when he said Drink yee all of this lest the hearers should say Why drinke I blood and eate flesh To keepe them from being troubled at it as they were troubled when many fell off from him he dranke his own blood first himselfe So Titus hath it the Abbreviator of him Isychius on Leviticus 8. as I guesse verse 23. Moses tooke of the blood of the Ramme and put it upon the tip of Aarons right eare and on the thumbe of his right hand and upon the toe of his right foot And verse 24. He did the like afterwards to Aarons Sonnes Not onely on their thumbes but verse 27 He put oyle upon Aarons hands and upon his Sonnes hands Not onely on his hands But verse 30. Moses tooke of the annointing Oyle and of the blood which was on the Altar and sprinckled it upon Aaron first and his garments and upon his Sonnes and his Sonnes Garments and sanctified both Aaron and his Sonnes and their Garments Isychlus addeth Christ in that Supper first dranke his blood Then gave it to his Disciples Yea but it is not read that he ate his Body and dranke his blood Soto answereth It is read that He Tooke the bread He Tooke the Cup and though it must be expounded He Tooke them into his hand or hands yet it is not said He tooke them into his hands onely but He tooke them himselfe as he commanded his Disciples to take them Therefore when he said to them Take eate drinke so when He tooke them it is deducible He did after the same manner eate and drinke The old Rimer before cited is authentique enough in this last point Se tenet in manibus se cibat Ipse cibus Christ in his hands Himselfe did bring The Food and Feeder being one thing Soto bringeth another objection Betweene the Receiver and the thing Received there is a Division But Christ is not divided from himselfe Therefore he could not take himselfe It is answered saith he Christ is not compared to the place by his proper Dimensions but by the Dimensions of the severall Species so that wheresoever They are there is his body and blood Therefore because he had the bread and wine in his mouth and stomach when he ate Them he did eate himselfe And to this there needs no division between the receiver and the received PAR. 2. A Third Objection by him urged is this There is a double eating of the Sacrament Spirituall Sacramentall Christ needed not the spirituall receiving for he received no Grace from the Sacrament The Sacramentall reception is improper proper to sinners onely and so unfit for Christ He answereth with Aquinas Christ received himselfe both Spiritually and Sacramentally And so before Aquinas Alexander Hales settled at last in that opinion For though Christ received no increase of Grace or Charity by the Sacrament because he needed none yet he received a spirituall Taste and sweet enjoying of Delight which are effects of this Sacrament So he tooke it also Sacramentally To take it Sacramentally without increase of Grace hapneth from hence that the Receiver Then is not capable of Grace And this may come to passe two wayes Either because he puts an impediment or block against it as he is a sinner or because a man is so full of Grace that he cannot receive an Increase of Grace as Christ was Much of this discourse proceeded from the learned Dominicus Soto Confessor to Charles the Fist which because he most inlargeth Aquinas I have translated and cleared and inlarged him To conclude let me adde that Christ might well take the blessed Eucharist himselfe for example sake to Teach us what we should doe who may recieve much good by taking it and should imitate him by taking it first our selves before we administer it unto Others For thus did he doe diverse Actions in his life to Teach us to doe the like Gregorius de Valentia Tom. 4. in Tertiam partem Thomae Disputat 6. Quastione 9. Puncto 1. pag. 1095. agreeth with Soto and useth most of his arguments producing nothing of his owne Cajetan in his Commentaries in Tertiam partem Thomae Quaest 82. seemeth to approve Durand for saying That the Apostles though they did concaenare cum Christo yet they did not concelebrare Christ did it by himselfe the Apostles did not assist him in Consecration but he leaveth Aquinas without exposition in the maine point Whether Christ are his owne Body and dranke his own Blood Franciscus Lucas Brugensis on Matth. 26. saith in these words Christus ipse comêdit priusquam discipuli ejus qui tamen non comêdit priusquam pronuntiasset haec verba Hoc est corpus meum Christ did Eate before his Apostles did yet did he not Eate before he had said This is my Body Lastly all the Fathers who say Christ communicated with Iudas are clearely for the Affirmative If by these words My Fathers Kingdome Matth. 26.29 and these The Kingdome of God Mark 14.25 the blessed Eucharist be pointed at and meant as is likely then apparent it is Himselfe dranke of his owne blood in the sacred Eucharist for he professed He would drinke no more of the fruit of the Vine but onely in the holy Eucharist Bishop Lake in his Sermon upon Matth. 26.26 c. saith It may well be presumed that Christ did receive it Himselfe For in his owne person he did sanctifie and honour both Circumcision and the Passcover Also he was baptized and sanctified the water of Jordan Why should we question his Taking of the Eucharist That he did so needed not to be expressed because of the correspondency of This Sacrament to That of the Passeover Indeed Christ needed not partake But by his owne participation he gave vertue to all the Sacraments So he needed not to die for Himselfe but he dyed for us To this effect that holy and learned Prelate now a great Saint in heaven PAR. 3. I Now come to the next points unexpressed 1. What Posture Christ used when he consecrated the Eucharist 2. What Gesture They used when they Tooke it Of which in the seventh Chapter Some there are who say That all the Gestures which we use in religious worship may be brought to Two heads Some belong to Hope as first the Lifting up of the eyes which doe crave or expect some good thing Secondly the Lifting up of the hands to reach at mercy offered or set forth The other Gestures belong to Humiliation as the Uncovering of the head is as the laying downe of the crowne glory and majesty that Man hath and a baring of Mans merit or emptying himselfe of worth to give it to the party worshipped Secondly the beating of the Breast shewing that in it is sin which ought to be expectorated Thirdly Bowing of the Knee which is a great token of the hearts contrition But somewhat is defective in this Dichotomy of which more fully hereafter I returne to the Queres Concerning the first Remember what I writ in the
vers 39. so all things were done in great haste greater haste with any convenience could not be made the Israelites longing to be gone some Aegyptians using faire meanes some violence to thrust them out of Egypt in haste PAR. 22. A Maine objection against the speedy departure of Israel out of Egypt Ob. Exod. 13.18 in a confused manner may be taken from Exod. 13.18 where it is said the children of Israel went up harnessed or by five in a ranke as it is in the margent out of the Land of Egypt quintati say some armati ascenderunt saith the vulgar Militari ordine Vatablus in Num. 2.2 in battaile array as Tremellius varieth it Vatablus from a learned Jew addeth they marched under foure ensignes the first was Reubens whose banner was a Man signifying Religion and reason The second standard was Judah's and it was a Lyon denoteing power as in after times Pompey the great his armes was Leo ensifer engraven on his fignet The third distinct colours were Ephraim's of an Oxe intimating patience and toylesome labour The fourth was Dan's bearing an Eagle betokening wisedome agilitie and sublimity from whence it is likely the Towring Romans had taken after divers descents their Eagle their pares aquilas each side having their pares aquilas in their civill warres and their spread-eagles under Constantine and since PAR. 23. BVt for men to be first marshalled in such military order and to march in such equipage will take up too much time to be sayd to be done in confused haste therefore there was no such disorderly speede as I before established PAR. 24. I Answer first though the same Hebrew word may signifie armed as Josh 1.14 yee shall passe armed or marshalled by five Sol. Ioh. 1.14 as it is in our margent likewise Phinees came to the outside of the armed men or the men ranked by five that were in the hoast of the Midianites and Amalekites a Iudg. 7 11. Iudg 7.11 c. Yet the Chaldee turneth it girded and the word may also well denote the girding under the fifth rib in all three places The 70. doe render the same word Iosh 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-girt nor am I the first who observed this double interpretation Aben Ezra said of old Hebraeos praecessisse accinctos per Quinos that the Hebrewes tooke their journey by Fives and girded also under the fifth rib or thus their loynes being girded which declareth the haste that they were appointed to make for the girding of loynes is to make way for haste of which more hereafter Secondly if they had gone in single rankes onely by Five and Five as many doe opine the first five had come to the banke of the red sea long before any one of the last threescore thousand had stirred one foote for as they travelled they went from Rameses and pitched in Succoth which is but eight miles from Succoth to the edge of the Wildernesse of Etham b Num. 33.6 Num. 33.6 And that was about eight miles more from Etham to Pihahiroth which is about 16. miles where they emcamped by the Sea as it is c Exod. 14.1 Exod. 14.1 betweene the Wildernesse and the red Sea so they had but three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mansions or Stations and they were in all about 32. miles till they pitched by the Sea-shore And fifty hundred thousand men marching along in their single files by five and five will take up more length then thirty and two miles Therefore it cannot be rightly understood that they marched onely five or by fives abrest or in front and no more but they might all and did all goe more abroad and tooke up a larger breadth with their loynes girt as they were commanded and commanded as a token of haste Certaine it is the Land of Goshen is not in the shortest cut and the nearest way above two hundred miles from Hierusalem toward the South-west and if all and every one of them and their young ones beasts and carriages had gone the directest way from Goshen to Ierusalem Five onely by five without multiplyed files or rankes the first five perhaps might have beene in the sight of Ierusalem before the last five had beene out of Egypt PAR. 25. YEt I doe not deny but that some of them did goe armed yea and in military forme for God himselfe mentioneth the armies of Israel before the eating of the Passeover a Exod 6.26 12.17 Exod. 6.26 12.17 Therefore some such thing there was resembling martiall discipline Againe in the beginning of their march they are called the Hostes of the Lord All the Hostes of the Lord went out from Aegypt b Exod. 12 41. Exod. 12.41 Moreover that the Iewes had weapons and fought with them when they slew the Amalekites is demonstrated c Exod. 17.13 Exod. 17.13 Ioshuah discomfited Amaleke and his people with the edge of the sword and it is probable they had these their weapons either of their owne in Aegypt or else borrowed them of the Egyptians For the Egyptians lent unto them such things as they required d Exod. 12.36 Exod. 12 36. And in common sense and wisdome if they had wanted weapons and armour they would have required them and might have had them That the red-sea cast up the heavy armour and weapons of iron of the Egyptians was a miracle if true it were but it seemeth rather to smell of a Iewish fable or a dreame of Josephus the Historian Indeed Israel saw the Egyptians dead upon the Sea shore e Exod. 14.30 Exod. 14.30 Or lip of the sea in the Hebrew phrase and might take some spoyles from some of them even such as the Egyptians could not put off and such as were not over massy or weighty to sinke downe their bodies they sanke into the bottome as a stone f Exod. 15.5 Exod. 15.5 As lead in the mighty waters ver 10. Wherefore as it is ridiculous for some to say they were all unarmed and unarmed went up out of Egypt so it is vaine to imagine that all were armed PAR. 26. IN mine opinion we may describe their Exodus or departure most probably thus God gives a charge to Moses and Aaron g Exod. 6.13 Exod. 6.13 And these are that Aaron and Moses to whom the Lord said Bring out the children of Israel from the land of Egypt according to their armies h Exod. 6.26 Ezod 6.26 And in the following verse it is not needlesly repeated These are that Moses and Aaron called Princes Iudges and Rulers of the people both the civill and the Ecclesiasticall governours as Saint Paul applyeth the Scripture i Act. 23.5 Act 23.5 Called gods k Exod. 22.28 Exod 22.28 So Moses and Aaron were their two Princes Nothing was done but by their conduct The divine Writ phraseth it thus The children of Israel went forth with their armies under the hand of Moses
and Aaron l Num. 33.1 Num. 33.1 The united hand of them or the hand of Moses upheld by Aaron or the hand of Moses and Aaron upheld by God These two Princes did not like Alexander the great and the greater Swede put themselves in jeopardy and fight like common souldiers but they chose a gallant young generall even Ioshua who led the battle with some chosen men and fought with Amalecke whilest Moses and Aaron and Hur stood on the toppe of the hill a place of sufficient safety and security with the rod of God in the hand of Moses m Exod. 17.9 Exod. 17.9 c. And though this were done after they were out of Egypt yet we may guesse at the order of things precedent by things consequent Suppose therefore Ioshuah leading the van-guard with armed men Princes of the Tribes heads of thousands in Israel n Num. 1.16 Numb 1.16 Preparing the way to their followers And these went more then five in a ranke with doubled trebled retrebled files and more and broader as occasion advised them to dilate or contract their fore-front sometimes like a Moone crescent sometimes perhaps like a wedge or in other severall formes and shapes wider or narrower more open or closer as the reason of warre directed In the midst of their army we may conjecture were placed their weaker ones their children and women and the mixt unarmed multitude which some doe equall in number to all the men of warre with their carriages and beasts flockes and herds and very much cattell o Exod. 12.37 Exod 12.37 Not an hoofe was to be left behind p Exod. 10.26 Exod. 10.26 For though it be said q Psal 105.37 Psal 105 37. There was not one feeble person among their Tribes which excluded sicknesse yet none can deny but children and women were weaker then men and the unarmed are weake being compared with the armed and though in their first setting out not one was feeble yet afterwards with marching divers were faint feeble and weary and became hindmost and being in the Reere and feeble behind them were cut off r Deut. 25.18 Deut. 25.18 Among which weaker and affrighted sort might be Miriam and Zipporah and other famous heroinae who to hearten the fearefull multitude might sing joyfull songs of deliverance and administer propheticall comfort sure I am that the people he brought forth with joy and his chosen with gladnesse or singing f Psal 105 43 Psal 105 43. Thus as some of the Egyptians were glad at their departure ver 38. So out of doubt were some of the Israelites also In cantu electos suos as Cajetan reads it cum jubilo saith Vatablus And yet before this came to passe there might be and was an hurrying haste and confusion for the words of the Psalmist have more especiall reference to what was done when they had safely passed over the red sea t Exod. 15.1 Exod. 15.1 Where Moses and the Israelites sang unto the Lord and Miriam the prophetesse the sister of Aaron tooke a timbrell in her hand and all the women went out after with timbrels and dances Miriam and the women answering Moses and the men ver 20. Now as Miriam performed a joyfull part when the danger was past So since God himselfe u Mic. 6.4 Mic. 6.4 saith He sent Moses and Aaron and Miriam before the Israelites recording her joyning in commission as it were with those two great Princes and Leaders I hope I have not much erred to place this prophetesse Miriam as a consorter in the beginning of the uprising of their army Indeed God afterwards appointed the Tabernacle to be in the middest of the campe of the Levites w Num. 2.17 Numb 2.17 And the uncleane were put out of the Campe x Num. 5.2 Numb 5.2 c. And Amaleke smote the hindmost of Israel all that were feeble behind thee when thou wast faint and weary y Deut. 25.18 Deut. 25.18 Lastly I opine that the other part of armed men and warriours under other Princes of the Tribes of their Fathers z Num. 1.16 Numb 1.16 led the rereward securing as farre as in them lay the unarmed casting themselves betwixt the mixt multitude and danger supplying the roome of a Port-cullis to a gate of a City the mighty men of warre opposing themselves as a flood-gate to keepe the waters from over-flowings and the perilous from doing perilous things which part of warte to act that is to secure a flight or retreate requireth most skill incurreth most difficulties makes as it were a Parthian fight and is reserved as a glory for the ablest men PAR. 27. AS for Vatablus and his Iewes their relation is of the Muster when God commanded Moses to set the army in order Every man of the children of Israel shall pitch by his owne Standard with the ensigne of his Fathers house a Num. 2 2. Numb 2.2 So besides the particular foure eminent Standards First of Judah on the East for he is first in place ver 3 Whatsoever the Iew or Vatablus hold under whom were quartered the other two Tribes of Issachar and Zabulon Then the Standard of Ruben on the South under which the Tribes of Simeon and Gad did march Then followed the Tabernacle of the Testimony and the Levites were in the middest of the Campe under their owne Standards ver 17. In the third eminent chiefe place was the Standard of Ephraim to the West and by it were the Tribes of Manasseb and Benjamin governed In the fourth quarter was the Standard of Dan to the North and under it were ranged the Tribes of Asher and Naphthâ—li So they pitched by their Standards and so they set forward every one after their Families ver 34. They had of the lesser sort Innumera penè vexilla abundance of Ensignes every Colonel perhaps every Captaine and other inferiour officers That this was the order at their first departure from Egypt cannot be prooved Some imperfect resemblance might there be but now at the Muster was the march made exquisite and perfect PAR. 28. MOre punctually concerning the nimble eating of the Passeover remember in generall both the generall reason immediately subjoyned It is the Lords Passeover and the speciall reason For I will passe through the Land of Egypt this night and will smite all the first borne So if you will avoyd the death of your first-borne kill the Passeover speedily rost it quickely eate it nimbly come not out of the house Lastly forget not the unusuall Ceremonies proving the speedy dispatch Thus you shall eate it ver 11. with your loynes girded your shooes on your feete your staffe in your hand PAR. 29. COncerning the girding of the loynes in the first place That the Iewes used to weare ordinarily loose hanging vestments is evinced because on extraordinary occasions they girded their cloathes to them for pendent and discinct cloathes are more offensive to travailers When Eliah was to runne