come nigh the vessels of the Sanctuary and the Altar that neither they nor you also dye No lesse then death is menaced if the Levites come nigh the Altar which they must doe if they sacrificed aright Both may be well reconciled thus first I say that the ordinary continued duty was committed by God to the Priests onely and the Levites by their place were not to meddle in sacrifices yet if Levites were divinely inspired by God to doe so they might and did so did Samuel a Levite offer a whole burnt offering d 1 Sam. 7.9 and in exigents the priests were helped by the Levites e 2 Chro. 29.35 2 Chron. 29.35 The priests were so few that they could not flay all the burnt offerings wherefore their brethren the Levites did helpe them till the worke was ended now the flaying of beasts belonged to the priests the sonnes of Aaron f Levit. 1.6 Levit 1.6 As this upon extremity was practized by the Levites so were the other duties also and Salianus saith well in this point Nunc ex necessitate duntaxat propter multitudinem victimarum non ex officio id munus usurpabant Not the place or office of Levites but necessity priviledged them for this time and for this Worke. PAR. 8. LEt me adde when priests and Levites were too few when Sacrifices were superabundant as in the Iewish passeovers which were to bee killed on a set moneth on a set day of that moneth on a set houre towards the end of the day on the first part of that houre when all the Lambes could not be brought nigh the doore of the Tabernacle not onely every Levite chiefe of an house but every Master of a Family was allowed to be as a priest for that time his servants as under Levites his house as a Temple That this was one true reason of communication of that power to the Levites and the people appeareth by the contrary practice when the Sacrifices were few when they kept the passeover g Ezr. 9.19 Ezr. 6.19 The Priests and the Levites were purifyed together all of them were pure and killed the Passeover for all the children of the captivity and for their brethren the Priests and for themselves the Priests and Levites killed all the Lambes h see 2 Chron. 29.21 likewise The sonnes of Aaron offered a sin-offering for the Kingdome and the Sanctuary and for Iudah for the number of the sacrifices was but 21 and they killed the bullockes and received the blood and sprinkled it on the Altar but when the Sacrifices and Thanke-offerings encreased when the priests were too few the Levites helped as the Scripture said before yet if the people were unpure they might nor they did not use their priviledge their prerogative ceased and not the impure people themselves but the Clerus Dei must reconcile the people the Levites had the charge of killing the passeovers for every one that was not cleane to sanctify them unto the Lord i 2 Chro. 30 17 2 Chro. 30.17 Yet did the onely right in ordinary belong to the priests to which sacrificing of beasts by the priests Christ alluded k Math. 12.5 Math. 12.5 When he said on the Sabbath dayes the priests in the Temple prophane the Sabbath which is more forcible then if he had said they observe not the Sabbath because God commanded their Sabbaticall duty of sacrificing l Num. 28 9. Num. 28.9 c. Which not Levites but priests fulfilled m Levit. 1. Levit 1.6 PAR. 9. THey prophane the Sabbath not simply but by an improper locution because if eyther Priests or any others had killed flayed or cut a sunder any beasts any where else it had beene a sinne but the law priviledgeth the Temple from the Law of the Sabbath the wiser Jewes held in Templo non esse Sabbatum there is no Sabbath in the Temple and a rule they have that Circumcision chaseth away the Sabbath for it was exactly kept on the eight day though the eight day happened to be the Sabbath it sanctified all the laborious workes of mens hands done in it done to the worship of God and his service which is perfect freedome makes those handy-workes lose their name of servile workes Away then with those halfe-Jewes strict Sabbatarians who will not have bells rung on the Sabbath dayes nor water carryed in pitchers or payles to fill the font nor the raw ayre of the Church to bee sweetned with frankincense perfumes or wholesome odours nor the decent ornaments of the Priests to be put on they are ignorant that the Temple priviledgeth if not sanctifieth such workes and what is done in ordine ad Deum as tending towards the worship of God is no way forbidden when their imperiall censoriousnesse and scorne the daughters of pride are forbidden for never had the common people libertie to judge their Priests oh how humble was Hannah to erring Ely The heathen were very strict in keeping of their Holy-dayes yet saith e Macrob. Sturnal 1.16 Macrobius Vmbro denyed him to be polluted qui opus vel ad deos pertinens sacrorumve causâ fecisset vel aliquid ad urgentem vitae utilitatem respiciens actitasset Scaevola denique consultus quid Ferijs agiliceret respondit quod praetermissum noceret Wherefore if an Oxe fell into any dangerous place and the master of the family did helpe him out or if a man under propped a broken beame of an house to keepe it from ruine hee seemed not to breake the holy day saith Scaevola which words I have the rather related to shew not onely as f Clem. Alex. Strom. 5. Clemens Alexandrinus hath it Philosophia peripatetica ex lege Mosaicâ aliis dependet Prophetis but even the very Roman Priests borrowed much of Moses his Law and in likelihood even from the Gospell his particular instance that mercy is to be shewed to the Oxe in need g Luk. 14.5 Luk. 14.5 Which of you shall have an Oxe fallen into a pit and will not straight way pull him out on the Sabbath day which is all one with that which Scaevola delivereth after to the Romans PAR. 10. ANd now I come to the seventh extraordinary great Passeover when the Israelites came out of the Babylonish captivitie for the Passeover appointed in Ezekiel was onely in Vision where there is mention indeed of the first moneth and foureteenth day of unleavened bread Seven dayes and other offerings for the feast to be provided by the Prince h Exek 45.21 Ezek. 45.21 but what Ezechiel fore prophefied was not accomplished in his time but about 150. yeares after it was performed by Ezra which is the last famous Passeover specialized in the old Testament when they were freed from bondage and had dedicate the Temple i Ezra 6.19 Ezra 6.19 they kept the passeover for all the children of the captivitie and for their brethren the Priests and for themselves And so much for the seven
and curious questions and receive back ridiculous answers gather up summes of money to uphold faction and to animate the obstinate Ones breed up youth to boldnesse fiercenesse selfe-conceipt and to swallow downe a presumption of their owne salvation Then they proceed to declare Who shall bee saved Who shall be damned which is more than Men or Angels good or bad doe know till toward death What scandalls have beene offered what sins under that Cloke committed every great Towne knoweth and every Christian heart lamenteth that knoweth this But I would fain learn of these false Breehren or their false guides Where ever since the beginning of the world or by Whom Such Conventicles were practised by any of Gods people unlesse it were in the dayes of persecution or where the Churches were shut up from the true service of God When Satan was let loose when the raging sword was drunk with blood we read Heb. 11.37 c. They wandred about in sheep-skins and goat-skins being destitute afflicted tormented Of whom the world was not worthy They wandred in deserts and in mountaines and in dens and caves of the earth This did they doe also after S. Pauls death during the Ten great Persecutions But never was there heard of one Conventicle of Orthodox Christians when religious Princes favoured the Church as Gods holy Name be blessed they doe and long time may they prosper and whilst the Gospel flourished as these thousand yeeres it never prospered more And will our people be wiser than all that ever went before them or dare their profane mouthes accuse our most sacred and holy King as an enemy to the true Professours and doctrine of Christ than whom God be blessed we never had a more religious favourable gratious temperate chaste and sanctified Prince since England embraced Christianity Rather than they should mis-spend their time in their own will-worship edifie unto evill give scandalls to the Church call themselves weak brethren whilst they think themselves the most learned Doctors and devoutest part of Gods militant Church I could wish them each in their private houses if our Liturgy and Church Service be not savory enough that is not long enough for them to do as the Iewes did As they on their Sabbaths had a long Lecture or Lectures every Sabbath day one of which you may see before so let these on the Lords day or each day of the Lord when our Church Service is ended reade the same Lecture or Lectures and another if they please out of the New Testament Let them reade with hearty precedent prayes unto God for a blessing Reade not to prate and to dispute but to practise holy duties Let them remember Psalme 25.9 The meek will God guide in judgment to the meek will he teach his way Let them be assured Saving knowledge goeth up and downe our streets and there is none of yeeres of discretion but knoweth enough to be saved even Jesus Christ and him crucified There remaineth nothing but that each man labour to be Christiformis and as farre as our weaknesse will permit to imitate Christ in holinesse of life and to be conformable to him here in lowlinesse of minde that he may perfect us hereafter Oh but the people judge and say It standeth with Reason to serve God more than the Magistrate appointeth and whatsoever is reasonable may passe for a Law For Tertul de corona militis cap. 3. saith if the Law consist of reason then every thing by whomsoever brought forth which partaketh of reason shall be a Law But say I Tertullian here fell short of the truth For the cause why Lawes are in force is not only because they accord with Reason though no Law ought to be unreasonable but because the Lawes are made by such as have authority to make Lawes and it openeth too great a window unto licentiousnesse that every thing shall be held a Law which every one thinks is consonant to Reason Rather observe this distinction If any man whosoever findeth any Rule running along with Reason and Religion if it be not crossed by his superiours let that be if he will a Law to him let him be guided by it till he finde a better Rule or be taught otherwise by Authority But a Generall Rule it must not be till he who hath a Law-making power doe stamp it with the approbation of publicke authority Order commandeth a subjection of the Inferior to the Superior Order is relucentia sapientiae a bright shining ray of wisedome and participateth of the light of wisedome saith Cusanus de venatione sapieutiae cap. 31. Let Gods people beware of will-worship though gilded with religious pretences Let them remember what Calvin in his Epistles saith When men desire to worship God as themselves please whatsoever they averre of their owne is a stincking prophanation And still I say Nesutor ultra crepidam A Cobler must not go beyond his Last The temptation of the Serpent Dit eritis yet shall be as Gods is to this day a temptation which Satan useth and by it seduceth many thousands who think they know Good and Evill and therefore will run on in their own by-pathes forsaking the Kings high-way the good and dangerlesse High-way and by their Singularity doe favour of arrogance and pride For it is agrecable to prudence and humility ad Majorum Peritiorum consilia recurrere to trust to learned Counsell as may be gathered from Aquinas 2 a 2 ae Quast 49. Artic. 3. as it is arrogance and pride to trust too much to a mans owne selfe God gave guides unto the Church he left not every one to guide himselfe wholly Whost faith fellow ye saith the Apostle PAR. 7. LAstly as I said before that I may returne to my old matter Though the heads of the Books might have been the same from their first being written yet the division by Chapters and by Verses is not so ancient Elias Lovita in the preface of his book called Massoreth Hammossoreth affirmeth with the Rabbins that the whole Law of old was but one Pasuk or one sentence in one all did stick fast one to another without any distinction of verses And that foure hundred and six yeers after the finall destruction of the City they were divided into Pesukim that is Verses and Sentences à Judaeis Tiberitis by the Iewes of Tiberias Here let me say somewhat concerning the New Testament and its division by the Ancients differing from what is now The learned Caesarius brother to Saint Nazianzen in his Questions saith we have foure Gospels which consist of eleven hundred sixty two Chapters Euthymius on John bringeth the sixty sift chapter of Matthew which is now but the six and twentieth with us The most learned Heinsius proceedeth Exercitationum Sacrarum cap. 13. p. 254. c. and by divers evident proofes evinceth that the more ancient division of our Gospels by chapters and verses much differeth from ours And that the Syrian Translator yet differed from all
so that I may winde up all to my purpose I conclude that if our heavenly Saviour ascended or was carryed up to Hierusalem after the first yeare of his age till hee was twelve yeares old it was more then was expressely by the Law enjoyned but because then hee did ascend I resolve it was most convenient for him then to ascend if not necessary infallible consequences prove his ascent g Luk. 2.43 Luke 2.43 The child Iesus tarried behind in Hierusalem therefore he ascended up hither and ver 46. they found him in the Temple therefore hee went up to Hierusalem and was in the Temple PAR 5. BUt whether he kept that passeover which is made so glorious by the recorded presence of him is made quaestionable for the Negative I see nothing but his duodecennall age which yet is above answered and the not mentioning of his receiving it when lesse matters are mentioned which is also of no great weight sithence both omissions are of great matters as of the Angels in the creation when smaller things are insisted on and besides are very frequent see a Ioh. 20.30 21.25 Ioh. 20 30. Joh. 21.25 for the affirmative thus I argue first from authoritie b Theophilact in Luc. 2. Theophilact on Luke 2. Simul venit Christus cum parentibus in Ierusalem ut per omnia ostendat se non adversarium Deo neque repugnantem his quae a lege posita fuerant Christ came to Ierusalem fully to manifest that he was no adversary eyther to God or the established rules of the Law Servavit ipse legem quam dedit saith Bâ—da he oserved the law which himselfe gave ascendit tanquà m homo cum hominibus ad offerenda Deo sacrificia as a man he went up with other men to offer sacrifices unto God Ludolphus the Carthosian Laboranit puer Iesus itineribus longis vadit ut honoret patrem coelestem in Festis suis observans humiliter legem Dominus legis Christ when he was yet but a child underwent long journeyes to honour his heavenly father and being Lord of the Law humbly kept the Law in his owne feasts of our late adversaries Barradius saith Paschale agebat Festum he kept the Feast of the passeover and Franciscus Lucas Brugensis in Christs Itinerary Celebrat Pascha cum Parentibus Secondly from reason many were the civill politick causes why the people went to Jerusalem and there might be mixt causes consisting both of religious worldly thoughts or actions whilest many a man laboured to improve his journey but iter hoc Festi celebrandi causâ tanti susceptum est saith Beda and so much is intimated by the words of Scripture they went up to Ierusalem yearely at the feast of the passeover ver 41. after the custome of the feast they went up to Ierusalem ver 42. and when they had fulfilled the dayes viz. of the Feast they returned ver 43. which all layd together fairely imply that they came to Hierusalem for devotion sake principally if not onely and were at the eating of the Paschall Lambe in the appointed season to wit in the night of the foureteenth day of the moneth Abib and stayed there duly till all the rest of the dayes of that Festivall solemnitie were expired and so soone as their holy duties were performed presently they repaired homeward Neither did our Saviours extraordinary stay in the holy Temple savour of ought but Religion which he expressely calleth his Fathers businesse vers 49. briefly thus Christ came purposely to Hierusalem to offer up and be partaker of the Passeover and other offerings therefore he would not frustrate his owne ends see a parallell of the last point ver 39. they brought Christ first to Hierusalem and presented him to the Lord vers 22. and it is sayd vers 39. When they had performed all things according to the Law of the Lord they returned nothing was left undone The second reason is thus shaped none ever was so well prepared to eate the passeover as Christ was therefore I rather resolve that he did take it the antecedent is thus evinced first his bodily health and strength was proportionable to his age if not above it in his infancy the child grew c Luk. 2.40 Luk. 2.40 in his adolescency or juvenilitie Iesus increased in stature vers 52. no bodily imperfection or weaknesse put an obex to the receiving of the passeover concerning the qualification disposition and state of his soule even in his childhood he was not onely come to the yeares of discretion knowing good from evill but was capable of the greatest mysteries he waxed strong in Spirit was filled with wisedome and the grace of God was upon him and a little after the time of this passeover Iesus increased in wisedome and in favour with God and man vers 52. increased in wisedome though he was filled with it before increased in favour with God though before he was strong in Spirit though before the grace of God was on him Lastly he increased in favour with men both before and at and after the Passeover there is nothing to hinder this exposition lest you may thinke that mens perversenesse might have put him backe or beene exceptive against him e. say now who can that ever and one was so perfectly prepated as he or that being so divinely adapted for it he tooke it not PAR. 6. THe second passeover that Christ is recorded in speciall to have sanctified by his presence was about the beginning of miracles which Jesus did and about the first yeare of his publicke ministery and about eighteene yeares after the last mentioned passeover for from Cana of Galilee Christ went downe to Capernaum and continued not there many dayes a Ioh. 2.12 Iohn 2.12 For the Iewes Passeover was at hand and Iesus went up to Ierusalem ver 13. There cast he out buyers and sellers out of the Temple ver 14. And did divers miracles which when they saw many beleeved on him at the Passeover in the feast day ver 23. About which time Nicodemus seeing his Miracles confessed Christ to be a Teacher come from God and by reason of the greatnesse of Christs miracles that God was with him b Ioh. 3.2 Ioh. 3.2 Yea the very Galilaeans having seene all the things which he had done at Ierusalem at the Feast received him c Ioh. 4 45. Ioh. 4.45 But it is not specialized no not in this passeover neither that Christ received it yet I have read none who deny that Christ now received And this shall make me content with this onely proofe that he did receive Christ came not to destroy but to fulfill the Law c Math. 5.17 Mat. 5.17 Therefore he being at Ierusalem at that time when that branch of the Law was to be fulfilled he omitted it not he brake it not he fulfilled it and received the passeover A most observable passage is in d Sebastian Munst Annot. in Mat. 12. Sebastian
gradations in termes unconfused and proprietie of Language 1. The preparing of the passeover may imply the choosing of a fit legall Lambe 2. Then succeeding the slaying of it 3. There was the making of it ready that is flaying paunching washing dressing and roasting it 4. Lastly followed eating of it Sixtly when the Disciples had made ready the Passeover it is likely that S. Peter S. John went out to meete him for he cometh in the Evening with the 12. Marke 14.17 and the Preparers went from him forth before as it is vers 16.7 Most certaine it is Christ appointed his Disciples to prepare and make ready the Passeover in which is necessarily included the immolation and himselfe came not till the Evening that is till the exact houre when all things were made ready and when it was to be eaten PAR. 7. IT is a great misprision of M. Iohn Weemse of Lathoker that the Lambes of the passeover were killed at the Altar and brought home to their houses and his proofe is lame from Luke 22.7.8 that the Master of the house caused them to bring backe the Lambe to his house for what intimation is in that place yea or in any place of Scripture that it was so generally either precepted or practised there is no mention of Altar or bringing backe of the passeover but rather the contrary The Apostles were to prepare it the place inquired and resolved upon was an house the preparation was in an house the manducation in a guest Chamber ver 11. One Altar for there was but one could not receive so many thousand Paschall Lambes as was killed within a few houses But in their houses was the passeover slaine and in their houses flayne there was it eaten In all the Evangelists the preparation even from before the slaying to the eating seemeth to be included within the compasse of the House and the Iewish professors runne with might and maine for the democraticall immolation but the people never slew any sacrifices on the Altar PAR. 8. THe next durable ceremony is the rosting of it whole Exod. 12.8 They shall eate the flesh rosted with fire and ver 9. eate it not raw nor sodden at all with water but rost with fire his head with the legges and with the purtenance thereof In which divine words five precepts are comprehended 1. Thou shalt eate the flesh rosted with fire I omit the naturall reasons that rost meate hath lesse crudities than boyled meate that it is wholesome feeding that it is best for supper-meate and more hearty foode and more pleasant to taste I omit Reasons congruentiall that some might have wood nearer than they could have water the waters might be troubled by accident PAR. 9. Mine opiâ—ion is the mystery lay in these things Principally to signifie the extremitie of heate paine and affliction and as it were the torrid Zone under which Christ laboured sweate and languished upon the Crosse 2. To put them in minde how the Israelites themselves were as I may so say tosted and rosted in the Brickilnes of Aegypt and in the Lime-kilnes thereof Here the difference is to be observed betweene the Primary Paschall-dish and the other Paschall-Solemnities betweene the passeover and the feast of the passeover betweene the Sacrament and Sacrifice The offerings might be either sod or baked or rosted or otherwise dressed the passeover the Lambe must be rosted 2 Chron. 35.13 At the great Passeover of Iosiah they rosted the Passeover with fire according to the ordinance PAR. 10. SEcondly this was the next precept Eate it not raw Exod. 12.9 In this poynt you may not thinke that the Israelites would have eaten raw gobbets of beasts slaine if they had not beene forbidden they needed no inhibition to abstaine from raw flesh or that God esteemed them as Canibals or as dogges to gnaw on raw-undressed flesh but by raw halfe-rosted or raw-rosted is meant and by not raw is meant not greene as we use to call it not in his blood the blood or bloody-gravy may not swimme in the dish or besmeare the mouth of the Eaters as is practised at the Tables of many wanton stomacks The spirituall meaning might be against luke warmenesse in Religion against halfe-services in holy things God will not have body alone or soule alone hee will not have halfe thy prayers whilst the great Compasser of the earth and wanderer of the world hath the othâ—r part of thy straying conceptions Thy devotions must be intire Matth. 22.37 Thou shalt love the Lord thy God with all thy heart with all thy soule and with all thy minde It is added Luke 10.27 With all thy strength To walke in all Gods wayes Deut. 10.12 God findeth fault with the Angell of the Church of Sardis that his workes were not perfect before God Rev. 3.2 God likes not the Laodicaean temper Rev. 3.15 Thou art neither hot nor cold I would thou wert cold or hot so then because thou art lukewarme and neither hot nor cold I will spew thee out of my mouth Raw meate is undigestible and commonly spewed up againe To these things used among men God alludeth and therefore forbiddeth raw-meate Hither you may referre those precepts Levit. 19.19 and apply it against the Hypocrites of our dayes who are forsooth all for the first Table Gods Religion is their onely care but they esteeme not the duties of the second Table these cleanse the out-side but not the in-side PAR. 11. THe third precept was this Not sodden at all with water the Hebrew runneth Not sodden sod in water washed it must be in water perhaps hot water and rinsed it might be to cleanse it from filth or blood soked also it might be for the better defecation parboyled it might not be much lesse sodden Maymonides saith it might not be so much as basted or dripped with water yet in his opinion it might be basted or smeered with wine oyle or any other liquor Butter was permitted in all likelihood to keepe it from burning they were to eate roasted flesh not scorched or burnt Lambe especially in the Land that flowed with milk and afforded much butter He is distempered who thinketh that God prescribed distempering food meate parched like coales rather then well-ordered well-cooked meate in so extraordinary a sacrifice and Sacrament In the great Passeover of the good Iasiah other Sacrifices indeed were boyled in severall instruments but the Passeover the proper Passeover was rosted 2 Chro. 35.13 The vertue in sod meate is extracted in rost meate contracted Sod meate spends its strength in the pottage or some part of it in bettering the broth more than the rost doth I have heard of some who have spoyled their meate to make good pottage If any one aske what was the substance of this shadow and why water was forbid and fire permitted I am loath to give this reason that the great inundation by waters was passed but the fire of conflagration was pointed at or that Moses his taking out
hasted they had haste and were in all haste till the Armies of Aegypt were drowned Now this being 7. dayes from the eating of the Paschall-Lambe the inhibition of leavened bread conduced more to hasten their haste For unleavened bread or manchets or cakes are sooner made than any flower or bread can be leavened make ready quickly three measures of fine meale saith Abraham to Sarah Gen. 18.6 She could not so soone have leavened and made it ready for eating Moreover the eating of bread of unleavened bread of unleavened bread for want of other or for necessity excludeth not devout intents or performances if a Religious observation was appointed a naturall duty may concurre with an holy end At all their feasts they satisfied nature either wholly or in part these civill or naturall respects did joyne hand in hand with devout and Sacred intentions Lastly the Divine Scriptures are to be understood literally as they offer themselves in their first sense to the hearer or reader if there follow no inconvenience or absurditie therefore in the commandement to eate unleavened bread 7. dayes is included a sacred duty and an holy observation might be performed though they had no other bread to eate though they were in want and necessitie and haste See this precept of eating unleavened bread 7. dayes recommanded Deut. 16.2 c. that you may not doubt but it was eternall pro statu illius politiae not absolutely but periodically aeternall PAR. 4. ANother subsequent fixed ceremony was this Exod. 12.10 Yet shall let nothing of it remaine untill the morning This precept was not absolute and irrespective even at the first Passeover if it had beene exactly necessary there needed no second annexed command in default thereof viz. that which remaineth of it till the morning ye shall burne with fire ibid. In this sixt precept the first of these two observe that the Israelites might eate of the Passeover often if their stomacke served them till almost the very morning and I have read it as a tradition that the last meale which they ate that night was a bit or morcell of the Passeover as the last draught they dranke that night was of Sanctified wine Certainely great reason there was that nothing should be left untill the morning for the Aegyptians might have profaned it dogges might have torne it and if there were any part left some perhaps might have worshipped it As it was to be rosted whole so they might eate it wholy if they could conveniently without gluttony excesse or any other intemperancie and if the number of Communicants had beene great and the Lambe but little and adaequate for them Voluntary offerings might be eaten on the first day and if any remained it might bee eaten on the second day but on the third day the remainder of the flesh was to bee burnt with fire Levit. 7.16 c. If any flesh of the Sacrifice of Peace-offerings be eaten at all on the third day it shall be an abomination Levit. 7.18 The flesh of the Sacrifice of Peace-offerings for thankesgiving shall be eaten the same day that it is offered he shall not leave any of it untill the morning Levit. 7.15 he might eate of it any part of the day or any part of the night the strictest Law of all was for the speedy consuming of the Passeover of all other that must not be kept lest it bee dis-religionized or adored let them consider this precept who long keepe the blessed Sacrament never without some possible danger sometimes likely sometimes apparent from wormes theeves mice nastinesse mouldinesse stinke c. And yet because God never liked intemperance rather than they should play the gluttons and cramme their guts too full he commanded them to burne that which was left and this was an unchangeable closing and parting ceremony PAR. 5. THe next subsequent fixed ceremonic was this they burned the remainder of the Passeover if any remainder were no sinne it was to burne it a sinne it had beene not to burne it Flesh if any were left and bones were certainely to be burned no Passeover was exempted from this conclusive Ceremony and binding precept not fading by time till the death of the Messiah Iunius questioneth whether the skin were burnt with fire and resolveth for the affirmative I thinke the skin and entralls with its ordure were removed a good while before the eating of the flesh and if they were burnt as doubt may be made of the wooll and of the skin they were burnt either before the manducation of the Sacrament or in another fire after the end of all for if they were burnt after the full end of their Paschatizing banquet no shadow of reason evinceth or probabilizeth that the Sacrae reliquae sacred reliques of the flesh if any were or of the bones for whose not breaking such strict order was given were consumed in the same fire which the retrimenta excrementa Naturae the retriments and excrements of nature or ordure were Reverend opinion or estimate of things once sacred perswadeth the contrary Heathens would say such a mixture were an abhomination Divinis rebus suus constet honos intemeratus let holy things be attended with reverence as the whole Lambe was rosted with fire so the residue or remainder was to be burnt with fire they burned the remainder thereof with fire if any remainder were Exod. 12.10 Ye shall let nothing of it remaine untill the morning and that which remaineth of it till the morning shall ye burne with fire it is repeated thus Numb 9.12 They shall leave none of it unto the morning nor breake any bone of it the coupling of these together doth shew it was an eternall ceremonie though Iunius opineth this ceremonie seemeth to be peculiar unto this first celebration of the Passeover This excellent reason about this point may be given Levit. 7.15 The flesh of the Sacrifice of the Peace-offerings for thankesgiving shall be eaten the same day that it is offered he shall not leave any of it till the morning but the Passeover was an Eucharisticall Sacrifice Cornelius Cornelii â lapide maketh this ceremony to be perpetuall for it seemeth not consonant to so great a devout Sacrament that the dogges might gnaw the bones thereof nor other profanation to be used to any part of it it s an old Proverbe used by Aulus Gellius 13.16 Inter os offam betweene the mouth and the morsell many mischances may come which is all one with that Multa cadunt inter calicem supremaque labra that is Betweene the cup and upper lip Many times the Wine doth drip or Full many dangers quickely slip But how many sort of abuses or prophanations might be used to the reliques of that Sacred banquet if they had not beene burnt who knoweth therefore God who onely did foreknow did also provide an antidote to such horrid abuses by burning what was left the Romans had one kinde of Sacrifice which was called Protervia Frowardnesse