on the beginning of the first day in the week had given life to an holy rest on the Lords day then ended and passed not onely the Sabbath of that weeke but all and every Sabbath for ever of the Mosaicall Law was abolished Men were no more obliged to them when Christ arose the Sabbaths lay downe and began to taste of their eternall periods as it was sinne not to have observed the legall Sabbaths before so after Christs Resurrection it had beene a greater sin to observe it the Ceremoniall Law was languishing all Christs life was dead at Christs death in most things but after his Resurrection and the promulgation of the Gospell was deadly The next Sabbath day of the Iewish Church not after Christs death immediatly yet after the Lords day was consecrated by Christs Resurrection was the first Sabbath that was needlessely kept and continued and now the Apostle in the same place to the Colossians is bold to inferre that no man should judge them in respect of an holy day or New-moones or of the Sabbath dayes ver 16. And if any had judged of them amisse they neede not to esteeme it and in all the Apostolicall Writings is no incitement to observe the Sabbaths any longer but the Lords day which Christ himselfe chalked out unto us by his oftner appearing on that day than on the Iewish Sabbaths yea but S. Paul Rom. 9.29 called God the Lord of Sabbath it should be read Sabaoth and the Apostle quoteth it from Esay 1.9 Where it is Iehovah Tsebaoth in the Originall in the Greeke as it is in S. Paul in the Latine Dominus exercituum and Iehovah exercituum in our English The Lord of hostes and so should be read in Rom 9.29 for the same words truely transtated Iam. 5.4 The Lord of Sabaoth or the Lord of Hosts yea but Act. 13.14 the Apostle went into the Synagogue on the Sabbath day and preached and S. Panl Act. 17.2 reasoned with them three Sabbath dayes And againe Act. 14 4. He reasoned in the Synagogue every Sabbath day I answer the Apostles relapsed not to Iudaisme but laboured to convert the Iewes to Christianitie and reasoned out of the Scriptures to convert both Iewes and Gentiles unto Christ Secondly no place is excepted but one may any where endeavour the salvation of soules and what place is fitter than the Church or where are men better prepared to receive instruction than there Paul kept not the Iewes Sabbath These were my thoughts when I read our last and best English Translation but when I consulted with the Originall Greeke Text Luke 18.12 I was more confirmed in mine opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I fast twice in the weeke there cannot be two fasts in one Sabbath but in a weeke they might fast twice or more and therefore Sabbatum is there taken for a weeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know then the Hebrew Schabbath and Schabbathon have produced with a milder pronunciation the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so used every where both in the Translation of the 70. and in the new Testament thence issued the Latine Sabbatum and never Sabbathum and doth sometime signifie a Weeke according to the Hebrew Idiotisme and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for one Sabbath Matth. 12.1 and this Sabbatum is properly called the Sabbath of dayes But otherwhere there is mention of the day of the Sabbath Luke 13.16 and Luk. 14.4 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one Luke 13.14 The Sabbath day is the primary expression from the fourth Commandement or the same day was the Sabbath Luk 5.9 Much more may be sayd of the Sabbath viz. as that the Primitive Church and holy Fathers did seldome or never call the Lords day the Sabbath day and I could wish we would follow their example S. Augustin ad Ianuarium saith thus in one place men receive the Sacrament on the Sabbath and on the Lords day in another place they take it onely on the Lords day Behold a maine difference betweene the Sabbath and the Lords day the Sabbath was not the Lords day nor the Lords day the Sabbath but they were two distinct names and things Likewise though Morale naturall poynts out onely a set day for the service of God yet Morale disciplinae guideth us to doe as God our Teacher did prescribe that is on the seventh day to worship him rather than on any other day though the Jewish Sabbath expired at Christs death yet one day in the weeke was the Lords But I hasten to the words Matt. 28.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated by most learned men In the end of the Sabbath as it beganne to dawne towards the first day of the weeke but the interlineary hath it excellently and properly Vespere autèm Sabbatorum in the Plurall Lucescenti in unam Sabbatorum and this agreeth with my Interpretation that not onely that Hebdomal Sabbath was passed over but all the Iewish Sabbaths were now ended and passed none ever more needing to observe them when one of the Christian Sabbaths as in a good sense they may be called or Holy-dayes began to dawne which in other places is called the Lords day Drusius on that place saith that a late Interpreter hath turned it extremo Sabbato or extremo Sabbatorum as Illyricus hath it that is as I conceive the last Iewish Sabbath that ever was though perhaps they understood it not so In Marke 16.1 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely peractâ die Sabati but peracto Sabbato or cùm peractum Sabbatum transiret sayth the Interlineary The end of one kinde of Sabbath was the beginning of another or rather the beginning of the Lords day was the consummate end of all other Sabbaths If the publishing the abrogation of the Mosaicall Sabbath was not intended by the Holy-ghost by those words I am much deceived and yet herein I submit my selfe to my Superiours It might have beene sayd and would in all likelihood if it had beene spoken onely of the weekely Sabbath viz. In the end of the Sabbath or of the or that Sabbath day but in the end of the Sabbath cannot but have reference as the case stood to the expiration of the Moisaicall Sabbaths the Latine Translations have it Vespere Sabbathi observe the naturall day in the Iewish account began at the Vespers The Evening and the morning were the first day Gen. 1.5 and the Paschall day was both to begin at Even Exod. 12.18 and the Sabbath day among the rest began at Eventide for it is said from Even to Even you shall celebrate your Sabbath's Levit. 23.32 And that was the reason why the Jewes besought Pilate to have the legges of the Crucifyed broken and that they might bee taken away that the bodies might not remaine on the Crosse on the Sabbath day Ioh. 19.31 Which it must have done if they had not taken them downe before the beginning of
their Sabbath by the Vespers observe further though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be truely and literally interpreted and is by some in unâ—m Sabbatorum which accordeth with Gen. 1.5 Where it is sayd fuit Vespera fuit Mane Dies unus as it is in the interlineary yet I thinke it may be better interpreted the first day for indeed it was the first day of the world and the evening and the morning made the first day saith our last and best Translation unum and primum often concurre in one and adhere together Vatablus agreeth ex Vesperâ Mane completus fuit Primus Dies or as others have it fuit Vespera fuit Mane diei primae for instead of the word first the Hebrew usurpe the word one Cardinalem numerum pro ordinali the principall for the initiall the chiefe for the first in number or order as if he had sayd the first day was passed so farre Vatablus If therefore you reade it according to the letter in the end of the Sabbath's as it began to dawne in the first of the Sabbaths then you have the end of the Jewish Sabbath and the beginning of the Christian Sabbath the last of the old Sabbath's and the first of the New Sabbath's the Christian Sabbath beginning in the Morning the Jewish at the Evening observe in the third place that as every other Jewish Sabbath had one Vesper and but one so this last Sabbath that ever ought to be among them had two Vespers the first of them ordinary and usuall to make up a naturall day their Sabbath day beginning with one Vesper the other subsequent Vesper was ordeined to bury their last Sabbath that ever the Jewes should have their Sabbath was begun with darkenesse and ended with darkenesse our Christian Sabbath began with the dawning of the day and with light and cannot have two Vespers their latter Vespers being but halfe of a Naturall day without light and ending in darkenesse as their Law it selfe was obscure and transitory fuller of pleights and vayles than the Gospell the Scripture being cleared that not the Mosaicall Sabbath with its strictnesse and rigour is now in force but the Lords Day in remembrance of Christs Resurrection what then was the Church to doe but to abolish Judaisme punish Traskisme and animate the godly in good courses PAR. 8. AFter this long divagation or extravagancie that I may returne with some effect I must crosse two by-pathes and therefore I pray you suffer two digressions more one from the words of Tertullian which shall not be impertinent for these times another in defence of Authority for placing our holy Tables at the East Tertullian is so plaine ad Nationes 1.13 quod innotuerit ad Orientis partem facere nos precationem or as he after varied it quod innotuerit nos ad Orientis regionem precari Apologet. cap. 16. that is It is commonly or certainely knowne that we pray towards the East that Gothofredus justly referreth Some neede not doubt any longer of that point Junius was much awry to thinke Tertullian spake Ironically and Gretzer did well to reprehend him for it for not Tertullian alone but many other holy learned Fathers give in their verdict with Tertullian that the Primitive Church to which we ought to conforme even reformation it selfe used to pray towards the East or bending that way First therefore let us prove that they did so Secondly let us shew the reasons why they did so Origen sideth with Tertullian in giving no reason why they did so yet saith they did so and we must needes doe so in lib. Num. Hom. 5. In Ecclesiasticis observationibus sunt nonnulla hujusmodi quae omnibus quidem facere necesse est nec tamen Ratio eorum omnibus patet nam quòd genua flectimus orantes quòd ex omnibus caeli plagis ad solam Orientis partem conversi orationem fundimus non facile cuiquam puto ratione compertum that is there are many things in the Ecclesiasticall constitutions which all indeede must needes doe and yet the reason of them is not manifest unto all for why wee doe bend our knees in time of prayers and why of all the coasts of heaven wee turne our faces duely towards the Easterne part while we doe pray I suppose no man can readily render a reason what Origen ascribeth to Ecclesiasticall observations wee finde written in the Apostolicall Constitutions 2.61 Nor doe I agree with Origen saying ibid. that they who know the reasons must also know sibi velanda haec operienda that these things are covered unto them as it were with a vaile other Fathers have revealed the reasons and we may and God willing will pluck away the Curraine Epiphanius adversus Ossen haere sin inter Elxai errores posuit quòd ad Orientem orare suos sectatores prohibuit that is it was Elxai his errour to forbid his followers to pray towards the East Prochorus cap. 5. in the life of S. Iohn the Evangelist saith that the holy Apostle at his praying sighing or sobbing turned towards the East the like he saith of Linus and of S. Paul I close up this first point briefely because all the proofes for the second point viz. why they prayed towards the East doe infallibly demonstrate the precedent namely that that they did pray towards the East every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cause cannot be given why a matter is so if the matter be not so S. Basil de S. sancto cap. 27. referreth to make us thinke of the Creation we all looke to the East when we pray but few of us know that in so doing we wish and desire our old Country namely Paradise which God did frame in Eden to the East if S. Basil had thought that Christians inhabite in the East beyond Eden by his reason they should turne their faces West-ward if his words may be restrained onely to us of the Westeme Church the words may passe for currant Damascene de side Orthodoxâ 4.12 useth Basils reason amongst others the like I answere to the full Cerda who alledgeth this reason when Christ was on the Crosse his face was towards the West therefore the Churches converting themselves as it were to Christ hanging on the Crosse did looke Eastward but the Easterne Christians which lived beyond Ierusalem could not looke toward the East as it were to see Christs face unlesse their imagination either framed a Crosse and a Christ on the East of them or else supposed themselves to be on the West of Ierusalem Caelius Rodiginus antiquar Lection 12.9 saith the Jewes worshipped towards the West and therefore the Christians did toward the East Pamelius doubteth of the Jewish posture Indocus Clichtovaeus on Damascene de fide Orthodoxâ 4.13 who might leade the way to Caelius Rodiginus thus the Jewes by Gods appointment worshipped God to the West and he prooveth it fully by Ezekiel 8.16 Where it
Pastorali lest he should give exemplary scandall by his sinfull omission God sent upon him in the Inne and by the way exemplary punishment and sayd in effect Zipporah thine husband shall die if thou circumcise not his sonne whereupon of two evills she chuse the lesse as shee apprehended fourthly Againe extraordinary actions are ill precedents for a common course yet give me God so directing I will allow a woman sacrificing give me a good Angell so advising and I will commend a lay-man as Manoah a Danite the father of Samson offering a burnt-offering to the Lord and acting the Priests part Jud. 13.6 fifthly and lastly there were many who were circumcised that are not the Posseover as the seed of Esau but none might eate the Passeover except the circumcised therefore I am perswaded he should not heretically erre that saith as in our Sacrament of Entrance into the Church upon great exigents the Laity may Baptize though Regularly it belong to the Priests office so the Iewish Sacrament of Circumcision in extremity might be performed by others though the administration thereof properly appertained to the first-borne head of the family or Priest If any thinke I presume too farre I answer first I speake but my owne perswasion and that humbly with subjection secondly not onely the lay-men but Christian women have often in extreme necessitie baptized with us and not beene hindred nor punished thirdly Vorstius on Bellarmine De ministro Baptismi confesseth Inter ipsos Evangelicos benè multosâ—esse adhuc quiâ—etiam laiciâ— ac feminis non tamen incâ—dulis in casu necessitatis officium baptizandi concedunt that is among the professours of the Gospell there are very many even to this day who in a case of necessitie doe grant the office of Baptizing even to lay-men and to women themselves so that they be not Infidels though indeede withall he saith the greater and better part dissent fourthly Tertullian De Baptismo Hierom contra Luciferianot allipassim lead the way to my perswasion insomuch that Vorstius saith to their authoritie Nimia patrum solicitudo pro Regulâ perperam hic affertur that is the Fathers too much care for Baptisme is not to be pressed upon us as a Rule to follow yet nor may the extraordinary Baptizer consecrate the Body and Blood of our Lord nor the extraordinary Circumciser without expresse Revelation Divine sacrifice the Beasts offered at the Altar a nullity followeth in both joyned with horrible presumption and intrusion upon the Sacerdotall dignity that most commonly an houshold or housholds mixed of men and women together did celebrate the Passeover together was the confessed practise Domatim and the next family domatim doe evince so much the thrice-blessed Virgin went up with Joseph to celebrate the Passeover did they doe it in severall houses or not together The Aethiopians to this day use to circumcise their very women I had rather you should read the words and manner in Dancianus â Goes de Aethiopum moribus pag. 69 than in me Johannes Leo verifieth as much of the African women that the Turkes Circumcise them It is in his eight booke of the African History but I never read that eyther God Commanded or the Iewes used female-Circumcision or Circumcision of females The men of the Hebrewes who had many other Priviledges above the women in this bore the brunt both for their Redemption and Circumcision and not their women and the men represented the women To conclude as any one truely and justly admitted a Proselyte into the Iewish Congregation might be partaker of the holy Passeover and might be part of that selected number of people who were prerequired to consummate or consume that solemne Passeover whether they were he or she-Proselyte so no man uncircumcised in the flesh no man or woman as I thinke who had plainly revolted from the Iewish Religion though their males were circumcised were to be numbred among the Society of Communicants at the Passeover This I am sure of Ezech. 44.9 No stranger uncircumcised in heart nor uncircumcised in the flesh shall enter into my Sanctuary saith God of any stranger that is among the children of Israel the bringing in of such was an abomination verse the 7. Most summarily thus Servants or strangers of any kinde if they were true members of the Iewish Synagogue might be partakers of their Sacraments or strangers of any kinde if they were uncircumcised in heart or flesh and separated from Israels God might not partake nor be part of this sacred number at the eating of the Passeover Now it is high time for me after so many poynts and so many digressions handled in this Chapter to beginne a new matter and Chapter but not till I have ended with a Prayer The Prayer HOly Holy Holy Lord God of Hosts blessed be thy glorious name for guiding me through bryars thornes and obscure thickets of the Wildernesse in a day by a pillar of Cloud and in the night by a pillar of fire it hath beene thy good Spirit O God which hath lead me and inspired into me thoughts above my selfe good Lord I humbly begge for a continuance of thy favour yea and increase of thy grace lead me O Lord from knowledge to knowledge from vertue to virtue illuminate my dull understanding sanctifie my perverse affections and give me a Progresse in all good courses from grace to grace and by thy effectuall multiplied graces guide me good Lord unto thy glory for the merits of Iesus Christ Amen Amen CHâ—P X. The Contents of the tenth Chapter 1. The yeare of the world in which the Passeover was first instituted 2. The moneth of that yeare The old Iewish account of the yeares and the new Annus sacer vulgaris The yeare preceding the seventh Sabbaticall yeare viz. the 48. yeare after the old Jubilee and the second yeare before the new Iubilee brought forth sufficient fruits for three yeares 3. The Magnalia performed in the moneth of Abib 4. The Passeover upon some other occasions extraordinary might be kept on another moneth 5. The proclaiming of Festivall dayes commanded both by Moses and some Heathen 6. The appointed day for the Passeover 7. It was the fourteenth day of the moneth not alterable or dispensable with 8. The full Moone 9. The Iewes hope that the Messiah shall deliver Israel the same day that Moses did and that the Passeover was kept 10. Tertullian explained 11. The Iewes unlawfully altered the day of the Passeover 12. Christ ate the Passeover on the fourteenth day of the moneth the Iewes on the day following 13. The strict observation of the Iewish Festivals a trappe laid for Christ and broken taxations are paiable to Princes against the opinion of Pharisaicall-zelot Galilaeans The misunderstood story of the Galilaeans slaine by Pilot explained 14. Before the Iewish Passeover our blessed Saviour was crucified 15. Christ kept the Law exactly 16. The houre of the day that the Iewish Passeover was kept in the severall beginnings of
in die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the day of his Resurrection See the Epistle of Cummianus de Controversiâ Paschali set out by the most learned Bishop Vsher in his Sylloge of old Irish Epistles pag. 24. You have heard the discourse of the yeare of the world that the Aegyptian passeover was first kept on the first moneth of the yeare and on the fourteenth day of the first moneth being the onely Legall day Let us now descend to speake somewhat of the houre of the day PAR. 16. THe division of the day is into 1. Naturall consisting of 24. houres and 2. Ardificiall distinguished by foure watches and consisting of 12. houres Are there not twelve houres in the day Joh. 11.9 saith Christ which he accounteth not from Sun-rising to Sun-set or from light to darkenesse which varied but from the set watches the foure knowne watches as is knowne to all The Persians and Babylonians began their day from Sun-rising ending it at Sun-set the Umbrians and Hetuâ—ians began the day at sixe of the clocke and ended it at sixe of the next day the Romanes from midnight to midnight following beginning at the last part of the first night and ending with the end of the first part of the night succeeding The Aegyptians and Athenians reckoned the day from one Sun-set to the other the common people from the morning light to darkenesse so Alexander ab Alexandro Genial Dier 4.20 I marvell that he saith nothing of the Iewish or sacred account which was this in the old Testament they accounted the Evening from the beginning of the day naturall God himself began so to account it Gen. 1.5 The Evening and the morning were the first day not only were so called but were so for darkenesse was upon the face of the deepe ver 2. before God said let there be light and there was light ver 3. likewise ver 8. God called the Firmament Heaven and the Evening and the Morning were the second day The French and the Grecians preferred the nights before the dayes and held that the nights were before the dayes saith Alexanderibid According to the former sacred account the Festivall dayes were appointed to be kept from Evening to Evening Levit. 23.32 Yee shall afflict your soules at Even from Even to Even shall yee celebrate your Sabbath PAR. 17. BVt in the new Testament after or rather at Christs Resurrection began a new reckoning the day was reckoned from the morning or toward the beginning of light Ioh. 20.1 The first day of the weeke Earely when it was yet darke Mary came to the Sepulchre and Mar. 16.1 c. When the Sabbath was past very early in the morning the first day of the weeke they came to the sepulchre at the rising of the Sunne which is thus varied Matth. 28.1 In the end of the Sabbath as it began to dawne from which three places compared together resulteth that the Sabbath endeed as the day began to dawne and the dayes are reckoned from the breaking of the morning about or a litttle before Sun-rising but let us draw nearer PAR. 18. THe houre of the day was another of the durable observations belonging to the Passeover It is a generall rule Num. 9.3 Yee shall keepe the Passeover in the appointed Season which words extend to the moneth of the yeare to the day of the moneth and to the houre of the day what houre of the day it was to be killed and eaten is now inquirable Concerning the first point it is most apparent that the Passeover was to be slaine betweene the two Evenings Exod. 12.6 The whole Congregation shall kill it in the Evening according to the Originall it is to be read betweene the two Evenings in the duall number for the clearing of which intricasie know that the word Evening is not here taken as it is in the first of Genesis for the whole night or the halfe of the naturall day consisting of twelve houres because some distinct things are appointed to be done in this evening as the eating it and some distinct things appointed to be done in the night as the burning of the remainder before the morning so that the Evening here comprehends not the whole night yea the two Evenings involve part of the precedent day and therefore cannot be interpreted for the darke-halfe of the naturall day opposed to the other lightsome halfe thereof but the first Evening is here taken for the time towards the Evening when the Sunne was yet in their Horizon though past its middle declination the day being farre spent and the Sun hastening to its lodging any time betweene three of the clocke and sixe might the Lambe be slaine Thus are our afternoone-devotions called Vespers or preces vespertinae Evening prayers though begun and ended sometimes divers houres before Sun-set so Suppers are called Vespernae by Tertullian though ended in Summer Evenings long before Sun-set this I say was the first of those two Evenings Exod. 12.6 being used for late day or early night somewhat improperly so called beginning at the end of three of the clocke and ending at the end of sixe of the clocke I cannot agree to Maymonides that immediatly so soone as it was Noone began the Evening or that they might kill the Passeover any time after twelve of the clocke till sixe for he may be confuted by this that the daily Evening Sacrifice was alwayes slaine before the Passeover and that sacrifice in all tooke up about one houres time and in their greatest haste or businesses the daily Evening Sacrifice was never offered neare high-noone in exigents perhaps about two of the clocke and then how could the subsequent Passover be sacrificed within a while of Mid-day Secondly the word Evening or the second of the two Evenings before mentioned is used more properly for that space of time which we call Twi-light In Scripture phrase it is termed the lodging of the day Jud. 19.9 and is a mingled compound or partaker both of some light of the day departing and of some darkenesse of the night incroaching which Twi-light dured somewhat more than an houre Observeable is the place where the Evening and Sun-set are Synonyma's and of the same signification Iosh 10.26.27 They were hanged on the trees untill the Evening and at the time of the going downe of the Sunne they tooke them downe off the trees and Deut. 16.6 Thou shalt sacrifice the Passeover at Even at the going downe of the Sunne at the season that thou camest forth out of Aegypt or begannest to comforth out of Aegypt inchoatè non completè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the 70. thou shalt sacrifice the Passeover of the Evening the Originall hath it Sacrificabis Pesach in Vesperâ circa ingredi solem Thou shalt sacrifice the Passeover in the Evening about the Sunnes entring in at Sun-setting Occumbente sole as it is in the Interlineary How then was it lawfull to slay the Passeover as Maymonides saith any time after mid-day was
passed The words Occumbente sole may signifie the last quarter the last watch of the day from three till fixe and the Septuagents Pascha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well denote the approach of the Evening from that time Lastly the Hebrew phrase Circa ingredi solem doth intimate in my judgement the descending of the Sunne almost out of our sight or rather the Time about which he is entring as it were towards or into his lodging which may well be reckoned from the second quarter of the Sunnes declination but cannot without violence be extended to the beginning of the first quarters declining immediatly after Noone-tide as the Iew would have it Luke 9.12 when the day began to weare away Briefely the slaying of the Passeover was to be betweene these two Evenings not on the fourteenth day before the first Evening that is not before three in the after-noone that had beene a breach of the Law not after the beginning of the second Evening no nor after sixe of the clocke for then they should have had no time sufficient to kill it flay it wash it disembowell or paunch it dresse it and rost it that they might have eaten it in the appointed season In other termes conceive the matter thus these words betweene the two Evenings may be taken either Divifim or Conjunctim disjoyntly or joyntly disjoyntly for the two Evenings of one day distant far asunder the first Evening beginning from the Sun-set of the precedent day and ending in the first houre of the night succeeding which evening begun the day with the Iewes the second Evening of the same day beginning about three of the clocke in the afternoone ending in Sun-set which Sun-set closed up the preceding day and opened the Evening of the day following These words betweene the two Evenings are not thus meant in this place nor used for the two divided and seperated Evenings of one day but the two Evenings are to be taken Conjunctim joyntly namely as the end of the last Evening of one day is the beginning of the first Even of the next day one Evening almost if not immediately touching the other Betweene these two Evenings of two severall dayes was the Passeover to be slaine and prepared This is the Reason why the Passeover is said to be kept sometimes on the fourteenth day of the moneth sometimes on the Feast of unleavened bread which feast was in the beginning of the fifteenth day of the moneth and not before because the first Evening partaked of the fourteenth day the second Evening of the fifteenth day like as our Evangelist saith Christ was crucified on the third houre Marke 15.25 which Matthew and Luke imply was about the sixth houre because he was crucified and hung on the Crosse about both those two times so the Passeover is said to be kept both in the fourteenth and fifteenth dayes because betweene the last Evening of the fourteenth day and the first Evening of the fifteenth day it was to be killed and prepared PAR. 19. THe next inquiry is what houre it was to be eaten Some say it was to be eaten in the night and that therefore it is called Exod. 12.42 a night of Observations or a night to be much observed unto the Lord of all the children of Isael in their generations If they meane that they might eate some of it in the night none will oppose them for cleare it is they might eate any time of the night any part of it conditionally that all might be eaten or consumed with fire before morning But if they speake exclusively as if it might not be eaten till the darke night was in or say it might not be eaten about Sunne-set nor in the first Evening of the fifteenth day I cannot subscribe unto them The Angell did doe the great mischiefe to the Aegyptians in the night no time is unseasonable to doe good-service when that hand of Heaven pusheth as on or ministreth deliverance God will be served both night and day The Christian Agapa or feasts of Charity were at night quis solennibus Paschae abnoctantem securus sustinebit who without jealousie can endure his wife to be absent all night at the solemnitie of the Passeover saith Tertullian of an Heathen concerning his Christian wife Pervigilium Paschae celebrari putat Hieronymus quia Iudaeorum traditio est Christum in media nocte venturum in similitudinem Aegyptii temporis unde reor ai◠Hieronymus traditionem Apostolicom permansisse ut in die vigiliarum Paschae ante noctis dimidium populos dimittere non liceat expectantes adventum Christi postquam illud tempus transierit securitate praesumpta Festum cunctis agentibus diem saith Rhenanus in argumento lib. 1. Tertul. aduxorem that is 〈◊〉 Hierome thinketh that therefore the vigile of Easter was kept because the Jewes had an ancient Tradition that Christ should come againe at mid-night as the destroying Angell did in Aegypt whence I suppose saith S. Hierome the tradition of the Apostles hath still continued that on the vigiles of the Passeover or on Easter Eve it is not lawfull to dismisse the people before midnight who then expect the comming of Christ but when that time is once past they all then securely without any feare keep Holy-day PAR. 20. THat the Passeover was to be eaten at a set fixed houre needes no more proofe than thus Luke 22.14 When the houre was come he sate downe and the 12. Apostles with him to eate the Passeover for indeede he did eate it with them as the precedents and consequents doe demonstrate Hora was constitutum Tempus esui agni when it is sayd Iob. 13.1 Christ knew that his houre was come that he should depart out of this world significantly he alludeth to the set houre of the eating of the Passeover ut transeat ex hoc mundo as the Vulgar hath it A Transitus or departure there was in the two Passeovers both Typicall and substantiall and at a determined houre also what that houre of eating the Passeover was in precise termes I thinke is Mat. 26.20 determined When the Even was come Horam manducandi Paschae designat he meanes the houre of eating the Passeover saith Beda The time of killing it was in the Duall inter Duas vesperas exactly betweene the two Evenings the eating was ad vesperam in that night Bagnereb in the singular number they might not eate till the sunne was set and the second evening entered which was within a while of the sun-setting or vanishing out of their Horizon and toward the beginning of the night Some conclude they were not to eate the Passeover till the beginning of the first houre of the night because till then they might not eate unleavened bread but they must eate unleavened bread with the Passeover Edit agnum hora Noctis prima he ate the Passeover the first houre of the night saith Maldonat on Matth. 26.2 and nothing forbad but it might be eaten after the
Iewish Passeover our blessed Saviour was crucified Fol. 99 Par. 15 Christ kept the Law exactly Fol. 100 Par. 16 The houre of the day that the Iewish Passeover was kept in the severall beginnings of the day by severall Nations The Iewes began from the Eveneng Fol. ibid. Par. 17 In the New Testament the reckoning was from the morning Fol. 101. Par. 18 The houre of the day was a lasting fixed Ceremony It was to be slaine betweene the two evenings the divers meaning of the word Evening Maymonides reproved Fol. ib. Par. 19 It was to be eaten betweene Sun-set and any time till towards the morning against the opinion of Scaliger It was usually eaten after the beginning of the second Evening and not long after sun-set Fol. 102 Par. 20 The fixed houre more explained Fol. 103 The Contents of the eleventh Chapter Par. 1 IT was a lasting Ceremony to keepe the Passeover at Ierusalem and not as any man fansied yet this precept binded them not till they came to Ierusalem and notwithstanding under good distinctions may truly be sayd to be no fading but fixed Ceremony Fol. 105 Par. 2 A most memorable passage from Munster concerning the last great fast of the Iewes The Iewes keepe no passeover now because they are outed from Ierusalem Fol. ib. Par. 3 The Iewes were to roote out the Names and Places where Idolatry had been Cities were sometimes so called from the Idols in that place worshipped Fol. 106 Par. 4 Not till Davids time was the particular place known where the Temple should be Fol. 107 Par. 5 Davids great care for the Temple so soone as he was enthronized Fol. ib. Par. 6 That hard place explained We have heard of it at Ephrata we found it in the fields of the wood Fol. 108 Par. 7 The Psalme 132. not made by Salomon but David Fol. 109 Par. 8 Solomon kept the first Passeover at Ierusalem Fol. 110 Par. 9 The Israelites left all their cities even almost emptie to goe to Jerusalem and eate the Passeover God kept them when they forsooke him all mischiefe fell upon the City the Temple the People Fol. ibid. Par. 10 Five things in the first Temple which were not in the second the fire from heaven which lighted on the Altar the Urim and Thummim was not in the second Temple Bathchol and its signification the Arke was not in the second Temple in this third the Arke Ribera includeth the two other of those famous five things Fol. 111 Par. 11 Divers reckonings and estimates what those five things were Ribera censured the Jewes confuted Fol. 113 Par. 12 The last Temple had more glory than the first by the presence of Christ our Messiah and it is cleared by divers memorable particularities Fol. 114 Par. 13 The Passeover from the restauration of the second Temple by Zorobabel till Vespatian and Titus destroyed it Fol. 116 Par. 14 The miseries at the Passeover when the second Temple was destroyed and the ensuing calamities of the captive Iewes Fol. 117 The Contents of the twelfth Chapter Par. 1 THe Paschall Lambe was to be eaten in one house and slaine not in the Temple but in the house commonly More Lambes might be eaten in one great house It might not be eaten without doores No salvation without the Church Schisme is forbidden Fol. 118 Par. 2 Not onely the Priests but the people of Israel migh kill the Paschall-Lambe the people might not slay any other Sacrifice nor the Levites ordinarily but the Priests onely Every one in the Congregation of Israel did nat slay the Passeover but the Chiefe in one houshold Maimonides rejected Bellarmine truly avoucheth this duty of offering the Paschall-Lambe to belong to the priviledge of the first-borne before Aaron or his sonnes were chosen to be Priests Fol. 120 Par. 3 The Levites might offer the sacrifice of the Passeover for the Priests if the Priests were not sanctified and the Priests might slay the Paschall-Lambe for the people if the people were not sanctified Fol. 221 Par. 4 Whether the head of the family himselfe must of necessitie slay the Passeover or whether he might depute another in his place Barradius rejected for saying Christ himself slew the Passeover Fol. 122 Par. 5 A strange story out of Suidas Fol. 123 Par. 6 The Apostles prepared the Passeover before Christ came Fol. ibid. Par. 7 The Passeover was not slaine at the Altar neere the Temple Fol. ibid. Par. 8 The roasting of it whole is another fixed Ceremony Fol. 124 Par. 9 They were to eate it roasted with fire Fol. ib. Par. 10 They were not to eate it raw Fol. ib. Par. 11. Not sodden at all with water Fol. ib. Par. 12 The head was to be roasted with the legges Fol. 125 Par. 13 They were to roast the Purtenance also Fol. 126 Par. 14 The Jewes came not emptie but offered according to their abilities and Christians are to equalize if not to exceede them Fol. ib. The Contents of the thirteenth Chapter Par. 1 BRead and water imply all necessary foote and sometimes full store Fol. 128 Par. 2Vnleavened Bread was not to be eaten with the Passeover and the flesh of the Passeover not to be eaten with any other save unleavened bread Fol 129 Par. 3 Maymonides confuted Fol. ib. Par. 4 Spure herbs must of necessitie be also eaten with the Passeover Fol. ib. Par. 5 When leaven was permitted when the use of it forbidden Fol. ib. Par. 6 The Israelites ate no leavened bread from their comming out of Aegypt till they trod on the borders of the Land of Canaan Fol. 130 Par. 7 Leaven betokeneth either good or evill Fol. ib. Par. 8. Illyricus his criplex fermentum Fol. 131 Par. 9. How unleavened bread is called bread of affliction Fol. ib. Par. 10. What are the best Monuments Fol. 132 Par. 11. The precepts of bitter herbes is a durable Rite Fol. ib. Par. 12 Why bitter herbes were to be eaten Fol. ib. Par. 13 Christ ate ths Passeover with bitter herbs and the Mysticall signification Fol. ib. Par. 14 The bitter herbes mentioned in the Law Fol. 133 Par. 15 The Jewes used herbes for meate as well as for sauce Fol. ib. Par. 16 Salt and Vineger were not onely the Jewish sauces Fol. ib. The Contents of the fourteenth Chapter Par. 1 THe not breaking of a bone was a perpetuall Ceremony Not a bone of Christ was broken Fol. 114 Par. 2 The marrow of the Paschall Lambes bones might not be taken forth the Mysteries thereof and of not breaking of a bone Fol. ib. Par. 3 No part of the flesh of the Lambe was to be carried out of the house Fol. 115 Par. 4 The Reasons and the mysteries thereof Fol. 135 Par. 5 The Table-tlake was another Concomitant fixed rite what it was in particular Fol. 136 Par. 6 Gods great care of keeping memorials Fol. ibid. Par. 7 Whether they sang at the Passeover or no and what they did sing Fol. 137 Par. 8 Instructing of youth in the Principles
makes a Supper Fol. 593 Par. 6 Adoration and the Degrees thereof 1 Degree Vncovering of the Head 2 Degree Bowing of the Head and Face 3 Degree Kneeling 4 Degree falling on the face 5 Prayer Kneeling Prostration Rising againe Standing in adoration what they signifie Jacobus de Valentia his degrees of adoration rejected Others preferred 1 Reverence and its Act. 2 Veneration and its Act. 3 Worshp 4 Adoration Adoration produceth 1 An act of the Intellect 2 An act of Will 3 Bodily Acts bending kneeling Prostration c. Probable when Christ instituted the blessed Eucharist he prayed and kneeled Prayer and thankesgiving almost one Two motives to Prayer Feare and Hope The fruits and gestures thereof both joyned together in prayer Fol. 594 Par. 7 By the ancient Heroes and Semidei are meant famous Men and Princes of renowne Secundei saith Trithemius successively rule the World Pagan Gods were very men Arnobius and Minutius Foelix do mention the places of their Births Countries c. Alexander wrote unto his mother De Diis Hominibus Tertullian wrote of Saturne that hee was a Man the Father and Sonne of a Man The Heathen Gods were borne and dyed The Heathen to preserve the memory of their Heroes made Statues and Images of them Minutius Foelix reproveth their manner of Deifying Men. The ancient Romans made an absurd decree that the Emperour might not consecrate a God without the consent of the Senate The very people did one day Deifie a God and the next day Vndeified him Tiberius the Emperour approved Christ to be a God The Senate reject him Fol. 595 Par. 8 The Pagans had severall kindes of worshipping their consecrated Gods First they did lift up their eyes unto them Secondly they blessed them Thirdly they did sacrifice unto them Fourthly they did set their Idols upon their Beast and Cattle The lepid story of the Image of Isis set upon an Asses backe They made Caroches and Carts to caray their Images upon They made Beds in their Temples in honour of their Idols They doubed them over with silver and gold They clothed them with costly garments The story of Dionysius his sacraledge The story of the Knave that stole away Jupiters golden eyes out of his head Fol. 596 Par. 9 Another kinde of Adoration of Idols at distance To kisse the hand in passing by the Idol So did Cecilius worship the Image of Serapis A Creditour by the Law of the twelve Tables might-cut in pieces his condemned Debtor who was not able to pay him The rigour of that Law commuted into shame The manner of shaming such debtors There is a civill death of a mans honour and good name as well as a corporall death of the Body Fol. 597 Par. 10 Their fashion of Adoring their Idols was either at Distance or Close by Adoration at distance was divers either of Idols in heaven or on Earth If they adored the Celestiall bodies 1 They looked up towards the Heavens 2 They did in heart give the honour to the Creature which is due onely to the Creator 3 Their mouths did Kisse their hands 4 They prayed unto them either audibly or tacitely If they Adored their Images on Earth 1 They stood before their Images somewhat off 2 They solemnely moved their right hand to their lips 3 They kissed the forefinger joyned with the thumbe 4 They turned about their body on the same hand 5 They did draw neerer and kisse the Images They kissed not onely their Lips and Mouthes but other parts of their bodies also Fol. 598 Par. 11 The manner of saluting one another among the Persians The story of Polyperchon Adoration whence so called The reason why in adoration they aid both bend and kisse The reason why they put their hands to their mouthes in adoration The ancient Romans had a house dedicated to the Sunne A greater Obeliske dedicated to the Sunne meaner to the Moone Kings adored before either Sunne or Moone The Persians worshipped the Sunne The manner how The buckler of the Sunne what it is Servius Tullus built a Temple in Honour of the Moone The Manichees adored the Sunne and the Moone Fol. 599 Par. 12 The originall of Adoration Kings and Princes had not their originall of worship from the adoration of Idols or Images as Mr Selden openeth But Statues and Images had the beginning of their adoration from the examplary worshipping of Kings and famous Heroes as Geverard Elmenhorst proveth from Saint Cyprian Athenagoras and Alexanders letter unto his mother About Serug his time they begun to draw the pictures of Magistrates Tyrants c. About Terah's daies they made Statues and Images Statues were made 1 Of Clay by the Potter 2 Of stone by the Mason 3 Of silver gold c. by the Gold-smith 4 Of iron by the Black-smith And other Artificers The divers Appellations of Images made for Gods Heroes Kings Wisemen Well-deserving men The cause of Adoration sometimes Greatnesse Goodnesse Adoration a Reward for the dead Illective for the living Both Men and Women for some evident priviledge of Vertue were deified The first inventors of every thing profitable for men Deified Jupiter so called a juvando Jovis Jovi Jovem Jove corrupt derivations from Jehovah Fol. 601 Par. 13 The Cities Countries and Places of the Heathenish gods are knowne where they were Borne Lived were Buried The great variety of gods and goddesses among the Heathen Saturnē the ancientest among the Heathen Gods Jupiter borne and buried in Crete 300 Jupiters The famous Heroes and Princes were in the World before their Images Statues were at first comforts are now sacred reliques Common people pray unto and publiquely consecrated Images The mouths of the Image of Hercules many Images at Rome worne bare by kissing Fol. 602 Par. 14 In ancient times living Kings were worshipped and adored Sonnes of God Gen. 6.2 were sonnes of Princes Elohim the name of God applyable to Princes Great men in ancient times adored for their wickednesse Men reverenced and adored for their Name In ancient time great story of Kings Nine in one battle Gen. 14. Vsuall in India for Subjects to kisse their Kings by way of Worship Some Kissed their hands yet did not adore Adored yet kissed not their hands Adorare to worship used for Orare to pray both in Scripture profane authors and Fathers Praying to an Idoll maketh it a false God The true God onely must be prayed to Prayer used for Adoration Adoration for Prayer The story of the Father Wisedome the 14 for the untimely death of his sonne Fol. 603 Par. 15 The story in the Mr of the Ecclesiasticall History concerning the Originall of Idols Idolatry had divers inventours The Egyptian Idolatry the worst That place of Scripture Then began men to call upon the Name of the Lord Gen. 4.26 vidicated from the misinterpretations of Bellarmine and Waldensis who apply it to a Monasticall life Others who gather from hence the Originall of Idolatry Examined at large truly interpreted No Idolatry before
the Scriptures 1 The New Testament in his Blood 2 The Blood of the New Testament 3 The Cup of the Lord. 4 The Communion of the Blood of Christ The blessed Eucharist consisting of both kindes is styled in Scripture 1 The Lords Supper And in what regards it is so called The Papists dislike the frequent use of this Phrase Casaubone confutes Justinian and Maldonate the Jesuites and calls it The Great Supper The most Divine Supper The Arch-Symbolicall Supper 2 The Table of the Lord 1 Cor. 10.21 With us it is commonly called Christ his last Supper And the reasons why it is called the last Supper In the Fathers it hath these titles 1 The Communion of Saints in the Apostles Creede 2 Peace of Christ Ignatius and Cyprian 3 A New Oblation Irenaeus 4 Mystery is a common appellation Augustinē 5 Life so called by the Africans Augustinē 6 The Oath and strictest band of Religion Augustinē 7 The Mysticall bread Augustinē 8 The holy Offering in regard of the offerings for the poore Augustinē 9 The Supper of God and the Lords Banques Tertullian 10 The Lords Testament or Legacie 11 A Communion prohibiting schisme and division and inclining to Peace and Vnion 12 A blessing 13 A giving of thankes 14 The Authentique performance of the Type Theodoret. 15 The Latines name is Missah the Masse which word some derive from the Hebrew or Chaldee and say it signifies A Tribute of a Free-will Offering of the hand Cevallerius dislikes that derivation The Heathen Greeke Priests dismissed their people with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romans with these words I licet Missa est Whence the Christian Roman Church borrowes their Masse 16 The Greeke Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ministration 17 Sacramentum Sacramentorum c. Nicolaus de Cusa 18 God Tertullian Fol. 656 Par. 4 Eleventh Generall Wherein is inquired what speeches were used by our Saviour in the Coenaculum After the third Supper was administred The gratious Sermon of Christ His Prayer to God An Hymne 658 Tricoenium Christie Or the threefold Supper of Christ in the Night that he was betrayed 1 The Passeover wherein I consider 1 The occasion of this Discourse 2 The Introductories 1 What the Jewes used to doe at their ordinary meales 2 What they used to doe at their feasts 3 The Paschall Supper it selfe 1 As it was observed by the Jewes of those daies Here consider 1 What things the Iewes were commanded Which were of 2 sorts some were 1 Temporary In this I consider 1 The 7. great Passeovers recorded in the Old Testam 2 The 4. Passeovers specialized in the New Testament at which Christ was present Besides one more from which he was absent 3 How many Ceremonies were transitory namely 6. 1 They might chuse a Lambe or a Goate 2 They prepared it 4. daies before-hand 3 They bloodied their doores 4 They ate the Passeover in great haste shod girt staved rather standing than sitting rather sitting than lying downe at the first Passeover 5 They went not out of doores 6 They chose their next neighbours 2 Perpetuall to continue during the Iewish politie these were either 1 Propitiatory 14. 1 They were to chuse a Lambe 2 An unspotted one 3 A Male Lambe 4Vnder a yeare old 5 A Proportionable number were to eat it 6 All these were to be of the Iewish Church 7 It was to be killed on the first moneth of the Jewish yeare The yeare of the World when this first began is here handled 8 On the 14. day of that Moneth 9 Betweene the two Evenings 10 At Jerusalem 11 In one house 12 The People and not the Levites onely might kill the Lambe 13 They must dresse it whole In this are 5. other precepts 1 Rosie it with fire 2 Eate it not raw 3 Not sodden with water 4 The head with the legs 5 And with the purtenance 14 Every one was to bring an Offering according to his ability 2 Sacramentall properly only 3. 1 To eate the Passeover 2 To eate it with unleavened bread 3 To eate it with sowre herbes 3 Subsequent ceremonies 6. 1 A bone was not to be broken 2 The flesh was not to be carried out of the house 3 The Table-talke appointed 4 They continued the feast of unleavened bread seven dayes after 5 They were to leave none of the flesh untill the morning 6 What was left was to be burnt with fire 2 What they performed voluntarily 1 They washed 1 All of them their hands 2 Many their feete 3 Some their whole bodies 2 They consecrated their 1 Wine 2 Bread 3 Flesh 3 They imitated 13. of the Roman fashions saith Pererius A full intire tractate against Pererius who groundlesly holdeth that the Iewes in Christs time did conforme themselves in their feastings to 13. fashions of the Romans 2 As Christ and his Apostles kept it So farre as the Old Testament inforced New Testament hath related Whether at the eating of the Pascall Lambe were any servants present and administrant The summe of all as it were in a picture 3 The third Supper or Supper of the Lord the most blessed Eucharist Vide lib. 3. TRICAENIVM CHRISTI IN NOCTE PRODITIONIS SVAE The threefold Supper of Christ in the night that he was betrayed LIB 1. CHAP. 1. The Contents of the first Chapter 1. The occasion of this Discourse 2. The praesumptuous ignorance of some Caco-zelotes 3. The state of the question 4. Foure points propounded Three preparatory One decisive and determining These Preparatory 1. What course the Iewes tooke at their ordinary meates 2. What they used to doe at their Festivalls 3. What they especially practised at their Passeover 4. The mayne point is what religious or civill rites our Saviour more particularly observed when he kept the Passeover in the night of his apprehension PARAGRAPH 1. WHen I administred the thrice-blessed Sacrament of the body and blood of our Saviour Iesus Christ to my Parishioners among many other things I bad them take heed of the leaven of those refractory Ignorants swarming otherwhere who at and in the receiving of the holy Communion where so devour prayers are made where so sacred things are conferred refuse to kneele and to their chiefe objection that they must imitate our Saviour and his Apostles who did not kneele but sit or leane or lye downe PARA 2. I Answered that these presumptuous silly ones know onely the outside and not the inside of these mysteries that it is not clearely revealed in any place what posture was used or what was the bodily situation at the giving or taking of the body of our Lord but to build their pretended conformity on uncertaine and unknowne things is not conformable to reason much lesse religion sithence they by so doing doe make their imagination their onely originall their crooked will their onely rule PAR 3. THen did I enlarge the poynt that Christ and his holy Apostles except Indas who went out before the
Eucharist was taken were altogether at three Suppers in one night in that night in which he was betrayed and that those Apostles certainely and Christ himselfe partaked of all the three suppers that they kept not one constant forme but varyed their gestures that there is no firmenesse of consequence to argue that whatsoever was done at the first supper the same was done at the second or whatsoever was at the second supper that it continued in the same fashion untill the end of the third supper that these severall Suppers were not in the same degrees of holinesse and were attended with proportionable Rites and different ceremonies That the eating of the Paschall Lambe was the first Supper That their joynt-eating of common food was their second Supper That the institution of the Eucharist and taking of it was their third supper called by the * 1 Cor. 11.20 Apostle the Supper of the Lord. To some intelligent people which heard me these things seemed though new and strange yet probable and analogall to faith others hung betweene doubt and beliefe but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecce Rhodus Ecce salius here is the man here his leape Nunc specimen specitur nunc certamen cernitur now is the tryall you may see it as Mnesilochus phraseth it in Plautus what I said I am ready not onely to say againe but to prove and justify God the truth and learned men the Disciples of truth being judges Indocti procul este viri procul este profani Let men unlearned and profane Be farre from hence they judge in vaine PAR. 4. THat I may beare the whole truth before me necessary to the unfolding of what our Saviour practised from the beginning of his eating of the Paschall Lambe till he had finished the most sacred Eucharist I intend under the divine benediction to handle foure poynts three preparatory the fourth definitive and decretory 1. What the Iewes of those times did at their ordinary meales 2. What they then did at their Feasts or Festivall dayes 3. What the Iewes were wont to observe at their eating their Passeover 4. What courses in particular our blessed Saviour tooke and used the night of his apprehension The Prayer ASsist me therefore I beseech thee O omniscient supreamest intelligence most wonderfull vni-Vni-Trinity Trin-Vnity transcendent in fulnesse of knowledge and O sweet Saviour most blessed Lord whose cause I handle whose truth I search and disclose take the vayle of ignorance from before my face let me see with thy piercing eyes let my fleece be wet with thy dew from heaven distill upon me some drops of thy Divine knowledge power thy sacred oyntment and spreading oyle upon my head and fill me with humble veracity for thine owne Names sake O Saviour Iesu God and man the gracious Mediator betweene God and Men. Amen CHAP. II. The Contents of the second Chapter 1. The Iewish strictnesse in often giving of thankes 2. The duty of thankefulnesse exhorted unto 3. Ingratitude condemned 4. The Iewes at their Feasts began their banquet with blessing of a â—â—p of Wine what the particular words were poculum bibatorium every one dranke in order our most blessed Saviour scorned not to follow that custome The custome of the Table of the King of Sweden 5. The Master of the Feast among the Iewes consecrated the bread the very words of consecration translated are set downe 6. Some recreations were at their Festivals and wise holy discourses sometimes riddles were propounded our Saviours divine Table talke 7. The duty of Thankesgiving appoynted by the Apostle for all our doings 8. The temperance of the Primitive Church at their repast and at Feasts also proved by Tertullian and Minutius Foelix also their Prayers and singing and sober retyring 9. Our age in a double extreame some over-prodigally feast it the immoderate use of Tobacco taxed 10. Some are inhospitable inhospitality under pretense of devotion distiked 11. The meane in eating and drinking commended 12. Mirth and feasting practised on the Lords day in Tertullians time 13. Holy Hester her banquet of Wine the brethren of Joseph were temperate though the vulgar hath it inebriati sunt cumeo Iosephs liberality and full table was not intemperate or immodest 14. Christ Feasted on Sabbath dayes 15. Ahashuerus his moderation and Law wished for to be in use PAR. 1. THe Iewes were never wont to eate or drinke without Prayers blessings or giving of thankes especiall thankes for especiall blessings sometimes shorter ejaculations were in use sometimes longer devotions if they are but of Nuts Plumbes Apples Grapes or the like they had Peculiares preculas apt short prayers Zorobabel powred forth thankes for wisedome given unto him 1 Esdras 4.60 1 Esdras 4.60 The Psulmist was abundant in thankesgiving above any other duty both for ordinary and extraordinary blessings inviting all the Host of Heaven and Earth reasonable sensible vegetable yea inanimate creatures to prayse the Lord. PAR. 2. GIfts of minde body and fortunes are to be received with blessing of God generall favours of the Almighty looke for a returne of thankes yea are more to be esteemed as being more common That the heavenly Creatures move constantly in their Spheres that the Sunne shineth that the Moone powreth downe the supernall influences that our preservation with the meanes thereof is continued deserveth from us the Sacrifice of prayse unto God every grace of God unto us must be answered with a grace or thankes from us to God all Rivers runne into the Sea saith * Eccleâ—â— 1.7 Ecclesiastes Chap. 1.7 Unto the place from whence the Rivers come thither they returne againe Adfontem saith Saint a Bern. in cap. Iejunij Serm. 1 Bernard unde exeunt flumina revertuntur ut iterum fluant Flummis aqua si stare caeperit ipsa putrescit inundatione facta superveniens repellitur sic plane sic gratiarum cessat decursus ubi recursus non fuerit nec modo nihil augetur ingrato sed quod acceperat vertitur ei in perniciem Rivers returne to the fountaines that they may flow againe if they begin to stand they grow to decay even so grace ceaseth when it is not returned and to the ungratefull man nothing increaseth but what he received turnes to his overthrow Out blessed Saviour spent a good part of his time in this holy duty for brevity sake I will infist onely upon one place b Ioh. 6.11 Iob. 6.11 Christ gave thankes and then distributed the bread to his Disciples The Apostle gives a reason God hath created meates to be received with thankesgiving c 1 Tim. 4.3 1 Tim. 4.3 It was Gods intention they were created to that purpose or end and they goe against Gods intention who are unthankefull He that eates and drinkes and le ts grace passe Sits downe like an Oxe and riseth like an Asse PAR. 3 THe ingratitude of the receivers indeed infecteth not the meate but their receiving is uncleane and filthy even their minde
upon sleeping beds 16. Mr. Broughton censured It is more probable that the Israelites did sit than lye downe at the eating of their first Passeover for divers Reasons 17. Yet it is not expressely either set downe or to be determined 18. No place of the old Testament enjoyned them to stand at the eating of the Passeover No place of the Old or New Testament testifies that they did stand no necessary consequence can produce so much 19. Yet it is most probable that they did stand divers Reasons for it yet none of these Reason for it yet none of these Reasons demonstrative but probable 20. At the succeeding Passeovers they did not Discumbere Philo and Iosephus are to be interpreted of later times 21. No particular posture can be proved from any of the great Passeovers 22. They might not goe out of doores in the first Passeover till the Angell had examined their doores After they went forth this Ceremony of not going out of doores was onely tomporary Abroad they might goe home they might not goe 23. Christ and his Disciples went forth 24. The Master of a scant Family and the next neighbour to his house were to joyne together and to enter Commons 25. If they had strayed farre the danger had been greater 26. There being no such danger of an Abaddon in future Times they chose any of the Vertuosi whether they were friends or kindred though their dwellings were further off PARAGRAPH 1. I Cannot passe to the other points without doing the maine scope and chiefe intended worke great wrong till I have handled these Questions 1. Whether at the first Passeover the Iewes did lye downe on their Discubitory beds or couches or sit or stand 2. What was practised at all other the succeeding passeovers Some hold Quest that the Iewes did Discumbere or lye downe at the great passeouer in Egypt and one Argument is drawne from the Rabbins saying that they were wont Discumbere in signum libertatis to lye downe in token of Libertie I Answer Answ this may be retorted on themselves for the Israelites at their first Pasach were not freed from their Masters and therefore could not use that gesture in token that they were actually manumitted but they were then servants and within a short while to be set at liberty this Argument if unquestioned in its chiefe ground may prove their discubation at the succeeding passeovers but whilst they were bond slaves as at the first passeover they were it evinceth nothing against us PAR. 2. THe second Argument is from Iosephus saying Discumbebant non sedebant they lay downe and did not sit I answer Josephus restrayneth not his words to the first passeover nor extends them to it but that is our present inquirie PAR. 3. THe third Argument is this Christ kept the Law exactly but Christ and his Apostles did lye downe at the eating of the passeover in the night of his betraying and therefore the Law of the first passeover was that the Iewes should eat it lying on their beds I Answer that the first proposition must be distinguished upon namely in things necessary absolute in Ceremonies durable Christ did keepe the Law but the antiquated Rites of providing the Lambe foure dayes before the slaying of it c. he brake he was not bound to keepe Secondly we may not conclude whatsoever Christ did at the eating of the last passeover was commanded at the first passeover of all for his was eaten in an higher Chamber and just thirteene was their number which no man can prove or probablize was so done in the first passeover thirdly I say to the assumption what gesture what vesture Christ and his Apostles used most at the eating of his fatall passeover cannot be fully determined the adversary proveth Ignotum per igâ—otius obscurum per obscurius both this Assumption and the manner and forme of their supping on beds with its severall Ceremonies must be more fully explained in its proper place PAR. 4. I Now enquire only the Originall of that Custome and thus I search after it The Iewes borrowed the fashion from the Romanes saith a Iosephus 6.6 Iosephus Sane ex quo Iudaei â Romanis subjugati sunt more Romano coenare didicerunt from the time that the Iewes drew under the Romane yoke they supped as the Romanes were wont saith a most credible Author Petrus Ciacconius cited by his very friend b Baronius ad An. Christi 34. Para. 37. Baronius It is true that the Victi doe oftentimes transâ—re in mores Victoris the Vanquished doe learne the manners of the Vanquisher and receive not onely Lawes but Vsances and Customes from them but the Romanes medled not with the Asiatique affaires for a thousand yeares after the first passeover not so much as began the subjugation of the Iewes till a good start of time after it and supposing it so the Iewes were scarce warme on their feasting beds in the dayes of our Saviour according to the Romane fashion PAR. 5. NOr was the fashion common at first but to the better sort though before our Saviours Incarnation Iulius Caesar one day feasted the people on twentie-two thousand Triclinia as c Alexand. ab Alexand. gen dier 6.6 Alexander ab Alexandro reporteth and Suetonius relateth that in the Augustan age Tiberius feasted the people at a thousand Tables But it will be cleared hereafter that the Romanes in this point rather imitated the Syrians than the Syrians them PAR. 6. THe Indians certainely used to take their repast on their beds and some say they also imitated the Romanes whose power was farre spread and formidable to all the world Potos terra excipit in lectis quos ipsamet substraverat d Philostracus lib. 3. postn ed. sayth Philostratus of the Indians that is the drunkards lay downe to sleepe upon the bare ground but these were not lecti convivales Banqueting beds on which they feasted but Somniferi their Repositories for sleepe yet two or three leaves before hee speaketh of a Feast made by the Wise men to the King thus Terra her bis substrata erat longe etiam mollioribus quà m sunt nostri lecti discubuer unt velut in coenaculo that is the earth was spread over with herbes farre more soft than our beds are they lay downe as it were in a supping parlour So Discumbing was then used in India among the Brachman's yet this withall must be considered that the Romane armies never pierced into the heart of India but stucke about the bankes of Euphrates but if they had over-runne India and if the Indians had imitated the Romanes in their refreshments which cannot be proved yet both Appollonius and those Indians were not borne till the Emperour of Rome began and those Emperours were but of yesterday in Comparison of the Egyptian first passeover PAR. 7. LAstly the Words of Philostratus doe not evince the Tricliniary accubation but onely earthen beds with some shew of resemblance rather than the true forme
Fee-Martyn as my Neighbours call it that is of both sexes it must not be offered nor one that is of neither sexe discernable nor yet one that is cut or a weather-Lambe Indeede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seh doth comprehend both sexes in Grammaticall construction tam Agnam quam Agnum significat saith Cornelius â Lapide it signifyeth as well the Eew as the Ram-Lambe yet the perpetuall silence in the Scripture that ever an Eew-lambe was the eminent Paschall-Lambe though there was manifold occasion to utter so much and though on lesse occasions in another sacrifice mention is mude of an Eew-lambe and the usuall practise in the generall opinion probablizeth a Male-Lambe was to be that offering a Ram-Lambe was to be the Paschall Lambe perhaps in extreame Neces-sity and perhaps not Mal. 1.14 Cursed he deceiver who hath in bis flocke 〈◊〉 Male and voweth and Sacrificeth unto the Lord a corrupt thing where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Male implyeth perfection and is opposed to corruption as unfit for sacrifice especially in this chiefest offering PAR. 23. A Gaine the Paschall-lambe must be under a yeare the Rabbines say well and truely if the Lambe had beene but one day I say but one houre above a yeare old it might have beene used amongst the subsequent Paschall-offerings but it was super-annuated for a Paschall Lambe I adde it was and was to be under a yeare old somewhat viz. Anno currente non completo the full yeare not fully expired Exod. 12.5 It runneth thus in the Hebrew a Male-lambe the Son of a yeare that is not entring into the second yeare so Levit. 14.10 There is mention of an Eew-lambe the daughter of her yeare that is before the entring into or the inchoation of the second yeare which words you are to take exclusively and inclusively exclusive that the offertory be not above a yeare old and inclusively that it might be any reasonable Time within the yeare PAR. 24. YEa but what is that reasonable Time Man under seven dayes was counted uncleane and was to be circumcised beasts for a whole weeke were esteemed uncleane and as it were in their blood but in the beginning of the second weeke when one entire Sabboth had also in a sort sanctifyed them they might offer them without sinne Exod. 22.30 Seven dayes it shall be with his mother on the eight day thou shalt give it me also Levit. 22.27 It shall be seaven dayes under the dawne from the eight day and thence-forth it shall be accepted as an offering made by fire unto the Lord see admirable mysteries concerning man and other things Macrobius Saturnal 1.7 in Macrobius accomplished by seavens PAR. 25. THe Iewish Doctors have delivered that a Lambe from the ninth day inclusively to a whole full yeares age exclusive of the last day may be the great Paschall offering PAR. 26. BUt mine opinion is although God accepted Lambes for burnt-offerings by fire after they began to be nine dayes old yet a Lambe of nine dayes old was not to be admitted for the eminent Paschall-offering nor doth the Scripture any where evince or intimate so much PAR. 27. MY reasons are First a Lambe at nine dayes old is no good meate it is like a Chicke in the Egge-shell the flesh is rather slime and uncocted gelly than substantiall food and the bones rather tender gristles than firme hard bones but God would not prescribe unwholesome greene meate in his most solemne feasts yea did not againe a Lambe but of nine dayes old when it is rosted is but a poore rost Two men may easily eate that up yea one man with a good stomacke if the unsavorinesse of the food doe not turne his stomacke but the Passeover was to be provided to serve a whole houshold Exod. 12.13 and if the houshold be too little for the Lambe it was to be food for two housholds ver 4. And in the intention of God it was to be so great even for two housholds that a consuming fire was appointed to burne the remainder when any was left Tradition hath delivered that ten in number were chosen out for the eating of the chosen Lambe thirteene were at the eating of Christs last Passeover A Novendiall Lambe could not suffice so many as the Law in generall intended so that there could be a remainder even of the flesh with the bones combustible therefore the Paschall-Lambe must be somewhat under a yeare somewhat above nine dayes old PAR. 28. MOreover there was to be a proportionable number so nigh as could bee guessed at yea and according to the good or bad stomackes of the receivers if they were great eaters there might be fewer if the assembly in one house had tender weake appetites they were to be more in number PAR. 29. NO certainety of number was of institution Divine but accidentall and occasionall the expresse words notifie so much Exod. 12.3 c. They shall take to them every man according to the house of their Fathers a Lambe for an house and if the houshold be too little for the Lambe let him and his neighbour next to his house take it according to the number of the Soules every man according to his eating shall make your count for the Lambe PAR. 30. IF any enquire whether they chose the Lambe first and the number after or the number first and then the Lambe proportionable Mamonides relateth that they might not choose the living Lambe till they were agreed on the number of the communicants much lesse might they kill it till then but when the receivers and the set number of them were knowne and resolved on then they chose a Lambe proportionable to their Company a greater Lambe for the greatest assembly and a lesser for the lesse PAR. 31. ANd those fellow-eaters they termed brotherly participants the sonnes of the societie they might call them filiot contuberniorum for they did sort themselves per contubernia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per sodalitia saith Iesephus amongst which was as Demosthenes sayd of the Grecians in another kinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps fratriae PAR. 32. BUt by the words of Scripture before recited it is more than probable that in the first Passeover the Lambe was first chosen and then the company sought out conjecturally-adaequate for the entire eating up of that sacrifice and foure dayes after they had time to make choyce of more or lesse of the next neighbouring Communicants yet for all this if the traditionary consent of the Jewes be true we may reckon the selected I say not alwayes a certaine number of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacred feast to be one of the durable Rites of the Passeover though afterwards they did not alwayes admit into their societie their next neighbours onely not ante-elect the Lambe PAR. 33. IF any yet be more inquisitive what was the exact number of the Communicants in the common practises at the Passeover I answere that neither by
would bury in the Dunghill chines of porke or puddings or any swines flesh which their neighboures courteously bestowed upon them they further bragged they would know the saved from the damned by their lookes the Lords day they regarded not and were as obstinate as the Iewes laughing at imprisonment and punishment as a good poore man complained of his wife to me and was it not time that the supreme Magistrate should looke to them If we consider the Scripture of the new Testament which must first be heard we shall finde that Christ doth not diminish but rather augment the weight force and power of divers other commandements concerning Murther see the strictnesse Matth. 5.21 c. and concerning Adultery Matth. 5.28 c. and Matth. 5.24 are choyce Rules for swearing and for other matters in that Chapter but he no where commanded a more rigorous keeping of the Sabbath Indeed he sayd Matth. 24.20 Pray that your flight be not on the Sabbath this evinceth not that he intended a stricter observation of the Sabbath than the Iewes admitted but sensu primo his well-wishings were that they might meete in their flight which was to be both sudden and remote even out of Judea with no impediment either from their opinion of the Sabbath who then thought they might not travell on that day above two miles which they accounted a Sabbaths dayes journey Act. 1.12 or from any other Crosses whatsoever and that Christ meaned not in that place to improve the strict Religion of the Sabbath fairely resulteth from the other words in the first place Pray that your flight be not in the Winter that is cold wet stormy weather or short dayes nor on the Sabbath when ye are unprovided to fly by reason of your full bellies and store of cloathes or your over-strict opinion for in these Cases many more will dye than if the flight were at other times Marke 13.18 He wholly leaveth out the mentioning of the Sabbath and onely sayth Pray ye that your flight be not in the Winter when he mentioneth an impediment from the Sabbath himselfe meaneth not that it is unlawfull to fly farther than two miles to save ones life but argueth from their opinion at that time but in all other places of Scripture where he speaketh of the Sabbath though the Mosaicall Law was then of force and the Sabbath strictly to be observed he inveieth against the Iewish rigour and reduceth it to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Church of England runneth the same way and is not Iewishly zealous In a booke of Canons Printed 1571 by Iohn Day pag. 15. It is said Every Sunday and holiday the Parsons Vicars and Curates shall come to Church so timely and conveniently in due season that the Parishioners having done their businesses may come together c. Lo a permittance of doing worldly businesse before they come to Church and obiter pag. 13. on other times the Parsons are to use their Bowes and shafts onely more to the former point in the advertisement made upon Queene Elizabeths command 1584. among the Articles for administration of Sacraments it is sayd in all Faires and common Markets falling upon Sundayes there shall be no shewing of wares before the service be done Loe here also is no disallowing of shewing wares after service is done but rather an involved indulgence and permittance Besides Christ defended his Disciples for plucking and eating some eares of corne which the Pharisees condemned Matth. 12.1 but Christ proved the lawfulnesse thereof by Davids eating the shew-bread in an exigent which otherwise was unlawfull ver 3.4 Secondly by the Priests who prophane the Sabbath and yet are blamelesse ver 5. by reason that Christ was greater than the Temple and Lord even of the Sabhath day which Lord accepteth more of mercy than of Sacrifices ver 6.7.8 and not fearing their accusation hee both miraculously healed the mans withered hand on the Sabbath day and since every one of them who should have a sheepe fallen into a pit on the Sabbath day would lay hold of it and lift it out how much better is a man than a sheepe wherefore saith Christ it is lawfull to doe well on the Sabbath day ver 11.12 S. Marke 2.27 addeth remarkeably The Sabbath was made for man and not man for the Sabbath and S. Luke speaking of the same Story sayth Christ propounded to them this quicke question Is it lawfull on the Sabbath day to doe good or to doe evill Luke 6.9 apparently implying that not to doe a good worke on the Sabbath day was to doe evill Againe when the Ruler of the Synagogue answered with indignation because Christ healed one on the Sabbath day Christ called him hypocrite Luke 13.25 confuting him by his owne and their generall practise Doth not each one of you on the Sabbath loose his Oxe or his Asse from the Stall and lead him away to watering Observe first nor Oxe nor Asse can take much hurt if they be not wrought though they drinke not from Sun-rising to Sun-set yet for covetousnesse or for pitty they did loose them Secondly they might have loosed them though themselves had not led them away to the watering places for Nature teacheth beasts to know their drinking places but they would lead them away thither which they needed not and being done for lucre was certainely a breach of the Sabbath And Iohn 7.22 The Iewes did on the Sabbath day circumcise a man about which they used many Ceremonies of preparation of abscission of washing of stopping the blood and applying of salves to heale the would though it were but one little part to be wounded and made whole and are ye angry with me saith Christ because I have made a man every whit whole on the Sabbath day Every member of his body and I doubt not also but he healed the ulcers of every ones soule whose bodily parts he healed In 1 Cor. 16.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well translated On the first day of the weeke on the Sabbath day Christ did not take up already made but newly made clay and healed the blinde Joh. 9.14 so that not onely the mayne worke of healing or doing good but all necessary or convenient helpes conducing thereto may be used on the Sabbath day without prophanation thereof for Christ anointed his eyes and sent him to the Poole Siloam and there he washed Againe it is said Matth. 28.1 In the end of the Sabbath as it began to dawne toward the first day of the weeke and Marke 16.1 When the Sabbath was passed the words are most observeable and may involve within themselves not onely that the Sabbath of that weeke was at an end and passed which was true and no man questioneth but even this deeper sense when Christ's rest in the grave had supplied and substantiated the Typicall Sabbath adumbrating his rest for the Sabbaths were shadowes of things to come but the body was Christ Col. 2.17 and his Resurrection from the dead
was also sewed up with them so Modestinus de Parricidiis But it may be well observed that Romulus esteemed omne Homicidium to be Parricidium all murtherers are accounted Parricides all murtherers were to dye the death Another branch against murther is from Pandulphus Prateius in veteri jurisprudentiâ deprehensi in Homicidio statim puniuntor the Murtherers must be put to a speedie death Lex Numae de Parricidiis si quis hominem liberum dolo sciens morti duit aut det parricida esto that is Numas law of Parricides saith if any one felloniously kill a free Denison let him be accounted a Paricide A Paricide with r differeth from a Parricide with rr a Parricide is he that killeth father or mother a Paricide he that flayeth any man Ius Regium was Ne mulier quae praegnans mortua esset humaretur antequam partus ei excideretur qui contrà faceret spem animantis cum gravida peremisse videretur that is the Kings Law was No woman that dyes great with child shall be buried before her childe be cut out of her he that shall presume to doe the contrary to this Law shall be found guilty of the death both of the Mother and the child The Seventh Commandement Thou shalt not commit Adultery Lex Numae Pellex Innonis aram ne tangito Numa's law let not a strumpet presume to come neere the Altar of Iuno Ius Regium thus Adulterii convictam vir cognati utivolent necanto the Kings law thus Let the husband and Cousins of a woman convicted of Adultery kill her at their pleasure Lex Julia ranked Adultery with Treason saith Alexander ab Alexandro Genial dier 4.1 Plerique Philosophi prodidere adulterium perjurio gravius esse Crimen ibid. that is the Philosophers most an end have accounted Adultery to be a more haynous sinne than perjury Sempronius Musca C. Gallum flagellis cecidit that is Sempronius Musca caused C. Gallus the Adulterer to be beaten with rods Opilius Macrinus Adulteros tà m perniciali odio prosecutus suit ut deprehensos ignibus cremaret ib d. that is Opilius Macrinus prosecuted Adulterers with such deadly hatred that he caused all those that were taken in the fact to be burnt with fire Aulus Gellius 10.23 citeth the Law from Cato In adulterio uxores deprehensas jus fuisse Maritis necare that is the husband might lawfully kill his wife that was taken in Adultery But the Romanes Lawes as made by partiall men favoured men too much Cato ibid. In Adulterio uxorem tuam si deprehendisses sine judicio impunè necares Illa te si Adulterares digito non auderet contingere neque jus est that is If thou chance to catch thy wife in the Act of Adultery thou mayst lawfully kill her without any farther judgement but if thou shouldst chance to play the Adulterer she shall not dare neither shall it be lawfull for her so much as to touch thee with one of her fingers This was the old Law and the Iulian Law was also too indulgent to men in this sin Romulus thought adultery sprange from drunkenesse therefore a Matrone who did but open a bagge in which were the keyes of the Wine-Cellar was starved to death as Fabius Pictor hath it in his Annals and Cato reporteth that kinred neighbours or friends were wont to kisse the Women that they might know whether the women smelled of wine for wine enrageth lust perhaps that pretence was a fence cloake or colour for their often kissing The eight Commandement Thou shalt not steale If any stole or cut Come by night the man must dye the boy be whipped or pay double dammage this Law was mitigated afterwards It was Cato his complaint Fures privatorum furtorum in nervo compedibus aetatem agunt fures publici in auro purpurâ Gell. that is poore theeves who have committed private thefts doe spend their dayes in ginnes and fetters whilst publicke theeves doe swish it up and downe in gold and Scarlet The Decemvirall Lawes permitted the knowne theefe to be killed who either stole by night or by day defended himselfe with a weapon at his apprehension Gell. 11.18 And very strict were they to other theeves though now saith Gellius ibid. a lege illa Decemvirali discessum est that Decemvirall Law is now antiquated and out of date the apparent theefe must pay fourefold what he stole the theevery not fully manifested payd but double Sabinus resolveth that the Master is to be condemned as a theefe who onely bids his servant steale Servos manifesti furti prehensos verberibus affici ac de saxo praecipitari Decemviri jusserunt Aulus Gellius noct Attic. 11.18 that is the Decemviri commanded notorious theeves to be scourged and cast downe headlong from a high Rocke Furtum saith the same Gellius ibid. sine ulla attrectatione fieri potest sola mente atque animo ut furtum fiat annitente that is theft may be committed vvithout taking avvay any thing if a man doe but onely assent or consent unto the committing of theft Incujus ope consiliove furtum factum erit duplici actione â—eneâ—ur saith from the old Law Antonius Conteus a Lawyer Lection subcisivarum juris Civilis 1.14 He that shall assist or advise a theefe in his theevery is liable to a double action Alexander ab Alexandro Genial dier 6.10 Furta lex Romanorum usque adeò aversata est tà m severacorrectione plectit ut furem manifestum in servitutem tradat illi cui furto quid surreptum foret this the Law of the Romanes did so deadly detest and so severely correct and punish theft that it compelled the notorious thiefe to become his bondslave who had any thing stollen away from him Theeves disturbe Ius gentium by turning men out of their owne possession and are enemies to humane Society breakers of Lawes Divine and Humane Cicero pro Caecinnâ qui per tutelam pupillum fraudâsse ejusque rem furatus esse convinceretur infaniâ notatus duplionis poenam subiret that is If any Guardian shall be convicted of any cosenage or theft committed against his ward let him be branded for an infamous person and let him undergoe the penaltie of restoring him two for one Admirable was that their Law Rei furtivae aeterna authorit as esto at any time from any man I may challenge and take what was stollen from me yea though the possessor had lawfully and for good consideration bought it from the thiefe The manner of searching after things stollen was better and more rationall than any practise we use which as some malicious villaine hath beene found to bring secretly into his enemies house the thing reported to be stolne and sought for and himselfe to droppe it downe slily in some corner there that others might finde it and so the suspected one might be found guilty Dioxippus that noble Champion or Fencer was little better used by the the envious Macedones in Curtius 9. pag. 303. for
the day by severall Nations The Iewes began from the Evening 17. In the new Testament thereckoning was from the morning 18. The houre of the day was a lasting fixed Ceremony It was to be slaine betweene the two evenings The divers meaning of the word Evening Maymonides reproved 19. It was to be eaten betweene Sun-set and any time till towards the morning against the opinion of Scaliger It was usually eaten after the beginning of the second Evening and not long after Sunset 20. The fixed houre more explained PARAGRAPH I. THe seventh durable Rite of Paschatizing was it must be killed on a set moneth in the first moneth of the Iewish yeare but first let us touch at the yeare of the world when these great matters came to passe In those remoter ages which truely may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fabulous for multa confingifabulosa coeperunt saith S. Augustin De Civit. Dei 18.8 Wee have little beside Scripture but onely uncertaine conjecture yea too many uncertaine conjectures upon Scriptures even they which would seeme to have rocked the Cradle at the Creation to have taken off the swadling cloathes of time and to have nursed the world in her infancy and registred yeare by yeare all forepassed affaires with incredible exactnesse doe yet incredibly differ concerning the yeare of the first great Passeover Sure I am it was 430. yeares after the Hebrewes beginning to so journe Exod. 12.40 Even just so long after the preaching of the Gospell to Abraham Gal. 3.8 After the Promise made to him and his seed that is Christ Gal. 3.16 I say the Law was given full 430. yeares after the Covenant confirmed Gal. 3.17 even the selfe-same day 430. yeares was the eating of the Paschall Lambe and their arising to goe out of Aegypt and the selfe-same yeare within fiftie dayes of their Paschall solemnity was the Law given on mount Sinai for though God reckoned unto Abraham no more than 400. yeares Gen. 15.13 with which number the new Testament exactly accordeth Act. 7.6 so that we may not so much as imagine an errour or mistaking yet God accounted not to him the thirtie yeares of Abrahams fore-journying or current troubles both in Aegypt and in the rest of his travells or peregrenation as he did by Moses and S. Paul but poynts out the time when the mocking of Ishmael the â—oune of the Aegyptian Hagar was to be so apparent that Sarab her selfe saw it Gen. 21.9 Which mocking the holy writ esteemed as a persecution He that was borne after the flesh persecuted him that was borne after the spirit Gal. 4.29 from this scourge of the tongue or vexation by other mis-behaviour no more nor lesse than 400 yeares were expired to the departure of Israel out of the house of bondage And yet there were in an undeniable account full 430 yeares to a day from Abrahams first arrivall into Canaan till his seede began to journey toward their promised Patrimonie in the Land of Canaan distingue Tempora concordabit Scriptura distinguish the times and the Scriptures will easily accord God began one aeri or account from Abraham's first footing in Canaan at his being 75. yeares old and thence to the first Passeover were 430. yeares God also tooke a second Epocha or ground of an account from the time of Ishmaels notorious abuse of Isaac from which time 400. yeares were to flow before the seede of Abraham were freed from the Aegyptian servitude I am sure also it was about the foure-score and first yeare of Moses his age and about the 84. of Aarons life Exod. 7.7 Concerning Moses his co-equalls and contemporaries S. Augustine hath planted a dainty discourse de Civit. Dei 18.8 Ludevicus Vives of old and the most learned Leonardus Coquaeus have watered it of late and though much may be graffed on or super-added to make it more fruitefull or tastefull yet because this falls in onely in transitu on the Bye I passe it by and referre you to them and their records of antiquitie in faire computation the Passeover was in the 54 yeare of Ioshuah after the Universall undage in Noabs time 797. yeares in the dayes of Alman who was the Hercules of the Germanes for Varro reckoneth up 44. Herculesses and from whom the Almans at this day tooke their name about the times of the Trojan Teucer and Greeke Amphictyon before Christs incarnation 1536. yeares and in the yeare of the worlds Creation 2453. So much be sayd concerning the yeare of the world which passed away let us now fall downeward and enlarge our selves upon the first moneth of the yeare which was indeede the lasting Ceremonie of the following Passeover PAR. 2. YEt let me on the Bye observe a fault in the great emendator of times I will not determine at large that quaestion which hath exercised so many great Wits whether the world was created in the Spring or in the Autumne yet I cannot but gently censure the error of that great Censor of times Josephus Scaliger who in his fift booke de emendatione Temporum pag. 368. discourseth to this effect the more ancient opinion was that the world was created in Autumne but by a later opinion it was made in the Vernal aequinox or spring because all things did then grow bud and encrease which in the Autumne decrease and wither otherwise say they why was the earth commanded to spring branch and bud forth that with the first frosts of Autumne it should be nipped and leave growing But this is a vaine fond and foolish argument saith Scaliger though I was sometime of that opinion hearken to his reason for if this be true saith he when God bad the trees produce their fruite there must needes have beene grapes and other fruites which are not ripe but in Autumne even then in the Vernall aequinox which is most absurd I answere First a man must not lightly change his opinion if he doe let him not censure it for an idle babling or uncomely opinion but part with it fairely without laying an aspersion of folly on the argument which before was prevalent with him lest it reflect folly on himselfe to be so simply misled 2. Secondly Scaliger might have considered Adam was created not a child but a perfect man 3. Thirdly that God out of the ground formed every beast of the field and every fowle of the ayre Gen. 2.19 And that God could easily create ripe fruite as trees at any time whatsoever that on every tree in Eden fruite did grow and of every tree in the garden man might freely eate except of the tree of knowledge of good and evill Gen. 2.16 therefore there was fruite on that tree also otherwise there needed no inhibition and if Adam had not eaten of that forbidden fruite we had not fallen 4. Fourthly God gave man every herbe bearing seede or seeding seede Gen. 1.29 and every greene herbe was for meate Gen. 1.30 but because Scaliger instanceth in grapes he might have considered
Gen. 1.11.12 God sayd let the earth bring forth grasse the herbe yeelding seede and the fruite tree yeelding fruite after his kinde whose seede is in it selfe on the earth and so it was are not Grapes fruite is not the Vine a Tree Iudg. 9.8 The trees went forth to annoint a King over them and the trees sayd to the Vine come thou and rule over us ver 12. and the Vine refused to be promoted over the Trees verse 13. see Ezek. 15.2 and 6. 5. Fiftly the powerfull will of the infinite Creator was as the Father and the earth like a fruitefull wombe of a Mother which brought forth full-growne creatures why were not ripe Grapes created as well as other Autumnall fruites ripe also 6. Sixthly if Adam had not fallen it is more probable that trees should have borne fruite all the yeare some ripe some halfe-ripe some blossoming some budding as divers trees doe now in divers parts of the world as Aarons rod Num. 17.8 was budded and brought forth buds and bloomed blossomes and yelded Almonds Ver erat aeternum placidique tepentibus auris Mulcebant Zephyrinatos sine semine flores saith Ovid Metamorph. 107. and 108. verses that is The lovely Ver kept still in lively lustre The fragrant vallies smiling meades and pasture And Zephyre did sweete muskie sighes afford Which breathing through the Garden of the Lord To seedes gave vigour verdure to the field That verdure flowers those flowers sweete savour yeeld As Ioshuah Sylvester our English Du Bartas in his Eden Fol. 219. hath excellently translated him I am sure the tree of life in the Coelestiall Hierusalem bare twelve manner of fruites and yeeldeth her fruite every Moneth Rev. 22.2 And the earthly Paradise was a type of the heavenly 7. Seventhly if it should be absurd to say that our Autumnall fruites were ripe and perfect at the Creation as the contray is most probable yet it is not absurdissimum thousands of matters are more absurd I am sorry to see Scaliger in the superlative of Censure for little or nothing so that I cannot forbeare to say of him as he sayd pag. 568. of Aben Ezra En jecur Criticum see how a Criticke may erre Lastly S. Ambrose Hexam 1.4 saith expressely to the maine question In hoc principio mensium quo Pascha jussu Dei celebrabant Iudaei calum terram fecit Deus that is in this beginning of Moneths at what time the Jewes did celebrate the Passeover according to Gods Commandement God created the heaven and the earth also Athanasius quaest 17. Eodem Die quo Christus in utero virginis conceptus est in mundi principio Deus creavit Adam that is the same day on which Christ was conceived in the wombe of the Virgin God in the beginning of the world created Adam Againe Damascene de fide Orthod 2.7 in the spring Deus fecit universa God created the whole Universe Briefely for I remember my promise at the beginning of the same opinion are Leo de Possi domini Ser. 5. and 9. Beda de ratione Temporum cap. 40. Cyrill Hierosol Catech. 14. Gaudentius tractat 1. de Paschae observatime and Iacobus Salianus in his apparatus ad Annales Ecclesiasticos veteris Testamenti cap. 4. citeth forty Authors or thereabout that the world was created at the Spring and yet in my opinion very simply and superficially confuteth Ioseph Scaliger viderit Lector Now to returne to the former point of the varietie of the yeares and their severall beginnings and endings with the divers accounts of divers Nations see Alexander ab Alexandro Gen. dier 3.24 and how many occasions and some foolish triviall ones caused some to begin their yeare from such a Day but I must apply my selfe to the Israelitish computation that the Jewish account of beginning the yeare and moneth was different from that before established appeareth by the expresse words Exod. 12.2 This moneth shall be unto you the beginning of moneths it shall be the first moneth of the yeare to you as if he had said it hath not beene so heretofore it shall be so hereafter But whether the Israelites in their Aegyptian captivitie reckoned according to the old Hebrew account or according to the Aegyptian account may be doubted howsoever an alteration is estabished by God himselfe And now by this meanes you may know which is the first moneth when Paschatizing was to be kept that moneth whose fourteenth day or full moone falls either upon the Vernall aequinox or after it the same is the first Paschall Moneth and hence it commeth to passe saith Cornelius a Lapide that the New-Moone of the first moneth can neither be before the eighth day of March nor after the fifth day of Aprill So that if it fall out that two full Moones are equally distant from the Aequinoctiall as may be though very seldome not the praecedent full Moone but the subsequent designeth out the first Moneth Indeede the yeare began before that time in September and that Moneth did runne out into our October that moneth is called Tisri which signifieth in the Chaldee the Beginning and the beginning of their yeare it was It is remarkeably sayd Exod. 28.16 Of the feast of Tabernacles that it is the feast of in-gathering which is in the end of the yeare It was sayd of old Supremum inferioris tangit infimum superioris the top of the inferiour thing toucheth the bottome of the superiour 2. Esdr as 68. Iacob's hand held from the beginning the heele of Esau Esau is the end of the old world and Iacob the beginning of it that followeth ver 9. and the end of one yeare past toucheth the beginning of the yeare following two minuts are not farre a sunder the first determineth the preceding yeare the second giveth life motion and account to the succeeding yeare Vbi desimit Philosophus incipit med cus the Physician begins where the Philosopher ends where one yeare ends the other yeare begins that part of time which determineth the old yeare initiateth the new The same feast of Tabernacles which is sayd to be Exod. 23.16 in exeundo annum in the going out of the yeare as the Hebrew runneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beizeth Hasshânab is said also to be as it is in the Interlineary in revolutione anni Exod 34.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tekuphath Hasshânah at the Revolution of the yeare as it is in the Margin of our last Translation And though it be sayd in the body of our Bible At the yeares end yet the yeares end is the Revolution of the yeares beginning the words differ more than the sense i That is when all things are buried at the returne of the yeere Quando redeunte anni tempore cuncta conduntur saith Hentenius in his Vulgar and Santandreanus which signe out not the past but present renewed yeare Where it is sayd Exod. 23.16 In the end of the yeare you must not understand the words of the
Jewish yeare which God hath newly established but of their old computation September which was termed anciently the first moneth is now the seventh moneth saith the Chaldee Paraphrase on 1 King 8.2 Where the seventh moneth is called also Ethanim though the usuall name was Tisri as now the first moneth here instituted is called by the Hebrewes Abib and in the Chaldee tongue Nisan and ordinarily consisteth part of March part of Aprill the New-moone beginneth the first day of the Moneth as the Moneth did of the yeare The Sacred things most of them were accounted from the Annus Sacer and the Scripture most times accounteth by this Sacred yeare and yet we may not deny but the yeare is truly distinguished in vulgareÌ„ aâ—t Civilem into the vulgar or civill yeare SacruÌ„ vel EcclesiasticuÌ„ the sacred or Ecclesiasticall yeare Some holy things were accounted even according to the common yeare as the Jubilee by Gods owne appointment Levit. 25.9 and it is generally agreed the Common yeare Quantùm adpublica negotia res saeculares pertinet Moses ut priùs erat reliquit saith Ribera on Hag. 2.1 k That is so far as it concerned publick businesses and secular affaâ—res Moses left it as he found it and he proveth it by Iosephus Ant. 1.4 The Jubilee was a sacred most sacred feast For though Civill things divers great Civill affaires were transacted in it yet they were in ordine ad Religionem and in respect of the Jubilee which was as it were a Sabbath of Sabbaths and after 7 Sabbaticall yeares fully compleate the fiftieth yeare was the great Jubilee which was blessed of God with extraordinary favours for though the yeere precedent being the 49. yeare and the last of the 7. Sabbaticall yeares they did not sow nor reape yet the corne growing in the 48. served both the remainder of the same yeare and the whole Sabbaticall yeare of the 49. yeare and for the yeare of Jubilee Nor let any man wonder at the great encrease of the 48 yeare God is able to raise up children of stones unto Abraham Mat. 3.9 much more super-abundancie of Corne out of the earth But who doubts of Gods power Let us see what he hath promised let us see what he hath done Levit. 25.21 I will command my blessing on you in the sixt yeare and it shall bring forth fruite for three yeares was he not able to performe his promise or was he not as good as his word He spake the Word and it was made He commanded and it was created as is divinely sayd in another case He who made all things of nothing could easily crowne the sixt yeare with an encrease for three yeares and without doubt performed it Let us now see what he did at another time 2 King 19.29 Yee shall eate this yeare of such things as grow of themselves and in the second yeare that which springeth of the same in the third yeare sow ye and reape In the first of these yeares they gathered in as I thinke the cadiva or that which grew from the fallings of the precedent harvest the selfe-sowen corne selfe growne corne as my Neighbours call it the yeare also following and the earth without tillage manurance or sowing of its owne accord brought forth sufficient corne for them the Hebrew verily hath it Germinatum sponte which words may signifie either the Cadiva of the second yeare or corne miraculously springing up the second yeare which I hold to be more likely The English is somewhat uncertaine ye shall eate this yeare such things as grow of themselves and in the second yeare that which springeth of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same hath not reference to the yeare for then it must be sayd in the same not of it certaine it is all plowing and sowed corne is excluded PAR. 3. THis moneth of Abib was the chiefest moneth of the yeare wherein the Magnalia the wondrous things of God were vouchsafed to the Iewes therefore worthy to be the first of moneths for the Israelites this Moneth escaped many of the Plagues inflicted on Pharoah and his people and ate the Passeover and came though hastily yet safely out of Aegypt miraculously passed the Red-sea on foote the waters being as two fir me walls on the right hand and on the left This moneth they found the comfortable safe conduct of the Pillar of cloud by day and of fire by night In this moneth they first passed over Iordan and came into the Land of Canaan Iosh 4.19 In this moneth was Christ conceived and suffred and arose and that even in the Jewish 70. Jubilee as a great Hebraizer resolveth which was the last Jubilee that ever that Nation or land joyfully observed Ambrose de Paschae mysteriis cap. 2. thinkes the Passeover is the beginning of the yeare in the Spring that giveth first Being to the first moneth the renewing of buds flowres and hearbes the overcommer of winterly night and darkenesse the recoverer of our Vernall Iubilation or joy in the spring On this time God made heaven and earth as is before touched at inlightening the day with the sunnes heate In this moneth the corne in those parts began to be eared and therefore the moneth and the word Abib doe signifie an care of Corne. PAR. 4. NOw though this were a perpetuall durable Ceremony that the Passeover should be eaten on the first moneth of the yeare yet upon extraordinary occasion both the Passeover was kept and to be kept on the second moneth Num. 9.11 the people being uncleane and this we may truely call a second Succedaneall Passeover when the Israelites were indisposed for the receiving of it in the first appointed season Hezekiah also kept his great Passeover in the second moneth whereof two other Reasons are given First because the Priests had not sanctified themselves sufficiently 2 Cor. 30.3 Secondly the people had not gathered themselves together in Jerusalem duely as they ought in the first moneth These things adjourned the Passeover over to the second Moneth 1. The Peoples uncleannesse 2. The insufficient sanctification of the Priests 3. The paucity and absence of people from the due place of offering observably it is sayd Deut. 16.1 Observe the moneth Abib and keepe the Passeover unto the Lord thy God for in the moneth Abib the Lord brought thee forth out of Aegypt So much bee spoken of the moneth of the yeare which was to be the first moneth Now let us consider the day of the moneth when the Paschall Lambe was to be offered which is another of the durable rites generally to be observed PAR. 5. THere were feasts of the Lord even holy Congregations which they were to proclaime to bee holy Levit. 23.2 Yea which ye shall proclaime in their seasons vers 4. Among the Graecians Plato 11. de Legibus and Plutarch in the life of Solon mention such a custome as proclaiming by a praeco or cryer of holy times and Sacred Feasts
among the Romans Cicero 2. de Legibus mentioneth the same Date linguam praeconi is growne to an adage that is give a tongue to the Cryer or make the Cryer proclaime the Cryer bad them abstaine from strife and brawling and to separate from their lippes all obscaene speeches Iob cap. 1. vers 5. Mittebat ad filios Iob sent to his sonnes Mittebat quoque as the Hebrew bearâ—th it Misso nuntio eos accersebat saith Vatablus He sent a Messenger to call them Psal 81.3 Blow up the Trumpet in the New-Moone in the time appointed on our solemne Feast-day more punctually Exod 23.6 Aaron made Proclamation and sayd To morrow is a feast to the Lord Praeconis voce clamavit he made the cryer proclaime as the Vulgar hath it This Proclamation might well be made by an under-Officer or Cryer though the Hebrew ascribeth the Proclamation to Aaron as being appointed by his authority as our King proclaimeth what his Officers proclaime in his Name and it is his Proclamation though others reade it and proclaime and Preach it The very name of their holy dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mogned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jagnad to appoint a fixed time likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Michea from their being called together nor were they summoned onely before the feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might know the appointed times but even at and in their feasts they did blow with Trumpets over their burnt-offerings and over the Sacrifices of their Peace-offerings that they might be to them a memoriall before the Lord Numb 10.10 PAR. 6. AS the first moneth of the yeare is called the appointed season for the eating of the Passeover Num. 9.2 So in the 14. day of the moneth at Even ye shall keepe it in his appointed season ver 3. Moneth day evening of the day are styled by God the appointed seasons things out of season are lesse regarded Beneficia moment is valent a courtesie is more acceptable at one time than at another the hitting of the punctum articulus Temporis the point and minute of time and the striking sweetely upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seasonable hint or fit oppertunity is very gracious PAR. 7. IF any desire a proofe that the Jewes were commanded to keepe and did keepe the Passeover on the 14. day of the first moneth he shall finde the words expressely Exod. 12.6 Yee shall keepe it to wit the Paschall-offering untill the 14. day of the moneth and the whole assembly shall keepe it betweene the two Evenings Num. 28.16 In the 14. day of the first moneth is the Passeover of the Lord and in the 15. day of this moneth is the feast ver 17. And this Ceremony was so durable that they who were dispensed withall not to keepe the Passeover in the first moneth were not yet dispensed withall but they did keepe the Passeover on the 14. day of the next moneth One reason may seeme to be touched at Exod. 12.40 c. just that day 430. yeares that they came into Aegypt to sojourne even the selfe-same day it came to passe that all the hostes of the Lord went out of the Land of Aegypt but they were not to goe forth till they had ended their Paschall solemnitie PAR. 8. ANother reason might be it was plenilunium and both Naturally they had more light in the night to goe forth with that confused mixed multitude the full bright-moone-light being almost of the sun-light God brought the Israelites out by night Deut. 16.1 And it is probable the Moone might that night supply the roome and office of the Pillar of fire which is spoken of in the next Chapter and though it be sayd Exod. 13.4 This day ye came out in the moneth Abib yet Deuteronomie toucheth at the beginning of their going forth and Exodus of the end of it the first in fieri the second in facto esse and mistically Plenilunium saith Rupertus indicabat illam Temporis Plenitudinem the full moone did point at the fulnesse of Time spoken of Gal. 4.4 When the Fulnesse of time was come God sent forth his Sonne made of a woman made under the Law to redeeme them that were under the Law to a better redemption than the Israelites were now redeemed unto that we might receive the Adoption of sonnes whereby we are now no more servants as it followeth ver 7. This also by some will be thought a good reason or a strong confirmation of the Praecedent PAR. 9. MAsius on Ioshuah 5.10 Hoc unum addam memorabile sanè quod in Thalmude scriptum reperi ubi de anni principio disputatur celebrem fuisse veterem opinionem à pud priscos Iudaeos qui Dies vertentis anni Israelites fuisset libertatis Aegyptiacae initum eundem olim ip sit fore initium quoque libertatis quam essent â Messiah recepturi that is I will adde this one thing and that verily is a memorable one which I found written in the Jewish Talmud where the beginning of the yeare is handled that it was a famous and common received opinion among the Ancient Jewes that Messiah should begin to deliver them on the selfe-same day of the yeare that God by Moses delivered them out of Aegypt How excellently it accordeth with the truth of our Religion every man seeth saith he since within 24. houres of the killing of the Paschall-Lambe our most blessed redeemer was crucified and by the sprinckling of his blood saved us Yea Eugubinus on the 12. of Exod. assureth us that the Jewes of these Times doe fully beleeve that the Messiah shall come exactly on that day on which the Passeover was offered when they fled out of Aegypt which most exactly is squared to our blessed Saviour though the Jewes who have yet a vayle before their faces doe not or will not see this cleare light PAR. 10. TErtullian cast it in their teeth in his booke Adversus Iudaeos post medium thus Hoc Moses initio primi mensis novorum facturos nos prophetavit cum omne vulgus filiorum Israel advesperum agnum esset immolaturum c adjecit Pascha esse Domini i. passionem Christi quod it à quoque adimpletum est ut primâ die azimorum interficeretis Christum ut prophetiae implerentur properavit dies vesper am facere i. Tenebras effâ—ceâ—â—â— quae media die fastae sunt that is Moses did prophecie that wee should doe this in the beginning of the first moneth of new things when all the children of Israel pell-mell or the whole assembly of the Congregation as our last Translation hath it were commanded to kill the Paschall-Lambe in the Evening and be added It is the Lords Passeover that is to say the Passion of Christ which was even so fulfilled in that yee crucified Christ on the first day of unleavened bread and that the Prophesies might be fulfilled the day hasted to make the
Evening that is to say to cause darkenesse which came to passe at Mid-day and before he saith In passione Christi at the Passion of Christ as Rigaltius and Pamelius read it better than it was in Rhenanus Primis men sis novorum is plaine enough and as needing none explication is omitted and unexplained by all those three learned men and it sheweth the new occurrences and strange effects begun neare about their going out of Aegypt But why Tertullian should say Initio primi mensis novorum which were not done till the tenth and fourteenth day I see not unlesse Tertullian thinkes it was foretold by God to Moses by Moses to Israel on the first day of the moneth what was to be done and was done afterwards in the tenth and fourteenth day The summe of Tertullians meaning is that Christ was slaine as the Passeover was in the first day of unleavened bread toward the Evening the day hasting to make the Evening by the mid-dayes turning darke to adapt the substance to the figure and fulfill the prophesie and therefore the sacrifice was called the Passeover of the Lord Exod. 12.11 that is the Passion of Christ which was accomplished above all other Evenings betweene the two Evenings the one miraculous Cùm media dies tenebresceret saith Tertullian when the mid-day waxed darke and lasted so a long time The other naturall toward the shutting of the day Exod. 12.14 This day viz. the fourteenth shall be unto you for a memoriall and ye shall keepe it a Feast to the Lord throughout your generations and doubling the precept ingeminateth you shall keepe it a feast by an ordinance for ever therefore were the Iewes to blame to shift off the day and to translate the Feast which was nayled to the Iewish policie for ever Though this fourteenth day of themoneth was never dispensed withall by God Almighty for ought that we can learne and therefore was one of the rites of perpetuall durabilitie yet the Iewes presumed to change it as is now to be explained PAR. 11. MOst holily did our Saviour say to them Matth. 15.3 Ye transgresse the Commandements of God by your traditions and verse 6. Ye make the Commandement of God of none effect by your tradition and ver 9. In vaine doe they worship mee teaching for doctrines the Commandements of men what the Iewes before and in our Saviours life did practise their Successours followed to an haire Sebastian Munster in his Tractat. called Translationes anni fixioner pag. 141. bringeth in a Iew giving a reason why they varied from Gods appointment thus Sapientes roboraverunt verba sua plus quà ea quae sunt legis our Rabbins and Wise men have more regarded their owne Interpretations than the letter of the Law So I expound In sensis favorabili they trod in the steps of their Fathers preferring their owne Traditions before the preceps of God More particulatly the said Munster in his Booke where he handleth the Hebrew Calendar thus Patet apud Judaeos duplicem haberi Paschae rationem unam â—egitimam quâ juxta legem Mosaicam c. It is apparent that the Iewes kept a double account of their Passeover one lawfull by which according to the Mosaicall Law it was appointed to be killed towards the end of the fourteenth day and to be eaten toward the Evening which began the fifteenth day The other account was full of Law invented by the Lawyers and for foolish causes erected against the Law of God by which they put over for one or two dayes their New-Moones or Calendar of their moneths other where in the same booke he promiseth to shew with what frivolous reasons they endeavoured to palliate or varnish over this changing of Feasts and to excuse the Transgression of the Divine Law PAR. 12. MOst specially to our purpose Munster ibid. thus It is plaine that Christ did eate the Passeover the lawfull Passeover with his Disciples on the fifth day of the weeke at even and he annexeth his Reason because Christ fulfilled the Law which established that time but the Iewes abstained from entring into the Judgement Hall on the sixt day of the weeke Joh. 18.28 that they might eate the Passeover that day at even according to the decrees of their fathers for the Iewes saith he tooth and nayle hold fast the traditions of the Elders eating the Passeover on the sixt day of the weeke or on the preparation of the Passeover Luke 23.54 but translating the Feast of the passeover from the sixt day to the Sabbath day which by reason of the concurrence of two feasts is called an High Sabbath day Joh. 19.31 I will a little enlarge the arguments of Munster The Iewes led Christ from Caiphas unto the Hall of Judgement and it was earely and they themselves went not into the Judgement Hall lest they should be defiled but that they might eate the passeover Joh. 18.28 therefore they had not then eaten it though Christ and his Disciples had eaten the passeover the night precedent for after the three-fold Supper of Christ Iudaicall Ordinary and Eucharisticall Christ passed the brooke Cedron entred into a Garden was apprehended late at night and the next morning lead early into the Iudgement-Hall or Pilates House Secondly Ioh. 19.14 It was the preparation of the Passeover and about the sixt houre when Pilat sate downe on the Iudgement-seate and when he delivered Christ unto them to be crucified ver 16. The preparation of the passeover differeth from the eating of the passeover and precedeth it wherefore the Iewes had not eaten the passeover before and none can thinke with reason that the Iewes after they had once apprehended him would or did dismisse him that he might eate the passeover but they kept him in safe-custody after Judas had once betrayed him and Judas betrayed him not till Christ and his Apostles and Judas among them had celebrated the passeover which the Iewes had not PAR. 13. A Third Argument may be this when they consulted to take Iesus and kill him they sayd Matth. 26.5 Not on the Feast-day lest there be an uproare among the people they were so superstitiously addicted to their seeming-strict observation of their Feasts that if they had taken or killed any man in such a solemnity it would have made an uproare or mutiny therefore it was told to Christ as an unusuall and offensive matter that Pilat had mingled the Galilaeans blood with their Sacrifices Luke 13.1 as I conceive these Relators intended to have made this bloody deed of Pilat an occasion of a new commotion consulted with Christ to that end Iudas Galilaeus Act. 5.37 rose up in the dayes of Taxing and the dayes of taxing were about the birth of our Saviour Luke 2.1 c. Then Judas Galilaeus stood up and hee would have the free-borne of the Iewes the sonnes of God forsooth to pay no tribute though he perished and all as many as obeyed him were dispersed as it there followeth yet those
Serm. de Caena Dom. pene in principio Parag. 2. p. 500. Christus finem legalibus Ceremoniis impositur us parari sibivoluit Pascha ex consuetudine Legis ea quari quae solennitas exigebat assum agnuâ—â— panes ezymos lactucas agrestes that is Cyprian in his Sermon of the Supper of the Lord almost in the beginning Christ being about to put an end to the Legall Ceremonies would have the Passeover prepared for him and those things to be provided according to the Custome of the Law which the solemnitie of that feast did require namely a rosted Lambe unleavened bread sowre â—erbes PAR. 2. VVE may not imagine they ate the flesh of the Paschall without unleavened bread nor yet unleavened bread alone in that supper without the Paschall-Lambe but were to be both served in and eaten together the end of rosting was for eating and the manner of eating the Lambe was with unleavened bread Exod. 12.8 They shall eate the flesh rosted with fire with unleavened bread and this precept is repeated Levit. 23.6 Numb 28.17 At the Even the 14. day was the Passeover of the Lord to be slaine and to be eaten the other Evening which began the 15. day with unleavened bread PAR. 3. MAymonides saith the Passeover may be eaten if they cannot get unleavened bread nor sowre herbes I answere it is not then truely and perfectly the Passeover the infinite wisedome of divine providence so sweetely ordeined this Sacrament that where Ewes and Lambes were fed there must needes be grasse and other herbes and naturally some wild herbes sprout up rather than the choycer herbes and may be sooner gathered picked washed and minced then a Lambe could be rosted In lesse time also might the flower be made unleavened either bread or cakes or wafers likewise the leavened Masse presupposeth the unleavened for if any flower be to be had at all it is unleavened before it is leavened So that the Jew neede not suppose the want of unleavened bread if they had any corne at all ye shall eate the Passeover with unleavened Bread and with bitter herbes therefore whatseover the Jew saith they might not eate it without either of these PAR. 4. BOth unleavened bread and bitter herbes must not onely be present but eaten and eaten with it else it was but an adulterate Passeover and a great spot or maime was in that Sacrifice was the flesh of the Passeover to be without bread especially in a Land of Corne Deut. 33.28 They may as well remove bread from being one of the materialls in our Sacrament of the Eucharist PAR. 5. IN the Sacrifice of thankesgiving they were to offer unleavened cakes or wafers Levit. 7.12 and yet besides the cakes he shall offer for his offering leavened bread with the sacrifice of thankesgiving of his peace offerings ver 13. And in the new meate offering or the first fruites unto the Lord they were to bring two wave-loaves of fine flower baken with leaven Levit. 23.16 17. And yet Leaven was wholly forbidden in divers things Levit. 2.11 No meate-offering which ye shall bring unto the Lord shall be made with Leaven for ye shall burne no leaven in any offering of the Lord made by fire I answere these words and they immediately following doe evince leaven is not excluded from all offerings but onely in burnt-offerings on the Altar As for the oblation of the first-fruits yee shall offer them unto the Lord but they shall not be burnt on the Altar for a sweete savour why so because the two wave-loaves of the first fruites were to be baken with Leaven Levit. 23.17 Briefely thus with Origen leaven was forbidden ad sacrificium non ad sacrificii ministerium ad sacrificium non ad esum that is it was forbidden in the Principall sacrifice not to the subservient ministers againe Levit. 23.18 Thou shalt not offer the blood of my sacrifice with leavened bread which is varied thus Levit. 34.25 Thou shalt not offer the blood of my Sacrifice with leaven Lastly in the Passeover offerings unleavened bread was excluded even from their houses and coasts in the feast of seven dayes which feast was called the feast of unleavened Bread Exod. 12.17 PAR. 6. THat the Israelites used any at all from their going out of Aegypt till they came into the Land of Canaan I doe not see prooved sure I am God saith Levit. 23.10 When ye be come into the Land which I shall give you leavened bread was permitted to be offered ver 17. So the Law of meate offering and drinke-offering was prescribed When ye be come into the Land of habitations Numb 15.2 and ver 18. And when you come into the Land whether I bring you then it shall be c. Likewise for the leavened wave-loaves of their first fruites this was not fulfilled in the wildernesse where they had no corne growing but the Law was to take force when they came into the borders of Canaan where corne was They carryed no Leaven out of Aegupt and within 33. dayes they were fed with Manna till they tasted of the old corne of the land of Canaan Josh 5.12.40 yeares did they eate Manna Exod. 16 35. In this journey from Ramesis to Succoth or at their resting places there they baked unleavened cakes of Dough Exod. 12.39 Josephus saith the Israelites lived on unleavened bread till they had Manna It appeareth not that they are leavened Manna nay rather it is probable that they did never leaven it For no Manna was kept above two dayes none above one day except the Sabbaticall Manna which was a wonder and except the re-memorative and miraculous Manna reserved in the pot for future times besides the taste of Manna was like wafers made with honey Exod. 16.31 If it had beene leavened it would have beene bitter or sowre cleane contrary to the taste of honeyed things againe Manna needed no preserving by leaven it was stedfastly good till the time by God appointed corruption could not seize on it on the other side all the leaven in the world could not keepe it from stinking and wormes and putrefaction if they spent it not by its appointed time to put leaven into Manna was to mingle things profane with sacred Dr. Willet on Exod. 12. quest 15. hath these words it is to be considered that in this first Passeover they were not commanded to eate unleavened bread seven dayes neither did they intend so much but they carryed their dough forth unleavened not for any Religion but for haste therefore that prescription to abstaine from leavened bread seven dayes ver 14. belonged to the perpetuall observation of the Paschall but the other Rites prescribed unto the 14. v. appertained to the first Passeover If Dr. Willet doe meane onely that the Israelites did eate unleavened bread the night of the Passeover but were not necessarily bound to keepe the feast of 7. dayes of unleavened bread till they came into Canaan I will not much oppose him both because
he hath triumphed gloriously the horse and his rider hath hee throwne into the sea c. Then followes Miriams Amaboeum ver 21. Miriam answered them sing yee to the Lord for he hath triumphed gloriously the horse and the rider hath hee throwne into the sea as in our Cathedrialls some excellent voyce cheerefully beginneth some heavenly ditty and then the whole quire repeateth and resoundeth the same not without a joyfull quickning and reviving of devout affections PAR. 8. FRom this place of children questioning and Fathers teaching what belonged to sacred duties we may learne that instructing of youth in principles of Religion is very ancient God acknowlegeth it in Abraham Gen. 18.19 Nor was Adam negligent in that duty as may be probablized from Gen. 4.3.4 and 26. vers Die thy wooll well and it will never change colour Quo semel est imbuta recens servabit odorem Testa diu saith the Poet that is The barrell long doth keepe her primer sent Of that same liquor which it first did vent Timothy learned the holy Scriptures from a child 2 Tim. 3.25 It is the relation of the Iewes that they did instruct their children in the commandements so soone as they could eate bread They shall give me leave to doubt of that but this of Maymonides seemeth more true that they at the first gave them but a little quantity of the passeover and so trained them up by degrees and certainely at the passeover they had the whole discourse of their Case at the first passeover each Ceremony affording variety of talke some more than others and this they did yearely using fewer words when all were before well instructed but discoursing more at large where people were more ignorant the Master of the family being the Speaker in that Parliament So much be spoken concerning their Table-talke The Prayer MOst mercifull and gratious God who stintest the punishments of thy servants and sayest unto the devourer hitherto thou shalt proceed but shalt goe no further thou shalt bruize and wound but shalt not breake one bone I bow the knees of my soule unto thee and humbly doe supplicate unto thee that since I have offended and deserved punishment thou wilt be pleased to remember mercy in the middest of punishing and to restraine the fury of Abaddon and good Lord for Iesus Christ his sake commute the eternall torments which I have merited into the temporall chastisements which thou inflictest on me and then gracious God whatsoever I shall suffer I shall joy that thy wrath will end in loving kindnesse pitty and compassion most holy mediator say so be it and my soule doe thou answer Amen Amen CHAP. XV. The Contents of the fifteenth Chapter 1. The Ceremonies after their Table-talke 2. They continued to eate unleavened bread seven dayes 3. But it seemeth the Israelites were not bound to keepe the Festivall at their first Passeover or Exodus though they did eate unleavened bread 4. Nothing was to be left till the morning 5. They burned the remainder of the Passeover if any remainder were Reasons thereof Holy Sacramentall Reliques not to be prophaned The Romanes Protervia or Feast of frowardnesse PARAGRAPH 1. WHen that sacred Conference and Supper was ended or almost ended I judge other lasting subsequent Ceremonies of the Passeover to be these 1. That they continued their eating of unleavened bread for seven dayes after 2. That no part of the Passeover was to be left till the morning 3. That they burned with fire the remainder thereof if there were any remainder PAR. 2. THe next fixed subsequent rite was the continuing to eate unleavened bread seven dayes Exod. 12.15 Seven dayes shall ye eate unleavened bread even the first day shall ye put away leaven out of your houses for whosoever eateth leavened bread from the first day till the seventh day that soule shall be cut off from Israel most effectually is it precepted and ingeminated ver 17. Yee shall observe the feast of unleavened bread for in this selfe-same day have I brought your Armies out of the Land of Aegypt therefore ye shall observe this day in your generations by an ordinance for ever Exod. 12.17 In the first moneth on the 14. day of the moneth at Even ye shall eate unleavened bread untill the 21. day of the moneth at Even ver 18. see it further ratified the 19. and 20. verses No precept whatsoever concerning the Passeover is so largely and fully precepted Levit. 23.5 On the 14. day is the Lords Passeover and on the 15. is the feast of unleavened bread But how commeth it to passe that there is a memoriall for the 15. day and in Exodus for the 14. day I answere this place of Leviticus discriminateth the Sacramentall Passeover from the festivall solemnities of the Passeover the Passeover was indeede to be slaine on the 14. day toward night so both Exodus and Leviticus speaketh of the immolation and of the preparation yet was not the Passeover eaten or to be eaten till the even or betweene the two evenings when the 15. day began and then did they eate both the Passeover and unleavened bread as both Exodus and Leviticus accord nor might they eate the Passeover without unleavened bread nor unleavened bread in reference to that feast without the Passeover nor either till the beginning of the 15. day and though the Sacramentall Passeover was ended that night and the analecta or remaines if any were burned ere the morning yet the Paschall-festivity continued with unleavened bread and other sacrifices full 7. dayes inclusive including the Sacramentall Passeover Likewise Numb 28.16 is exactly the same distinction In the 14. day of the first moneth is the Passeover of the Lord in the 15. day of this moneth is the feast seven dayes shall unleavened bread be eaten killed on the 14. eaten the beginning of the Evening of the 15. day for on the first minute of the second evening began the first minute of the 15. day PAR. 3. NOw though it be generally confessed the eating of unleavened bread seven dayes was one of the lasting Ceremonies yet some question whether this was commanded to begin at the first Aegyptian Passeover That much feasting was then commanded I cannot thinke that they went out onely with unleavened bread is apparent that they are onely unleavened bread till Manna did fall Iosephus saith But they are not unleavened bread with a religious intent but for want of other bread saith Dr. Willet if he speake of the last 23. dayes I confesse they had no religious respect in the eating of unleavened bread for they had no precept to eate unleavened beyond 7. dayes in any sacred relation yet consider that the observation of 7. dayes eating unleavened bread was enjoyned before they went out of Aegypt and so they undoubtedly observed them Oh but saith Dr. Willet they went out in haste I answere haste and Religion may stand together yea they had beene irreligious in that point if they had not
11.25 After the same manner he tooke the Cup when he had supped Lastly to me it seemeth most probable that Christ gave to every one of his Apostles present a piece of that bread which he brake into severall parcells and gave the Sacramentall bread to them himselfe with his owne hand and said Take Eate but the wine was all in one cup and undivided and all the rest might take it one after another after he did perhaps give to one alone the Cup as was the fashion among the Jewes where the master of the Family began and every man did not take it particularly from the hand of the Governour of the Feast but it went round and one received it in order after another and from another in Orbem and yet perhaps the word likewise may import that he did in like manner by the Cup as he did by the Bread for he might reach it to every one of them thereby distinguishing it from all other Cups and drinkings as taken from his most sacred hands immediatly and by the same hands given to every one of his disciples that were present wholly abrogating the old Sacrament wholly superinducing and establishing the most blessed Sacrament of the Eucharist but of these things more at large if it please God in the third Booke PAR. 13. THe twelfth poynt instanced by Pererius the Romanes ate all of the same platters and in common which seemed more civill and friendly saith Pererius and to that purpose used great platters Pliny 15.01 mentioneth the vast charges of Aesop the Tragedian he paid for one platter sestertium centies and Aesop the Tragedian his sonne was so prodigall ut uniones aceâ—o liquefactos coenis apponeret he would have pearles dissolved in Vinegar set before him at Supper as Pliny observeth Tertullian de Pallio relateth of the same Aesops the father with costly melodious prating-chirping birds sexcentorum millium patinam conflavit the meaning is one dish of birds cost him sixe hundred thousand sesterties whereupon Saint Hirome ad Salvinam giveth his seasonable Counsell procul sint a conviviis tuis aves quibus amplissima patrimonia avolant let not such birds be at thy feastings on whose wings most large patrimonies fly-away and come to nothing the sonne to out-vye the father Margarita vel ipso nomine pretiosa dehausit ciedo ne mendiciùs patre coenasset Dranke dissolved pretious stones lest he should suppe more poorely and more beggerly than his father and because hee was most admirably pleased with the taste he gave to every one of the guests one dissolved pearle Margarite or union saith Pliny 9.35 35.12 the foresaid Pliny mentioneth the capatious platters of Vitellius which for the immense huge greatnesse Mutianus called Paludes Fennes Marshes Mores or Ponds I answer if those Tablevessells had broth in them or spoone meate Mutianus fitly stiled them Pooles if dry meates did stuffe them up he might have rather called them Cookes-stalles or Butchers-dressers Certaine it is the Ramanes used great platters or rathercauldrons than platters Martial 13.81 maketh mention of lata patella though a broade-little-platter is not so proper Quamvis lata gerat patella Rhombum Rhombus latior est tamen patella When Martiall invited Iulius Cerealis to Supper lib. 11.53 one dish could not hold the poore Poets meate and the same Martial 10.48 reckoneth up at his feast more variety then could well be comprehended in one dish Martial 4.46 Sabellus at his Saturnalia had store of diversities to eate and Septenariam Synthesin a neast of seven Cups and had he but one platter Plutarch in Antonio saith not onely whole Boares were brought in to their Tables but all that was boyled or rosted was served in whole therefore they must needs have monstrous great dishes to carry them in yea Cincius who perswaded the Fannian Law objected as a fault to that age that they were served at their Tables porco Trojano not with a whole Boare onely at one time rosted and served in but with a Boare stuffed inwardly with other beasts by pudding or other delicates and therefore called the Trojane Boare because the Trojan Horse was so stuffed lined and great and ready to burst with armed men saith Macrobius Saturnial 3.13 and there hee reckoneth among many other things before Supper patinam ostrearum peloridum a platter full of monstrous-great-huge Oysters and at Supper patinam pisicum patinam suminis a dish of fish and a dish of tripes with abundance of other meates which of necessitie were to be in severall dishes Pliny lib. 33.11 saith there were in Rome in his time above five-hundred chargers è centenis libris argenti weighing an hundred pound weight apiece of silver and Drusellanus had so great a Charger that before it was framed they first built a shop of purpose to worke on it the old former shop was too little and yet this Drusellanus was but a servant of Glaudius which vast platters began about the dayes of Sylla Gellius Noct. Attict 15.8 thus praefecti popinae atque luxuriae negant coenam lautam esse nisi cum libentissimè edis auferatur alia esca melior amplior succenturietur that is the Masters of Ordinaries or Tavernes and guides of luxury say it is no choyce supper unlesse even then when you eate hartiest that dish be tooke away and other meate be brought in the roome of it and that meate be both better and greater and this among them was accounted Flos coenae the chiefe grace of a full supper the same Gutnals maintained that no bird might be wholly eaten but such as a Larke or Nightingale and unlesse there were such plenty of other birds and crammed foule that the guests might be fully satisfied with their very rumps and thighs they held it but a poore feast and that they had no palate who did or doe eate any part of the wings breast or body So much out of Gellius from Phavorinus Aureus immodicis Turtur te clunibus implet Martial 3.59 that is The golden-feathered Turtle doth thee fill With her fat-swelling buttockes fed with skill Iuvenal Satyr 5. ver 166. speakes as of a choise favour that one should give Aliquid de clunibus apri a taste of his gammons when as to others Veniet minor altilis others should be served with courser fare Seneca Epist 47. Cùm ad coenandum discumbimus alius sput a detergit alius reliquias temulentorum subtus colligit alius pretiosas aves scindit pectus Clunes certis ductibus circumferens eruditam manum in frusta excutit Infelix qui huic uni rei vivit ut altilia dicenter secet nisi quòd miserior est qui hoc voluptatis causâ docet quà m quinecessitatis discit that is when wee lie downe to Supper one servant wipeth away the spittle another stoopeth downe and gathereth up the offalls or remaines of such as are drunke a third carves up the costly birds and guiding here and there round
have it but to the second supper And I am most sure they had soure hearbs enough at the eating of the Paschall Lambe The Iewes having but two suppers and having libertie to eate as little as they would of the first so they did eate some and that some of the Paschall was to be taken by tradition and practice of the Iewes in no greater quantity than an Olive and having no meatē or cates but a little unleavened bread with distastfull sauce in their second supper were poore feasts in the first and great night of Paschallizing solemnity Let mee adde The Pascha might be eaten either at the first or second supper or at any time of the night before the dawning of the day The Passeover was that I may so speake the standing dish for that nights Festivall And I have read a tradition of the Jewes that they closed their appetites by eating their last bit of the Pascha when they had satisfyed themselves before most of all with the Chagigah For though the Chagigah was not to bē brought to the Table much lesse to be eaten till thē first supper of the Pascha was neere ēnded or the greatest part of it legally performed since Bread and Wine the Roasted Lambe and sowre hearbes or sauce were the onely permitted food at the first of which wee have spoken bēfore yet when the second supper began they did eate more freely of the Chagigah than they did usually of the Pascha That God should ordaine a feast for his people and let them have onely a pittance of the sacred Typicall food and goe away with hungry stomacks is against the nature of a feast especially of the most wise and indulgent God his appointing Man would not serve man so Ezra 6.22 The returned captives of Israel kept the feast of unleavend bread with joy seaven dayes For the Lord had made them joyfull PAR 3. THe first instant of the seaven daies for the eating unleavened bread began at the beginning of the eating of the Paschall Lambe and the passeover was their first messe or rather their first supper The ending of the first was the beginning of the second and their merry feasting continued seaven dayes after In this second or usuall supper the Jewes might eate boyled baked stewed-meate as well as rost-meate PAR. 4. IN the Passeover or first supper they might have no other meatē but rosted and no other rosted meate but a Lambe In the 2. Chron. 30.21 The children of Israel kept the feast of unleavened bread seaven daies with great gladnesse yea seaven other dayes also of a voluntary devotion vers 23. For Hezekiah gave to the Congregation 1000. bullockes and 7000. sheepe vers 24. More plainly 2 Chron. 35.13 They rosted the Passeover with fire according to the ordinance but the other holy offerings sod they in pots and in cauldrons and in pans and divided them speedily among all the people Speedily that is even in the same night even in the same houre that they began to eate unleavened bread and the eating of the unleavened bread immediately and presently prepared the way to the eating of the Paschall Lambe so the boyled meate was not kept till next morning untouched but was speedily distributed among all the people Deeply consider the whole context and by the effects you shall apparently discerne their second supper distinguished from the first though not by those names of number Their Chagigah from their Pascha and the severall dressings of some of all the meate at one meale in the beginning of the first day of unleavened bread and severall offerings at the same time made ready the very night of the Passeover which offerings of the herd were spedily divided unto them in the first supper one supper did as it were touch the other Once more I desire you to weigh this point viz that the beginning of the first day of unleavened bread wa◠at their beginning to eate their Paschall Lambe For they did not eate unleavened bread till that houre and then they did eate it with the Passeover and with sowre hearbes Duplici coenâ fungebantur in ritu Agni Paschalis They had two suppers at the eating of the Paschall Lambe yea all their greatest solemne feasts as not onely the Passeover but Pentecost and the feast of Tabernacles whilest the Jewish policie flourished and whil'st their Temple stood were alwaies passed over with partaking of two suppers So farre excellently the worthy Ioseph Scaliger de emendatione temporum 6. pag. 571. What was granted to their other high feasts cannot be thought to be denied to the passeover which was indeed their most solemne chiefest feast and was ordeined on greatest occasions Yea seldome did the Jewes offer any sacrifice but they also feasted See the 1 Sam. 9.15 c. which custome it seemeth the heathen tooke from the Jewes for the heathens themselves did so It is observable from Theophrastus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when the Grecians offered any sacrifices they used to second them with feasting and carowsing Causabon hath observed it which custome it seemeth they tooke up from the Iewes Immolabisque Phase Domini de ovibus bobus Deuteronom 16.2 as it is in the vulgar both of Hentenius and Saintandreanus Thou shalt sacrifice the Passeover unto the Lord thy God of the flocke and the herd Vainly do some Jewes thinke a calfe might have supplyed the roome of a lambe because in great families one lambe could suffice Cornelius à Lapide truly answereth The Paschall Lambe was not ordained to satiate every one but that every one should have a part I say a little part But besides the eating of the Lambe they did eate other meats with which they filled themselves or rather drave away hunger as I say The constant offering for the first day which began at the eating of the Passeover was two young Bullocks and a Ramme seaven Lambes of the first yeare though one onely and that the first was properly the Paschall Lambe The meate offring was of flowre mingled with oyle and a Goate for a sinne offering Numb 28.19 c. Besides the Lambe saith Cornelius Cornelii à Lapide alios commedebant cibos quibus se satiabant They did eate other meates wherewith they did satisfie themselves namely those immediately before by mee named PAR. 5. CHrist saith hee as may be more fitly said stood when hee did eate the supper of the Lambe Ribera is directly against him de Templo 5.3 But he did Recumbere lye downe at the common supper which followed the supper of the Lambe And from this common or second supper hee rose to wash their feet and recumbed againe So hee Of the first point I doubt and incline rather to those who thinke he sate But I forbeare repetitions and conclude with the Jesuite That there was a common Supper after the Supper of the Lambe Surely Ribera de Templo 5.3 in fine erreth to say it was the consent of many that Saint Iohn spake
severall kinds of worshipping their Consecrated Gods First they did lift up their eyes unto them Secondly they blessed them Thirdly they did Sacrifice unto them Fourthly they did set their Idols upon their Beasts and Cattle The lepid story of the Image of Isis set upon an Asses back They made Caroches and Carts to carry their Images upon They made Beds in their Temples in honour of their Idols They dawbed them over with silver and gold They clothed them with costly garments The story of Dionysius his sacrilege The story of the Knave that stole away Jupiters golden Eyes out of his head 9. Another kind of Adoration of Idols at distance To kisse the hand in passing by the Idol So did Cecilius worship the Image of Serapis A Creditor by the Law of the 12. Tables might cut in pieces his condemned Debtor who was not able to pay him The rigor of that Law commuted into shame The manner of shaming such Debtors There is a Civill death of a mans Honor and Good name as well as a Corporall death of the Body 10. Their fashion of Adoring their Idols was either at Distance or Close by Adoration at distance was diverse either of Idols in Heaven or on Earth If they adored the Celestiall bodies 1. They looked up towards the Heavens 2. They did in heart give the honor to the Creature which is due only to the Creator 3. Their mouths did Kisse their hands 4. They prayed unto them either audibly or tacitely If they Adored their Images on Earth 1. They stood before their Images somewhat off 2. They solemly moved their right hand to their â—ips 3. They kissed the forefinger joyned with the thumb 4. They turned about their body on the same hand 5. They did draw nearer and kisse the Images They kissed not only their Lips and Mouths but other parts of their bodies also 11. The manner of saluting one another among the Persians The story of Polyperchon Adoration whence so called The reason why in Adoration they did both Bend and Kisse The reason why they put their Hands to their Mouths in Adoration The ancient Romans had a house dedicated to the Sun A greater Obeliske dedicated to the Sun meaner to the Moon Kings Adored before either Sun or Moon The Persians worshipped the Sun The manner how The Buckler of the Sun what it is Servius Tullus built a Temple in Honour of the Moon The Manichees Adored the Sun and the Moon 12. The originall of Adoration Kings and Princes had not their originall of worship from the Adoring of Idols or Images as M. Selden opineth But Statues and Images had the beginning of their Adoration from the exemplary worshipping of Kings and famous Heroes as Geverard Elmenhorst proveth from S. Cyprian Athenagoras and Alexanders letter unto his mother About Serug his time they began to draw the pictures of Magistrats Tyrants c. About Terah's daies they made Statues and Images Statues were made 1. Of Clay by the Potter 2. Of Stone by the Mason 3. Of Silver Gold c by the Gold-Smith 4. Of Iron by the Black-Smith and other Artificers The diverse Apellations of Images made for Gods Heroës Kings Wisemen Well-deserving men The cause of Adoration sometimes Greatnesse Goodnesse Adoration a Reward for the dead Illective for the living Both Men and Women for some evident priviledge of Vertue were deified The first Inventors of every thing profitable for men Deified Jupiter so called à juvando Jovis Jovi Jovem Jove corrupt derivations from Jehova 13. The Cities Countries and Places of the Heathenish Gods are known where they were Borne Lived were Buried The great variety of Gods and Goddesses among the Heathen Saturne the Ancientest among the Heathen Gods Jupiter borne and buried in Crete 300. Jupiters The famous Heroës and Princes were in the World before their Images Statues were at first Comforts are now sacred Reliques Common people pray unto and publiquely consecrated Images The mouths of the Image of Hercules many Images at Rome worne bare by Kissing 14. In ancient times living Kings were Worshipped and Adored Sons of God Gen. 6.2 were Sons of Princes Elohim the name of God appliable to Princes Great men in ancient times Adored for their wickednesse Men Reverenced and Adored for their Name In ancient time great store of Kings Nine in one Battle Gen. 14. Vsuall in India for Subjects to Kisse their Kings by way of Worship Some Kissed their Hands yet did not Adore Adored yet Kissed not their Hands Adorare to worship used for Orare to pray both in Scripture profane Authors and Fathers Praying to an Idoll maketh it a false God The True God only must be prayed to Prayer used for Adoration Adoration for Prayer The story of the Father Wisedome the 14. for the untimely death of his Son 15. The story in the Mr. of the Ecclesiasticall History concerning the Originall of Idols Idolatry had diverse Inventors The Egyptian Idolatry the worst That place of Scripture Then began men to call on the Name of the Lord Gen. 4.26 vindicated from the misinterpretations of Bellarmine and Waldensis who apply it to a Monasticall life Others who gather from hence the Originall of Idolatry Examined at large and truly Interpreted No Idolatry before the Flood Enos was Called a God Held a God for his admirable Vertue and Justice His Sons called the Sons of God Gen. 6.2 So Adam so are Kings and their Officers so are Christians Enos the first who called upon God by the name Jehovah How God was not knowne by the name of Jehovah to Abraham Isaac and Jacob. Two Conjectures of the Author Many words in the Hebrew Bible signifie contrary things to excite our minds to a diligent search of the right meaning Authorities that Idolatry was not before the Flood Salianus Cyrill Irenaeus c. The first Idols had their primitive Adoration from the Adoration of Kings The latter Kings c. have had Adoration from some kind of Adoration derived from Idols When Christ celebrated the holy Communion t is probable he fell down on his Face Falling on the Face is the most forcible Gesture exciting to Devotion The prostration of the Body is the Elevation of the Soule Christ in the celebration of his Last Supper varied his Gestures as occasion required The Church ought to imitate Christ in those things which she commands PARAGRAPH 1. 1. WHether Christ himselfe received the blessed Sacrament I answer Here cannot choose but be diversities of opinions Bellarmine de Sacramento Baptismi 1.23 thus Dices potuit Christus accipere sunm Baptisma non ad effectum Regenerationis Adoptionis consequendum sed aliquâ aliâ de causâ c. You will say Christ might be Baptized with his own Baptism not to work Regeneration or obtaine Adoption but for some other cause As Christ was Circumcised which hee needed not and was Baptized by John to the Baptism of Repentance though Christ had no cause to Repent and lastly as he took
had not always their Images below to Kisse them and Worship them and therefore looking up and kissing their hands they so adored them Tertullian contra Nationes 1.13 thus expresseth it Plerique affectione Adorandi aliquando etiam Coelestia ad Solis initium labra vibratis Most of you when you meane to Adore things heavenly move your Lips toward the rising of the Sun or rather you shake quaver and often move your Lips Forward and Backward Indeed the Romans had an house dedicated to the Sun Tacitus toward the end of the 15. Book of his Annals saith Proprius honor Soli cui est vetus aedes apud Circum Especiall honors were decreed to the Sun in the house dedicated to him of old Solis Effigies de Fastidio Aedis emicat saith Tertullian de Spectaculis cap. 8. yea they placed it above the Top of the house And indeed an Huge great Obcliske was sacred in his honor Obelisci enormitas Soli prostituta was consecrated to the Sun saith Tertullian ibid. And this was a very High one Cassiodorus lib. 3. Epist 51. speakes of more Obeliskes A greater was dedicated to the Sun a meaner to the Moon Ammianus lib. 17. addeth That which was devoted Deo Soli to God the Sun had in it the Rayes gracilescentes growing lesse and lesse and did resemble the Sun That the Heathen worshipped or kissed or fell down before the Images of the Sun Moon or Stars Before Kings were Adored I remember not to have read The Persians worshipped the Sun as he was pictured or painted on Napery and Linning or their Banners whom we behold in his Buckler saith Tertullian Apologetic cap. 16. Many mistake what the Buckler is I take it to be his round Circle Orbe or Globe He remaining or residing bodily within the compasse of his Orbe or Round-Buckler as the Poët cals it Ovid Metamorph. 15. vers 193 c. Ipse Dei Clypeus terrâ cum tollitur imâ Mane rubet terrâque rubet cum conditur imâ The Buckler of the Sun looks red When he doth rise and go to bed Dei Clypeus the Buckler of the Sun that is Solis orbis the round Circle of the Sun as Greg. Bersman hath expounded it in his Marginall Annotation on that place But in the Houses of the Sun no doubt he was Adored with Divine Worship Servius Tullus also built a Temple in honour of the Moon saith Tacitus Annalium 15.9 And in it no doubt but She also was honored as the Sun was in the House to Him dedicated Augustine Tom. 6. pag. 75. Contra Faustum Manichaeum 20.2 The Manichees Adored the Sun Ad cujus gyrum oratio eorum circumvolvitur They turned their Prayers to Him and to the Moon as they moved any where in their Orbes upon two false suppositions or rather misinterpretations that the vertue of God did dwell in the Sun and wisdome in the Moon and the holy Ghost in the Aire and that God dwelleth in the Light as all confesse Faustus little remembred that God said He would dwell in the thicke Darkenesse 2 Chro. 6. â— And 1 King 8.12 And not only said so but Darknesse was under his Feet Psal 18.9 And he made Darkenesse his secret place his pavilion round about were Dark waters and thick clouds vers 11. Soli huic Genu flectitis saith Augustin de Moribus Manichaeorum 2.8 Tom. 1. pag. 164. PAR. 12. MAster Selden in his Titles of honors pag. 38. saith It grew by custome that Princes being next to Deities and by some accounted as Deities had the like honor done to them that is to be Kist or Adored in acknowledgement of Greatnesse But I should rather think That Statues and Images had the beginning of their Adoration from the obsequious Exemplary Worshipping of Kings Princes and famous Heroës either living or dead more probably than that Kings and Potentates had their Adoration from Images or Idols Geverard Elmenhorst in his notes on Minutius Foelix saith Because the memory of the Ancients and of Kings was observed thence grew into custome the rites of Worshipping and Sacrificing Hee proveth it by Cyprian de Idolis and Athenagoras his Apology and Alexanders letter to his mother Tertullian de Idololatria cap. 3. Idolum aliquando retrò non crat Idols were not always or at all times The Alexandrian Chronicle to this effect Grecisme and Gentilisme began about Serug his time who was the third Father or great Grand-father of Abraham Gen. 11.22 c. Then did they take out to life the Pictures of Magistrates Tyrants and others After these Effigiations by Paintings about Terah's daies who was Father of Abraham they spread and increased their Idolatry by Statues and Images which were first made of Clay by the help of the Potter in memory of those who were dead And then Dibutades saith Pliny 35.12 invented Red-oker Rade or Red-chalke and they did paint these Images with Vermilion and Red-lead Tarquinius Priscus his Jupiter was of Earth and therefore was wont to be dawbed over with Red-lead So far Plinius And Pausanias in Achaicis saith Bacchus his Image was dyed and coloured with Red-lead The Chronicle of Alexandria thus proceedeth After the Masons prepared the Stone Then the Silver-smiths and Gold-smiths framed their Images and the Copper-smiths Carvers and Gravers at their pleasure varied their work Last of all the Black-smith and other Artificers This is cited by Cerda or Tertullian who excellently observeth in his Notes on that chapter of Tertullian that the Images made for Gods were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Heroës 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Wisemen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Wel-deserving men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That not only nor perhaps principally Greatnesse was the cause of their Adoration but divers others as effectuall motives and inductives is plaine from Minutius Foelix in Octavio Vnaquaeque Natio Conditorem suum aut Ducem inolytum aut Reginam pudicam sexu suo fortiorem aut alicujus Munâ—ris vel Artis Râ—portorâ—m venerabatur ut civem Bonae mâ—â—oriae Sic defunctis 〈◊〉 futuris dabatur exemplum Every Nation did worship his Founder either some famous Captaine or chaste Queen eminent above other women or the Inventer of beneficiall things and Arts as unto Citizens of happy memory So was there both Reward for the Dead and an Illective for others after to do the like From Historians he addeth Ob merita Virtutis aut Manâ—ris For their Vertues or Gifts and Good-works they were accounted Gods Hâ—lcoâ— on Wisdom 14.15 saith Both Men and Women for some evident priviledge of Vertue as Strength Chastity and Knowledge began to be Deified Exhoâ—â—â— beleeved divers were assumpti in Deos esteemed Gods for finding out new kinds of Graine or Corne profitable for mankind And both the Inventos and things Invented were called by the same names For Sine Libero Cerere friget Venus Without meat and drink Lust waxeth cold As Perseus did