workes Away then with those halfe-Jewes strict Sabbatarians who will not have bells rung on the Sabbath dayes nor water carryed in pitchers or payles to fill the font nor the raw ayre of the Church to bee sweetned with frankincense perfumes or wholesome odours nor the decent ornaments of the Priests to be put on they are ignorant that the Temple priviledgeth if not sanctifieth such workes and what is done in ordine ad Deum as tending towards the worship of God is no way forbidden when their imperiall censoriousnesse and scorne the daughters of pride are forbidden for never had the common people libertie to judge their Priests oh how humble was Hannah to erring Ely The heathen were very strict in keeping of their Holy-dayes yet saith e Macrob. Sturnal 1.16 Macrobius Vmbro denyed him to be polluted qui opus vel ad deos pertinens sacrorumve causâ fecisset vel aliquid ad urgentem vitae utilitatem respiciens actitasset Scaevola denique consultus quid Ferijs agiliceret respondit quod praetermissum noceret Wherefore if an Oxe fell into any dangerous place and the master of the family did helpe him out or if a man under propped a broken beame of an house to keepe it from ruine hee seemed not to breake the holy day saith Scaevola which words I have the rather related to shew not onely as f Clem. Alex. Strom. 5. Clemens Alexandrinus hath it Philosophia peripatetica ex lege Mosaicâ aliis dependet Prophetis but even the very Roman Priests borrowed much of Moses his Law and in likelihood even from the Gospell his particular instance that mercy is to be shewed to the Oxe in need g Luk. 14.5 Luk. 14.5 Which of you shall have an Oxe fallen into a pit and will not straight way pull him out on the Sabbath day which is all one with that which Scaevola delivereth after to the Romans PAR. 10. ANd now I come to the seventh extraordinary great Passeover when the Israelites came out of the Babylonish captivitie for the Passeover appointed in Ezekiel was onely in Vision where there is mention indeed of the first moneth and foureteenth day of unleavened bread Seven dayes and other offerings for the feast to be provided by the Prince h Exek 45.21 Ezek. 45.21 but what Ezechiel fore prophefied was not accomplished in his time but about 150. yeares after it was performed by Ezra which is the last famous Passeover specialized in the old Testament when they were freed from bondage and had dedicate the Temple i Ezra 6.19 Ezra 6.19 they kept the passeover for all the children of the captivitie and for their brethren the Priests and for themselves And so much for the seven
God in fulgore in brightnesse such a great Priviledge of the first Temple Certainely the presence of God in Christ who was the brightnesse of Gods glory and the expresse Image of his person upholding all things by the Word of his power Heb. 1.3 was much more illustrious and glorious and the presence of Christ in the bright cloud when his face did shine as the sunne and his rayment was white as the light Mat. 17.2 was more resplendent 2. The fire falling from heaven upon the Altar made the people shout and fall on their faces Levit. 9.24 But when God bringeth in his first-begotten into the world he commanded all the Angels of God to worship him Heb. 1.6 Was it ever so sayd or done in the first Temple was the heavenly fire in Salomons Temple Did not also both a sound from heaven fill all the house where the Apostles were sitting and did there not appeare cloven tongues as of fire and sate on each of them Act. 2.2 c. which of these Miracles was greatest The fire of the Altar was to be kept in by humane helpe and Art this Sacred fire of tongues or grace needed no Art 3. But the Jewes had their Vrim and their Thummim in Salomons Temple God indeede spake to our Fathers at sundry times and in divers manners but hee hath spoken to us by his Sonne the heire of all things by whom hee made the world Heb. 1.1 c. By his Sonne whose Name is called wonderfull Counsellour the Mighty God the everlasting Father the Prince of Peace Isa 9.6 Was the Vrim and the Thummim on the brest-plate of the High Priest True but Christ was in the bosome of the Father Joh. 1.18 Were they to harken to the Vrim and the Thummim much more were they to hearken to the words which came from heaven concerning Christ and concerning the Apostles Heare ye him Mat. 17.5 The Vrim and the Thummim by its resplendencie guided onely some causes some people Christ was the true light and lightneth every man that commeth into the world Ioh. 1.9 Whose light was greater whose glory more firme or lasting Though it did prophecy yet we have a more sure word of Prophecie whereunto ye doe well that ye take heede as unto a light that shineth in darke places 2 Pet. 1.19 Fourthly the first Temple had the Arke and propitiatory what did that Arke figure out but our Saviour the keeper of our Sacred things before whom the Cherubines doe cover their faces and in whom are hid all the Treasures of wisedome and knowledge Col. 2.3 And in him dwelleth all the fulnesse of the God-head bodily ver 9. As for the Propitiatory of the Leviticall Law we have a better in the Law Evangelicall Christ forgiving us all our Trespasses Col. 2.3 c. He is our Peace Ephes 2.14 We are accepted in Christ the beloved in him we have redemption through his blood the forgivenesse of sinnes according to the riches of his grace Eph. 1.6 See our priviledge preferred before the Jewish in many Chapters of the Epistle to the Hebrewes Gods Sonne is our propitiation 1 Ioh. 4.10 1 Ioh. 2.2 Fiftly Had they an oyntment We have an Unction from the holy one 1 Ioh. 2.20 6. Had they the Pot of Manna Moses gave not that bread from heaven but my Father giveth you the true bread from heaven the bread of God is he which commeth downe from heaven I am the bread of life saith Christ He that commeth to me shall never hunger Ioh. 6.32 Had the Iewes their Altars one of Incense the other of burnt sacrifice had their Altar of burnt-offerings divers Priviledges strange and wonderfull Fire from heaven fire which never went out and yet consumed not the wood of which the Altar was made grant also that their Altar never stanke nor the place about it nor the holy meate-offerings and that never was flye there abouts nor did women ever suffer a plunge or abortion by the smell of the sacred offerings nor did Scorption or Serpent approach the place nor ever winde so boysterous but that a Constant Pillar of smoake was Pyramidally ascending grant also the traditionary miracle of the second Temple upon Herod's enlarging of it that it never rained in the day time till all the worke was ended least the labourers should be hindered but shewred downe sufficiently in the Night season grant all this say I and whatsoever more the factious Jewes invent or beleeve for the glory of their adored Sanctuary yet for all this our Priviledges goe beyond theirs and weight more than theirs though they were tryed in the ballance of their owne Sanctuaries For we also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.10 and this Altar is Christ say Ambrose and Bernard from those words Revel 6.9 I saw under the Altar Againe Moses and Aaron's Altar was made of Shittim wood and this wood was over-layd with Cedar by Salomon Altare vestivit Cedro the Altar he cloathed with Cedar and the Cedar he covered with gold we likewise have a golden Altar on which the prayers of all Saints were offered Rev. 8.3 And this Altar signifyeth Christ saith Dr. Estius and we must offer living Sacrifices Rom. 12.1 Medullata sacrificia Sacrifices that have no marow better than those which had hornes and hoofes Nor was Christ onely an Altar but on this Altar did hee offer the most blessed incense and the most blessed Sacrifice that ever was offered himselfe was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an offering on the Altar of Incense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.2 A bloody Sacrifice on the Altar of the Crosse in both a sweete-smelling Savour unto God an expiatory sufficient offering for the sins of the whole world Nor was he onely the holy Altar and the holy offering but he was also the most holy Priest and hath an unchangeable Priest-hood Heb. 7.14 He was made not after the Law of a Carnall Commandement but after the power of an endlesse lise ver 16. Wee are sanctified through the offering of the body of Iesus Christ once for all Heb. 10.10 He offered one sacrifice for sinnes for ever ver 12. By one offering he hath perfected for ever them that are Sanctifyed ver 14. He hath obtained a more excellent Ministery than Moses Heb. 8.6 yea or Aaron either and is the Mediatour of a better Covenant which was established on better promises ibid. the same Saviour being Priest offring and Altar which was in no other Law Now would I aske any indifferent man which Testament had the better priviledges Or what was there in their first that we have not by Christ in more ample manner fully accomplished in the second Temple Seventhly to conclude as they had their Passeover so Christ our Passeover is slaine 1 Cor. 5.7 If they had Prophets we have had Prophets if they had a voyce from heaven we had many if they raysed some dead many more were raysed in the New Testament for one miracle that they
the other Apostles were prepared and had learned the new doctrine of climbing up to heaven by humblenesse all the rest received the precious Body and Blood of Christ Chrysostome and Euthymius Origen and Leontius saith Maldonate doe thinkē that Christ did first wash Iudas because Iudas had most neede for the sicke have neede of the Physitian more than the sound and whole In which regard Christ appeared first to Mary Magdalen before he appeared to any of his Apostles or to his owne most blessed Mother for certainely Mary Magdalen had beene the greatest sinner and perhaps stood at that instant in most neede of comfort I answer her speeches bewray her to have beene amazed rapted almost besides her selfe Theophilact on Iohn 13. Non primum lavit Petrum quamvis primatum discipulorum gerebat sed forte proditor cum esset impudens inverecundus ante Petrum lotus est Though Peter was Primate of the Apostles he was not first washed but perhaps the shamelesse Traytor put forth himselfe which the other Apostles would not doe and so he was first washed PAR. 5. MY conclusions are concerning this poynt 1. There is no certainty whom Christ washed first 2. It did not make a prerogative to be first washed nor marre it to be washed last 3. All the Apostles were washed even Iudas among them 4. S. Augustines determination that Peter was first washed was most acute and witty yet I thinke the words of the Apostles runne more plainely and unforcedly That Christ had washed some others of the twelve ere he came to Saint Peter for it is not onely said that he began to wash his Disciples feete but also to wipe them with the Towēll wherewith he was girded he did not begin to wipe till he had washed some and so Christ came to S. Peter Lastly S. Peter hath this priviledge that there is not any one particularly expressed or named to be washed but S. Peter onely PAR 6. THe Dialogue betweene S. Peter and our blessed Saviour before Peter yeelded to be washed is this Lord dost thou wash my feete Christ answered What I doe thou knowest not but thou shalt know hereafter thou knowest the matter thou knowest I wash thee but thou knowest not mine intentions And this affordeth one Doctrine necessary for these times Obedience must be performed if required though we know no reason why it is appointed much more when we see reason Cornelius Tacitus Historiae 1. Vbi jubeantur quaerere singulis liceat pereunte obsequio imperium etiam intercidet If it were lawfull for every one to aske a reason of their Superiours commands obedience would perish and Authority would fall to the ground It was spoken by a rude blunt souldier in Lucan at the Garboyles of the civill warre Rheni mihi Caesar in undis Dux erit Hîc socius facinus quos inquinat aquat Caesar my Captaine is at Rhene But in the civill broyles He is my fellow They are like Whom the same sinne befoyles Julius Caesar regarded not the tongues or taunts of his Souldiers so long as he had their armes and swords for him He let fall the strictnesse of discipline and was as a Generall over-familiar with his Souldiers calling them Commilitones fellow-souldiers Augustus disliked him for it yet if it be well weighed Iulius Caesar forbore his souldiers at the time of triumphs and rest more than in the time of warre where he observed most strict discipline A late Writer calleth S. John Baptist a foole for denying to Baptize Christ I say a foole must not judge a wise man and a religious man would finde in the Baptist heavenly humilitie rather than stile it folly But Wisedome is justified of her children Likewise I doubt not of S. Peters holy humble intention either when he refused to be washed or when he accepted of it for till Peter was refractary the second time Christ did not chide him but perhaps because of his double refusall to be washed and because of his selfe-trust he was deserted to deny Christ at his passion thrice PAR. 7. THe other discourse of the Dialogue or the second part is this S. Peter said Thou shalt never wash my feete ver 8. which indeede were words too peremptory from such a servant to such a Master but when Christ replied If I wash thee not thou hast no part with me Peter was converted and was not onely like the Sonne in the Gospell who said He would not goe into the Vineyard to worke but after repented and went Matth. 21.29 but out of surplusage of obedience more than was commanded he cried out Lord wash not my feete onely but my hands and my bead Ioh. 13.9 The close before the washing of S. Peter or at the beginning to wash him is in these two poynts He that is washed needeth not save to wash his feete but is cleane every whit ver 10. whence some doe truly collect the Apostles were once washed before viz. before the Paschall Supper began I doubt not but Sensu mystico he aymeth at the Spirituall washing of the soule without which all bodily purification and washing is to little purpose And this sense is made good by the words following Yee are cleane but not all because Christ knew Iudas his soule was defiled with resolutions for the Treason it is said ver 10. Ye are not all cleane here is spirituall uncleanenesse for all the corporall washing and wiping PAR. 8. YEa if we may follow Iustinian in his Booke De Christi agone cap. 3. He opineth That Christ did not onely wash the Apostles feete but kissed them also If so it were what an un-heard of humility did Christ shew to kisse the feete of Iudas which were swift to shed blood even innocent blood even the blood of the Son of God To kisse the rod even the rod which was to be cast into the fire after correction performed To kisse Iudas his feete in a more submissive way though hee knew that Iudas would kisse Christs face and betray him by that kisse Both which compared together doe justly aggravate the sinne of Iudas and subject him to greater damnation to offer the kisse of Treachery unto Christ who offered unto him the kisse of love and humility PARA 9. ANd now by this time or there abouts is exhausted the third part of the sixth houre or more and the middle quarter of the houre spaced for their second Supper I will not grant saith Barradius that Christ had a supping garment for he laid downe his owne garments not the supping garment saith he as if Christ borrowed a supping garment and had none of his owne And there was little honesty or modesty to have a supping garment on his naked body saith he as if hee might not have both his owne clothes and a supping garment also and yet keepe others on for no good Christian will thinke he stripped himselfe to nakednesse when he laid aside his garments Barradius without ground saith Christ had
him Be ye followers of me even as I also am of Christ 1 Cor. 11.1 Perfectissimum est exemplar quod minus perfectum imitatur saith Aquinas 3. part Quaest 56. articulo 1. ad 3. But all other Examples take Christ for their example therefore he is the most perfect example of all Even Seneca did advise that a man should propound unto himselfe some eminent man as if be were present to be a spectator of all his actions and an example and guide unto him But no example is so perfect an example as Christ was and is The Schoole distinguisheth betweene Exemplar and Exemplum thus Exemplar est ex quo aliud simile facimus Exemplum est quod aut sequimur aut vitamus Exemplar is the person from whom we take Example Exemplum is the thing which is propounded to us to imitate Christ is the Exemplar his humilitie is our Example I have given you Example that yee should doe as I have done to you Examples certainely move more than precepts though precepts ought to move more than Examples For our Saviour hath most divinely instructed us by one rule of all other like matters and it is a lesson not onely for the multitude but for the Disciples also The Scribes and Pharisees sit in Moses seate all therefore whatsoever they bid you observe that observe and doe not onely Observe but Doe which is a double expression of the same duty But doe not yee after their workes for they say and doe not Mat 23.1 2 and 3. verses Earthen vessells may hold rich treasure a seale of brasse makes as good a print as a seale of gold and S. Paul being so holy as he was above others had beene to blame to say 1 Cor. 1 14. I thanke God I baptized none of you but Crispus and Gaius if the worth of the administrant had added any thing to the effectualnesse of the Sacrament or ill example had diminished the power of it to the truely prepared and devout recipient Eliah refused not meate which was sent of God though it was brought unto him in the mouth or clawes of divers uncleane Ravens 1 King 16.6 Yet such is the perversnesse of mans nature that it justifieth the Schoole conclusions Aquinas 1.2 quaest 34. Artic. 1. in corpore Articuli If those who teach all delights to be evill be found to embrace some delights men will be more prone to pleasures by the Example of their workes than free from pleasure for all their words For in humane operations and passions in which experience is most prevalent examples are more forcible than words I have given an example that ye should doe as I have done to you PAR. 13. A Reason why we should stoope our soules downe to humility is added Verily Verily the servant is not greater than his Lord neither he that is sent greater than he that sent him vers 16. Other-where Christ varieth this thus The Disciple is not above his Master nor the Servant above his Lord It is enough for the Disciple that he be as his Master and the servant as his Lord Matth. 10.24 25. ver Againe Every one that is perfect shall be as his Master or Every one shall be perfected as his Master Luk. 6.40 Iohn 16.20 Remember the word I sayd unto you the servant is not greater than the Lord whence he inferreth a kinde of equall participation In troubles if they have persecuted me they will also persecute you and in blessings If they have kept my sayings they will keepe yours also all these termes of equality and likenesse are but incentives unto humilitie that Masters might not domineere too much nor servants be too much dejected for servants are fellow-brethren to their Lords and Masters In our Lord and Master Jesus Christ S. Paul in his Epistle to Philemon vers 16. commendeth to Philemon his repentant servant Onesimus Not now as a servant but above a servant a brother beloved especially to me but how much more unto thee both in the flesh and in the Lord Yet to shew that the Lord is indeede and in civill conversation among men ought to be above the Servant not onely the inference is pregnant Mat. 10 25. If they have called the Master of the house Belzebub how much more shall they call them of his houshold But the doctrine drawne from their confession in the practise Luke 17.7 8. verses Which of you having a Servant plowing or feeding cattell will say unto him by and by when he is come from the field goe and sit downe to meate and will not rather say to him make ready wherewith I may sup and gird thy selfe and serve me till I have eaten and drunken and afterward thou shalt eate and drinke And in the 9. verse Christ denyeth thankes to be given as due to that servant who did the things that were commanded Here is a lawfull superiority of the Master above the servant in all civill morall and Oeconomicke affaires S. Peter goeth one steppe further Servants be subject to your masters with all feare and not onely to the good and gentle but also to the froward 1 Pet. 2 18. And in the verses following argueth It is their duty to take things patiently though they suffer wrongfully for hereunto ye were called because Christ suffered for us leaving us an Example to follow his steppes c. here are foote-steppes of inequality that the Master is above the servant lest servants should grow proud and lazie or stand upon termes of comparison PAR. 14. THe last part of Christs holy conclusions in this point is If yee know these things happie are ye if ye doe them verse 17. The worders the knowers are but the addressers to happinesse the Doers enjoy happinesse Not every one who saith unto me Lord Lord shall enter into the Kingdome of heaven but he that doth the will of my Father which is in heaven Matth. 7.21 He that heareth my words and doth them not shall be likened to a foolish man which built his house upon the sand Vers 26. Not the hearers of the Law are just before God but the Doers of the Law shall be justified Rom. 2.13 See the same practicall duty enjoyned and enlarged James 1. from vers 22. to vers 25. inclusively The Prayer O Lord Legall purifications cleanse not the spirit poure downe I humbly entreate thee but one drop of Christ Jesus his sacred blood and it will cleanse the spots of my soule better than milke or much soape better than all the Lavers in the Law heare me O holy holy holy father Sonne and blessed Spirit for the merits of Jesus Christ Amen CHAP. XIII The Contents of the thirteenth Chapter 1. The 2. Passage in the 3. quarter of the second Supper is the graduall detection of the Traytor The first degree Judas not chosen Judas like an Asse kickt against Christ The second Degree Judas a horse-Leech a blood sucker 2. Judas aymed at in the Individuum vagum One of you c.
Leper and every one that hath an issue and whosoever is defiled by the dead accordingly Azariah though he were a King yet because he was a Leper he dwelt in a severall house 2 King 15.5 And his Kingdome was ruled by his sonne Iotham as followeth If so strict a Command was to separate such as had onely bodily infirmities and such sickenesses as are Naturall even though they were no notorious sinners we may not imagine that Iudas whose sinne was above all bodily and ghostly spots was admitted to the most Holy of Holies PAR. 3. THirdly Ezech. 44.23 The Priests the Levites the Sonnes of Zadock that kept the charge of my Sanctuary shall come neere to my Table to minister unto me they shall teach my people the difference betweene the holy and profane and cause men to discerne betweene the uncleane and the cleane Therefore much more did Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Minister of holy things and the true tabernacle which the Lord pitched and not Man Heb. 8.2 By the separation of Iudas teach the Apostles and all the world the differences betweene the holy and prophane betweene the holy Apostles and prophane Iudas and caused men to discerne betweene the uncleane and the cleane when he sayd Ye are cleane but not all not Iudas the traytor Iohn 13.10 and 11. verses and therefore he sent him forth suddenly That thou doest doe quickely and Iudas went out immediately Iudas being as it were excommunicated and gone there followed the Most Sacred Supper PAR. 4. FOurthly did Christ when he came into the Temple looke round about all things Mark 11.11 Did Christ cast out all them who bought and sold in the Temple and overthrow the Tables of the money-changers and the seates of them that sold Doves Mat. 21.12 Did Christ more than ever he did before make a scourge of small cords and drive the prophaners of the Temple all of them out of the Temple and the sheepe and the Oxen Ioh. 2.15 Was Christ so zealous for the purification of the materiall Temple and shall wee not thinke hee did looke round about before he admitted any to his most sacred Table In this circumspection he saw Iudas and cast him out They who bought and sold in the Temple are held by divers to have meant well and to prepare the businesses the better for the sooner and better accommoding of the sacrifices for the service of the Temple yet did Christ cast out all these Now let any man say if he can that Christ admitted Iudas to better things than the Temple even to his owne sacred body and blood that Iudas who had no intentions even Iudas whom the devill before had entred into even Judas who had sold innocent humane blood or rather the blood of the Son of God Would Christ suffer the first institution of his last Divine Supper to be polluted by the presence of a Traytor Or did Iudas eate of that body which he murthered Or drinke of that blood which he caused to be shed Procul ô proculite profani Away away farre hence depart Each one that harbors a profane heart Profane Iudas was executed PAR. 5. FIfthly I have not sate with vaine persons neither will I goe in with dissemblers I have hated the Congregation of evill doers Gather not my soule with sinners nor my life with bloody men in whose hands is mischiefe and their right hand is full of bribes Psal 26.4.5.9.10 verses I will wash my hands in innocency and so will I compasse thy Altar O Lord ver 6. Shall Iudas who washed his hands and bathed his soule in blood partake of Christ who is our Altar Or would Christ administer the blessed Sacrament to Iudas who was a vaine person a dissembler an hated evill-doer a sinner a bloody sinner in whose hands were mischiefe and bribes farre was it from him PARA 6. SIxthly Have I not chosen you twelve and one of you is a Devill And he spake of Iudas Iscariot Ioh. 6.70 But Christ would never suffer a divell to be partaker of the blessed Sacrament of his body and blood Therefore before he administred that hee separated Iudas Iscariot Suppose the word Divell be taken for the instrument and agent of Satan and not the proper name of him whom we call the devill Antonimastieè figuratively grant it also that Iudas is called a devill because he imitated the workes of the devill Ioh. 7.44 Ye are of your father the devill the lusts of your father you will doe he was a murtherer from the beginning and abode not in the truth yet wee shall derogate from the puritie of the first institution to imagine that Christ would or did admit Iudas to taste of the Super-coelestiall Manna even while Iudas had the thoughts of murther in his soule PAR. 7. SEventhly 1 Cor. 10.20 21. verses I would not that yee should have fellowship with devills yee cannot drinke the Cup of the Lord and the Cup of devills yee cannot bee partakers of the Lords Table and the Table of devills God and Satan have severall distinct both Cups and Tables opposite one to the other Every man receiveth either the one or the other none partaketh both He who doth partake one doth not may not cannot saith the Apostle partake of the other There is a wall of partition of separation betweene those two Tables Iudas was discarded ere they began to take the Lords Supper at the Lords most sacred Table See the Schoolemens opinion concerning Judas his eating or not eating PAR. 8. EIghtly Maldonate on Iohn 13.2 saith Propteria pedes discipulorum lavit ut externe illo doceret Symbolo non debere homines impuros illotos ad sumendam sacrosanctam ac divinam Eucharistiam accedere Christ did therefore wash his Disciples feete that by that externall signe he might teach us that impure and unwashed men ought not to be admitted to the participation of the sacred and Divine Encharist And when all Christs washing and wiping made not Iudas cleane is there any likelihood Christ would admit the defiled Traytor to the most pure Supper of his Body and Blood PAR. 9. NInthly Heb. 10.26 If we sinne wilfully after we have received the knowledge of the truth as never man after so much knowledge sinned so wilfully as Iudas did there remaineth no more sacrifice for sinne but a certaine fearefull looking for of judgement and fiery indignation which shall devoure the adversaries ver 27. Therefore the holy Sacrament being a meanes of remission of sinnes remained not for Iudas to take PAR. 10. TEnthly and lastly Since Christ said What thou dost doe quickly by which words he did as it were bid him be gone before Grace was ended for the common Supper and that the gracelesse Traytor went out immediatly unlesse hee came backe againe presently which could not be because he went to the High Priests and gathered a band of men he could not possibly be at the participation of the holy Eucharist PAR. 11. The fourth