a cloake Euthymius on Matth. 26. saith some thought Christ had on five Vestments himselfe judgeth he had three That this was at Supper time cannot be proved and is not said At his Passion indeede the Pasmist foretelleth in the plurall number They shall or will divide my garments as it is in the Hebrew Psal 22.18 The 70. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Our Printers of the last Translation have it in the Singular in both places They parted my garment among them and cast lots upon my vesture But because they had parted them indeede it is said Matth. 27.35 as in the time passed They parted his garments in the Plurall casting lots and the Psalmist is divinely cited as speaking first of his ordinary garments secondly of that excellent coate without seame They parted my garments among them there is the Plurall number and upon my vesture did they cast lots and the Singular is meant of the goodly seamelesse coate wrought from the top throughout Ioh. 19.24 PAR. 10. AFter his washing the Apostles resuming his garment and recumbing againe followeth the last quarter the third part of an houre or somewhat over allotted for dispatching the second Supper and it may seeme thus to be spent First with heavenly instruction to his Apostles then with a farther detection of the Traytor Lastly with the subsequent occurrences The first poynt beginneth from Christs question and is continued with his owne diversion re-inforced with holy conclusions from vers 13. to 17. inclusivè The second distinction of time may be from the graduall detection of the Traytor to the last consummation thereof namely from John 13.18 to John the 13.27 inclusivè Lastly the subsequent occurrences are described from verse 28. to verse 31 inclusivè but of these in order What our most sacred Saviour first said to his Apostles after he was againe laid on the discubitory bed is discerned by that he made this Quaere Know you what I have done to you which is not spoken of his action which all knew well enough without asking namely that he had washed them but of his maine ends and intentions to them unknowne even to Peter ugknowne a while why he washed them Then followeth Christs owne Diversion Yee call me Master and Lord and yee say well for so I am Not onely many other times but even at the preparation of the Paschall Lambe he is called Master Matth. 26.18 The Master saith And during that first Supper Iudas said Master is it I vers 25. Also every one of them said Lord is it I ver 22. PAR. 11. THe Apostles were forbid to be called Rabbi or Master and the reason is annexed For one is your Master even Christ Matth. 23.8 The title Rabbi is held to be given to them who tooke their Masters degree in the Babylonian Academies and Rabbi to them who were declared to be wise men by imposition of hands in Israel Be not ye called so Christ forbids not honour to be given to the Magistrate or to the Doctors but he would not have them ambitious of it and dislikes ambition So Beza on the place assisted by Augustine and Erasmus and indeede he would have his Apostles to be unlike or rather contrary to the ambitious affection of worship and honour and high places and titles which ungraciously reigned in the proud hearts of the Pharisees Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord it hath beene ascribed to men both in the Old and New Testament Exod. 33.22 Let not the anger of my Lord waxe hot saith Aaron to Moses And Sarah called Abraham Lord as is witnessed 1 Pet. 3.6 Likewise in the Testament of Grace the Grecians said unto Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 12.21 Lord we would see Christ Yet these men not affecting or desiring that great attribute were called so without sinne and the other did without sinne call them so But as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth or expresseth that great most proper name of God Iehovah so may no man give to man nor man accept from man the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord for God alone is the onely Lord absolute perfect supreame a Lord paramount of things that are not as well as of things that are Man is no other at his best than a petty diminitive Lord a Lord needing these things of which hee is Lord a Lord of a little or no time a weake Lord who cannot command a disease to goe from his owne body nor so much as a tree of his to grow A Lord by communication partitipation A Lord that must give account as an Vsu-fructuary to an higher Lord and so a little Lord in small matters a great servant to the greatest Lord indeede not so much a Lord as a slave to his passions Christ as hee is God is Lord and as God and Lord is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 21.15 Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou knowest that I love thee saith S. Peter yea Iudas himselfe questioning Is it I Lord tacitely confesseth him to be God that could search the reynes and judge truely of the thoughts of men S. Thomas divinely confesseth both in one Ioh. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Lord and my God and they all said well herein for Christ is our Master our Lord yea our Lord God PAR. 12. AFter Christ reasoneth thus both from the matter it selfe and from their owne confessions If I then your Lord and Master have washed your feete ye ought to wash one anothers feete Ioh. 13.14 And by the washing of feete he meaneth not onely the bodily washing literally but rather the exceeding humblenesse of mind and the double diligence which we are to exhibite unto our brethren for their good Every superiour must have his heart so prepared that though he command others outwardly he may deserve to himselfe inwardly such Christian humiliation that he preferreth the very inferior whom he commandeth before himselfe and grudge not any servill-seeming base worke to save the soule of a sinner It followeth For I have given you an example shat ye should doe as I have done to you vers 15. The man was healed who cast up his eyes to the fiery brazen Serpent Num 21.8.9 verses and happy is the man that casteth up his eyes to follow and imitate Christ in whatsoever he can that in all businesses to be done first examineth whether they be according to Christs precept or example I have seene them who have the sweet name of Iesus pounced stamped and as it were inlayed in Azure most blew indelibly and as it were cut out on their Armes or printed or graven I have read in Lorinus of one upon whose dead heart was found written and as it were engraven Christ is my love or that effect I am sure he is to be our Example I beseech you be yee followers of me saith S. Paul 1 Cor. 4.16 Yet he sheweth other-where how they must follow
Consecration The words of Consecration were onely these This is my body c. Innocentius the third his opinion concerning Christs Consecration of the blessed Sacrament censured A second and third opinion related by Aquinas censured Lucas Brugensis thinkes Christ used more words in the Consecration When or at what Time Christ said those words Take c. Christ gave the hallowed bread not in Promise but in Exhibition John the Baptist called a foole Epictetus saying Christ put not the blessed Sacrament into the Disciples Mouths but into their Hands In the Primitive Church the Christians received it into their Hands So did they in Tertullians time So did they in Cyprians dayes Taking is by the Hand Cases may fall out wherein the hallowed food may be put into the Recipients mouthes We are not bound to doe All whatsoever Christ did at the first Celebration We must doe All whatsoever he commanded us to doe Authorities for Taking the blessed Sacrament into our Hands The Tripartite History Chrysostome Cyprian Tertullian The Schismaticks in old time divided not themselves from the Catholique Church in this respect as S. Augustine witnesseth Nor Novatus as Ruffinus recordeth The Christians in ancient time Reserved the Sacrament Some Reject things really Tendred unto them 6. The second word Eate It is probable that Judas did receive the Sop into his Hand Mouth Many of the Fathers did think so Sinnes revealed grow more sinfull Carolostadius his fancy by most Divines disliked disploded The Future tense is never used for the Present tense but the Present tense is often used for the Future in Scripture 7. The third word This is my Body which is given for you c. Transubstantiation roved at The farther Disquisition thereof wittingly and willingly forborne The Authors Apologie for the same His Valediction to the Remainder of his Miscellanies Resolves to spend the remainder of his dayes in holy Devotion and continuall Praying The Moores of Morocco Pray six times every twenty foure houres The Lords Prayer highly commended and preferred before all other Prayers It ought to be used by every Christian at least seaven times a day The Church of England commended Vnto which the Author submits himselfe and all his Writings Bishop Jewell Bishop Andrewes Bishop Morton Bishop White and incomparable Master Hooker have written Polemically the Controversies of the Lords Supper unto whose unanswerable Writings the Author referreth all scrupulous Christians for their better satisfaction PARAGRAPH 1. THe accursed Gnosticks have fained abominable blasphemies and ascribed them to our holy Saviour in his first Institution Sixtus Senensis in my opinion deserves a very sharp censure for the bare reciting and recording such damned horrid lyes though his soule detested them May they never more be thought upon Let us consider the Actions in order in the same manner as Christ performed them First He tooke bread and so the Cup he might have bid them take it themselves as in the Second Supper he bade them Divide the wine among themselves Luke 22.17 But he himselfe now Tooke the bread and by Taking it sheweth he would do somewhat more by It than by other bread which he took not into his hands So John 6.5 Jesus lift up his eyes and he took the loaves and when he had given thankes he distributed to the Disciples ver 11. So he took the seven loaves and fishes and gave thankes and brake them and gave them to the Disciples Mat. 15.36 Neither did he ever take Any thing in a religious forme into his hands but it was bettered and changed from its old nature some way or other Simeon tooke Christ up in his armes and blessed God Luke 2.28 for Christ needed no blessing Christ took a child into his armes Mark 9.36 And some think this child was Ignatius who saith of himselfe that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne or carried of God But whosoever hee was certainly he was blessed of Christ more than others whom he took not into his armes When little Children were brought to him that he might touch them Christ was much displeased with his Disciples because they rebuked them who brought them he took the children up in his armes but what followed He put his hands upon them and blessed them Mark 10.16 If I should say that when Christ made a scourge of small cords John 2.15 and drove all the faulty ones out of the Temple no doubt that scourge had more vertue than an ordinary whip If vertue went out of him when a woman touched but the hemme of his garment Mat. 9.20 questionlesse when in a religious way he touched other things he imparted vertue to them So when he took the bread you cannot but think He put his hands upon it and blessed it blessed it above other bread which he touched not Saint Matthew saith expressely He took bread and blessed it Mat. 26.26 So it is also Mark 14.22 confirmed with a back of steel It is varied Luke 22.19 Christ took the bread and gave thanks and brake it And this is also doubled or redoubled 1 Cor. 11.23 c. Christ took bread and when he had given thanks he brake it Hence ariseth the next point the Second point worthy the disquisition PAR. 2. AFter he took bread he blessed it Mat. 26.26 What it is to blesse All words names voices and things whatsoever which are applied to God are more significant than if they be referred to ordinary matters When God blesseth he giveth bequeatheth exhibiteth blessings He doth good and prospereth the parties blessed Gods Benedicere is his Benefacere imparting to the creature some reall benefit efficacious blessing Gen. 12.2 I will blesse thee and make thy name great .. That was one effect of Gods blessing but many more concurred with that both Temporall The Lord hath blessed my Master greatly and he is become great he hath given him flocks and heards silver and gold c. Gen. 24.35 What need have we to cite more particulars when God blessed Abrahaem in all things ver 1. And God blessed Abraham not in Temporall things alone for they many times are the portion of the wicked but even in Eternall and Spirituall blessings Gal. 3.14 It followeth Thou shalt be a blessing or as the Interlineary hath it rightly from the Hebrew Be thou a blessing Gen. 12.2 He spake the word and it was done By the word of the Lord were the heavens made and all the host of them by the breath of his mouth Psal 3.6 Abraham became a blessing to us The faithfull alive are the children of Abraham The blessed who are dead are in Abrahams bosome It yet followeth I will blesse them that blesse thee and curse them that curse thee that is who do good for thee I will do good for them who do ill to thee I will do ill to them God said to Kings Touch not mine Annointed and do my Prophets no harme Psal 105.14 15. One of the Kings was Pharaoh whom the Lord plagued and his
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
videns Samuel the Prophet both to distinguish him from other Samuels who were not Prophets if any such men were and to intimate that his joynt-reformation with David was determined and agreed on before hand with a divine consent flowing from the spirit of prophecy PAR. 15. IN somuch that Samuel is counted one of the Trium-viri e Psal 99 6. Psal 99.6 which were the great instruments of Gods glory in Sion whom the Lord answered when they called on him nor can any wise Christian thinke but Samuel who in expresse termes is said to order the porters f 1 Chro. 9.22 1 Chron. 9.22 Had farre greater care of greater matters Thus much for the state Ecclesiastique which Samuel reduced to good order as a Seer PAR. 16. SEcondly for the state Politique which he governed as a Iudge when in his Circuites which he yearely kept as a Judge Itinerant to Bethel Gilgal and Mizpeh he had spoken unto all the house of Israel g 1 Sam. 2.3 1 Sam. 2.3 And counselled them to put away the strange gods and Ashteroth from among them and to prepare their hearts and serve God onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Septuagint PAR. 17. NOw to shew that both dulia and latria belong onely to God and that the distinction is over nice and over-valued Christ saith to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the Israelites had done so ver 4. Then Samuel bad them gather all Israel to him and promised to pray for them PAR. 18. VVHereupon a dyer or parliament was gathered at Mizpeh ver 6. The people drew water and powred it out before the Lord though they drew it perhaps to drinke as thirsty men for it was no Sacrifice yet being drawne they would not drinke but powred it before the Lord as David did his longed-for water h 2 Sam 23.16 2 Sam. 23 16. c. They abridged their owne desires thwarted their owne appetites certainely they fasted and confessed their sinnes then also did Samuel offer a burnt offering wholly unto the Lord and Samuel cryed unto the Lord and the Lord answered him ver 9. To which place the Psalmist alluded i Psal 99.6 Psal 99.6 yea but what is all this to the Passeover of Samuel or where did Samuel keepe the Passeover I answer that in all probability it was about this time the offering of a sucking Lambe wholly for a burnt offering might be no hinderance but that both he and all the Israelites might keepe a great Passeover before at or after this great reformation though it be not described for other reformations of Joshuah Hezekiah Iosiah were accompanyed with receiving a solemne Passeover and so might this I am sure a Eccle. 46.14 Ecclesiasticus 46.14 It is said of Samuel that he judged the congregation by the Law of the Lord and that in all causes saith Tostatus PAR. 19. THough the causes concerning the divine Law belonged to the high Priest yet some unusuall priviledge was granted to Samuel who was both a Levite and a Prophet and an extraordinary Priest saith the great Salianus in his Annals let me adde that he was a judge also and that the Iudges had a regall power Samuel being herein a Type of Christ a King Priest and Prophet Lastly let the words before cited have their due consideration b 2 Chro. 35.18 2 Chron. 35 18. There was no Passeover like to that of Josiahs from the dayes of Samuel the Prophet and though we cannot punctually say it was in such a yeare of Samuel yet this resultance is unforced and may runne among the likely ones In the dayes of Samuel the prophet there was a passeover like to Josiahs PAR. 20. I Cannot omit that c Iosephus l. 10. c. 5. Iosephus agreeth with the Scripture in sense A Prophetae Samuelis temporibus in hunc usque diem saith he of Iosiahs passeover nulla talis festivit as celebrata fuit he hits upon an excellent reason quia tum omnia juxta praescriptum legum antiquas consuetudines peragebant which words as cited by Salianus may have reference to the dayes either of Samuel or Iosiah Salianus churlishly finds fault with Iosephus as if he accused of Sacriledge and of breaking Lawes and neglecting ancient customes in the greatest Festivity and Sacrifice both Hezekiah Iosaphat Asa Salomon and David himselfe yet Salianus himselfe both supinely passeth over the passeover of Samuel inhering in smaller matters and doth not observe that Iosephus hitteth exactly the Scripture straine namely not so much accusing others of Sacriledge neglect or contempt or any positive mischiefe as saying in a comparative reference that upon reformation there was no passeover every way so absolute as Iosiahs passeover was since the great passeover in the dayes of Samuel Nulla talis Festivit as which words of his may Commodo sensu be well expounded no passeover since Samuels was ever so reall and exquisite for substance manner and matter and so perfectly circumstantiated which the Scripture before Iosephus fully declared And so much for the fourth great passeover which would not have beene omitted by all writers for the place thereof if it could have beene necessarily and demonstratively proved from hence but indeed the argument is onely probable not apodicticall or necessary and yet I thought fit to enlarge this poynt because some matters momentuall are couched in it and divers things conjoyned which lay scattered and therefore not usually observed as parts of one history The Prayer MOst gracious Father thine especiall love to us hath vouchsafed to ingirt and encompasse us thy servants of great Britaine not more with the Ocean than with a Sea of prosperity and gladnesse here is no leading into captivity no complayning in our streetes peace is within our walls and plenteousnesse within our palaces the breath of our nostrils the light of our Israel is upheld and comforted by thee his most gracious spouse his most fruitefull Vine brancheth forth joy for the present and manifold stronger assorances for the time to come Most heartily we blesse thee for this thy mercy and humbly desire the continuance of it upon our most Sacred Soveraigne and upon his most gracious Queene Vpon our most hopefull Prince and royall Progeny and upon us by them for the mediation and merits of thy beloved onely Sonne in whom thou art well-pleased even Iesus Christ our onely Advocate and Redeemer Amen CHAP. IV. The Contents of the fourth Chapter 1. In the fifth great Passeover specialized to be kept by Hezekiah the unsanctifyed in part ate it and in the second moneth by dispensation divine and the Priests and Levits onely killed the Passeover 2. The Kings prayer accepted both for the uncleane Priests and people and the people healed at the good Kings prayer 3. A voluntary Passeover to supply the imperfection of the former Devotions halfe performed are to be renewed and quickened 4. The Priests and Levites prayers accepted of God for the people 5.
Religious thoughts must be produced into Acts. 6. In the sixt glorious passeover of Iosiah were most royall offerings both for the Pascha and also for the Chagigah which exceeded the offerings of Hezekiah 7. Salianus against Vatablus both reconciled 8. The Masters of the family killed the Passeover but the Priests slue the Festivall offerings Levites might not sacrifice without divine inspiration or great exigents any Levite might sacrifice the proper Passeover for his owne family or for the impure 9. In what sense Priests are said to profaine the Sabbath the Temple Sacrifices and Circumcision chase away the Sabbath 10. The seventh extraordinary great Passeover was foreprophecyed by Ezekiel but not accomplished till the returne from captivity in the dayes of Ezra and Nehemiah PAR. 1. THe fifth great Passeover was in the time of Hezekiah a 2 Chro 30.15 2 Chron. 30.15 For I passe by Hezekiah his precedent reformation of taking away the high places and breaking the Images and cutting downe the groves and breaking in peeces the brazen Serpent which Moses had made to which the Israelites burned incense b 2 King 18.4 2 King 18.4 I omit also the preparatives to this great passeover and begin at the 15. verse Where it is said The Priests and Levites were ashamed for their sins and the sins of the people and sanctifyed themselves And the people received the passeover though they were not sanctifyed and in the second moneth Wherefore the people themselves or the Masters of the families killed not their Lambes for the passeover as was their wonted guise or custome at other times But the Levites had the charge of killing the Passeover for every one that was not cleane ver 17. PAR. 2. FOure other things are most observable about this passeover First that they who were not cleansed and yet did eate the passeover otherwise then it was written were prayed for by the King and the forme of Hezekiahs prayer was The good Lord pardon every one that prepareth his heart to seeke God the Lord God of his Fathers though he be not cleansed according to the purification of the sanctuary ver 18. c. And that you may know the great power of the hearty prayers of a King even of Hezekiah as well as of David and Solomon in other cases The Lord harkened to Hezekiah and healed the people For the Kings heart was cleane when the Priests Levites and peoples were uncleane PAR. 3 THe second passage is this that whereas other passeovers lasted but seven dayes what was wanting in the former part of their more perfect sacrifice was supplyed in their voluntary assumed devotions the whole assembly tooke counsell to keepe other seven dayes and did keepe other seven dayes with gladnesse ver 23. Yea a great number of Priests belike before unsanctifyed sanctifyed themselves ver 24. By which redoubled acts both of priests and people we are taught if our prayers or our owne wandring thoughts or the sierce suggestions of Sathan not to give over but to reunite our forces to renew afresh our indeavours to double the times of our holy exercises and be thou assured good Christian though the devils temptarions doe trouble thee and vexe the these repeated and more perfect prayers of thine doe more afflict and torment him and all his infernall crew PAR. 4. YEt that is not all nor the chiefest joy but toward the end of this Festivall that the people may know also the efficacy of Sacerdot all benediction both the Priests and Levites arose and blessed the people and their voyce was heard and their prayers came up to his holy dwelling place even unto heaven ver 27. which was the third observable puncto in this great Passeover PAR. 5. THe fourth and last memorable passage was that after all this was finished All Israel that were present brake the Images in peeces cut downe the groves threw downe the high places a 2 Chro. 31.1 and Altars a 2 Chron. 31.1 Whence we may learne that good sincere hearts are more devour after their religious exercises that holy performances make deepe impressions and bring forth fruites of amendment and end in no end but reformation Reformation I say not popular which is never aright but regular generall wherein Inferiours are guided by Superiours and these by Gods Word PAR. 6. THe fixt most glorious passeover was in the eighteenth yeare of the devout Josiah as appeareth b 2 Kin. 23.21 2 Chro. 35.1 2 King 23.21 and 2 Chron. 35.1 c. Toward which were given for passeover offerings 37000. Lambes and Kids and for other offerings 3800. Oxen the first fort was of the flocke meerely for the Pascha and them the Master of each Family killed and they were rosted whole and eaten by the family as God commanded by the hand of Moses the second sort were of the heards 3800 Oxen some say Calves among them these were for the chagigah for the Feast offerings and other offerings some of these holy offerings they sod in pots cauldrons and pans and divided them speedily among the people of the other part they made whole burnt offerings of which the people had no portion at all but the fire consumed all observe further things were prepared the same day to keepe the Passeover and to offer burnt offerings on the Altar of the Lord c 2 Chr. 35.16 2 Chron. 35.16 And unto the Pascha was annexed the Chagigah after their eating the passeover with sowre herbes they made up the rest of their supper a Reare or a second supper as you may well call it with other comfortable and pleasant meates according to the Law this exceeded Hezekiahs passeover both for number of paschall and other offerings and for being kept in a more legall way for the time viz. in the first moneth and because all sorts of men were more sanctifyed at the beginning of Iosiah's passeover then at Hezekiahs PAR. 7. ERe I part with this passeover I cannot let slip that there is a great question betweene two learned men Vatablus and Salianus viz. Whether it belonged to the Priests onely or to the Levites also to offer sacrifice Vatablus saith Levitae immo laverunt Pascha mactabant victimas The Levites slew the passeover and killed the beasts for sacrifices Salianus a 2 Chr. 35 11 confuteth him saying Nusquam invenies hostias â Levitis jugulatas mictatio hostiae vel maxime ad Sacerdotes pertinet so it should be read you shall no where find that the Levites killed the Sacrifices the slaying of them most properly belonged to the Priests b 2 Chr. 29 22 2 Chro. 29.22 They that is the Priests as is truely expounded killed the Bullockes and Lambes received the blood sprinkled it on the Altar This duty is layd on the Priests the sonnes of Aaron c Levit. 1.5 Levit 1.5 c. Againe Num. 18 3. The Levites shall keepe thy charge◠and the charge of all the Tabernacle onely they shall not
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
before Ahab He girded up his loynes b 1 Kin. 18.46 1 Kin. 18.46 Gird up thy loynes said Elisha to his servant c 2 King 4.29 2 King 4.29 when he sent him in haste When Peter was commanded d Act. 12.7 Act. 12.7 To arise up quickely he was also then commanded First to gird himselfe then to bind on his sandalls ver 8. Which is another preparative to travaile and the second hastening ceremony enjoyned to the way-fareing Israelites PAR. 30. THey were also to eate this Passeover with shooes on their feete as our last Translators well expound their meaning indeed if you weigh the words in the originall there is an Hypallage they seeme to crosse and contrary the sense Habebitis calceamenta in pedibus ye shall have shooes on your feete instead of this habebitis pedes in Calceamentis ye shall have your feete in your shooes but this is cleared by the Hebrew Idiotisme otherwhere e Iudg. 20.48 Judg. 20.48 Miserant civitates omnes in ignem where the Scripture intends onely this miserant ignem in omnes civitates they fired all the Cities I will not nicely stand on the difference betweene Calceamenta and Sandalia Shooes and Sandales A shooe was more compleate than a sandall and of more defence for the foote PAR. 31. GOing bare-foote that I may presse to the poynt was a signe of much sorrow assumed by David when out of question he might have had shooes or Sandales to expresse his wofull expulsion from his owne Countrey by his rebellious son f 2 Sam. 15.30 Isa 20.2 3 4. 2 Sam. 15.30 And distressed captives used it in their bondage in another Countrey Isay 20.2 3 4. verses PAR. 32. BUt wearing shooes or Sandals betokened also a readinesse to be walking g Isa 5.27 Mar. 6.9 Isay 5.27 Mar. 6 9. The Apostles in visiting the places of their jurisdiction were allowed by Christ to be shod with sandals as the Israelites here were to have shooes on their feete as a token of their preparation for their speedy Exodus or forth-going Neither had the twelve Apostles onely at their Mission a kinde of conformity for their feet with the twelve Tribes at their setting forth for Canaan from Aegypt but both sorts were commanded to have a staffe the Apostles had so h Mar. 6.8 Mar. 6.8 And the Israelites i Exod. 12.11 Exod. 12.11 PAR. 33. THe third ceremony of their preparednesse to their journey was that they were also to have a staffe in their hand and that not to set up in a corner not out of sight safely kept not lying by them or among their carriages but in their hand PAR. 34. YEt by these words in their hand I would have none to thinke that they never left holding their staffe in one hand or other during the eating of that Passeover for then they must have eaten it very unhandsomely and both cut and eate with one hand onely at one time which would have hindred and prolonged their supper rather then shortned it But here this is reckoned as a speed-making ceremony and therefore if now and then or for the most while they held the staffe in their hands and yet now and then let it rest or leane on it for the nimbler dispatch of their supper the intent of the Law was fulfilled PAR. 35. A Staffe in their hand perhaps to put them in minde that as Jacob passed over Jordan with his staffe k Gen. 32.10 Gen. 32.10 So should they with their staves the Israelites doing as their Father Israel did PAR. 36. BEsides a staffe in a mans hand secureth his footing preventeth sliding or falling It is an ornament to youth a crutch yea a very third legge to age it is a stay to the whole body it helpeth naturall infirmities and accidentall occurrences l Zach. 8.4 Zach. 8.4 Every man with his staffe in his hand for very age And so much for the first assertive part That the first Passeover was eaten in haste in great haste absolutely PAR. 37. THat it was not eaten in such hast ever after the Talmudists strongly averre m Beza ad Mat. 26.20 Beza saith that the sprinkling of the blood upon the doore posts the eating the passeover in haste with shooes on the men being girded with staves in their hands were practised onely this one night of the first passeover and in this saith he all the Jewish Doctors doe fully agree PAR. 38. ANd indeed what needed the sprinkling of the posts with blood when no Angell was to destroy and when they had no doore-posts in the Wildernesse to be sprinkle What needed their loynes to be girded when they were at rest What needed shooes on their feete when they mooved not nor needed to move What needed a staffe in their hand when no journey was toward What needed eating in extraordinary haste when there was no danger nor trouble nor discontent nor offence growing by the stay or by the eating leisurely or cum decenti pausâ The prime reason why they were commanded to eate in haste with those un-retarding ceremonies being to prevent imminent mischiefes arising from delayes which was not so nor likely nor scarse possible to be so in succeeding ages we may fairely conclude they did not in any future times commonly use these posting ceremonies but they were proper to their first Paschatizing This is undenyable the quickning ceremonies were neither repeated nor commanded at the reviving of the Law Levit. 23. Nor can be shewed to be precepted or practized at any other Passeover in any other place of the Old or New Testament PAR. 39. ANd so much sufficeth to have spoken of eating the first passeover in haste in great haste simply with its running moving ceremonies appropriated to it and never after in such perplexed speech performed though ever after the passeover was eaten in more haste then common food or the food sacred at other Festivities in haste not absolute but referentiall PAR. 40. THough it be said n Exod. 12.25 Exod. 12.25 When ye be come to the Land which the Lord shall give you ye shall keepe this service yet the words have no alliance with the immediately preceding transeunt ceremonies of sprinkling of blood which is of all men confessed to have ended for ever in the night of their departure and therefore by parity of reason the words comprehend not the other temporary ceremonies but onely extend to the maine businesse to the substantialls rather then the Accidentals to the durable and not to the vanishing short occasionall observances To the Reall Sacrifice to the Lords passeover as it is called ver 27. and not to the partly Semi-diarian partly Vespernall fading rites of one night All which were begotten borne living dying dead and buryed within twelve houres which rituall shadowes comparatively deserve not the great name of Gods worship the word is in the Originall Hagnabadah translated by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
sate at feasts in their profane deifying of the golden Calfe I proved before and feasting-beds were not used long after Philo and Josephus are recited for their Accubation but that their testimony reacheth to the Eremiticall passeover or their passeover into the holy-land I deny PAR. 21. IN the forecited seven Passeovers of note there is no mention of standing sitting or lying downe nor consequence of infallible deduction for either of them so nothing is de fide in this point Humane relations and probabilities must sway all my opinion is this that they varryed their gestures pro re natâ as time and occasion prompted to them Since no particular gesture was precepted it seemes all was left at large Innius saith the Iewes observed all the succeding passeovers except the first Sitting And so much of the fourth Ceremony peculiar to the first Paschatizing viz. the eating of the passeover in haste with a declaration of its annexed appendances and questions and distinctions elucidarie PAR. 22. THe fifth Ceremony appropriated to the first Passeover was this They went no out of doores None of you shall go forth of the doores of his house untill the morningt Exod. 12.22 This is coupled or linked with the other Ceremonies before-mentioned of taking a bunch of Hysope and dipping it in the blood which is in the Bason and striking the Lintell and the side-postes all which belonged necessarily onely to the first passeover and so the reason why it was peculiar to the first passeover is this viz. The exterminator Angelus was ready to destroy them and had power to slay them if they stirred abroad when this cause was taken away when the evill Spirit was at the succeeding passeovers restrained or wanted his Commission to destroy they might and did goe forth of the doore of their houses and each man who was in anothers house might goe home to his owne house Yea but it is said vers 24. Yee shall observe this thing for an Ordinance unto thee and to thy sonnes for ever I answer the words are to be interpreted of the maine substantiall slaying of the passeover not of this particular Ceremony as followeth in the 25. verse Yea but it is said Deut. 16.7 Thou shalt roste and eate in the place which the Lord thy God shall chuse and thou shalt turne in the morning and goe into thy Tents First I answer it is confessed the Greekes and Chaldee expound it unto thy dwellings yea when the Israelites had faire houses they were called Tents 2 Chron. 7.10 Salomon sent the people away into their Tents and 2 Chron. 10.16 Israel said unto Israel every man to his Tents O Israel and they went to their Tents accordingly that is to their owne houses Cities and Tribes God slyleth the Church the Tents of Iacob Mal. 2.12 and the Tents of Iudah Zech. 12.7 But to the point this verse demonstrateth not the proper Paschall Lambe but some other Paschall Offering is here interserted which was usuall at their second supper for the paschall Lambe was to be rosted but that which our Translators turne here rost is in the Hebrew seeth not assabis rost but coques seeth so is it in the Hebrew So Montanus interlineary hath it and Pagnines Margin and the Greeke thou shalt boyle or seeth yet nearer to the point This precept howsever extendeth not to the second and third passeovers but to the Hierosolymitan passeovers viz. And the place which thy Lord thy God shall chuse Againe they are not strictly forbidden to stirre out of their doores which was the Type in the first passeover but onely thou shalt turne in the morning and goe into thy Tents abroad they might goe home they might not goe and this may be a reason This passeover might be eaten any part of the night and till it were eaten or consumed by fire they might not goe home but upon just occasions they might goe abroad If any one reply that the words of the first passeover are very strict None of you shall goe forth of doore of the his house untill the morning and we must not stretch or torture the sacred Text let him but consider for all the seeming strictnesse of words that all and every one of the Israelites went out of their doores that very night in the first passeover Pharoah called for Moses and Aaron by night Exod. 12.31 and vers 42. It is a night of observations unto the Lord from bringing them out of the land of Egypt this is that night of the Lord to wit to wit to be observed for ever for the slaying and eating of the passeover and the going out a little after mightnight but not to be observed for ever for not going out of their houses by night after the eating of the passeover PARA 23. FOr in the great passeover which our Saviour at his passing out of this world observed not onely Iudas went out of the house before day Ioh. 13.30 Judas having received the Sop went immediatly out and it was night but all Christs Apostles went our the same night and Christ himselfe went out and in that night before the day-spring he was betrayed In respect of which darkenesse Judas came to seeke him with Lanthernes and Torches Ioh. 18.3 and in that night all of them were offended because of him Mar. 14.27 I conclude the keeping within doores till the morning was none of the durable Ceremonies of the passeover necessarily observeable neither was the exact strictnesse according to the Letter performed in the first passeover it selfe and therefore both the words and the matter must be limited according to the practise and it may be thought to be fitliest placed in the number of temporary Ceremonies appropriated to the first passeover PAR. 42. THe sixth transient Cerēmony of the passeover was Exod. 12.4 Let him and his neighbour next unto his house take it according to the number of soules an holy order as the case stood PAR. 25. FOr if they had rangled and rambled farre off the evill Angell who watcheth such opportunities might have taken them stragling and whilst they sought to joyne themselves to remoter Company they might have beene lost and destroyed aliquod bonum propter vicinum bonum the next neighbour in this case was the great good hence neighbours are taught not to be over-thwart neighbours communicating neighbourhood is the best agreement amongst next neighbours is commended especially in things concerning the Service of God I was glad when they said unto me wee will goe into the House of the Lord Psal 122.1 Oh come let us worship and fall downe and kneele before the Lord our maker Psal 95.6 Innocentius Epist 97. ad Augustinum Communibus alternis plus agimus orationibus quà m singularibus out privatis vis unita fortior Sacred exercises seeke not corners but delight in publique meeting private Corner-Conventicles in a gracious time of peace argue distempered factious braines and Conventicles are places of Repitition forsooth for divers families were
never in use or allowed but in times of persecution and now are both scandalous and hurtfull God commanded next neighbours to joyne in pietie Vique alior alii de religione docerent Contiguas piet as jussit habere domos Saith Stigelius that is And that of poynts religious they might the better tell By piety they charged were like neighbours neere to dwell PAR. 26. YEt this could not be a durable and fixed Ceremony but was appropriated to the Aegyptian Passeover for how could the master of the family and his next neighbour or neighbours take it together when all they who dwelt farre off went to Jerusalem and most had no houses there but went to their several friends or kindred or hired houses perhaps farre distant one from another so that they who were next neighbours in the severall Tribes Cities Townes or Villages might sojourne farre asunder whilst they were Commorant for that weeke at Ierusalem to observe the passeover Besides no Angell of destruction having the like commission to slay them they might in after times seeke out kindred or friends more remote leaving the like liberty to their next neighbours The Prayer ALmighty God with whom is no variablenesse nor shadow of change whilst all sublunary things are alterable yea the Sunne and the Moone and the Starres and the whole host of heaven are subject to dissolution God who dost cloath Religions for severall people with divers rites as with interchangeable garments of many coloured needle-worke guide us we humbly entreate thee so to make use of them which concerne us that we may looke through the transitorie trash of this world unto the never-fading joyes which thou hast prepared for them which sit at thy right hand for Iesus Christ his sake Amen CHAP. VIII The Contents of the eight Chapter 1. The perpetuall Rites of the Passeover were instituted at severall times 2. The generall perpetuitie excluded not just Dispensations 3. In what Cases Dispensations were permitted 4. Our blessed Sacraments may be deferred 5. Change of Rites might not be 6. Even included permission is Logall 7. Some Rites of the passeover unordained in Aegypt and prescribed in their journyings 8. In extremities a Kid might serve for the passeover 9. A Kid doth not so exactly typifie our blessed Saviour as a Lambe doth 10. The Paschall Lambe must be unspotted 11. Party-coloured things in high esteeme 12. Most sheepe spotted about Iewry 13. The Heathen vilifying their owne gods 14. The perfectnesse of the offering to be made to God the imperfections signed out 15. The bodily perfection of Aaronicall Priest 16. Diversifying in colour no blemish but an ornament 17. There may be spots without blemishes 18. Blemishes without deformitie 19. Christ was blemished but most unjustly 20. Blemishes of birds a little reputed blemish hindered not the Lambe to be the Passeover an ill-blemished spotted Lambe might not be the Passeover 21. A difference betweene spotted and party-coloured 22. The Paschall Lambe must not be a female one but a male a male implieth perfection 23. The Lambe must be under a yeare old the Lambe of one houre above a yeare old was to be refused the Sonne of a yeare 24. The impurity of Creatures till seven dayes be passed over them The strange effects co-incident to the number of seven 25. The Jewes thinke a Lambe of nine dayes might be the Passeover 26. It might be a burnt offering 27. Reasons why it might not be a Paschall Lambe 28. A proportionable number was to be chosen to the eating of the Paschall Lambe 29. The exact number is not cannot be set downe 30. Maimonides saith they ought to agree of the number before they chose their Lambe 31. The fellow-communicants were called the sons of the Societie 32. It is more probable that at the first Passeover they chose their Lambe first and company afterward At the first Passeover the next neighbour or neighbours were brothers of the Societie or members of that brotherhood At the after-passeovers they were not so strict not was it a durable rite to have the next neighbours 33. Sometimes ten sometimes twentie made up the full number saith Iosephus most commonly ten Cestius the Romane President his Policy 34. Thirteene were at Christs last Passeovers eating even Christ and his twelve Apostles 35. The Romanes imitation of these Ceremony sodalitates 36. Rex convivii in Macrobius dominus Convivii in Gellius modimperator in Varto 37. The number no where fixed and certaine but ad libitum varried as it pleased the chiefe Ruler of the Feast c. PARAGRAPH 1. NOw doe we come to the Paschatizing Ceremonies which were ever observeable during the Law Mosaicall Before I speake of the Rites of lasting observation in particular I thinke fit to observe these things of them more generally First some of these were instituted Exod. 12. Some Num. 9. Some Deut. 16. PAR. 2. SEcondly Some of these durable Rites were dispensed withall by God himselfe and yet the Rites are perpetuall when there are no just causes to the contrary the perpetuall Law is Exod. 12.6 Thou shalt kill the Passeover on the fourteenth day of the first moneth PAR 3. THe dispensation on the same or like regards is likewise perpetuall Num. 9.10 If any of you or your posterity shall be uncleane by reason of a dead body or be in a journey afarre off he shall keepe the passeover to the Lord on the fourteenth day of the second moneth ver 11. And I thinke also if any had had any great sicknesse or were bed-ridden though within foure miles of Ierusalem or had dangerous wounds bruises fractures dislocations of joynts where taking fresh ayre or travelling might call into adventure a mans life or health or if a man stood in feare of his life or were threatned or sought to be destroyed which was our Saviours case they might differre and omit the passeover that moneth for those reasons also are equi-pondiall with the Causes specialized and dispensed withall Parium par ratio est the same reason the same favour PAR. 4. SO now upon inextricable perplexities even our most sacred mysteries and Sacraments may be likewise adjourned or put over PAR. 5. INdulgence is granted of time in Cases of necessitie but there is no license to exchange Rites or to introduce new matters momentuall much lesse was a totall omission or neglective disrespect permitted for the standing Law and its intention was for the eating of a Lambe and so the generall practise was ever after but in case of necessitie at the first Passeover either a Kid or a Lambe was accepted as I proved before and no doubt in exigents it might be it was done afterward a particular reasonable dispensation especially by him who made the Law hindered not but the Law may be esteemed and be called intentionally perpetuall whiles the Law of Moses was in fore PAR 6. THirdly permission is either expresse or involved an instance of the included permission is this the passeover was
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
to Abraham and his seed onely Thou and thy seed after thee Gen. 17.9 The seed of Ishmael was not bound sayth he but in Isaac shall thy seed be called Gen. 21.12 Esau also sayth hee was excepted from Circumcision for Isaac sayd to Jacob Gen. 28.4 God give thee the blessing of Abraham even to thee and thy seed with thee but the Iewish Doctor did forget that Abraham circumcised Ishmael and that the succeeding seed of Ishmael were circumcised he forgot also that Abraham did circumcise all bought with his money Gen. 17.23 and yet the Iew dares not say all they were of the seed of Abraham He forgot thirdly that Abraham circumcised all all the men in the house borne in the house ver 29. Were those home-borne slaves of the seed of Abraham Fourthly he forgot that Esau was cicumcised concluding Isaac to be a breaker of Gods Law by omitting his young sonne Esau his Circumcision Epiphanius de mensur â ponderibus about the middle of the booke as I proved in my Sermon at the re-admission of a relapsed Christian into our Church from Turcisme and is entituled A returne from Argier Epiphanius I say acknowledgeth Esaus Circumcision and sayth the Iewes themselves doe father the invention of that Attractory instrument whereby circumcision was made in effect uncircumcision upon the wicked Esau and his first practise on himself Lastly the Iewish Rabbi forgot that the Esauites or Edomites were circumcised and therein imitated their father As for the places of Scripture tortured by Maymonides this may be sayd of them concerning that place Thou and thy seed I say no Iew shall ever be able to prove them spoken Quoad externas omnes ceremonias exclusive absolutè for many Proselytes came into the Iewish Church and were circumcised Secondly if you take the word naturally for the seed and generation which flowed from Abraham Ishmael was of the seed and Ishmael was circumcised and the Iew should prove which hee cannot that no Ishmaelite was circumcised The next objection is in Isaac shall thy seed be called that is called to be more blessed more holy more preferred more prosperous in this world more beneficiall to others for the world to come from Isaac and his seed shall Christ come yet Christ came of Ruth the Moabitesse who was of the seed of Lot I know not that ever he came from any Ishmaelite the Apostle Gal. 3.16 interprets thus he sayth not unto seeds as of many but as of one and to thy seed which is Christ Lastly Isaac sayd to Iacch as in the Jewes objection God give thee the blessing of Abraham to thee and thy seed with thee I answer Gal. 3.14 S. Paul applieth the Blessing of Abraham Thus That the blessing of Abraham might come on the Gentles through Jesus Christ and so it did for Christ came not from Esau but Iacob Secondly the blessing of Abraham was the promise that he should be the heyre of the world Rom. 4.13 This indeed befell not Ishmael or Esau but Isaac and Iacob and their seede yea the Apostle saith expressely Rom. 4.9.10.11 Blessednesse came not upon the circumcision onely but upon the uncircumcision also So much for answere to Maymonides his crotchet whereof the one part may satisfie any Iew and the other part any Christian PAR. 3. I Must now proceede to distinguish of strangers also for strangers in the beginning of this point seeme to be both rejected from the Passeover and admitted to the Passeover which some reconcile thus In civill things was one Law both for Jewes and strangers but say I these were matters of Religion and so we have but slippery footing secondly Exod. 12.48 concerning not a civill businesse but about taking of the Passeover it selfe it is sayd One Law shall be to him that is home-borne and unto the stranger that sojourneth among you Wherefore I hold it best to fetch the beginning of mine answere a farre off that it may be more fit there were three sorts of strangers in the Iewish government 1. the meere Alien 2. the n Concerning this sojourning or Forrenour strangers in the businesse of eating the Passeover see Chap. 9. Pargra 10. Forraigner 3. the Sojournour or the Profeselyte The meere Alien was also of two sorts first such an one who would make no manner of profession of holinesse no conformitie either with the Jew or other holy Patriarkes doctrine before the dayes of Abraham and such the Jewes might not converse withall but slew them every one as unworthy to breath or live so soone as he was descryed or knowne The second sort of meere Aliens were such as acknowledged the Law of Nature and kept the tradition of Adam and Noah and lived in a faire way of Religion though discrepant from the Jew The Jewes say Adam gave these sixe Precepts to be kept for ever 1. The first against Idolatry against the adoring of Sunne Moone and Starres and against Images To this the two first Commandements may bee reduced 2. The second was against the blaspheming of the Name of God our third Commandement conteineth this for if we may not take the name of God in vaine much lesse may wee blaspheme the Name of God and the blasphemer of the Name of the Lord was stoned Levit. 24.11.14 3. The third Precept say the Jewes of Adam was against blood-shedding it may be this was given upon the murther of Abel if sooner Cain had the greater sinne to this accordeth our sixth Commandement Thou shalt doe no murther 4. The fourth Precept of Adam was opposed to unjust carnall copulations our seventh Commandement is correspondent to this 5. The fifth traditionaty mandate of Adam was against stealing and to that our eighth Commandement answereth exactly 6. The last supposed Precept of Adam was a charge to punish male-factors But what needes this Precept say I when the breach of any Commandement had intentionally the punishment annexed to it to be inflicted on the malefactor Noah gave a seventh Commandement say the Jewes and it was this not to eate the blood It is true that God commanded Noah Gen. 9.4 Flesh with the life thereof which is the blood thereof shall ye not eate but every precept which was given to a Patriarch was not commanded by the Patriarch to others much lesse to all others for to be observed for ever if the heathen should not yeeld to observe all these Lawes the Iewes did interdict them yea flew them out-right as hated Atheists and professed enemies of God the murther of whom was a pleasing sacrifice of God Almighty If the heathen were content to make a profession to these points of Religion though they kept a loofe off from the other parts of the Iewish Credo yet they dwelt among the Iewes and sojourned in their land and were the Aliens or meere strangers who were not yet admitted to the Iewes Passeover I have made the best of these Iewish subtile speculations but in truth the Law of Moses is but
two first weekes till the full of the Moone the third week the Ocean keepes his course according to the first weeke and the fourth weeke doth as the second did and so the weekes and moneths runne round with the Ocean Seventhly Seneca Epist 95. somewhat past the middle confesseth they did accendere lucernam Sabbatis light their Tapers on the Sabbath dayes and faulting them for so doing because nor God wants light nor men take pleasure in the steame or stench of Lampes or Candles confesseth withall their Religious observation of the Sabbaths by the Romans for the point was quo modo d◠sint colendi How God ought to be worshipped Tibullus lib. 1. Eleg. 3. pag. 84. is firme proofe that he obserued Saturnes day as the holy day whether we read it as it is in the body of his workes Saturni aut sacram me tenuisse diem that is Or that unto Saturnus old I us'd his holy-day to hold Or whether it be as Joseph Scaliger the Prince of Critickes in his Castigations on the place saith it is better Omnia dira Saturni Sacrame tenuisse die that is Or that to Saturne on his day I us'd to feast to pray to play Thus much with Gothofredus and the most learned Cerda against Rigaltius his needlesse alteration of Tertullian by which the day of the Sunne or Sunday is unjustly made to be the Gentles day of rest or Sabbath which indeed was on their Saturday and yet if Rigaltius his reading be supposed to be the best it affordeth Testimony that the Gentiles had some knowledge of the weekely honour due to God one day or other in that they observed a Sabbath * The returne to this Point after the ensuing digressions you shall finde below Paragraph the 9. Chap. 9 which reacheth proofe enough to my maine intention I cannot yet end the businesse of the Lords Day but have divers of mine owne observations to set downe and come nearer to the purpose the controversie against the Sabbatarians concerning both the day and the Recreations then lawfull hath beene so unanswerably handled by Bishop White and other most learned Doctors that much cannot be added somewhat shall in a mixed way nor will I blot out mine owne observations though others also have lighted on some of them First then I say the Sabbatarians doe grossely infantiliter childishly expound S. Austin whilst they would violently hale him to their sides against all manner of Recreations and nothing is more common than S. Augustines authoritie produced against any Recreation on the Lords Day I professe his authoritie moved me much till I read him himselfe and saw him misunderstood even by great ones and chiefe among the Sabbatarians The first place is on the enarration of the 91. Psalme on the Preface of the Psalme Melius est arare in Sabbato quam saltare T is better to goe to Plow than dance on the Sabbath Day but S. Augustine speaketh of the Iewish Sabbath or Saturnes day of the first day after the creation when God is said to rest Let me adde unto him To Plow on that Sabbath the Iewish Sabbath was not amisse in a Christian but to Dance on the Iewish Sabbath was an approving of the old first Sabbath and as it were a renouncing of the Christian Sabbath See the place who will and he shall find that S. Augustine spake not of the Lords Day or Dies solis Sunday nor of the Christians day of rest properly but of the Metaphoricall spirituall Sabbath of the dayly Sabbath or rest of a good conscience view his words In corde est Sabbathum nostrum multi enim vacant membris tumultuantur conscientiâ Omnis homo malus Sabbatum habere non potest ipsa tranquillitas Sabbatum est cordis our Sabbath is kept in our heart for many have bodily rest who are troubled in conscience an evill man hath no Sabbath Inward tranquility is the Sabbath of our heart What is this to the question of the Lords day His words there are these Ecce hodiernus dies Sabbati est hune in praesenti tempore ot◠quodom corporaliter languido fluxo luxarioso celebrant Iudai Behold even this day is the Sabbath day The Iewes keepe this day at this present time idlely lazily and luxuriously so he But our question is concerning the Lords Day the memoriall not of the Creation but of Christs Resurrection which S. Augustin doth not name nor meane not so much as point at nor the least way censure for faire Recreations in this place The second place extorted from S. Augustin is in his Booke De decem chordis cap. 3. almost at the beginning It is in his tenth Tome and is thus cited by Zepper Legum Mosaicarum Forenstum 4.9 Satius est operari quà m spectaculis interesse mulieres nere quâm tota die impidicè saltare I answer First I finde not those words in that Booke Satius est operari quà m spectaculis interesse Secondly if Augustin hath said so the beholding of bloody spectacles which were in viridi observantiâ in greatest request and permitted most even by some Christian Emperours was sinfull in it selfe and condemned by many Fathers and reacheth not against faire recreations post sacra peracta after Service is ended Thirdly the words indeede are thus truely translated It is sayd to thee that thou spiritually observe the Sabbath not as the Iewes who observe the Sabbath by being carnally idle applying their mindes to trifling toyes and luxurie a Iew should doe better to goe about his profit in his ground then inthesauro in the Exchequer or perhaps in his Counting-house to be seditious and their women on the Sabbath day or the women on the Sabbath day the words will beare it were better card and spinne than impudently to dance the whole day in their new Moones but thou art spiritually to keepe the Sabbath in hope of future rest which God hath promised thee who doth what he can to obtaine that rest though it seeme laborious what he doth yet if he referre it to the faith of the promised rest he hath not truely the Sabbath in re but in spe not in possession but in hope but thou wilt rest that thou mayst labour when thou oughtest to labour that thou mayst rest So farre he The like he hath toward the later end of the first Chapter Observe First he speaketh of the Christians spirituall Sabbath with an eye looking forward to the eternall promised Sabbath of Sabbaths as he phrazeth it in his first Chapter Secondly he speaketh of the Iewish carnall Sabbath he speaketh not one word of the Lords Day or Sunday neither doth he fault any recreations of Christians on that day Thirdly he telleth not what a Christian but what a Iew should doe not simply but comparatively rather be busie and profitable in his ground than seditious and their women rather card and spinne than the whole day in their Festivals and Feastings to dance immodestly but what
are their new Moones and solemne Iewes-feasts to us Christians They shamefully wrong S. Augustin and wrong the unlearned Readers who produce this testimonie to confute seemely recreations of Christians on the Lords Day after the holy Service is ended Fourthly let the indifferent judge whether S. Augustines later passages in this testimony doe not rather afford a patrociny for labour than the former words did condemne fit refreshings Lastly good Reader when thou readest in the Fathers or from the Fathers ought concerning the Sabbath I pray thee search and examine whether they speake of the Iewish Sabbath or of the Christian Quiet very seldome doe they call the day of Christian rest properly to be Sabbatum They doe often say it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dies dominicus our Lords Day or Sunday So much be said to vindicate S. Augustin from divers too Iewishly addicted in our dayes against our lawfull Sports Secondly that most learned Prelate the last Lord Bishop of Ely citeth Theodoret on Ezechiel the 20. as saying that no other Nations but onely the Iewes observed the Sabbath Day He meant no Nation kept the Sabbath to the same end and with the same strictnesse that Iewes did 2. Indeede no Nation but the Iewes onely kept the Sabbath at that time which Ezechiel speakes of viz. at their comming out of Aegypt Ezech. 20.10 c. yet many Nations did afterwards keepe the Sabbath day 3. No Nation kept it as a particular Law and as a signe of a distinct republique as Israel did Vt sit signum inter me ipsos to be a signe betweene me and them saith Theodoret in the very words of the text ver 12. yet is he Totius historiae ignarus blinde in all history who denieth that other Nations imitated the Iewes in observation of a Sabbath In which regard the most reverend Prelate the Eye of our Tymes and one who for all religious learning may be called Arca Foederis In the same page 156. saith If any Heathen did observe the Iewish Sabbath they did it not by the light of naturall reason but by imitation of Gods people But because the living Library in his Margin in the same place quoteth Josephus contra Appionem lib. 2. and Clemens Alexandrinus stromat 5. as denying Vrbem ullam Graecorum sive Barbarorum ex Judaico ritu âdiei septini cessatione ab opere suo in suos mores suscepisse That any city of the Grecians or Barbarians did use the fashion of resting from their worke on the seventh day from the custome of the Iewes I thus answer them If they sayd and meaned that the Iewish Sabbath with all its circumstance and severe strictnesse which the words ex Iudaico titu will well permit was never received by any Heathen cities or by the immediat delivery of God as the Iewes had it then they are in the right but particularly Josephus in the same Booke against Appion declareth the cleane contrary avouching that every Nation Greeke or Barbarous observed the Sabbath in imitation of the Iewes and Clemens Alexandrinus in the same cited booke saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septimum diem esse sacrum non solùm sicut Hebraei verum etiam Graci Not onely the Iewes but the Gentiles also know that the seventh day is the holy day and he proveth it by divers reasons and authorities but Clemens ibidem exceedeth when from Plato his tenth Booke de Repub. he would prove that Plato did fore-divine of the Lords day page 437. Againe though that Mundus eruditionis that world of learning saith the Grecians and the Romanes observed for resting dayes the one the eight day and the other the ninth day and saith it well enough to oppose the simple Sabbatarians who horribly incline to Iudaisme of late and will not remember that the Iewes shall be turned to be Christians but that the Christians should be converted Proselytes of the Iewes was never foretold nor expected yet the most learned Lord Bishops words if they be rightly printed must be interpreted of some of the Romanes and some of the Grecians and not of the greater part Or secondly of the extraordinary dayes of rest and not of the ordinary and continued weekely Sabbath Plutarch in the later end of Theseus life saith indeed the Athenians did make the solemnest and chiefest sacrifices unto Theseus on the eight of October and doe further honor him every eight day of every moneth but first this was Athens alone Secondly this honoring of Theseus on the eight day hindered not their other observations of the seventh day which they constantly also kept as I have demonstated Thirdly in the same place of Plutarch it is sayd they worshipped Neptune or did sacrifice to him on the eight day of every moneth because the number of eight is the first Cube made of the even number and the double of the first squared which reasons are ridiculous Lastly as we have holy dayes besides our Lords Day so had they multitudes of extraordinary Festivals which were not properly such dayes of sacred rest as the Iewes observed Romish Pestivalls on the Ides of their moneths See at large set downe by Alexander ab Alexandro Genialium dierum 3.18 singulis Idibus saith he ibidem which Ides jumpe not exactly with every eight day a Gracis singuliâ— Calendis dii vener antur The gods are worshipped by the Grecians every Calends Macrobius in the like place maketh not the ninth day a generall rest Indeed saith he Nundina est Romanorum Dea a nono die nusceritium nuncupata qui lustricâ—â— dicitur quo die infantes lustrantur nomen accipiunt Sed is maribus nonus Octavus est faeminis Nundina is a goddesse of the Romanes so called from the ninth day that infants were borne which day was called Lustricus because on it children were purged and first named but in men children it was the ninth day in women children the eight day it may now be used for the Christning day Idem Macrob. 1.11 Nonis Iuliis diem festuÌ„m esse ancillarum vulgò notum est it is commonly knowne that the Nones of Iuly is maides holiday Dio Cassius placing the weekely Sabbath among the speciall observances of that Nation doth not say that no other Nations kept their Sabbath day but rather pointeth at this the Sabbaths were given more especially to the Iewes that they were the first Nation that kept the Sabbaths and generally and strictly observed them Secondly the Sabbatarians unto their forced expositions invent lyes that they may further their seeming devotions but God needs not mans lye to uphold his truth Who but the Father of lyes suggested those horrid untruths which are published concerning the evills that befell upon Glastonbury for prophaning the Sabbath which the Inhabitants thereof and we the neighbours doe know to be false almost in every point Thirdly is it not knowne generally how dangerously many fell into Iudaisme and turned Traskites the most ignorant of all Hereticks and
Hierusalem It is also confessed that Jerusalem was not particularly named to be the onely place where the Passeover was to be eaten till after and a good while after they were seated in Ierusalem but by the generall indetermining words the place which the Lord thy God shall choose Ierusalem was undoubtedly meant and intended by God and therefore I am not afrayd to place this Ceremonie among the fixed ones and say it was eternall â parte post not â parte ante in intention not in execution eternall from the first convenient and possible observation there not to be performed till the Israelites possessed Ierusalem nor to bee performed other-where after they were throughly setled in Hierusalem and this is the onely Reason why the Jewes of these times observe not the Passeover because they cannot doe it in the Temple at Hierusalem PAR. 2. MVnster de fide Christian Iudaeor pag. 26. in fine which voctate is placed before S. Matthews Gospell in Hebrew hath a memorable story and thus trippeth up the Jewes quid quaeso juvat vos magna illa poenitentia quam fecistis Anno Christi 1502 quando vos Iehudaei omnes in cunctis habitationibus vestris in cunctis terris vestris in universa Captivitate poenitentiam fecistis quatenus veniret Messiah ferè integro anno Puer senex parvuli mulieres qualis nunquà m facta est poenitentia sicut fecistis in diebus illis c. what did your great penance profit you which you shewed in the yeare of our Lord 1502 when all you Iewes in all your habitations and Lands and in your universall Captivitie dolefully behaved your selves that the Messiah might come tepenting almost a whole yeare young and old men and women with so great a repentance in those dayes as there was never the like yet nothing was revealed unto you you were nothing the nearer insomuch as it was a wonder an hissing and clapping of the hands to all that heard that neither your Law nor repentance nor prayer nor almes that you dayly doe doe profit you but it is a plaine and evident signe that the Messiah is come I might easily instance in divers other things which the Jewes of these dayes doe keepe as exactly as did any of their fore-fathers but the Passe-over they omit and professe they omit it because it is to be observed in no place but in Ierusalem Deut. 16.2 Thou shalt Sacrifice the Passeover in the place which the Lord shall chuse to place his Name there and ver 5. thou mayst not Sacrifice the Passeover within any of thy gates but ver 6. At the place which the Lord thy God shall choose to put his Name in the reduplication is not needlesse but intimateth a stricter observation There shalt thou Sacrifice the Passeover and thou shalt roast it and eate it in the place which the Lord thy God shall choose as it followeth See this point and not onely the Passeover but for many other great matters concerning the Service of God to bee performed where God should choose his place strictly commanded and largely explained Deut. 12. from ver 5. to the 14. inclusive PAR. 3. OBserve also that the Israelites were not onely to destroy the Altars of other Nations breake downe their Images cut downe their groves and burne their graven Images with fire Deut. 7.5 But they were further commanded utterly to destroy all the places wherein the Nations served their gods upon the high mountaines and upon the hills and under every greene tree Deut. 12.2 Yea to destroy the names of them out of that place ver 3. which the Rubenites performed Numb 32.38 Nebo and Baalmeon their names being changed they that is the Rubenites called their names by the names of their Cities which they builded for so it may be read though the sense of divers translations be but one Here is a sure faire and easie answere to the first part of the most learned M. Selden his question de diis Syris syntagm 2. cap. 11. ab urbe an â monte cognomine dictus Nebo was the reputed god Nebo so called from the Citie or from the mountaine called also Nebo I answere the Idoll was not so called from the City Nebo but the Cittie was so called from the Idoll the names of Nebo and Baalmeon being Cities so named from Nebo and Baal were changed as was sayd before and therefore changed because the names of Idolls were not to be mentioned but they were to destroy the names of them out of that place Deut. 12.3 and Exod. 23.13 Make no mention of the Names of other gods nor let it be heard out of thy mouth Gaspar Sanctius on Ier. 48.1 handleth the point thus An Nebo Babylonicus Deus nomen Civitati dederit Nominis ipsius communit as nihil affert conjecturae sed quicquid est obscurum est whether Nebo the god of the Babylonians gave the name of the Citie or no the commonesse of the name proves nothing it is an obscure point but I thinke I have cleared it that the Idoll gave the name to the Citie If the Israelites had lived on mount Nebo I doubt not but they would have changed the name of that Mountaine also As for the second part of his question in likelihood that great hill was so denominated from the reputed Deitie of Nebo there worshipped Nabo or Nebo was an Idoll saith S. Hierome Numen etià m erat Nebo seu Nabo Nebo or Nabo was also an Idoll saith my honour'd friend that living Library Mr. Selden Mountaines might partake of their Deities Names Princes did Daniel was called Belteshazzar according to the Name of my God which was called Bel saith that great Tyrant Dan. 4.8 as the beginning of his owne name Nebuchadnezzar was derived from Nebo the god of the Babylonians S. Hierome makes autèm ipsum Idolum est Nabo is the same Idoll whence I thinke the full-read Mr. Selden sayd Certe haud alium Nebo a Chamos Belo Phegorio jure forsan putes verily you may suppose and that not amisse that Nebo was none other but Chamos and Bel the Idoll of the Phegorians Chamos is out of my roade at this instant I passe by him but Baal Bel or Belus was one supposed god and Nebo another Baal signifieth Dominus a Lord and intimateth Bel or Belus his domineering Belus is called Nimbrotus in ancient Histories saith Montanus on Isa 46.2 and Nimbrotus is but the corruption of Nimrodus Gen. 10.8 Nimrod began to bee a mighty one on earth a mighty hunter before the Lord For he chased the Nations and subdued many countries a famous warriour he was But Nebo was the first inventer and teacher of Chaldee Discipline and Astrologicall praedictions Nebo or Nabo is rendred Vaticinator a Prophecyer the verbe Naba is interpreted to speake or speake out the signe of the Noune Nabo sheweth some great Majesticall thing namely the very faculty and vertue of divining as native and proper to
and prepared for the building of the Temple and David did in spirit foresee the particular both forme and matter of the Temple with the service of God though David lived not to see a Passeover kept there but Salomon made his dedication in the seventh moneth and in the first moneth of the yeare succeeding the fourteenth day of the moneth he kept the first Passeover at Hierusalem as he also observed the dayly offerings and the Sabbaticall offerings and offerings on the new-Moones and on their solemne Feasts three times in a yeare even in the Feast of unleavened bread which was the feast belonging unto the Passeover 2 Chron. 8.13 for though it be no where expressely said that Salomon kept the Passeover at Hierusalem yet it is not to be questioned but he who was so strict to provide the daily Sacrifice and other things according to the Commandement of Moses as is ibid did also himselfe observe it yearely according to the Law Neither doe I remember that Salomon is said to have kept ever after the Dedication or the Feast of Tabernacles or the Feast of weekes or any other of the Iewish Feasts observeable at Hierusalem but rather he is truely presupposed to have so done then punctually specialized for why did he build the Temple if not that the appointed Sacrifices should be performed and they were appointed to be performed yearely and therefore certainely were observed whilst the Iewish policie lasted whereupon I have reckoned the sacrificing and eating of the Passeover at Hierusalem to be one of the durable Rites thereof which Paschall offering as I said before the Iewes since the destruction of the Temple even to this day have not observed because that the Passeover was to be kept onely in Hierusalem PAR. 9. ONe objection seeming very strong is against the continuall observation of the Passeover at Hierusalem and this it is Did all the Israelites in all the twelve Tribes leave their severall houses in their severall Villages Townes and Cities and all the men and some women ascend up to Hierusalem as it were inviting their enemies to their undefended habitations and for a whole weeke besides their dies exitus redbitus their dayes of going and comming expose their yong ones and their cattell and wealth to danger I will answer in the words of holy writ Exod. 34 24. No man shall desire thy land when thou shalt goe up to appeare before the Lord thy God thrice in the yeare Vult intelligi ut securus quisque ascendat nee de terrâ suâ sollicitus sit deo promittente custodiam God would have them understand that every one might safely goe up to Hierusalem nor neede care for their lands God having promised to keepe them saith S. Augustin quaest 161 in Exod. Againe it is thus promised Levit. 25.8 Keepe and doe my judgements and ye shall dwell in the land in safety which is repeated ver 19. the Land shall yeeld her fruite and ye shall eate your fill and dwell therein in safety absque ullo pavore without any feare as the vulgar of Santandreanus hath it in the first place nullius impetum formid intes fearing no mans forces as it is in the 19. verse so likewise Huntenius The Interlinearie varieth it thus ad fiduciam ad confidentiam even to trust and confidence A mutuall Covenant as it were was betweene God and the Israelites if they regarded God and things divine God kept and cared for them and their humane affaires Oh let not us neglect things sacred and spirituall and God will watch over our Temporalls for our good If it were said to the Iew Exod. 23.15 None shall appeare before me emptie much more is it said to us saith Chrysostome Homil. 1. in 2. Epist ad Timoth. yet alas who thinkes of this to practise it Another use also may be made of this When thou commest into the Church if the poore lye not at the porch of the Temple but be absent yet the poore mans boxe is present That thou mayst obtaine mercy shew mercy woe worth the times the voluntary offertories are ceased prescription and custome even against the Almighty are commonly esteemed the onely guides of Devotions but when the children of Israel did breake the Covenant of their God when their will-worship was preferred before the prescript of Gods Law when the tradition of men carried it above the Commandements divine when the Isrelites made as it were the salt of the Covenant unsavory then God held himselfe discharged from the Covenant of salt Then did the Nations trample over them and lead Israel captive and there was none left but the Tribe of Iudah onely 2 King 17.2.6 18. verses After Senacherib tooke all the fenced cities of Iudah 2 King 18.13 And Hezekiah became Tributary to him ver 14. but in Zedekiah his dayes who did evill in the sight of the Lord 2 King 24.19 Nabuzaradan burnt the house of the Lord and the Kings house and the houses of Hierusalem and every great mans house and brake downe the walls of Hierusalem round about 2 King 25.9.10 And now could no more Passeover be kept in Hierusalem till the restauration of the Temple by Zorobabel No sooner was the Feast of the Dedication of the house of God kept for the Service of God which is at Hierusalem but they kept the Passeover Ezr 6.16.18.19 verses which holy duty they continued all the time of the second Temple till the destruction of it by Vespasian Titus ' Some indeede would have three Temples Salomons Zerubabels and Herods but these know not what the ancienter Iewes acknowledged that Herods worke was but an enlargement of the second Temple which second Temple being made not without much opposition as it is to be seene in Ezra and Nehemiah and perhaps by a forme prescribed and limited by the Heathen Monarch's was not so large as the first Temple but was at the last gloriously ampliated by Herod PAR 10. AGainst the learned and accute opinion of Genebrard on whose side are Elias Levita David Kimchi and Rabbi Iacob the Iesuite Ribera struggleth hard on Hag. 1. and 2. Chapters canvasing this poynt whether the five things were wanting in the second Temple which were in the first Temple Genebrard and many others of great note say that the fire from heaven which lighted on the Altar Levit. 9.24 was not in the second Temple Ribera affirmeth it from the authority of 2 Macc. 1 19. but say I that was rather water than fire No fire but thicke water ver 20. and if at the shining of the Sunne a great fire was kindled either the Sunnes heate might naturally burne the subjacent combustible things as it doth the Phoenix and her death-bed of Spices or if it were an heavenly fire extraordinary it was a new fire like that of Elijabs whose fire did kindle at the end of Eliah his short prayer whether the Sunne shined or no 1 Kin. 18.38 or like those descending fires which expected not
had we have had hundreds and the Gospell of Christ hath lasted longer than both their Temples with all their Jewish Policie yea for Numbers of each side we have and yet doe exceede them by millions PAR. 13. ONce more I returne from my By-pathes and Diversions The Passeover continued all the dayes of the prosperity during the second Temple nor did the Annuall sacrifice cease at Hierusalem whilst the Temple was purified yet must you not thinke that the proper Passeover was tyed and fastned to the Temple but rather the Sacrifices of the feast belonging to the Passeover It is a confessed and yet proved truth that the Passeover was not bound to be slaine and eaten in the Temple but might be must be performed in their private houses at Hierusalem but the rest of all the Sacrifices which were to be offered during the feast of unleavened bread which endured seven dayes all those were commanded as well as other Sacrifices to be killed in the Temple at Hierusalem Deut. 12.13 Take heede to thy selfe that thou offer not thine offerings in every place that thou seest but in the place which thy Lord shall chuse in one of thy Tribes There thou shalt offer thy burnt offerings and there shalt thou doe all that I command thee ver 14. I will not deny but sometimes upon some extraordinary occasions the Passeover might be slaine in the Temple but that was not often or necessary-legall nor might ever or was it ever eaten there but in any other part of the City PAR. 14. MArke the judgements of God in these two points though many are most observable First he who undertooke and performed to keepe their Cities during their absence at Hierusalem whilest they truely served him the same Almighty God caused the Romans to fall upon their Cities and to besiege Hierusalem whilest they were there when once their sinnes were come to maturity Iosephus de Bello Iudaico 6.4 is either wronged by transcribers or wrong in his account which is not likely when he saith that the day of unleavened bread fell on the 14. of Aprill The City was full of people observant of the Passeover and Titus besieged them and they valiantly beate him off One of the 3. Factions viz. the Zelotes were slaine upon the day of unleavened bread every one of them by Iochanan the head of other mutiners who closely sent armed men into the Temple and filled it with blood They broke the Covenant and therefore the bond betweene God and them was now of none effect Nor was the siege ended till toward the end of September the Temple being fired and the people in it on the tenth day of August even the same day that it had beene burnt once before by the King of Babylon as Baronius collecteth from Iosephus the City was burned after and mount Sion forced on the Sabbath day being the 8. of September A stone was not left upon a stone in Hierusalem The second point which I observe is this that whereas the Jewes cryed fiercely when they would have Christ crucified His blood bee on us and on our Children Mat. 27.25 Titus as the Jewes were taken even five hundred a day and more caused them all to be crucified Ita ut jam spatium Crucibus deesset corporibus Cruces so that there was not roome for crosses nor crosses enough for their bodies as Iosephus an eye-witnesse relateth it de Bello Iudaico 6.12 Lastly I have either credibly heard or read that whereas Christ was sold for 30. pieces of silver the Captive Jewes were sold 30. of them for one piece of silver and more particularly for Iudas Rupertus observeth that for the 30 pieces of silver which Iudas tooke to betray Christ he had just as many Curses Prophetically denounced against him Psal 109.6 c. though I will not avouch that Rupertus hitteth the exact number or that every curse in that Psalme is appropriated to Judas onely excluding all other of Davids enemies Yet I dare say most of them fully reflect upon Iudas So much concerning this sixth Ceremony this durable Rite that the Passeover was to be kept in Hierusalem onely after the Temple was once erected The Prayer MOst infinite and incomprehensible God sometimes above all the rest of the world in Iury wert thou knowne thy Name was great in Israel in Salem was thy Tahernacle and thy dwelling place in Syon Salvation was of the Jewes unto the Jewes were committed the Oracles of God and the Sacraments of the old Law but blessed be the glory of thy mercy to us the partition wall is now broken downe and thou O blessed Saviour didest dye out of the gates of Hierusalem with thy face to us-ward and the houre now is when the true worshipper shall worship the father in Spirit and in Truth and that not in Hierusalem alone or in any other especiall mountaine or valley but every where art thou called upon and every where art praysed The heathen adore thee O God and the Islands rebound thankes unto thee for enlarging thy Kingdome for spreading thy armes of mercy to embrace them and for bringing them unto thy fold O blessed Saviour the onely shepheard of our Soules O Jesus Christ the Righteous who didst give thy life for thy sheepe and who by tasting death for all men doest bring us to life againe All prayse honour and glory be ascribed unto thee the most holy indivisible Trinity through Jesus Christ our Lord. Amen CHP. XII The Contents of the twelfth Chapter 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 2. Not onely the Priests but the people of Israel might kill the Paschall-Lambe the people might not slay any other Sacrifice Nor the Levites ordinarily but the Priest onely Every one in the Congregation of Israel did not slay the Passeover but the Chiefe in one houshold Maymonides rejected Bellarmine truely avoucheth this duty of offering the Paschall-Lambe to belong to the priviledges of the first-borne before Aaron or his sonnes were chosen to be Priests 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 4. Whether the head of the family himselfe must of Necessity slay the Passe-over or whether he might depute another in his place Barradius rejected for saying Christ himselfe slew the Passeover 5. A strange story out of Suidas 6. The Apostles prepared the Passeover before Christ came 7. The Passeover was not slaine at the Altar neere the Temple 8. The roasting of it whole is another fixed Ceremony 9. They were to eate it roasted with fire 10. They were not to eate it raw 11. Not sodden at all with water 12. The head was to
annexed unto the priviledges of their Primogeniture which ancient Custome they observed in this poynt not onely at the first Passeover but ever after even when the Priesthood was setled on Aaron and his sonnes or families unlesse they were defiled as 2 Chro. 30.17 or else some other great occasion interceded PAR. 3. THe first objection to the contrary Yea but it is said 1 Esdr as 7.12 The Levites offered the Passeover for all them of the Captivity and for their brethren the Priests and for themselves I answer as it is in the precedent verses They that were of the Captivity were not all sanctified together but the Levites were all sanctified together Want of sanctification might make them unfit who otherwise had right enough to have discharged the duty The second Objection Ezra 6.20 The Priests and the Levites were purified 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 I answer the Priests and Levites extraordinary sanctification in the pollution of the multitude reached them out an handle on just opportunity to doe that which others might have done if they had beene truely sanctified This answer is confirmed 2 Chr. 30.17 Many in the Congregation were not sanctified therfore the Levites had the charge of killing of the Passeover for every one that was not cleane and the uncleane did eate it but not kill it And God heard the voyce of Hezekiah praying the good Lord pardon every one that prepareth his heart to seeke God though he be not cleansed according to the purification of the Sanctuary ver 18. and 19. Observe I pray you the force of the illative Therefore Therefore the Priests had the charge of killing the Passeover Why first because many in the Congregation were not sanctified Secondly They killed the Passeover for every one who was not there it is not said the Levites or Priests killed the Passeover for all and every one of the Congregation the cleane might sacrifice for themselves and their families but for every one that was not cleane did the Priests and Levites kill the Passeover Lastly some interprete the immolation by the Priests and Levites onely of the Paschalia sacrificia the Paschall Sacrifices so Barradius termeth them and not of the great passeover Sacrificium Pascha the sacrifice of the passeover but because there may seeme little difference in this distinction I rather diversifie it thus They slew and flayed the sacrifices of the Chagigah not of the Sacramentall Pascha of the Herd not of the flocke or if they did sacrifice any of the flocke Lambs Weathers or Rammes these were not for the first dish of the first Course the first night of the Paschall solemnity which was to be an unspotted Male under a yeare old c. but for the other second dishes of the second course or for other dayes of their great Septemdiale Festum Festivity of seven dayes PAR. 4. BEllarmin de missâ 1.7 Paterfamiliâs per se immolabat reliqui per patrem familiâs paterfamiliâs propriè per se immolante reliquis per illum immolantibus voluntate participatione in sacrificium consentientibus The Master of the Family killed the passeover by himselfe others by him and in him he properly they as Consentients and Co-parthers yet Bellarmin determineth not whether the eldest or chiefest of the Family were bound personally to doe it himselfe so bound that he could not depute another in his roome I for my part thinke that as the Primogenitus or First-borne did willingly and most ordinarily performe the duty in his owne person So there were divers dispensable occasions which might permit him to consigne over that office of preparing the passeover for some times to another in his place and as his substitute with vicariall power Barradius more peremptory than Belarmin saith Christ himselfe slew the passeover Where is his proofe That Christ himselfe might have slaine the passeover I deny not hee had a double right unto it first as Paterfamilias or Master of the Family secondly as he was a Priest spiritually of the order of Melchizedek and had the fountaine of all authority and Priesthood in him as he was the eternall Priest but â posse ad esse non valet consequentia from what he might have done to what he actually did doe is no good consequence or he might have done it Ergo he did doe it is no good Argument and the question is not de jure of the right but de facto of the deede This perhaps might be one reason why he designed others to slay the passeover lest if he had slaine it himselfe some mis-judging people might have beene deceived and perhaps thought him to be a Priest lineally descended from Levi or Aaron who were not excluded from slaying the passeover in their owne houses but Christs pedigree is not counted from Levi or his sonnes Heb. 7.6 nor is he to be called Priest after the order of Aaron ver 11. but appertaineth to another Tribe of which no man gave attendance at the Altar ver 13. For it is evident the Lord sprang out of Judah of which Tribe Moses spake nothing concerning Priesthood ver 14. Aquinas part 3. quast 22. Art 1. ad secundum thus Quia sacerdotium veteris Legis erat figura sacerdotii Christi noluit Christus nasci de stirpe figuralium sacerdotum ut ostenderetur non esse omnino idem sacerdotium sed differre sicut verum â figurali that is Because the Priesthood of the old Law was a figure of the Priesthood of Christ Christ would not be borne of the stocke of the Leviticall Priests that it might appeare that his Priesthood and theirs was not all one but that they did differ as the truth from the shadow PAR. 5. SVidas on the word Iesus saith the Iewes kept among their Archiva or Registries that Christ about thirtie yeares of age was chosen a Priest of their Law and thence taught in their Synagogues It is truth they delivered him the Scripture to interpret it Luke 4. but whether to intrap him or else in admiration of his learning or indesire to heare Novelties none knoweth Certainely Priests were Hereditary not Elective and Interpretation of Scripture belonged not to the Tribe of Levi onely for Act. 13.15 Paul who was of the Tribe of Benjamin was requested to exhort PAR 6. HE who diligently readeth the divine story shall find how First the Disciples were carefull to have the passeover provided Matth. 26.17 Mar. 14.12 Secondly our Saviour hearkened to their request as there it followeth Thirdly Christ made an exempt of his Disciples retaining some with himselfe and he sent others to make ready the passeover Fourthly those two whom he sent were none of the meanest but rather the chiefest of his Apostles S. Peter and S. Iohn as it is Luke 22.8 Fiftly in the sacrificing of the passeover you may observe these distinct
of the water was here remembred as past and the fiery Pillar fiery Serpents and fiery tryall of them was prefigured or that Christ did baptize with the holy Ghost and with fire Mat. 3.11 or that the cloven tongues as of fire Act. 2.3 were secretly resembled This I am sure of an ancient Divine makes this Divine application Justinus contra Tryphonem Iudaeum Christus in Cruce nihil habuit aquae idost nihil mitigationis nihil solatii in poenis sed tam dolore quà m amore nostrifuit assus tostus Christ on his Crosse had no water that is to say no mitigation no comfort in his torments but he was tosted and rosted as well with the griefe as for the love of us No marvaile he thirsted and sayd My God my God why hast thou forsaken me At his agony in the garden Christ was so inwardly fired and rosted as Iustinus phrazeth it that he sweate great drops of blood nor were those grumi sanguinis sine guttis aquae those drops of blood without drops of water in all likelihood so when he was as on the spit of the Crosse and when they digged his hands and his feete did not both water and blood gush forth I am sure when his side was pierced there flowed out both blood and water Ioh. 19.34 PAR. 12. THe fourth precept involved in this Ceremony is the head must he rosted with the legges I shall noterre from the matter though I misse the maine intention if I say the whole rosted Passeover on the spit did some way resemble our Saviour on the Crosse the spit being a shadow of the lignum arrectarium and both the fore-legges and hinder legges bored through and strained or otherwise it had beene an unhandsome sight Each part of his was to indure affliction Rosted Iudgement must begin at the house of God I Pet. 4.17 If they have done these things in a greene tree what will they doe in the dry Luk. 23.31 Ioh. 13.16 The servant is not greater than his Lord neither he that is sent greater than he that sent him If they have persecuted me they will also persecute you Ioh. 15.20 Matth. 10.24 The Disciple is not above his Master nor the Servant above the Lord and ver 25. It is enough for the Disciple that he be as his Master and the Servant as his Lord if they have called the Master of the house Beel-zebub how much more shall they call them of the houshold Luk. 6.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectus omnis erit every one shall be perfected as his Master God had onely one sonne without sinne none without punishment Revel 3.19 As many as I love I rebuke Heb. 12.6 Whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth answerable to that Pro. 3.12 Whom the Lord loveth he correcteth even as a Father the sonne in whom he delighteth and in our Saviour rosted whole was God well pleased no rent in his coate no schisme in his body no separating Button-maker no leader of such obstinate ignorants to the all-permitting Amsterdam no Buchanan no Knox the whole inâ—â—re body without partiary divisions must be roasted together PAR. 13. THe fift and last appendant precept to this Ceremony was they were to rost the Purtenance also This may also touch at the whole Service of God and signifie their Totall delivery so that no good thing should be left behind no quarter sacrifices no halfe-sacrifices please our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either all or not at all whether in the Lambe or by it selfe or one side of the Lambe I will not determine the purtenance not the guts and garbage not the gall not any thing unsavorie uncleanely or unwholsome I will for my part not envie the feasts of those daintie ones who use to eate the guts of Larkes and Wood cockes new-killed young chickens in the shells not yet or newly pipient and raw-bacon Ingeniosa gula est Bello crudelior omni Luxuria incumbit that is The gut for dainties witty is hence farre More Cruell Luxury doth flow than warre The Lights are good food easie of digestion some love them above all other inwards the Liver and Heart are principall parts healthy and strong no good thing was to be cast away one part might please one another part might be desired by another here was variety the head of the company the Mr. of the society might eate the choycer-bits the meaner people might eate the courser and more refused or lesse-desired morsells This sacrifice was like nature it neither abounded in things superfluous nor was wanting in things necessary So much for the 13. preparatory Ceremony of continuance before the eating of the Passeover PAR. 14. THe 14. and in my Method though not in Nature the last durable Rite preparatory was that every one was to bring an offering according to his ability the proofes are these Deut. 16.16 Three times shall all thy Males appeare before the Lord in the feast of unleavened bread and they shall not appeare before the Lord empty 17. Every man shall give as he is able according to the blessing of the Lord thy God which he shall give thee The like precept for the gift at the Passeover is Exod. 34.18.20 and Exod. 23.15 which is thus enlarged Eccles 35.1 He that keepeth the Law bringeth offerings enough and so on to these words ver 6. The offering of the Righteous maketh the Altar fat and the sweete savour thereof is before the most high and so forward to the 10. ver Give unto the most high according as he hath enriched thee and â—s thou hast gotten give with a chearefull eye a reason of strong consequence is annexed in the words following for the Lord recompenseth and will give thee seven times as much In this point two things are observable from the Jewish professour First that every man of ability came into the Temple the great first day of the Feast and there and then was to make his offering a burnt-offering either of fowle or beast yet if sickenesse hindred him by the way so that of necessitie he came tardy at the beginning yet his first day of appearing in the Temple what day soever it were was to him the day of his offering and as the first day of the feast to others Secondly no man was bound to bring his offertory on the other dayes of the feast though he appeared often in the Court and holy Convocation yet if any man would it was accepted and the more Religious the people were the more they gave proportionable to their worth remember the royall gifts of Hezekiah for offering day by day during their great Passeovers 2 Chro. 30.24 and of Josiah 2 Chro. 35.7 and the most munificent offerings of Josiahs Princes ver 8. Tea to the people Hezekiah sayd Come neare and bring Sacrifices and thankesgivings into the house of the Lord and the Congregation brought in sacrifices and thanksgivings and as many as
I returne to him againe who in the same pag. 311. thus to the old matter Such almost is the ceremony of Fasts Because the Iewes were wont in every great griefe to afflict their bodies and to Fast therefore the Lord liked it But since we have no such custome in any griefe of minde to use so great vexations of our bodies God requireth them not nor so great in our repentance Let the world now judge of the Illyrican crapulous repentance Gods especiall approbation of Fasting exempteth for sooth the full-fed and well tipled German because they have no such custome of Fasting among them who but a bold Libertine durst write in this manner PAR. 12. LAstly saith Illyricus Two reasons and those not contemptible ones may be drawn from the nature and site of the countreyes why we are not bound to Fast as the Iewes were 1. First here in Germanie our stomacks for the circumstant cold yea naturally are hotter and therefore consume more meate and can lesse endure hunger 2. The second rēason is Since cold doth more afflict the Fasting then the full stomacks or men if a man would here macerate himselfe with much Fasting without doubt in those so great colds he would dye or fall into some most grievous disease Some have made their belly their God I dare say this super intendent Illyricus may be his high-Priest How tender is he of his God They were never more carefull to provide for Baall then he doth for the belly To the first reason I say it is ridiculous For because they are more hungry naturally or accidentally then the Iewes shall they lesse afflict themselves then the Iewes did If they take away from their dyer but so much as may humble them as may tame their rebellious flesh or may further them in the wayes of devotion this is a true and acceptable Fast though before and after their Fasts the Northerne stomack eate more meate then the Easterne can Againe if the German can lesse indure hunger yet let him indure some let him indure but proportionable affliction as the Iewes did or as God intendeth in his precept of Fasting and then his after-eating is of easier dispensation To the second reason I answer Illyricus is very cautelous very curious in cute curandâ in pampering his belly For though cold weather more punish the Fasting then the full and crammed paunch yet nor God nor good men did ever command us to macerate our selves with Fasting so eagerly so vehemently so extreamely as should bring us either to death or diseases who do so willingly are murtherers of themselves and if any should do so unwillingly hee is accessary to his owne death and incurreth the wrath of God for drawing sicknesse upon himselfe The golden meane is a just tribute due to God payable to man In some other matters concerning Fasting Illyricus so playeth the Dy-dapper up and downe in and out that he is not worth the following Yet I cannot wholy give him over He denyeth that Fasting conduceth to Prayer or is a good worke of it selfe but is onely a signe and effect of a sorrowfull humbled and contrite heart And if any object why did Christ then Fast even hee who had no sinnes for which he should be sorry Why did the Apostles Fast Act. 13.3 of whom we do not read saith Illyricus that then lately they had committed any great sinnes for which they should cruciate themselves with griefe and fasting Illyricus answereth Christ did not Fast to prepare himselfe to Prayer since his flesh did not rebell against his spirit nor needed any such castigation But he fasted for griefe of minde and contrition of heart because he was to be punished as if he had committed all the sins of the world I reply did Christ Fast only then when he had such dolorous thoughts Did He not Fast to teach us to Fast Either before or in or after his fortie dayes Fast is there any word evincing that Christ fasted in consideration of a most dolefull and broken heart Likewise concerning the Apostles All saith hee that adde fasting to Prayers and pray rightly must come with a broken heart and then desire mercie for Christs merit Who denyeth this wholy or what is this to the purpose or how is the objection answered The Apostles and others fasted and prayed that God would blesse them in the calling to which they were then separated and to obtaine the favour of God for that especiall businesse though then they had no extraordinary cause to have broken hearts as Illyricus confesseth and no question but they implored Gods mercie for Christs sake but their fastings and Prayers were not here signes or effects of broken hearts but Signanter fasting ayded Prayer Prayer fasting both desired and obtained a blessing of God upon what they requested Most times a broken heart preceedeth fasting Sometimes fasting prepareth the way to a broken heart as the chewing of meate doth to the speedier nourishment As in our late just holy and commanded Fast that the Lord would vouchsafe to free the Citie of London and the infected neighbouring places from the plague many a thousand countrey-men by fasting came to a sorrowfull heart who at first came not to a fasting by a contrite heart but by command And truely as God doth often commute the eternall punishment which wee have deserved into a temporary so when hee seeth the inward humiliation of the soule attended on with selfe-inflicted paine upon the body the Lord doth take off some of that punishment which otherwise had laid strong hold on us This was Ahabs case 1. King 21.27 and the Ninevites Jonah 3.7 whose voluntary subjecting themselves to punishment diverted from them the full viols of Gods wrath Christ had compassion on such as fainted or were tyred and lay downe Matthew 9.36 And I have saith Christ compassion on the multitude because they continue with me now three dayes and have nothing to eate and I will not send them away fasting Matthew 15.32 Illyricus cannot prove that these men fasted as a signe or effect of their condoling contrite hearts but they fasted to feed on Christs holy words they fasted to behold more of his wondrous workes and in expectancie of some divine blessing and when Christ saw that they fasted so long that they were like to be the worse he miraculously fed them verse 37. PAR. 14. MAny learned men saith Illyricus thinke fastings were of old and are now to be used that the weakened body might the rather obey the soule and that a man may be fitter to pray and performe divine duties But thus I thinke saith he and we finde it by experience that the body Rectissime curatum tended most contentedly and exactly with necessary meate drinke sleepe apparell and other requisites is most composed and best setled and therefore can best of all obey and serve the actions of the minde and that I may so say will obey He resteth not here but proceedeth Yea a somewhat
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
de coena Agni when he said Christ rose from the Supper and laid aside his garments for the Lambe was ended before as Saint Iohn hath it Iohn 13 1. and the 2. and there are but few who say as Ribera relateth in comparison of others One of these learned men of the same order are opposite to another and both the ground is most weake and the matter most unlikely if not untrue that Christ did Recumbere lye downe at the Passeover which Ribera intimateth Kemnitius in the 8. chap de Fundamentis Sanctae Coenae ex Lucae 22.20 thus to our purpose concerning the maine though on the By hee hath some errours Absolutâ jam typicâ coenâ Agni Paschalis Finitâ etiam conclusâ alterâ illâ subsequenti coenâ communi instituit Christus novam peculiarem Novi Testimenti coenam quā Paulus Dominicam appellat hoo est quod Paulus Lucas dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The typicall supper of the Paschall Lambe being now finished and that other common subsequent supper being concluded Christ instituted a new and peculiar supper of the New Testament which Saint Paul calls the Supper of the Lord. And this is that which Paul and Luke do say after hee had supped And this is that which I call Tricoenium Christi most divinely expressed by Kemnitius in other words but fully to my purpose And a little before Illam etiam alteram communem coenam Christus concludit more Israelitarum sicut Hebraeorum Commentaria habent usitato Accepto poculo gratias egit dixit accipite hoc dividite inter vos Christ concluded that other common supper after the usuall manner of the Israelites as the Commentaries of the Hebrewes have it when hee had taken the Cup hee gave thankes and said Take this and divide it among you That the last Passeover of Christ was observed like the Antecedent ones No man denieth this saith Scaliger and Christ kept the antecedent Passeovers according to the same rite custome or ceremony as the Jewes did saith hee and indeed otherwise hee had broke the Law which hee rather fulfilled Therefore both at other Passeovers and at his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascha his saving Passeover Christ partaked of the two Suppers appointed by the Law besides the new third one which he instituted Scaliger ibidem pag. 569. mentioneth the Cibaria or dishes which to this day the Jewes call cibaria duarum coenarum the dishes of two suppers or duorum symposiorum of two banquets And the second supper was called Coena dimissoria a dimissory supper as the Secundae mensae or second supper of the Gentiles saith hee or rather say I the Secundae mensae of the Gentiles were like the second supper of the Iewes So much concerning my proofes from the Old Testament that a second supper did as it were tread on the heeles of the first supper of the Passeover by the very letter and expresse command of the Law The Prayer O Lord God in thy great wisdome thou didst ordaine the Paschall Lambe principally as food for the soules of the Jewes and didst annexe a second supper for a refreshing of their bodies grant that wee may chiefly attend the good of our soules and desire that spirituall meate and for the weake fading transitory corporeall nourishment wee may so use it that wee may be truly said to look up through the creatures to the Creator and eate to live thankfully not live to eate intemperately for Jesus Christ his sake Amen CHAP. VIII The Contents of the eight Chapter 1 Proofes from the New Testament for a second Supper 2 Proofes from the Fathers especially Saint Cyprian Cibus inconsumptibilis 3 The second Supper was Fibula Legis Evangelii 4 Inter or betweene evinceth a Triplicity Saint Augustine Theophylact Damascen PARAGRAPH 1. SEcondly the proofes from the New Testament for the second supper are these Matthew 26.21 Edentibus ipsis As they did eate Namely when Christ ad secundas mensas discubuisset coenâ priore jam peractâ sate downe at the second supper the first Supper being now ended as appeareth Iohn 13.2 saith Beza whence thus I argue The first supper was ended Iohn 13.2 before the discourse and actions which followed but after that Christ riseth from supper verse 4. And sits downe againe verse 12. and did eate and eate bread with Iudas verse 18. Therefore this was the common and second supper For no man will say that Christ at the most holy Supper of the Eucharist would rise from it and wash their feete and sit downe againe A flying thought ought not to disturbe our devotion at the receiving of so high a mistery neither would Christ give an example of so irreverent an action during the administration of the Supper of the holy Supper of the Lord. So it being neither the Paschall nor Eucharisticall supper it must needs be the second-common supper from which Christ arose and after returned to his old place For hee did rise from supper Againe as Saint Iohn is punctuall that the first Paschall supper was past and ended ere he described the second supper So Saint Luke is as punctuall that Christ administred the sacred Eucharist after supper Luk. 22.20 If any one say the words After supper may be understood of the Paschall supper and after it I confesse they may be stretched so farre according to the letter yet from the sense we must necessarily distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after may be interpreted either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mediately or immediately After with some distance of time words and actions intercedent or after that is presently after but it cannot be meant presently after the Passeover because S. Iohn recordeth many things both said and done after the Paschall which were not performed in a short time and so not presently after the Passeover but mediately Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After supper must necessarily have reference to the end of the second or ordinary supper which approaced neerer in time to the supper of the Lord than the Paschall supper could Betweene which and the holy Supper many matters arose and matters were begun and ended in the second supper of which hereafter PAR. 2. Proofes from the Fathers especially S. Cyprian SAint Cyprian Sermone de Coena Domini pag. 500. distinguisheth thus Coen◠disposita inter Sacramentales epulas obviarunt sibi instituta antiqua nova Two sacramentall feasts there were the Paschall and the Eucharist and betweene them was a supper made or placed what could this be else but a second supper and thus did the old and new rites meete for as I proved before it was one of the old rites of the Paschall to have annexed to it a second ordinary supper and when the Lambe was consumed as the old tradition prescribed which none ever proved was done or to be done wholy at the first supper and I have proved it might without sinne continue
a Judaicall Supper which Suarez called the usuall Supper besides the eating of the paschall Lambe PAR. 4. BUt Bellarmine is much to blame to thinke that the Eucharist was given in Coena sub-specie panis at supper-time under the element of bread and the Cup post coenam after supper There was no such distance of time betweene them Both Saint Matthew Saint Marke and Saint Paul immediately conjoyne them and so doth Saint Luke though somewhat as the Copies now are is placed as done after the Eucharist which by the other Evangelists is related before the taking of the Eucharist But no action intervened to sever the Bread from the Cup but the sumption of the sacred Bread and the immediate consecration of the Wine If Cyprian in sermone S. de Lapsis said Calicem offerri solere praesentibus post expleta solennia That the cup was wont to be offered after the solemnities were performed which saith Bellarmine is finita jam Missa after the Masse was ended yet hee speaketh of his owne time not of Christs Institution of both kindes where both were given similiter post coenam alike after supper and not the one during supper time and the other after it PAR. 5. A Damus Contzen a Jesuite on Matth. 26. thus Post agnum solita ceremonia absumptum epulari soliti sunt Iudaei nec in esu Sacramenti saturitatem sed mysterium spectabant Christi etiam tempore at que in ipsis aedibus praeter sacrificii consumptionem etiam convivia celebrata sunt saith hee The Jewes when they had eaten the paschall Lambe according to the usuall manner were wont to banquet Neither did they so much looke after saturity or fulnesse in the eating of the Sacrament as after a mystery yea even in Christs time and that in the very supping chamber after the eating of the Sacrifice banquets were also solemnized Stapleton most excellently writeth to our purpose in his promptuarium Cathelicum In feria 3. Hebdomadae sanctae pag. 240 thus Christus hâc ultimâ nocte mortalis suae vitae triplicem coenam peregit Christ in the very last night of his mortall life did eate a threefold supper In the second common and familiar supper Poculum bibatorium more gentis illius omnibus suis propinavit Hee dranke a cup of charity according to the usance of that country to all his Apostles when hee said Accipite dividite inter vos Take this and divide it among you By thus expounding thē three Suppers not onely Christs new supper shall be distinguished from the Paschall as the truth from the figure but the most new and sacred mysterie shall be separated from the common Supper the common bread and wine saith hee And now good Reader know that in so abstruse a matter as this is there is a world of diversity in severall mens opinions and therefore I may not stand to confute them all though I approve them not all as I quote them but I onely fasten on those words which prove the maine point Of two suppers of the Jewes at their paschalizing of the third supper instituted by Christ confessed by eminent Christian men on all sides And so the Tricoenium is accomplished PAR. 6. The third Generall I Have proved there was a second Supper at the Jēwish passeovër The next point is That our Saviour was at both of them This also is involved in the former For he kept the Law exactly And Scaligers passages are admirable to this effect as before I cited viz. Christ kept the passeover as hee kept the precedent and kept the precedent as the other Jewes did PAR. 7. BUt thēy had their double commons or second rēfections on théir gawdie daies especially at the most solemne feast of the passeover They fed both on the flocke and on the herd and by them was the first and second supper distinguished Even at the wēaning of Isaak Abraham made a great feast Gen 21.8 At thē making of the covenant with Abimeleck Abraham gave him sheepe and oxen vers 27. At Samuels weaning his mother caused one bullocke to be slaine and two other shee carried either for peace-offerings or to bestow upon Ely 1 Sam. 1.24 for part of the Priësts portion was of oblations and sacrificēs She brought also both winē and floure and floure somewhat more than the Law appointed to make the feast or the offering more compleat At all feasts they had great variety and at the most solemne feasts of the Passeover had they nothing but Lambe If they had more did not Christ partake Did hee sit by and eate nothing Next Chapter after institution of the Passeover and in rēmembrancē of thē Passeover when they were come into Canaan they did sacrificē to the Lord all cleane beasts that opened the matrix being males Exod. 13.15 so the hērd was to be slaine as well as the Lambe in remembrance of the Passeover More neerly and punctually Christ ate of the passeover at the first Supper as I proved before Christ did eate of the second supper as I also from the Text plainly evinced Concerning the third supper God willing I shall speake hereafter PAR. 8. ANd thus I passe to the next point The first particular of the third Generall when this second supper began whereby wee may the better distinguish it from the passeover Thus went the time away and these things are most certaine On Thursday immediately preceding his passion Christ commanded to prepare the passeover Mark 14.13 Peter and Iohn went to see it done Luk. 22.8 13. verses When the passeover was made almost ready Peter and Iohn returne to Christ and then in the evening Christ commeth with the twelve Mark 14.17 And they washed as may be gathered from Ioh. 13 10. And when the hourē was come hee sate downe and his twelve Apostles with him Luk. 22.14 Betweene the two evenings did thēy ēate of the passeover as the Law appointed Exod. 12.6 The passeover was eaten and to be eaten in haste Exod. 12.11 These things seem to mee most probable They began about sixe of the clocke at night and they were not much above one Quarter of an houre ere the first paschall Supper was ended The second Supper continued about threē quartërs of an houre or a little more Herein Christ washed their feet and discoursed much Iudas received not the blessed Eucharist but went out about seaven of the clocke at night or somewhat after for it was night Iohn 13.30 Then ended compleatly the second supper Whēn I come to spēake of the blessed Eucharist I hope to probablize how long it lasted The Prayer I Now behold thee O gratious Saviour as humbling thy selfe as vouchsafing to sit and eate after an usuall fashion a common suppēr with thy Apostles lift up my heart good Lord to thinke of thee as thou art glorious in thy Kingdome of heaven and of thy great mercy make mee one of them who shall partake of the Supper of the Lambe at thy
him Be ye followers of me even as I also am of Christ 1 Cor. 11.1 Perfectissimum est exemplar quod minus perfectum imitatur saith Aquinas 3. part Quaest 56. articulo 1. ad 3. But all other Examples take Christ for their example therefore he is the most perfect example of all Even Seneca did advise that a man should propound unto himselfe some eminent man as if be were present to be a spectator of all his actions and an example and guide unto him But no example is so perfect an example as Christ was and is The Schoole distinguisheth betweene Exemplar and Exemplum thus Exemplar est ex quo aliud simile facimus Exemplum est quod aut sequimur aut vitamus Exemplar is the person from whom we take Example Exemplum is the thing which is propounded to us to imitate Christ is the Exemplar his humilitie is our Example I have given you Example that yee should doe as I have done to you Examples certainely move more than precepts though precepts ought to move more than Examples For our Saviour hath most divinely instructed us by one rule of all other like matters and it is a lesson not onely for the multitude but for the Disciples also The Scribes and Pharisees sit in Moses seate all therefore whatsoever they bid you observe that observe and doe not onely Observe but Doe which is a double expression of the same duty But doe not yee after their workes for they say and doe not Mat 23.1 2 and 3. verses Earthen vessells may hold rich treasure a seale of brasse makes as good a print as a seale of gold and S. Paul being so holy as he was above others had beene to blame to say 1 Cor. 1 14. I thanke God I baptized none of you but Crispus and Gaius if the worth of the administrant had added any thing to the effectualnesse of the Sacrament or ill example had diminished the power of it to the truely prepared and devout recipient Eliah refused not meate which was sent of God though it was brought unto him in the mouth or clawes of divers uncleane Ravens 1 King 16.6 Yet such is the perversnesse of mans nature that it justifieth the Schoole conclusions Aquinas 1.2 quaest 34. Artic. 1. in corpore Articuli If those who teach all delights to be evill be found to embrace some delights men will be more prone to pleasures by the Example of their workes than free from pleasure for all their words For in humane operations and passions in which experience is most prevalent examples are more forcible than words I have given an example that ye should doe as I have done to you PAR. 13. A Reason why we should stoope our soules downe to humility is added Verily Verily the servant is not greater than his Lord neither he that is sent greater than he that sent him vers 16. Other-where Christ varieth this thus The Disciple is not above his Master nor the Servant above his Lord It is enough for the Disciple that he be as his Master and the servant as his Lord Matth. 10.24 25. ver Againe Every one that is perfect shall be as his Master or Every one shall be perfected as his Master Luk. 6.40 Iohn 16.20 Remember the word I sayd unto you the servant is not greater than the Lord whence he inferreth a kinde of equall participation In troubles if they have persecuted me they will also persecute you and in blessings If they have kept my sayings they will keepe yours also all these termes of equality and likenesse are but incentives unto humilitie that Masters might not domineere too much nor servants be too much dejected for servants are fellow-brethren to their Lords and Masters In our Lord and Master Jesus Christ S. Paul in his Epistle to Philemon vers 16. commendeth to Philemon his repentant servant Onesimus Not now as a servant but above a servant a brother beloved especially to me but how much more unto thee both in the flesh and in the Lord Yet to shew that the Lord is indeede and in civill conversation among men ought to be above the Servant not onely the inference is pregnant Mat. 10 25. If they have called the Master of the house Belzebub how much more shall they call them of his houshold But the doctrine drawne from their confession in the practise Luke 17.7 8. verses Which of you having a Servant plowing or feeding cattell will say unto him by and by when he is come from the field goe and sit downe to meate and will not rather say to him make ready wherewith I may sup and gird thy selfe and serve me till I have eaten and drunken and afterward thou shalt eate and drinke And in the 9. verse Christ denyeth thankes to be given as due to that servant who did the things that were commanded Here is a lawfull superiority of the Master above the servant in all civill morall and Oeconomicke affaires S. Peter goeth one steppe further Servants be subject to your masters with all feare and not onely to the good and gentle but also to the froward 1 Pet. 2 18. And in the verses following argueth It is their duty to take things patiently though they suffer wrongfully for hereunto ye were called because Christ suffered for us leaving us an Example to follow his steppes c. here are foote-steppes of inequality that the Master is above the servant lest servants should grow proud and lazie or stand upon termes of comparison PAR. 14. THe last part of Christs holy conclusions in this point is If yee know these things happie are ye if ye doe them verse 17. The worders the knowers are but the addressers to happinesse the Doers enjoy happinesse Not every one who saith unto me Lord Lord shall enter into the Kingdome of heaven but he that doth the will of my Father which is in heaven Matth. 7.21 He that heareth my words and doth them not shall be likened to a foolish man which built his house upon the sand Vers 26. Not the hearers of the Law are just before God but the Doers of the Law shall be justified Rom. 2.13 See the same practicall duty enjoyned and enlarged James 1. from vers 22. to vers 25. inclusively The Prayer O Lord Legall purifications cleanse not the spirit poure downe I humbly entreate thee but one drop of Christ Jesus his sacred blood and it will cleanse the spots of my soule better than milke or much soape better than all the Lavers in the Law heare me O holy holy holy father Sonne and blessed Spirit for the merits of Jesus Christ Amen CHAP. XIII The Contents of the thirteenth Chapter 1. The 2. Passage in the 3. quarter of the second Supper is the graduall detection of the Traytor The first degree Judas not chosen Judas like an Asse kickt against Christ The second Degree Judas a horse-Leech a blood sucker 2. Judas aymed at in the Individuum vagum One of you c.
unworthily received it to his destruction because he received it without due preparation I answer S. Augustine other-where is expresse that the soppe was not the Sacrament though here he seemes to conclude so So Nonnus Dominicus Soto in 4. Sententiarum distinctione 12. Artic. 2. thus Because it were wonderfull that Christ by way of charitie should give his owne body to him who highly hated and betrayed him But let it be the Quaere whether he did so or no Aquinas thinketh Iudas did receive the Eucharist And he made this Hymne Cibum turbae duodenae Se dat suis manibus But saith Barradius Aquinas himselfe was of another opinion Where man where Barradius should have done well to have speciallized the place Aquinas proves Iudas received it from the authoritie of Chrysostome Homiliâ 83. on Matth where he saith the Traytor was Divinâ mensâ susceptus ineffabile mysterium communicavit Entertained at the Lords Table and partaked of the unspakeable mystery And homiliâ de proditione Iudae adsuit Iudas illius sacrificii communicationem Meruit Iudas was present and was accounted worthy to be a Communicant of that Sacrifice if so it be truely cited to my hands Merit is not alwayes used to signifie a worke of condignity deserving eternall reward it were better receperat received Diomysius Ecclesiasticae Hierarchiae cap. 3. Christus Iudam secum in Sacramentalem Coenam perceperat Christ admitted Iudas with himselfe unto the Sacramentall Supper So Hierom. on Marke 14.23 When he had given thankes he tooke the Cup to them and they all dranke of it Soto doubteth whither it was Hieromes Commentary I say There is no doubt but that all and every one who were present received the blessed Sacrament But it must first be cleered which never can be that Iudas was present For indeede he was gone out ere the holy Sacrament was instiruted Bernard saith In eadem mensâ At the same Table were Peter and Iudas but it must be understood de mensâ Dominicâ Sacramentali of the Table of the Lord or the Sacramentall Table else he reacheth not to our purpose Hee is of the same opinion in Sermone de Coena pag. 1709. Leo Sermone 7. de passione Domini saith Iudas tooke it Haymo and Remigius thinke Iudas partaked of it saith Soto and therefore this opinion Tanquam Sanctorum Communis imo tanquam Evangelii affinis amplectenda est And more peremptorily afterward This opinion is to be received not onely as the common opinion of the Doctors but as the opinion of the Gospell PAR. 10. SOto hath this further note where S. Matthew saith Coenantibus illis accepit Iesus panem as they were eating Iesus took Bread he did not use the word Supping as S. Iohn doth for the eating of the Lamb but for the whole entire Supper consisting ex primo accubitu secundo recubitu of the first accumbing second recumbing For though the washing came betweene it is called all One Supper Thus far Soto acutely reasoneth Primo sedens coenavit paschalem agnum at his first sitting downe he supped of the Paschall Lambe which S. Iohn calleth a Supper when he saith Caenâ factâ Ioh. 13.2 Secondly he also accounteth another Supper to consist of Christs first accubation and second recumbing though the washing came in the midst of it and he saith truely All this was called but one Supper But if hee includeth both the Paschall Supper and the second Supper all to be one Supper he confuteth himselfe for before he distinguished the Paschall Supper by sitting the other by discumbing If he meane that the second Supper which S. Iohn speaketh of though Christ lay downe and againe discoursed and did eate before and did eate afterwards and rose and washed and wiped their feete and againe lay downe and againe discoursed yet all this was but one Supper then Soto hath hit the naile on the head the bird in the eye Acu rem tetigit and then necessarily the former Paschall Supper and this other entire Supper though consisting of many parts make not one onely but two distinct Suppers to which if wee adde the sacred Supper of our Lord we have the Tricoenium compleate PAR. 11. BArradius saith Iudas did partake of the sacred Supper so Hierom in his second Booke against Iovinian so Eugenius so the Author of the Booke de Ablutione pedum in Cyprian so Euthymius in Mat. 26. So Aquinas part 3. Quest 81. Artic. 2. And Michael Aiguanus the Carmelite lib. 4. Sententiarum distinctione 12. Quaestione Vinea pag. 385. PAR 12. CYprian Sermone de Coenâ Domini prope initium Vbi sacrum cibum mens perfida tetigit scleratum os panis sanctificatus intravit parricidulus animus Judae vim tanti Sacramenti non sustinens quasi paleam de areâ exufflatus est praeceps cucurrit ad proditionem pretium ad desperationem laqueum Cyprian in his Sermon of the Supper of the Lord towards the beginning thus as soone as the traiterous mind touched the sacred meate and the sanctified bread entred the prophane mouth the trayterous minde of Iudas being not able to endure the vertue of so great a Sacrament was blowne away like chaffe from the floore and runne headlong to Treason and the reward of it to desperation and the halter Where Cyprian seemes to esteeme the Sop to be the holiest Sacrament contrary both to truth and more authority For he went out immediatly after the Sop Ioh. 13.30 Augustine in Enarratione in Psal 10. which with us is Psal 11. on the third vers What hath the righteous done Christus traditorem suum tanta patientia pertulit ut ei primum Eucharistiam confectam manibus suis Ore suo cammendatam sicut caeteris Apostolis traderet Christ suffered his betrayer with so great patience that he vouchsafed to give unto him as well as unto the rest of his Apostles the first Eucharist made by his owne hands and commended by his owne mouth The words Ore suo commendatum may signifie either that Christ praysed the holy Eucharist when hee gave it to his Apostles perhaps preferring it before the Paschall Supper or their Old Sacrament Or that Christ himselfe did first eate and not by speech onely but by deede and by his owne eating of it commended it to his Apostles and among them to Iudas Augustinus Epistolâ 163. De Concordiâ faciendâ Scelerati ab innocentibus fuere tolerati Traditorem enim suum qui jam pretium ejus acceperat usque ad ultimum pacis osculum intra innocentes secum esse perpessus est Christus The wicked were suffered by the innocent for Christ suffered his betrayer who had already received his reward to be present with him amongst his innocent Apostles even so farre forth as that he vouchsafed him the kisse of peace How did Iudas goe forth then How gathred he his troopes to take Christ How came he to Christ How did Christ goe to meete him He
16. cap. 31. thus Peccatum Corinthiorum quod reprehenditur ab Apostolo etsi propriè ad Naturam substantiam hujus Sacramenti admittebatur erat conjunctum cum venerandi mysterii contemptu contumelia in iis nempe conviviis quae Sacramento adjicere moris erat exercendae charitatis ergô propterea Paulus totam illam Corinthiorum actionem quae sacro communi convivio constabat à potiore parte vocat Coenam Dominicam The sin of the Corinthians which the Apostle finds fault withall though it belonged not properly to the nature and substance of this Sacrament yet because they committed it by occasion of the Sacrament and was accompanied with the contempt and shame of the venerable Eucharist namely in those Feasts which custome added to the Sacrament to excercise their charity therefore Paul called all that action of the Corinthians which consisted of a sacred and common Banquet from the better and nobler part thereof the Supper of the Lord. But that great scholer is miserably deceived in this following thing Manè sine dubio saith he Corinthii Eucharistiam celebrabant quam sequebantur posteà epulae Communes Out of doubt the Corinthians received the Eucharist in the morning and the Common Feast followed after Yet the Apostle fully intimateth that the Corinthians kept their refections in the Church Before they received the blessed Eucharist and some of them were kept with great excesse as I proved before Casaubone his Sine dubio out of doubt is but a fancy of which himselfe made no doubt others do Another error is in the same chapter That what S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Supper should rather be tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prandium a dinner if we respect the time or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breakfast And he alleadgeth this reason out of Chrysostome according to the Churches usage which the Apostles out of doubt instituted of receiving of the Sacrament Early and Fasting that Heavenly banquet may be tearmed a breakfast or a dinner Suppose this were so that the holy Communion of the Corinthians may be ought rather to be called in respect of the time of taking it a breakfast which they took only Salivâ virgineâ with Virgin spittle or fasting as it is apparently false yet ought it to be tearmed the Supper of the Lord. For the Lord took it not at breakfeast or at dinner but at night only at the Third Supper And this is enough to justifie the title of Tricoenium Justinian the Jesuit neare the place above-cited saiâ—h the words Postquam coenavit after he had supped may be expounded not only of the Paschall Lamb but also of the Common Supper Nam sub finem coenae communis instituta est Eucharistia for about the end of the Common Supper which was the Second Supper Christ did institute and celebrate the Eucharist which is the Third and Last Supper of our Lord called by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by Dionysius Areopagita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most Heavenly and Archi-mysterious Supper as Casaubone well observed called by other Fathers and by Baronius and Justinian Coena Domini The Supper of the Lord as you may see the proofes at large in Casaubone Dei Coena Gods Supper saith Tertullian ad uxorem 2.6 Augustines appellation is Communio Coenae the Communion of the Supper de Anima cap. 6. 11. In the eleaventh place I think the words of Casaubone require more proofe or are to be distinguished upon when he saith Out of doubt the Apostles did appoint the Church to receive the Sacrament Early and Fasting That the Churches did so and did well to do so in later times is confessed That some Churches did take the holy Communion Early and Fasting in the fourth Age is also confessed It was a fault objected against Chrysostome that he gave the Communion Post sumptum cibum after the Christians had broken their fast The Romans used this peculiar king of action when they swore they took up a stone and did fling it from them and prayed May Jupiter throw me away as I fling away this stone if I speak not truth The good old father S. Chrysostome was much moved with that false suggestion and thereupon with enough if not too much earnestnesse He perhaps alluded to the oathes of the Gentiles but certainly swore in Christian tearmes If I have done so let Christ cast me out of his Kingdome In his seven and twentieth Homily in 1 Epistolam ad Corinthios he saith you before you receive the holy Eucharist do Fast that you may some way or other seem worthy to Communicate and if that be a sound Rule in the Decretals that None should beare witnesse but Fasting whereby they may the better consider what they sweare I judge that propter dignitatem corporis Dominici for the honor of the Lords body no sustenance should be taken before the blessed food which strengtheneth our soules be taken by us And yet if Chrysostome had administred the Sacrament after meat he instanceth in the example of our blessed Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who administred the Communion after Supper S Augustine himselfe tooke it Fasting propter honorem corporis Dominici for the honour of the Lords body yet he ad Januarium confesseth some Churches of Africa received the Sacrament in the end of the day others received it both in the Morning and in the Evening Augustines ad Januarium Epist. 118. cap. 4. is sufficient authority that on Good-friday anniversarily the Church received the blessed Sacrament twice once in the Morning once in the Evening Et cap. 7. Plures propè omnes in plerisque locis eo die Coenare consueverunt Most and almost all used to take it at Supper And the priviledge of this day viz. to receive the blessed Eucharist at night continued till the dayes of Pope Honorius who brake it off And though Augustine himselfe with his were wont to fast Then tocelebrate the Communion Then to sup cap. 5. yet the same Augustine ibid. cap. 6. Liquidò apparet quando primùm acceperunt discipuli corpus sanguinem Domini non eos accepisse jejunos It is a plaine case that when the Disciples did first receive the body and blood of the Lord they did not receive it fasting The Apostles at first are not the Eucharist Fasting But wee must not therefore calumniate the Universall Church because they always take it Fasting For it pleaseth the holy Ghost that for the honour of so great a Sacrament the Lords body should be eaten before other meats and therefore per universum orbem mos iste servatur this custome is kept over the whole world And the contrary custome of receiving the Eucharist after supper was forbidden by the third Councel of Carthage Canone 29. except only on the Anniversary day of the Supper of the Lord. Yea that very permission and indulgence of receiving the Sacrament at night only on Good-friday at night was disannulled
Bread but they did also Eat their Meate with gladnesse and as by the first words the Eucharist may be well understood For the bread which we breake is it not the communion of the Body of Christ 1 Cor. 10.16 That interrogation is in effect a doubled affirmation so by the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capiebant or sumebant cibum they did eate their meate their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love-feasts are apparently signed out I say with Montanus that in those times Eucharistiae Sacramentum repetebant assiduè They tooke the blessed Sacrament of the Eucharist daily and with Beza that by the word Bread the Hebrews understood all kinde of meats and will not deny but the Hebrews did make their bread broad and thinne that they were rather broken than cut But since there is mention both of Breaking of Bread and eating of Meate I shall appropriate the first to the holy Sacrament the second to their feasts of charity and be bold to averre that these words in the cited places designe both And I wish that Beza had noted that though the Corinthians did abuse both their blessed Sacrament and their Love-feasts also by mingling one with another and profaning the Churches in making them places of common repast yet this was somewhat After this story in the second of the Acts when the Agapae succeeded the blessed Sacrament as the second Supper of the Iewes succeeded their Paschall For their Breaking of Bread was before their Eating of Meate And I thinke the degrees were these They daily continued in the Temple There was the place of prayer Act. 3.1 They are their Bread their sacred Bread Domatim at Home or from house to house or at one time in severall houses For in the Temple they could not doe so persecution and the sword hung over them A private house could not affoord competent roome and decent spaces for above three thousand to receive day by day And therefore they imployed diverse houses to that purpose Though it be said they were All together verse 44. yet saith Chrysostome not in One place or roome but All together in Grace faith charity unity of the Spirit and singlenesse of heart vers 46. All of them having but One minde One heart After this in the third place were their Love-feasts carefully tended and ordered by the Apostles themselves at first and then was no abuse But when the number of the Disciples increased the Apostles applyed themselves to Better things and left the guidance of Love-feasts in part to others Then crept in partiality and discontent and there arose a murmuring of the Grecians against the Hebrews because their widowes were neglected in the daily administration Act. 6.1 Their Love-feasts were daily administred as well as the blessed Sacrament Whereupon the twelve Apostles called the multitude of Disciples unto them and said It is not reason we should leave the word of God and serve Tables vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministrare mensis i conviviis or in conviviis saith Beza to set forth the Love-feasts or attend on them And most divinely to cut off all cavills they appointed all the Disciples to choose out of themselves Seven men of honest report full of the holy Ghost and wisdome Act. 6.3 to present them to the Apostles both for that and other services The Disciples chose them the Apostles prayed and laid their hands upon them Yet neither the care of the Apostles nor the deputed authority of the Seaven Deacons whom the Apostles did appoint over this businesse Act. 6.3 could keepe the Christians in due course but Satan did sow his tares and bred divisions and introduced innovations so that they ate the body of our Lord and dranke his blood with Other meats and that in the very Temple most intemperately and partially Not discerning the Lords body to the great scandall of others so that the Apostles were faine to take notice of them to reprove and reforme them The Prayer GRacious God fountaine of light we miserable men are led in darknesse and wander up and downe in it we stumble and fall and run into an hundred by-paths rather than in the way of truth We see not so well as we ought Our intellect is mistaken our will is perverse O thou who inlightnest one way or other all men that come into the world shew me thy brightnesse Guide and governe me Into thy hands doe I commend my poore spirit with all the faculties both of my soule and body Let thy holy rayes incompasse me deliver me from both outward and inward darknesse and bring me to see thy face for Iesus Christ his sake Amen Chap. II. and fourth Generall Wherein are demonstrated certaine Reasons why the sacred Eucharist was substituted to the eternall disannulling of the Passeover 1. Diverse Ends why the Third holy Supper was instituted 1. Reason To substantiate the praeceding Type The difference between Fulfilling of a Law and realizing or consummating of a Type Tertullian censured Hierome applanded The Passeover was a figure of the Eucharist and of Christs Passion All figures are not Antitypes 2. 2 Reason To conferre more grace upon us by It than was given unto the Iewes The figure must come short in excellency to the thing figured The vertue and effect of the Lords Supper in us 3. 3 Reason â—o praefigure Christs death and going out of the world All Sacraments of the Old Law were figures of the Eucharist and did finally typifie Christs death 4. 4 Reason To be a Remembrance to us of Christs death till his comming againe The holy Eucharist not onely sealeth and signifieth Grace but also conferreth and exhibiteth it by it selfe in the true use thereof How farre forth this effect is to be understood Why Christ received the blessed Sacrament before he went into the Garden Christ had degrees of devotion Not to faint in Prayer The blessed Virgin Mary not so full of Grace but that shee was capable of more latitude 5. 5 Reason To unite us to Christ 6 Reason To breed brotherly Love and to unite us one to another Hence the Communion of Saints the Eucharist called the Communion 7 Reason To be an Antidote against daily sinnes The Eucharist called Panis supersubstantialis and by S. Ambrose Panis quotidianus 8 Reason To further our Spirituall Life 9 Reason Because it is the Sacrament of supernall charity and filiation PARAGRAPH 1. YEt because it is a vanity to institute any new matters unlesse men be moved to it by very good reasons and lawfull inducements Let us now examine Why this Third holy Supper was instituted and we shall finde that the Ends were diverse I will instance in some and 1. First in this It was Appointed to this purpose viz. to Substantiate the Preceding Type There is great difference between Fulfilling of a Law and Realizing or Consummating of a Type By Eating the Paschall Christ did as the Law commanded and in that point fulfilled the Law but if he had
heare in All things whatsoever he shall say unto you and vers 26. God sent Jesus to blesse you turning away every one of you from his iniquities And in Heathen phrase Plato implyeth no lesse For Homer said that Minerva tooke away a cloud from Diomedes his eyes that he might discerne God from Man So said Socrates to his Alcibiades Darknesse must be removed from your eyes which now blindfoldeth you Then other things must be presented to you by which you may distinguish Good and Evill For now you are unfit for such matters And saith not the Scripture that the Spirit of the Lord sent Christ to preach Recovering of sight to the blinde Luk. 4.18 And Christ is the true Light who lightneth every man that commeth into the world Joh. 1.9 Alcibiades hoping to learne better things than he had before humbly professeth Let that great Teacher Rabbi or Instructor remove from me either that cloud if he will either the Festucam in mine eye or the Trabem if so he vouchsafe or any other impediment if he please For I am ready to omit nothing what he shall command whosoever he shall be so I may grow a Better man And we will offer our Crowne and all other decent things then when I shall know That day is come and it will not be long ere it come by the will of the Gods So Alcibiades Me thinks I heare him speake like one of the Magi in the East and professe to doe what they did Matth. 2.11 Or like the woman of Samaria Ioh. 4.25 I know That Messias commeth who is called Christ when he is come he will teach us All things If Plato had not thought of a Mediator God and Man what needed that comparison from Homer to distinguish one from the other If he had not knowne him to be God Plato could not have writ He hath a care of thee and doth wonderfully provide for thee and yet Shall come Hereafter and must be Waited for If he also had not thought him to be a Man who was to come he would never have ascribed unto him such offices of a Teacher a Reformer an Inlightner I think I shall not erre if I say Plato his thoughts accorded in substance with what Zacharias said Luk. 1.74 c. And what holy Simeon Luk. 2.32 and with what the Prophets prophecied of Christ And this Digression have I insisted upon to shew that Great doores hang on small Hinges and from a Little crany of light momentuall matters may be found That we are not to give over mining though the veyne seeme to be shrunke and shut up and that we cannot come to the fulnesse of knowledge but by degrees and that a small degree must serve and content us when we can attaine to no more That the Salt water of the Ocean may be made fresh and wholsome and nourishing is apparant by that excellent liquor being in Oysters at their first taking up than which juice the art of the Cooke or the Apothecary cannot make a compound of a more delicate taste and rellish and more gratefull and acceptable to the stomach Whether Art can imitate Nature in this or how farre it may proceed let others of lesse imployments search This I will say If a way were found to correct the Salt water to separate and remove the brackishnesse from it to reduce it to the taste and temper of fresh waters it would be most usefull and profitable for navigation and abundance of people might live and doe well which for want of it doe perish Some of our men have found the way of distillation good as Purchase hath it in his Pilgrims Secondly If you object The liquor of the Oyster to be salt I reply it is rather saltish seasonably brackish to sharpen the stomach every way inoffensive Againe What say you to this That the best of waters which rise on high hills and fountaines were once Salt waters but by running thorough the veynes of the earth become so sweet so refreshing so wholsome And may not the percolation by Art take its ground and example from the power of Nature as it were strayning the Salt water in the earth till it be purified sweet and wholsome Againe doth not the Sunne and divine powers exhale up vapours even out of the Salt Sea Did not a little cloud out of the Sea like a mans hand become rayne a great rayne that the heaven was blacke with clouds and winde 1 Kings 18.45 And will any man doubt but these showers of Rayne waters which fell were as sweet fresh and wholsome as ours Againe I have heard that toward the bottome of the Sea is fresh water if the bed of the Sea be very deepe And I have read of a River or two which keepe their freshnesse though they flow or run into the maine Ocean a great way the waters being unmingled and easily distinguishable by the freshet Moreover Aristotle in his Problems Section 23. Question 30. acknowledgeth that the upper part of the Sea is more salt and more warme than the lower parts And it is so also in Pits or Wells of water whose thinner lighter and sweeter parts are exhaled up or alembecked by the ayre and the Sunne whereby both most saltnesse yea and heavinesse it selfe contrary to nature floateth in the uppermost superficies of the water And in the next question he taketh as granted that That part of the Sea which is neerer the Land is sweeter than the more remote parts of it Therefore where Nature maketh such a diversity and separation and percolation I doubt not but Art may follow her and extract much good out of this disquisition Some have said that Clay well tempered is very effectuall to addulce Salt waters Yea I have heard that our Seamen have searched and found by a brasen iron or wooden vessell with a close and heavy cover which will shut of it selfe but open with a vice and descendeth naturally by its owne weight that it being let downe empty about three or foure fathoms into the Sea-water and then and there the vessell being opened according to Art and filled and shut againe and by ropes drawne up bringeth within it and up with it water usefull potable and healthy though not so perfectly fresh as our Rivers or Springs but somewhat resembling the taste of the liquor in the shell of the Oyster salso-dulce and wholsome What hath been invented I know not certainly but that Salt water may be made sweet and wholsome I doubt not The meanes may be various to the same end Those vast Cakes of Ice you may call them little mountaines if you please which are seene floating in the Northren frozen parts towards the Spring are not above three or foure fathome thick No cold can congeale or condensate deeper Nor did ever Ice in deepe Rivers or Seas reach downe and touch the earth but other waters some think fresh waters did glide along betweene the ice and the ground both by reason of
all this while The Inadvertency or not distinguishing of this one point That the Supper of the Lord was instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After Supper as both S. Luke and S. Paul have it in the same tearmes and letters hath bred many great errors As That Christ Sate at the Eucharist which indeed if at all was at the Paschall That he tooke and gave the Eucharist Sitting or Leaning because at the Second Supper they did All Discumbere and Christ Rose up and Lay down Again That the most Holy and Common food were eaten together and promiscuously And that grosse opinion of Aquinas justly disliked by Estius on 1 Cor. 11.25 That Christ gave his Body in Supper-time and his Blood After Supper though Aquinas seek to give a mysticall reason of it But had Aquinas considered the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similiter Likewise he would have been of another mind The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Likewise twice used Luke 22.20 Likewise also he tooke the Cup After Supper and 1 Cor. 11.25 After the same manner also he tooke the Cup. In both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which doth demonstrate Not that Bread was given them Before Supper was ended and the Cup After which is Aquinas ill-hanged conclusion but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oâ— the word Likewise extendeth fully and fairely to this point That both the Bread and the Wine were Alike and in the Same sort given and administred After supper And this S. Paul did learne of the Lord himselfe and he received it of the Lord vers 23. And this also which others misunderstanding and misapplying some words of S. Luke have held That After the thrice blessed Sacrament of the Eucharist given and received they fell Again to their victuals But in Luturgico Canone saith Estius absolutè dicitur Postquà m coenatumest instead of the Vulgat postquà m coenavit post coenasse as others have it post cibos saith Augustine Not in meale time but After was the Holiest of Holies administred Consider I pray you these two propositions cannot consiste together but are Contradictory 1 Christ administred the Sacrament As they were Eating At Supper 2. Christ administred the Sacrament to them After Supper Which is most likely PAR. 3. THirdly it must be acknowledged that whatsoever Gesture or Posture our blessed Saviour had used if it were certaine that he used it it had been Approveable Holy and Divine His exemplary beginning might justly give a forme to After times And whatsoever he had done had been admirably good But oh the vaine thoughts of men loosing themselves in unlikely conjectures Ludolphus without any good ground saith That Christ went with his Apostles into a Lower Chamber to wash their feet which hath not so much as a foot-step or shadow of reason Nearer to the purpose The same Ludolphus the Carthusian cap. 55. is too peremptory Mensa erat in Terrâ more antiquo in Terrâ sedebant ad coenam in coenaculo strato quasi jacendo recumbentes The Table was on the earth and according to the Old fashionâ— they Sate at supper on the earth as it were Lying and Recumbing in the Furnished Room Perhaps Hugh Broughton from hence tooke his wild Irish opinion Concerning the discumbing of Christ with his Apostles and their Tables see what I have written lib. 1. Tricoenii cap. 21. Let me adde my opinion for all the world is full of opinions in so unexpressed a matter That they Sate not at the Sacred Supper on Couches or Carpets spread on the ground or such like things though a very learned man my honored old acquaintance quem honoris causâ nomino is a little too resolute in the point For it is not probable much lesse very probable that our Saviour did institute this Sacrament of the blessed Eucharist potius supra Pavimentum quà m supra Mensam rather upon the Pavement than upon a Table For if he had instituted it Supra Pavimentum upon the Pavement yet had he instituted it also Supra Mensam upon a Table For the earth adorned with Carpets or other furniture supplyed the room of Tables Coenaculum stratum A well prepared Chamber implyed more than Mensam stratam A spread Table Mensa strata a Table spread is involved in coenaculo strato in a well prepared chamber not è contra Certainly in so dubious a point I heartily could have wished a more timerous kind of assertion Christ saith he did administer the same not sitting at a Table but Lying on the floore on Couches I answer They never lay on the floore at repast but they had Tables also of one forme or other or spread Carpets instead of Tables for that couches were on the floore without any Tables seemes strange to me It is impossible to prove this Negative Christ administred the Eucharist not sitting at a Table or this Affirmative he administred it Lying on the floore on Couches Couches were above the floore if not always yet most an end And the Tables and Couches were answerable in conveniency one to another that there might be a delightfull and convenient repast with all possible ease But it is little ease if you make triall to lye on Couches above ground and to stoop for your meat and drink down to the earth or pavement and take them from thence Tables that are for ease delight and conveniency are and must be as high if not higher than the beds on which guests lye or feates on which they sit Experience daily teacheth so much The very formes of the old Triclinia kept as venerable Monuments to this day do prove Christ Sate not on the Ground nor Lay on a low couch neare the Ground Nor was it the fashion of that Nation in those times to eat their meat on the Pavement spread with Carpets Nor can it be proved that in any of all those great Feasts in the Jewish Law whether they were sacred or profane they did eat their meat on the Floore or Pavement That they did Discumbere veste stragulâ Sit on Carpets being uppermost in Stratis tapetibus with covered Tapestry I will not deny Juvenal Satyra 5 vers 17. goeth further Tertia ne vacuo cessaret culcitra lecto Vna simus ait On my third pallet take you a place Lest on one bed there be a voyd place Horace Sermonum 1. Satyra 4. Post medium more fully Saepe tribus lectis videas coenare quaternos Twelve sup together oft as you may see Foure on a bed and so the beds are three Nor had they Beds only and Arras but Cushions or Pillows Seneca in lib. de Irâ Quid interest quam lecti partem premas Honeâ—â—iorem te aut turpiorem potest facere pulvinare It mattereth not on what part of the Bed you lye can a Boulster or Pillow make you ever a whit the better or worse That these Beds were immediately upon the Floore or Pavement or neare it I deny They were raised above the ground and the
the Crosse For betweene Finite and Infinite is no preportion Will not the thought hereof stirre us up to more solemne devotion when we receive It than when we take our common repast I shall never be perswaded the Apostles were so regardlesse so uncivill as to take so heavenly a benefit without humble thanks prayers and sublimated devotions And what is held sordid and slovenly among us to lie along or sit when people receive it from us ordinary Ministers must it not needs be much worse when the Lord of heaven adminiâ—red his owne Blood in his owne Person if the Apostles did so Therefore I shall hardly beleeve the Apostles partaked of that heavenly food either sitting or reposing themselves on their discubitory beds Concerning his Body How admirable things are spoken of it Joh. 6.50 This is the Bread and it is very likely he pointed at his owne Selfe when he said Those words And the Antithesis following evinceth he spake not of Temporall food But above all the declarative positive Asseveration in verse 51. seemeth to prove so much c. to the fifty-ninth verse This is my Body which is Given for you Luk. 22.19 This is my Body which is Broken for you 1 Cor. 11.24 He eateth and drinketh Damnation who discerneth not the Lords Body verse 29. A poore discerning there is of the Lords Body if they shall eare It with no more preparation no more devotion than they doe Other meate in the same order and manner and at the same Table sitting or discumbing Let me empty my soule into thankfull humble prayers and my body be powred out as water on the earth by lowest prostration yet I shall think I am not enough dejected or mortified Luk. 5.8 Peter fell downe at Jesus knees saying Depart from mee for an a sinfull man O Lord. Did he so when he faw but a great draught of fishes and was astonished at it verse 9. Therefore let no man imagine he would sit or lie along in a carelesse indevout posture when he Beheld and Received the food of his soule by which his sinnes were remitted and the sinfull old man pardoned and sanctified S. Paul when he administred the holy Communion preached unto the Disciples and continued his speech untill midnight Act. 20.7 And when they had received the Sacrament S. Paul talked a long whole even till breake of day verse 11. That the Breaking of Bread was the Giving and Receiving of the holy Communion is proved First because it was on the First day of the weeke that is the Lords day Secondly And the Disciples were gathered together to Breake Bread which in the Scripture phrase is the Eucharist Thirdly S. Paul preached before and preached after which was not usuall at common meales if the Eucharist had not preceded Fourthly he preached till Midnight But then they were wont to fall to their common meat Fifthly it was a sacred Farewell of S. Paul with the Disciples and so in likelyhood he both tooke the heavenly Viaticum himselfe and imparted it to Others Beza on the place acknowledgeth That after the mysterious celebration they used to eate common food So the Eucharist in his opinion was first But Augustine Epistola 86. saith The bread videtur esse Eucharisticus seemes to be Eucharisticall or the bread of the Lords Supper And this exposition is confirmed by Act. 2.42 They continued in Breaking of Bread and Payers For though they were not sparing of their materiall bread and meat one to another yet this place seemeth spoken of Spirituall food onely So the Syriac translation using in this Chapter the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom agreeth the Arabick Interpreter saith Beza in sense though not in the same words Which Syriac Interpreter Beza assenteth not unto for restraining it to the Eucharist But Beza might have considered that the communication of things Temporall or of both Spirituall and Temporall mixed together followeth at large verse 44. c. Lorinus Luther Calvin Gagneius Salmeron Gaspar Sanctius Montanu therefore better interpret it of the Eucharist Lorinus proveth it by Luk. 24.35 He was knowne of them in Breaking of Bread Which Cajetan wittily but groundlesly saith was a wonderfull Breaking of Bread without hands or knife For it should seeme he forgot it is said verse 30. As he sate at meate with them He tooke Bread and blessed it and Brake it and gave to them Againe it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which may be translated In the breaking of That bread even the Bread Eucharisticall For of it doe Augustine de Consensu Evangelistarum 3.25 Chrysostome Homilia 9. ex variis Matthaei locis and many others both Fathers and new Writers expound it In all the Communions recorded in Scripture either more apparently pointed at or more reservedly described not One was celebrated on the Ground not One upon an Altar What then remaineth but they were celebrated on Tables And to returne to the old place When S. Paul preached in an high chamber even three stories high could you there looke for an Altar or could they there and then so many as they were sit or lie on Couches on the Floore and take that saving food from the plaine floore or pavement No man will imagine it Did S. Paul fall on Eutychus to recover him Act. 20.10 and did he use no humble Gesture when he gave and received the blessed Eucharist In regard of the party Administrant thus we may proceed to argue Did Christ rise up to wash their feete and did he not rise up when he washed their Soules and gave them heavenly food food better than Manna Oh how reverend lowly and humble was Christ when he was at his prayers When he prayed he kneeled downe Luk. 22.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitched or setled on both his knees He fell on the Ground and prayed Mark 14.35 He fell on his Face and prayed Matth. 26.39 His Face adored of men and Angels He fell so for us and that we may learne so to doe since the Disciple is not above the Master And can we imagine that He or his Apostles sate or lay reached out at length when he gave them the saving food of his Body and Blood Credat Judaeus Apella non ego Beleev 't Apella of Jewish seed It never shall come into my Creed I have read of a late devout Cardinall who being on his death-bed and almost dead yet did strive to goe out of his bed and to kneele on his knees because he judged it sinfull to receive the food of his soule lying all along and so by others he was helped up and staying till he had communicated kneeling on both knees This is an example worthy to be imitated though he were a Cardinall When Christ blessed any his Gesture was most holy with eyes and hands elevated Did he blesse and consecrate the holy Bread no otherwise than if it had been to have been still but ordinary bread When he consecrated the heavenliest Food can
house with great plagues because of Sarai Abrahams wife Gen. 12 1â— though Pharaoh had committed no evill with her The other King was Abimelech to whom God came by dreame in a night and said Thou art a dead man for Sarah whom thou hast taken Gen. 20.3 Yet Abimelech had not come neere her ver 4. Abraham is a Prophet and he shall pray for thee ver 7. And Abraham prayed unto God and God healed Abimelech and his wife and maid-servants and they bare children For the Lord had fast-closed up all the wombs of the house of Abimelech ver 17 18. The like may be said of Isaac whom Abimelech so revered that he charged all his people sayin He that toucheth this man or his wife shall surely be put to death Gen. 26.11 And both he and his people confessed that Isaac was now the blessed of the Lord ver 29. God hath the like care of Ioseph and he was a prosperous man And Potiphar saw that the Lord was with him and That the Lord made all that he did to prosper in his hand Gen. 39 3 5. And the Keeper of the prison looked not to any thing that was under his hand because the Lord was with Ioseph and that which he did the Lord made to prosper ver 23. Pharaoh made much of Ioseph and God prospered both Pharaoh and his kingdome through Iosephs meanes And Ioseph may well be accounted a Prophet for Ioseph had a Cup by which indeed he divineth saith the Steward of Iosephs house Gen. 44.5 And if indeed he did Divine he was a Prophet yea one of those Prophets pointed at by the Psalmograph as followeth in Psal 10. â— in the next verses where Ioseph is particularly named He was blessed in himselfe and a reall blessing to others When Christ blessed the five loaves and two fishes Luke 9.16 Benedictione augebat eos multiplicabat by the blessing he increased and they began to multiply immediately upon Christs benediction of them increased more at his fraction multiplied yet more as he gave them to the Disciples ascended to a greater augmentation as the Disciples gave them to the people growing still in quantity as the people held or beheld them Lastly it is like also they did increase even in their mouthes and as they did eat them Nor were the five loave made more loaves or the two fishes increased in number for then it had been improperly said that they all did eat and were filled with five loaves and two fishes if the loaves and fishes were more in number as if from every stalke seven eares came up full and good so from every loafe more loaves did arise and from every fish more fishes But each piece or mouthfull of every one of these did grow greater And as some wells do fill the rather and swell the more by haâ—ing water often drawne from them or as fountaine water continually floweth and what you take up from it filleth again with a kind of usurious increase so every parcell of bread or fish did grow as Butchers say of young fat meat did plim or grow till it came to their eating As God Blesseth so Christ Blesseth For his Blessing never consisted in meer words but was effectuall in operation conveying reall good unto the blessed For though the Blessing of the bread was not properly the Consecration of his body yet it was an antecedent Preparative a dispositive Adaptation not void or vaine or inefficacious perhaps accompanied with prayers perhaps with thanksgiving perhaps with both The Benediction of Parents though it be but a prayer most times yet it returneth not empty but many times imparteth blessednesse yea Alwayes if the Recipient be well prepared The Sacerdotall Benediction is not Onely a plaine good prayer but wholly and altogether hath a certaine power and efficacy of the Key Loosing and Absolving saith Illirycus Who would have invocated the doctrine of the Keyes if he could have found but a little hole Open or a little crack or flaw But Christs Benediction as it was mighty in operation so it consisted in part as well of Thankesgiving as of Prayers For though S. Matthew and S. Mark have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and apply it to the Bread onely Matth. 26.26 Mark 14.22 And though S. Paul 1 Corinth 10.16 calleth the Sacred Cup the Cup of Blessing which we Blesse yet S. Paul 1 Corinth 11.24 useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so doth the Evangelist Luk. 22.19 He tooke bread and gave thankes and brake it Giving of Thankes and Blessing are sometimes of one and the same signification as is evidenced 1 Corinth 14.16 When thou shalt Blesse with the Spirit how shall he who occupieth the roome of the unlearned say Amen at thy Giving of thankes where Blessing and Giving of Thankes are confounded Piscators observation on the 1 Corinth cap. 10. vers 16. is good Poculum illud Benedictionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That cup of Blessing The words in the Syriac are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cosó haú dothaudithó id est Poculum illud Gratiarum actionis That Cup of Giving of Thankes And so it is read in Tremelius Syriac translation of the New Testament Vbi observa Syrum nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponere per nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et sanè in Institutione sacrae Coenae duo ista verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uno eodemque sensu accipiuntur Where observe saith Piscator on that place that the Syriac expoundeth the word which signifieth Blessing by a word which signifieth Giving of Thankes And verily in the Institution of the holy Supper those two words of Blessing and Giving of Thankes are to be taken in One and the selfesame signification God doth not blesse with Giving of Thankes or Prayers to man Christ blessed creatures reasonable and unreasonable sometimes with Giving of Thankes sometimes with Prayer Thankes to God Prayers for the things to be blessed Man may be said in a nice way to blesse God yet not Give him Thankes Then but God may be blessed by prayer alone At another time he may be blessed by Thankesgiving alone without Prayer Commonly it is done by the coadunation of both duties For no otherwise can we blesse God or conferre good on him But we can Thanke him and Pray to him and keepe his Commandements The Jewes did use the word Benedicere to governe both a Dative and an Accusative case As Benedicere Deo and Benedicere Deum The Romans doe restraine the use more to the Dative The Graecians construe it with the Accusative As the blessed Sacrament of the body and blood of our Lord is called the Eucharist from Christs giving of Thankes when he did institute it and Justin Martyr in his second Apology tearmeth the Sacrament Eucharistizatum panem the bread which is sanctified by Giving of Thankes or rather cibum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
resultance but though Rabbi Solomon and Vatablus after him may safely conclude it was moved or shaken round about yet which quarter of heaven they began at and which they ended at wanteth proofe and the Rabbins differ in judgement one from another I will not say but it is possible Christ at the Benediction might use Elevation in signification that he should be Lifted up to the Crosse yea waving of the bread in the sight of his Apostles and toward them or toward heaven and if he did he did it with a divine signification that God commanded this and that this ordinance was from heaven perhaps with more than one onely But it seemeth not probable to me that when and where he abrogated part of the Leviticall Law Then and There he used the Ceremony of the said Leviticall Law or that his Offering was not every way perfecter than the Oblations of the Old Law which savoured more of the Terrestriall than Celestiall Canaan Sed quisque abundet sensu suo Let every one opine as he pleases yet thus conclusively I shall never beleeve but the Benediction was with some sacred extraordinary Solemnitie Ceremony or Action more than if it had beene used or was used at an ordinary refection For by the breaking of ordinary bread Christ was not knowne nor was discerned nor could be discerned from any other man But when he so solemnly Tooke bread and Blessed it and Brake and Gave it them just as he did before in the Eucharist by his Actions and the devout manner of them in their Circumstances were their eyes opened to know him Luk. 24.30 c. PAR. 3. WHen Christ had Taken the bread he Blessed it He Gave thankes He Brake it His Breaking of it is now to be considered If the Priest alone had been to take it there needed little breaking or rather none unlesse the Priest are all the broken pieces The Breaking implieth it is so done for more than one and for this end was Fractio panis The Breaking of bread It is ridiculous what is in Maldonate Matth. 26.26 on the word Fregit It is called the Breaking of Bread not because it is truely Broken but because it is Given As if Bread could not be Broken and yet not Given As if they could not also Give whole loaves Did whole loaves and not rather Broken bread signifie Christs body which was Broken for us And did not Christ Give his Disciples the Sacred Bread after it was Broken How then is Breaking all one with Giving He saith our reasoning proceedeth from great Ignorance Judge Reader if this supervice exposition doe not arise from pride and presumptive confidence that he can cast dust and blinde the eyes of the world Even in this particular also it seemeth Christ followed the Hebrew custome For the Talmudists report that at their Home-feasts among the Jewes the Head or Father of the Family Tooke Bread Gave Thankes and Brake it And in truth Breaking had a proper signification to demonstrate That his Body should be Broken on the Crosse For though a Bone of him was not Broken John 19.36 yet were they Out of joynt Psal 22.14 yet his Flesh was Broken in many pieces His holy Temples and Head pierced with many thornes thornes beate in with a Reede or Cane Matth. 27.30 His tender backe so cruelly whipped that the Psalmist Psal 129.3 compareth the executioners to ploughmen the dints ruptures and slices made by the Roman rods to no lesse than furrowes than long furrows The ploughers plowed upon my backe and made long furrowes I know no interpretation of this Scripture so proper as this that I have delivered His innocent hands and feete they bored thorough with great vast nayles so great that a bridle was made of them as Eusebius records The Psalmist sayth Psal 22. vers 16. They Digged my hands and my feet as the Hebrew well beareth it intimating the wide orifices of the wounds Lastly so great an hole was made in his side that Thomas thrust his hand into it Joh. 20.27 in signe of these Breakin gs well might he Breake the Bread The word of Breaking sheweth the ancient custome of Imparting the Sacrament to the By-standers And it was Broken by the Hand of the Breaker or rather with a Knife saith Lorinus on Act. 2. because unleavened bread is glutinous or clammy and so is easier divided That a Knife shall be said so propely to Breake bread as an Hand I cannot beleeve And I discerne no such clamminesse or cleaving of the Unleavened Bread above the Leavened as should cause a Knife to be used rather than an Hand and the Hand may easily enough divide it And if the Knife did prepare it yet the often repeated word of Fraction induceth me to think the Fingers did Breake the divided Bread into lesse and fit pieces But Lorinus brings in that invention of the Knife and preferreth it before the Breaking with the Hand contrary to three Evangelists and S. Paul who name not Cutting but Breaking of bread Nor doe the ancient Fathers name the Cutting but urge the Breaking And when Christ said Doe this It is as cleare as the light of the Sunne he meaned Take the bread Give thankes Breake it c. And so the not Breaking of the Bread is a trangression of the first Institution How ill then doth the Church of Rome to leave off Breaking of the Bread as it hath done for a long time and to consecrate Singulos panes seu minores hostias ad vitandum periculum decidentium micarum the loaves by themselves or lesser hostes or sacrifices to avoyd the danger of the crumbes falling downe and that the Laicks and other sacred Administrants must be contented with a lesser host than the sacrificer hath saith Lorinus Yet Christ Brake the Bread without feare of crumbes falling say I and the Primitive Church appointed men to receive the sacred bread into their Right hands with their fingers close and not open and the women to receive it in cleane Linnen so to prevent the falling of the crumbes Likewise concerning the sacred Wine The Laicks were wont of old Cannâ haurire Dominicum sanguinem è calice with a Cane to drink out of a Chalice the Blood of our Lord and so was no danger of spilling one drop Pellican calleth it argenteum calicem Fisiulam quâ Laici Dominicum exorbeant sanguinem A silver Mazor or Cup or Chalice and a Pipe Reed or Cane by which the Laicks sucked and supped the Blood of our Lord. See Beatus Rhenanus in his preface before Tertullian de Corona Militis and Tertullians testimony in his book de Corona Militis is expresse that they had a great care of the sacred Mysteries Calicis aut Panis etiam nostri aliquid decutian terram Anxiè patimur We are soretroubled and passionately suffer if one drop of the sacred Wine or one crumb of sacred Bread fall to the ground Which in despight of some novellists I will apply to the
those very especiall Twelve or rather Eleven Judas being gon forth which were an exempt out from the rest employed above the rest more inwardly and familiarly conversing with Christ than the rest of the Disciples So since they are so often called Disciples we may think it teacheth us probably That the Apostles represented at this Eucharist in this regard viz. as Christ was the Administrant the rest of the Priesthood only not the Body of Christs Church not the whole and intire company of all the Faithfull Disciples that then were or were to bee unto the Worlds end Lay and others but the Clergy Presbyters and Ministers who are here called Disciples though the word Disciples be also often of a larger extent And this may be a reason hereof No man can imagine that Christ gave power to the Laity and Common Disciples Men and Women to consecrate his Sacred Body and Blood If they should offer to do such an Act they should be more guilty than rash Vzzah who for but touching the Arke was stroken dead by God 2 Sam. 6.7 Than foolish Saul who for offering a burnt Offering lost his Kingdome 1 Sam. 13.13 Than presumptuous Nadab and Abihu who offered strange fire before the Lord Lev. 10.1 and were consumed with fire from Heaven Than wicked Jeroboam who by raising up two Calves made Israel the greatest Calfe to sin and made of the lowest of the People Priest of the High places now the Calfe was growne to to an Oxe Any one that would or whosoever would Jeroboam consecrated him 1 King 13.33 which thing became sin to the house of Jeroboam even to cut it off and to destroy it from off the face of the Earth vers 34. It were an horrid intrusion on Sacred offices and a Nullity in the fact it selfe Not Angels or Archangels nor any of that Heavenly spirituall Host Not Kings nor Princes unlesse in Orders not any under Heaven except the Clergy have power to Consecrate the most holy Eucharist To whom he said Hoc facite which he said not to others Indeed it is true as is in my Miscellanies that Saint Peter represented sometimes all the Apostles sometimes the Apostles represented all the Clergy But in this place toward his death Christ gave his Apostles representing the whole body of the Priesthood a power to consecrate the Sacred Eucharist and gave it to them only So after his Resurrection when he had overcome actually Death and Sin Hell and Satan when he had fully satisfied to the utmost farthing for all our offences and had an over-merit left even before his Ascention he gave again when he had most and properest power for to give to the Apostles representing the Church for ever that are in holy Orders another power and authority distinct from the former yet conducing some way to it in these words John 20.21 c. As my Father sent me so send I you Then hee breathed on them and said Receive ye the holy Ghost Whosesoever sins ye remit they are remitted unto them Whosesoever sins ye retain they are retained Let the ill-bred ignorant Clown jeere at the power of the Keyes he shall never find Heaven gates open but by these Keyes And to the Clergy only were thy given maugre all the enemies of the Clergy In one respect it hath been maintained that the Apostles did at the Eucharist represent the body of the Priesthood viz. as the Sacrament wholly and only was to be Instituted and Consecrated by them by whom the Bread must bee Taken Blessed Broken Distributed and Hallowed with the right forme of consecration But in another regard the Apostles even Then may be said to represent the whole company of the Disciples in the largest signification namely as All and Every Christian was to Receive it for so were Themselves Then Recipients and as Recipients as well as in other regards Administrants were these words said to them Do this in remembrance of me and All of you drinke of this which last words cannot be restrained to the Ministers only but involve within their circumference the whole round World of devout Christians Else none might Communicate but Priests only which to say is accursed Perhaps I may say inoffensively Christ represented the Apostles and stood for them and the body of the Clergy Idealiter when he consecrated the blessed Eucharist and gave it to them But as Christ himselfe Received it and in both kindes he may be called their Symposiarchon and I am sure I may say truly and therefore boldly Our most blessed Saviour represented the whole body of his universall Church both Clergy and Lay-people if so he did Receive it as is most probable In imitation of him I say likewise that the Apostles quà Apostoli Sacerdotes did celebrate the Divine Mysteries and Administer them So representing the Clergy but as they received the Divine Food they were Participants quà Discipuli and so stood in the room of the whole Christian Laity PAR. 5. THe words of Saint Matthew and Marke and S. Paul do follow after He gave it to them And said S. Luke varieth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saying It is all one in sense Here let me tell you These words Hee said or Saying were not spoken by Christ nor part of his Consecration But they are the words of the Evangelists and Apostles recording and coupling Deeds and Words at Christs Institution Christs Consecration consisted of Actions and Words His Actions were Hee Tooke Bread Blessed it Brake it and Gave it to his Disciples His words were not these Saying or He said They are the Historicall copulative narrative of the Heavenly Penmen but his words were only these This is my Body and so forth Aquinas tertiâ parte Quaestione 78. Aritic 1. ad primum relateth That Innocencius the third opined Christ first perfected the Eucharist by Divine power and Afterwards expressed the forme which others should follow But this is expresse against the Evangelists who say Christ did blesse it which was not without some forme of words yet in favour of Innocentius he saith The words were spoken Opinativè magis quà m determinativè Rather by way of Opinion than of determination Others quoth he say the Benediction was made with certaine other words to us unknown but he replyeth wisely This cannot hold because our Benediction of Consecration is now perfected by reciting what was then done Let me adde and Said also And if it were not done by those words Then it would not be done by these words Now. A third sort say Christ spake the words of Consecration twice Once secretly the second time openly to instruct others how to do so But this cannot stand because the Priest doth consecrate uttering these words as publikely spoken by Christ not in a secret Benediction Whereupon since the words have no force but as Recited by Christ it seemeth Christ consecrated the Eucharist by manifest uttering of them More he may reade at large in him who so
the Lords day and others Feasted on it whence Ambrose gave the Counsell and Augustine both himselfe and his Mother practised it and counselled it to others that people should fast or not fast according to the custome of those Churches to which they then came and with whom they conversed See Augustine Epist 118. ad Ianuar. So the Standing betweene Easter and Whitsontide was not in use with All the Primitive Churches nor with All the people The Councell of Nice the first Generall Councell confessed That some did Kneele on the Lords day betweene Easter and Pentecost and forbad them and if any other people did as the New-baptised did they did it to countenance the neophyte Christians rather than as if it were necessary but in some times places and with some people onely See Cerda on Tertullian and he assureth us that of old in the Church they baptized not any except the sicke but at those Two solemne times or Feasts of Easter and Pentecost and therefore all That time they did rejoyce The Church having changed that Constitution and the Cause being removed why are people now so desirous to continue the Effect Certainly Tertullian himselfe was not to be baptized nor tasted milke and honey nor abstained from washing a whole weeke when he writ thus We are thrice drowned over head and eares then we taste of mingled milke and honey and from the day of Baptisme we abstaine a whole weeke from washing but he speakes in the persons of the Newly-baptized De Coronâ Militis cap. 3. So ibidem when he saith They take the Eucharist antelucanis coetibus at their morning-prayers before day Nec de aliorum manu quà m praesidentium and that not at the hands of any but of their chiefe Ministers he speaketh in the person of the Receivers onely not of the Administrants And examine whether he speake not of such onely as did then first of all receive the holy Communion as well as before he spake of the then-Newly-baptized Examine also whether the not-Kneeling on the Lords day was forbade on all Sundayes of the yeare or on Easter-Sunday and Whitsunday and the Sundayes between them If it be objected that on these Sundayes also yea on All the Sundayes of the yeare they forbore Kneeling which excludeth the reference to the newly-baptized I answer Sub Iudice lis est that is more than they can prove They did not Stand All the time of divine Service in all Churches or All the time that they were in the Churches but sometimes they somewhere Sate sometimes they Kneeled sometimes they did Prostrate themselves as is generally confessed But at the Altar indeed the people in some Churches stood Stantes oramus quod est signum Resurrectionis We pray Standing because Standing is a resemblance of the Resurrection Vnde etiam omnibus diebus Dominicis id ad Altare observatur Hence every Sunday at the least betweene Easter and Pentecost and on those Sundayes themselves we Stand praying at the Altar saith Augustine ad Ianuarium Epistola 119. cap. 15. Also they might stand at some Set prayers as we Stand at the Te Deum the Magnificat at the Three Creeds and at the Gospell and yet in other parts of prayer they did Kneele when they asked forgivenesse they did Kneele and who needed not aske forgivenesse I would faine see such a Pharisee At prayers of Thanksgiving they did Stand as before I proved out of Rhenanus Againe the Councell of Nice appointed Vt Stantes ad orationem vota Domino reddamus that when we pay our vowes unto the Lord we should Stand in prayer as Gratian hath it Folio 441. Columella 1 a. So in bringing of Tithes and Offerings they might doe it standing Moreover the Heathen were wont to fall downe flat on their faces and adore their false Gods and therefore to confront them some Churches might ordaine their publique Service to be performed Recto vultu ad Dominum orationis Standing and Praying to God on all Sundayes and on every day betweene Easter and Whitsontide because in these dayes we celebrate the joyfull time of our Lords Resurtection PAR. 4. COnsider I intreat you the great variations yea the seeming contrarieties that the Churches of Christ made and practised concerning the eating and not-eating of flesh and meate offered to Idols at severall times and all to good ends Holy men feasted the people holily So did David 1 Chron. 16.3 But Balaam taught the people to eate of things sacrificed to Idols Revel 2.14 Whereupon in the Law of Grace Act. 15.20 it was ordained by the Hierosolymitan Councell that the converted Gentiles should abstaine from pollutions of Idols or things offered to Idols For otherwise the weake Jewes who abhorred such a sin would have beene offended Among the Jewes none but the Priests or his attendants and family might eate of some sacrifices or things offered viz. of the Shewbread But among the Gentiles on extraordinary Festivals and times of joy they did promiscuously partake of things offered to Idols except This case onely Whosoever had slaine a man he might not partake of the Pagan sacrificed meate as being reputed holy and in this case it might be said Procul ô procul este prophani Whereupon that Councell forbad the Ethnick Converts to eate of things offered to Idols promiscuously with other meats least that might breed an exulceration of minde between the Jewes and Gentiles if they used contrary ceremonies For the Jews before abstained from such things though offered to the true God After this S. Pauls opinion was asked by the Corinthians or cause given him to explaine his opinion And because the Corinthians vainely imagined That an Idoll was something in the world otherwise the meate offered to Idols would be indifferent and as nothing like the Idoll it selfe The Apostle to remove this scandall for a time in a sort cancelleth the decree of Councell though made by the holy Ghost and the Apostles and seemes to deny that the Idoll is any thing or that which is offered to Idols is any thing 1 Cor. 10.19 c. and in plaine tearmes 1 Corinth 8.4 As concerning the eating of things offered unto Idols we know that an Idoll is nothing in the world though made of matter wood stone brasse silver or gold yet it is nothing In genere signi relati ad rem significatam because the thing signified by the Idoll is nothing nothing reall in the world And so the Apostle permitteth the eating of things sacrificed to the Idols Provided that first it be done without scandall to others 1 Cor. 8.9 c. Secondly We must not eate it if we know that it hath beene offered unto Idols or eate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a thing offered to an Idoll vers 7. as he most acutely and divinely distinguisheth Neither must it be done in the Temple of the Idoll 1 Corinth 8.10 Otherwise neither if we eate are we the better neither if we eate not are we the worse
De corona cap. 5. Deus auditum in auribus fodit visum in oculis accendit gustum in ore conclusit odoratum in naribus ventilavit contactum in manibus astimavit per haec exterioris hominis ministeria interiori homini ministrantia fructus munerum divinorum ad animam deducuntur à sensibus God hath bored hearing in the eares because into them it descendeth as into an hole He hath kindled sight in the eyes for the eyes do sometimes sparkle with fire and are of a fiery nature He hath shut up tasting within the mouth for he hath bounded it within that compasse He hath winnowed or vanned smelling in the nostrils by the playing of the wind He hath made the hands the judicatories of touching which touching being diffused over all the body yet is more used by the hands He concludeth divinely By these ministeriall bodily Organs serving the inner Man the blessings and fruits of heavenly gifts are from the Senses conveyed to the soule Much more might be added of other parts I will end all in this addition They defraud their Knees of the chiefest office and greatest honour who refuse to bend them in holy times and places especially at the receiving of the blessed Sacrament which I would take after I had fallen on my Face and used groveling Adoration if the Church so appointed me or if scandall would not arise from such extraordinary Gesture THE PRAYER O Lord thou knowest my heart and that with Soule and Body I Reverence and Adore thee in thy divine Eucharist I humble my selfe as much as I can and I would humble my selfe lower even unto the gates of Hell if I could confessing my worthinesse in nothing but that I am worthy to be condemned In such contemplations quakeing and terror take hold of my heart and I am horribly afraid of thy Iudgement Abraham Isaac and Jacob shall be in a sweat at the day of Iudgement as good children shall be in a dread to see their father angry with his rebellious children The earth shall melt away like wax the heavens shall tremble and the pillars of Heaven shall shake to whom shall I fly to whom shall I say Cover me but unto thee most compassionate Saviour for thou art my rocke thou art the buckler of my defence under the shadow of thy wings do I desire to rest as thou wert superexalted because thou didst humble thy selfe so grant good Lord I may so fall down before thee that I may bee taken up by thee and that the greatnesse of my humility may bring unto mee by thy favour the riches of thy glory the exaltation both of my soule and body Lord heare my prayer and let my cry come unto thee for Iesus his sake Amen CHAP. VIII Which containes the ninth tenth and eleventh Generals Wherein is declared 1. What Gesture we are to use at the Receiving of the blessed Eucharist 2. What Names have been given to it 3. What Words were spoken by our Saviour after the Third Supper before he departed out of the Coenaculum 1. What Gesture we are to use at the Administration of it to others Receiving of it our selves Both handled promiscuously The English Liturgy our best guide At the Repeating of the Law the people must Kneele Receiving of the same the Israelites did no lesse Never Patriarck Prophet Evangelist Apostle nor holy Man nor Christ himselfe prayed Sitting when there was opportunity of Kneeling The Monkes of Egypt did pray Sitting The Rule of Saint Benedict mentioneth Sitting at the Reading of three Lessons Rising up at Gloria Patri c. Severall Gestures are to be used both by Priest and People upon severall occasions The Priest never Kneeles while the people stand but he may stand when they kneele Great reason why the people should kneele at the Receiving of the Body and Blood of Christ No superstition nor Idolatry then to Kneele But obstinate Irreverence if not blasphemy not to Kneele Prayer most an end used with bâ—nding of the Knees The Pharisee Stood Christ Kneeled when he prayed The Rubrick of the Communion Book is to be followed by all obediently 2. The Minister is to deliver the Communion to the people Kneeling in both kindes into their Hands Maximus would have Men to wash their hands Women to bring clean linnen that will Communicate The Nicity of former times questioned The sixth Synod Canon 3. against it The consecrated bread must be carefully delivered and received To let any crumb or particle thereof fall to the ground accounted a great sinne by Tertullian and Origen Pope Pius the first punished those who let any of the Lords blood fall upon the ground or Altar S. Cyril of Hierusalem gives a Cave at to this purpose Little Tables set before the Communicants in former times as now we hold Linnen clothes saith Baronius The usuall fashion of receiving the Consecrated bread between the Thumb and a Finger or two disliked Receiving the holy bread in the Palme of the hand a safer way In Tertullians dayes the Christians did stretch abroad their hands like Christ upon the Crosse in their private prayers Damascene would have us receive the Body of Christ crucified with our hands framed like to a Crosse The right Hand being upward open and hollow to receive the bread This accounted the safer way S. Cyril commandeth the same kind of usance Other manners of Taking it not sinfull In things indifferent we must not love singular irregularity All unseemely Motions and Gestures are so many profanations of the Lords Supper Seven Generall Rules to be observed against the profanation of the Lords Supper The word Amen explaned and Kneeling at Receiving the blessed Sacrament pressed 3. Tenth General What Names are given to the blessed Sacrament by the Scriptures and Fathers the Latine and Greek Church The hallowed Bread is called in the Scriptures 1. The Lords Body Broken for us 2. The Communion of the Body of Christ And the Reasons thereof 3. Breaking of Bread from house to house 4. Holy Bread Blessed Bread Eucharisticall Bread Heavenly Bread Joh. 6. In the Fathers 1. Taking of the Lords Body Tertullian 2. Earthly Bread sanctified by prayer consisting of Earthly and Heavenly things Irenaeus A Medicine of immortality an Antidote against death procuring life purging sin driving away all evils idem 3. Christs Dole to his Church Tertullian The Plenty Aboundance and Fatnesse of the Lords Body The Wine is called in 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 kinds 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 Jesuits and cals it The Great Supper The most Divine Supper The Arch-Symbolicall Supper 2. The Table of the Lord 1 Cor. 10.21 With Vs it is commonly
should receive the blessed Sacrament sitting or leaning on his elbow or halfe-sitting halfe-kneeling or looking on the one side or smiling or using unseemly motion though those Gestures be not in singled particularities forbid yet they are a profanation of the Lords Supper as being forbidden in the Generall Rules First That comeliest and devoutest Gesture be used in holiest matters Sancta sanctè Secondly Let all things be done to edifying 1 Cor. 14.26 Thirdly Let all things be done in order vers 4. The rest will I set in order when I come saith S. Paul 1 Cor. 11.34 Fourthly Rom. 14.17 The Kingdome of God is not in meats nor drinks but righteousnesse and peace and joy in the holy Ghost For he that in these things serveth Christ is acceptable to God and approved by men let us therefore follow after the things which make for peace as there followeth Fiftly Let all things be done decently 1 Cor. 14.40 A comelinesse is commended Ecclesiastes 5.18 1 Cor. 11.13 It is comely that a women pray unto God uncovered Comelinesse is taught by nature as it there followeth Sixtly The meetings in sacred convocations are for good nor for evill We are come together for the better not for the worse And the contrary is reproved by Saint Paul 1 Cor. 11.17 Lastly God ruleth things Inferior by Superior things farther off by things nearer to him The people must not prescribe to the Magistrates nor to themselves Laws in things indifferent but the Governors and Pastors to the People Whosoever therefore at the receiving of the blessed Eucharist doth any thing misbeseemingly sinneth against these or some of these Rules and so sinneth against Christ I proved before that at the holy Receiving a prayer is preparatory and made for every one of us And as the Minister devoutly prayeth doth not thy heart say Amen and is not Amen truly explaned and enlarged thus O Lord I confesse this is thy Body this is thy Blood yea it is thine own Selfe which thou vouchsafest unto me and I do now Receive Oh preserve my body and soule unto everlasting life I eat in remembrance that thy Body was broken and that thou dyedst for me I drink in remembrance that thy Blood was shed and powred out for me Lord I am thankfull and I feed on thee in my heart by Faith Lord I beleeve pardon my wandring thoughts unite me unto thee make me from henceforth holy and conformable to thy selfe and let this spirituall food strengthen me in the way to Heaven To conclude in the Divine M. Hookers words Oh my God thou art True Oh my Soule thou art blessed He who useth not these or some of these or the like faithfull thankfull precatory ejaculations both at the instant act of receiving of the sacred Communion and presently after yea and whilst the Minister is praying for him he hath an obdurate heart he discerneth not the Lords Body but eateth and drinketh his owne damnation Now Reader judge again if a man will not kneele when the Minister prayeth for him and that openly If he will not kneele when he powreth out his hearty prayers unto God whether he sinneth not haynously Certainly God condemneth his foolish obstinacy and so I passe to another point PAR. 3. THe next is What names are given unto the holy Sacrament And here I will first speak of the Bread and of the Wine severally and shew you what names have been given them both in the Scriptures and by the Fathers and then will I speak of them joyntly together The hallowed Bread in the sacred Word of God is called the Lords Body broken for us 1 Cor. 11.24 discernable to be the Lords body vers 20. stiled also the Communion of the Body of Christ 1 Cor. 10.16 which Communion is not in the use of Scripture a proper name of the Eucharist but a declaration of its power and efficacy by making us one with Christ and by partaking the Sacrament with our brethren being a speciall meanes to the Communion of Saints though the Fathers make it a proper appellation saith Casaubone Act. 2.46 it is said They continued Breaking of Bread Domatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at home or from house to house In which place it is varied Communicabant in fractione Eucharistiae They did Communicate in breaking of bread where the Translator makes use of a Greek word which he doth not often It is farther called Panis Sanctus Panis Benedictus Panis Eucharisticus Panis Coelestis Holy Bread Blessed Bread Eucharisticall Bread Heavenly Bread John 6.32 The Fathers appellations for it Oratio solvenda est Corpore Domini accepto Tertullian de Oratione cap. ultimo Upon taking the Lords Body we end our Prayers The same in lib. de Idololatria cap. 7. saith some did Manus admovere Corpori Domini move their hands to take the Lords Body Irenaeus lib. 4. cap. 34. E terrâ panis percipiens invocationem Dei non jam communis panis est fed Eucharistia ex rebus duabus constans terrenâ coelesti Earthly bread Sanctified by prayer is not now common bread but the Eucharist consisting of earthly and heavenly things It is a Medicine of immortality an Antidote against death procuring life purging sin driving away all evils Tertullian Adversus Judaeos in fine calleth the Eucharist Dominicae gratiae quasi viscerationem Christs Dole to his Church And least you may think it to be a poore Dole a Leane Thin Hungry gift the same Tertullian in lib. de Pudicitiâ expresseth it better thus Opimitate corporis Domini vescitur Hee eateth of the Plenty Abundance and Fatnesse of the Lords Body and our Soule is fully satisfied fatted crammed with God of which testimony hereafter The Cup is the new Testament in his blood 1 Cor. 10.25 This is my blood of the new Testament Matth. 26.28 and it is termed The Cup of the Lord vers 7 So it is also called 1 Cor. 10.21 Ye cannot drink the Cup of the Lord. The Cup of blessing which we blesse is the Communion of the Blood of Christ vers 16. The blessed Eucharist consisting of both kinds hath these glorious Tittles In the Scripture it is termed the Supper of the Lord 1 Cor. 11.20 And the Lords Supper in all these regards First because the Lord did Institute it Secondly did Take it Thirdly did Administer it to his Apostles Fourthly did appoint the Church to do the like in remembrance of the Lords death The Papiâ—â—s as before I observed dislike the frequent use of this phrase See Casaubone confuting Justinian the Jesuit in that point and against Maldonate whilst Casaubone from the Ancients calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Great Supper the Most Divine and Arch-symbolical supper By a Metonymie of the subject a Table that is the food set on that Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Table of the Lord 1 Cor. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Testament or Legacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion as prohibiting Schisme and Division
implyed and fore-told before his conversion Yet againe when the forward undertaking S. Peter avouched the contrary Christ replied Luke 22.34 Thou shalt deny me thrice A third occasion was this S Peter would know whither Christ went Christ answered S. Peter could not then follow him Why cannot I follow thee now I will lay downe my life for thy sake quoth the great Presumer or Promiser Christ answered him a third time Ioh. 13.38 The Cocke shall not crow or the ordinary time of Cocke-crowing shall not come till thou hast denied me thrice Hence I frame mine Argument PAR. 17. IF Christ three times so solemnly upon so many severall provocations when his Apostle did out-crow him did foretell That he should deny Christ thrice not sixe not seven times not more not lesse but onely thrice The Triple diction of Christ was seconded with a Triple deniall of his Apostle and with no more And the three-fold cord will hardly be broken Heaven and earth shall passe but Christs word shall not passe away Matth. 24.35 Cajetan replyeth If Peter denyeth Christ seven times he did deny him thrice as he who payeth seven pieces payeth three I answer Christs intent was to humble S. Peter and to make him see his owne frailtie in his over-forwardnesse Therefore if Christ had knowne Peter would have denyed him seven times he would not have lessened the number of his denyalls but have named all his seven denialls the rather to beate downe his selfe-love selfe-conceit selfe-assurance But Christ fore-telling onely three denyalls we may not forge more which Christ could not be ignorant of if such were to have beene and would not have spared to tell Peter so To the Question or affirmation of three sorts of people First of a Maide to it was made the first denyall Secondly of a Man upon a Womans asseverations was made the second deniall Thirdly to the manifold searchings or avouchments of the confused Multitude and of other two particular men was made one entire and full deniall Though divers did interrogate or affirme the same thing yet was the answer but one and the same I end as I said before The first deniall accomplished was to the Maide the doore-keeper The second denyall was to a single severall accuser a Man Luke 22.58 A little while after upon a Womans suggestion for though S. Matthew speaketh of a second Maide or Woman yet the second Maide spake not to Peter but of Peter to others Matth. 26.71 and Marke 14.69 This is one of them and then and thereupon a Man charged him home and so indeede the second deniall About an houre after one confidently affirmed as it is in S. Luke 22.59 and others interrogated Ioh. 18.25 and the By-standers avouched Matth. 26.73 and perhaps Malchus his cozen might be one of those troupes though poynted out singly and they all in likelihood came upon S. Peter so fast one in the necke of another as is usuall when many talke together that he answered All and each of them with this third resolute denyall The first was a simple denyall I know not what thou sayst Matth. 26.70 The second denyall upon a mans direct accusing him Luke 22.58 After a Womans confident avouchment Matth. 26.71 was not single and simple but Juramentall Vers 72. The third deniall upon the charge of so many some single some in a route was imprecatory and made him both curse and sweare Matth. 26 74. and Marke 14.71 though neither S. Luke nor S. Iohn mention his swearing or cursing PAR. 18. TO conclude though many sifted S. Peter and though many answers or excuses be particularly discribed after his second deniall yet they are to be esteemed and accounted but as one onely and being conjoyned must goe onely for Peters worst greatest third denyall That in the intention of Scripture S. Peters diversified answers both to the standers by in Matthew and Marke and to the confident Affimer in Luke and to the others in S. John and with them to Malchus his cozen are accounted but one whole full denyall appeareth by this that both Matthew Luke and Iohn upon their severall relations conclude in the same words Immediatly the Cocke crew for upon his deniall to Malchus his cozen Immediately the Cocke crew Joh. 18.27 And upon the deniall to the confident Affirmer Immediately while he yet spake the Cocke crew Luke 22.60 Thirdly upon his denyall cursing and swearing to the By-standers Immediately the Cocke crew Matth. 26.74 And you are further to know that at his first deniall the Cocke crowed once Marke 14.68 and after his third denyall with Oath and Imprecation The Cocke crowed the second ver 72. I have not heard nor read any man avouching more than two crowings of the Cocke But you must of necessitie establish foure severall crowings of the Cocke before S Peters Repentance unlesse you agree with me in making his fore-cited last excuses though veriously Historified to be but one onely denyall his third and last denyall immediately whereupon the Cocke crew The Cocke cannot crow immediately upon severall occasions but there are severall Cocke-crowings PAR. 19. ALL this discourse hindreth not me from imbracing my former opinion viz. that the Iudaicall Paschall was about one quarter of an houre in transacting and the usuall Supper annexed unto it was about three quarters of an houre and so all Ceremony Leviticall was accomplished betweene 6. and 7. or there-abouts in the night whilst of the two by the word about I encline rather to the more than to the lesse For now when the even was come he sate downe with the 12. Mat. 26.20 Yea he came in the Evening with the Twelve Mark 14.17 It was the time of Twi-light or Twiter-light when the light is mingled with darkenesse and day with night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duy vespra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vespa qd lux tenebra er tempore permisceantur v. Pagin lex in Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GNARBAIIM by which Hebrew Duall are meant two distinct things at the same time viz. A mixture and partaking both of day and night that men cannot then distinguish as Lucas Brugensis hath it a dog from a Wolfe which we call Owle-light Now reckon one houre after this or somewhat more for lesse time the two Suppers did not take up a little more they might and did in all likelihood than within one houre or more after the night had usurped on the day and light was gone to bed till the morning may that be fully accomplished which was sayd of Iudas He went out and it was Night In no place of the world when it begins to be darke but somewhat an houre after 't is Night The Prayer MErcifull Lord God I givē thee most hearty thankes for all the favours that thou hast conferred upon me upon my Soule my body and my fortunes and I beseech thee make me use them as I ought to the glory of
thy Great Name and the eternall good of my selfe and others Lord Iesu let my cry come unto thee and hearken unto the prayer of a poore penitent soule Amen CHAP. XVII PARAGRAPH 1. The sixth particular of the fourth Generall The next point is the giving of thankes at the end of the second Supper which certainely was done according to the Order of those times CHrist was more holy more frequent in Benedictions or giving of thankes than the Iewish observances usances or Rites commanded or practized on any occasions especially now at the end of this Second Supper I have read that they had a Grace and Responsall and that they were these The Master of the feast brake forth into these words first Benedicamus sive gratias agamus ei qui de suo nos cibavit cujus bonitate vivimus Blessed or thanked bee God who hath fed us and by whose goodnesse we live The rest of the guests answered Benedictus sit ipse Let him be blessed or praysed PAR. 2. The seventh particular of the fourth Generall SCaliger de Emend Temp. Lib. 6. pag. 573. thus relateth the Iewish Paschalizing ceremonie After the Supper the Cup went round The first delivered it to the second the second to the third and so till every one of the company received it And herein did both Iewes and Gentiles symbolize saith he See a footestep hereof amongst the East Indians who were wont to have a friendly Cup called Tantali poculum saith Philostratus in vita Apollonii Tianaei Tantali poculum bibendum nobis est inde Somno indulgemus quoth their great Jarcas to Appollonius we must first drinke round Tantalus his cup and then we goe to bed Et amicitiae firmandae causâ hujusmodi compotatio apud Indos est inventa saith Philostratus And this kinde of drinking round was invented by the Indians for the continuing and confirming friendship among them Yet perhaps taken from the Iewes for divers Gymnosophists did travaile through diverse Countries and like bees gathered the honey from whatsoevēr they liked A Gymnosophist came to Athens and confounded Socrates in his discourse Beda speaking of the Cup which after thankesgiving Christ bad them take Luke 22.17 thus hath it Hic Calix ad vetus illud Pascha cui finem desiderabat imponere pertinet Et hoc fuit quasi libamen Sacrificii Agni Paschalis This Cup belongs unto that ancient Paschall Supper unto which he desired so much to put an end and this was the tasting as it were of the Sacrifice of the Paschall Lambe So the two Suppers conjoyned and the flesh of the Passeover not removed untill the end of the second Supper they ended the second Supper with Poculum Charitatis or Grace-Cup which was divided among them and presently began the Lords Supper nothing being mentioned by S. Luke to be betweene the end of the second Supper and the beginning of the third Beda saith more So let enim cum sacrificiis fere conjungi libamen vini they were wont for the most part to drinke wine with their Sacrifices nor was this Cup the Sacred Cup of the blessed Eucharist which was afterwards administred as Burgensis from Hierome and Thophylact well observeth but it was that Poculum Charitatis or Cup of Charitie which Christ after the second and before the third Supper gave unto his Disciples and bad them divide it among themseves Luk. 22.17 And this Cup saith Scaliger ibid. was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et poculum hymnesecos ideò vocabatur quōd hymno post potationem decantato abibant The Hymne-Cup and it was therefore called the Hymne-Cup because when they had drunke round they sung a Hymne and so departed the roome PAR. 3. The eighth particular of the fourth Generall DEnique saith Scaliger ibid. post poculum Hymnus cantatur ex ritu Paschali To conclude after the Grace Cup there was according to the Rites of the Passeover an Hymne Sung Et paginâ 571. In the second Supper they did say certaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intercessions and giving of thankes Caelius Rhodiginus saith Hymnes were used to be sung to their false Gods at their festivalls Antiquit. 5.3 Jtem 11.19 And Alexander ab Alexandro Genialium dierum 4.17 Jnter vescendum laudes Diis canere assuêrant his quibus sacrum fieret Pedibusque circum ar as psallere ad numerum carminaque hymnos canere Hymnorum plures species fuerunt quibus psallebant Diis tamen hi fuere in usu frequentes Hypingos Dianae Apolloni Paean Prosodia Dionysio Dithyrambus Cereri Iulus Veneri Eroticus seu Amatorius Before they departed or whilst they were continuing at their festivals they were wont to sing prayses to their gods to whom they Sacrificed and dance and chant verses and Hymnes there were many sorts of Hymnes but these more frequent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a song so called as proper to Diana Paan or Song of prayse made to Apollo Yea not onely one but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verses well tuned were song unto him The Dithyrambus a kinde of Metre song in the honour of Bacchus who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being borne betweene the Twinedoores as Sommerset shire doth phrase it also the Iulus a Dittie to Ceres A love-song to Venus Certainely the Iewes after their second Supper did sing an Hymne called the great Hymne containing sixe whole Psalmes from Psame 113. to Psalme 119. But if Christ and his Apostles sung an Hymne at the end of the second Supper it was not that Long-one for this being no fixed rite no commanded ceremonie Christ and his Apostles were not tyed unto it and it may be thereupon Christ put it over to the end of the most Sacred Eucharist and to the end of his Divine Sermons in Coenaculo For I take these two things as confessed principles Whatsoever Christ omitted was of Transient usances or of the traditionary Sumpsimus which the Iewes undertooke more than they needed Secondly whatsoever he performed in the two Suppers was of the durable Paschall Rites or answering them some way for when they had sung an Hymne or Psalme They went out into the Mount of Olives Mat. 26.30 So the Hymne was after the Sermon the Sermon after the third Supper For he celebrated no supper after he was in the mount of Olives PAR. 4. AND Ioseph Scaliger excellently averreth that the Legall Paschall kept by the Iewes the next day was the first needelesse Paschall that ever was offered The Prayer THy Iudgement is not as mans judgement O Lord God the supreme Iudge of Iudges and of all things I feare I am full of errors though I know not any one that I have written if I did I wound amend it Grant good Lord in such matters as thou seest amisse thy pardon unto me confirme me in all goodnesse and make me a partaker of thy manifold graces whilst I live on earth and then I doubt not but I shall be glorified in the other world for