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
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
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
danger had beene greater Fol. ib. Par. 26 There being no such danger of an Abaddon in future times they chose any of the Vertuosi whether they were friends or kindred though their dwellings were further off Fol. 51 The Contents of the eight chapter Par. 1 The perpetuall rites of the Passeover were instituted at severall times Fol. 52 Par. 2 The generall perpetuitie excluded not just Dispensations Fol. ib. Par. 3 In what Cases Dispensations were permitted Fol. ib. Par. 4 Our blessed Sacraments may be deferred Fol. ibid. Par. 5 Change of Rites might not be Fol. ib. Par. 6 Even included permission is Legall Fol. 53 Par. 7 Some rites of the passeover unordained in Aegypt prescribed in their journying Fol. ib. Par. 8 In extremities a Kid might serve for a Passeover Fol. ibid. Par. 9 A Kid doth not so exactly typifie our blessed Saviour as a Lambe doth Fol. 54 Par. 10 The Paschall Lambe must be unspotted Fol. ib. Par. 11 Party-coloured things in high esteeme Fol. ib. Par. 12 Most sâ—eepe spotted about Jewry Fol. ibid. Par. 13 The Heathen vilifying their owne gods Fol. ib. Par. 14 The perfectnesse of the offering to be made to God the imperfections signed out Fol. 55 Par. 15 The bodily perfection of Aaronicall Priests Fol. ib. Par. 16 Diversifying in colour no blemish but an ornament Fol. ib. Par. 17 There may be spots without blemishes Fol. ib. Par. 18 Blemishes without deformity Fol. ib. Par. 19 Christ was blemished but most unjustly Fol. 56 Par. 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 Fol. ib. Par. 21 Difference betweene spotted and party-coloured Fol. ibid. Par. 22 The Paschal lambe must not be a female one but a male a male implyeth perfection Fol. ib. Par. 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 Fol. 57 Par. 24 The impuritie of creatures till seven daies be passed over them the strangr effects co-incident to the number of seven Fol. ibid. Par. 25 The Jewes thinke a Lambe of nine dayes might be the Passeover Fol. ibid. Par. 26 It might be a burnt offering Fol. ib. Par. 27 Reasons why it might not be a Paschall Lambe Fol. 58 Par. 28 A proportionable number was to be chosen to the eating of the Paschall Lambe Fol. 58 Par. 29 The exact number is not cannot be set downe Fol. ibid. Par. 30 Maimonides saith they ought to agree of the number before they chose their Lambs Fol. ib. Par. 31 The fellow-communicants were called the sonnes of the Societie Fol. ib. Par. 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 brother-hood At the after Passeovers they were not so strict nor was it a durable Rite to have the next neighbours Fol. ib. Par. 33 Sometimes ten sometimes twentie made up the full number saith Iosephus most commonly ten Cestius the Romane Precident his policy Fol. 59 Par. 34 Thirteene were at Christs last Passeovers eating even Christ and his twelve Apostles Fol. ib. Par. 35 The Romanes imitation of these Ceremony sodalitates Fol. ib. Par. 36 Rex convivii in Macrobius dominus convivii in Gellius modimperator in Varro Fol. 60 Par. 37 The numbers no where fixed and certaine but ab libitum varied as it pleased the â—â—â—efe Ruler of the feast c. Fol. ib. The Contents of the ninth Chapter Par. 1 NOn-admittance of strangers to the Passeover divers sorts of servants strangers servants of the seede of Israel their estateâ— and priviledges servants of forgaine Nations their hard conditions hired servants and their differences from others the hired servant might not be forced to be circumcised Fol. 62 Par. 2 Maimonides falsely opineth that the seede of Abraham were onely to be circumcised Fol. 64 Par. 3 There were three sorts of strangers in Israel two sorts of Aliens Adam's sixe Precepts to all the world Noahs additionall inhibition the Law of Moses is a branch of the Law of Nature Bishop Andrewes commended and excellent passages of his Worke transcribed The Romane Lawes borrowed from the Jewes in Tertullians judgement The twelve Tables and their supposed perfections their imperfection in precept the fragments onely remaine of them some semblance betweene the foure first Commandements of the first Table in Gods Law and betweene the Romane Lawes Regalitives rejected Gothofredus preferred Comparisons betweene the Gentiles keeping the Saturday and Christians the Sunday Saturday was the Sabboth of the Romanes kept with joy and feasting as our Lords day A large Treatisâ— concerning the Lords day the Christians pray towards the East the Reasons thereof The holy Communion Table justly placed at the East end of the Chaâ—cell ignorant and irreligious Censurers taxed and objections answered the promiscuous use of the words Altar and the Lords Table The Commandements of the second Table of Moses followed by the Papyrian Law and twelve Romane Tables except the tenth Commandement onely a foreigner unfixed might not eate of the Passeover a sojourner or stranger whose males were circumcised might eaâ—e thereof and so might their sons onely Circumcised ones might eate the Passeover all other was forbidden women were held as circumcised in the circumcisinn of the Jewish males Fol. 65 The Contents of the tenth Chapter Par. 1 THe yeare of the world in which the Passeover was first instituted Fol. 90 Par. 2 The moneth of that yeare The old Iewish account of the yeares and the new anons saâ—â—â— vulgaris The yeare preceding the seventh Sabbaticall yeare viz. the 48. yeare after the old Iubilee and the second yeare before the new Iubileâ— brought forth sufficient fruits for three yeares Fol. 91 Par. 3 The Magnalia performed in the Moneth of Abib Fol. 94 Par. 4 The Passeover upon some other occasions extraordinary might be kept on another moneth Fol. ib. Par. 5 The proclaming of festivall daies commanded both by Moses some Heathen Fol. 95 Par. 6 The appointed â—â—y for the Passeover Fol. ib. Par. 7 It was the fourteenth day of the moneth not alâ—â—ble or dispensible with Fol. ib. Par. 8. The full Moone Fol. 96 Par. 9 The Iewes hope that the Messiah shall deliver Israel the same day that Moses did and that the Passeover was kept Fol. ib. Par. 10 Tertullian explained Fol. ib. Par. 11 The Iewes unlawfully altered the day of the Passeover Fol. 97 Par. 12 Christ are the Passeover on the fourteenth day of the moneth the Iewes on the day following Fol. 98 Par. 13 The strict observation of the Jewish festivals a trappe laid for Christ and broken taxations are payable to Princes against the opinion of Pharisaicall zelot Galilaeans The mis-understood story of the Galilaeans slaine by Pilot explained Fol. ib. Par. 14 Before the
of his garments Psal 133.2 l Psal 133.2 For this trickled from his bloodyed head crowned with sharpe thornes his indented and as it were furrowed backe by the tearing whips and rods his broad-wounded side so broad that Thomas the Apostle put his hand into it l Ioh 20.27 Joh. 20.27 his pierced or rather digged hands and feete for so the Hebrew will beare it Psal 22.16 I saw trickled even to the ground this is a better sprinkling then all the Leviticall sprinklings for by it our hearts are now sprinkled from an evill conscience In the old Law all parts of their doores were sprinkled with blood to turne away the Apolyon or Abaddon the destroying Angell but the thresholds of their doores were not bloodied m Heb. 10.22 by which omission perhaps was signified that no sacred or holy thing should be cast on the ground or troden under feete which truth our Saviour divinely ratifieth n Matth 7.6 Matth. 7.6 Give not that which is holy unto dogges neither cast yee your pearles before Swine lest they trample them under their feete neither doe I remember any where that the Threshold or the ground were sprinkled in any of the Leviticall Services but men and all the people a Heb 9.13 19. Heb. 9.13 and 19. and the booke in the same verse and the Tabernacle and all the vessells of the Ministery vers 21. but Christ spirituale illud ostium that spirituall doore was sprinkled all over with blood and by the blood sprinkling of him we are saved from the exterminator or destroying Angell Two things more let me observe eâ—re I shake hands with this point first that onely one doore they did strike with blood on the two side-posts and on the upper doore-post of the houses b Exod. 12.7 Exod. 12.7 the doore in the singular throughout all the Chapter yet doore of houses and vers 13. posternes backe-doores or other out-lets needed not to be stricken with blood but as I guesse onely the great streete doore or fore doore or the doore in the high way of the death inflicting Angell Secondly this type must be cast into the number of those types which were soone to fade away and were never performed but once as the offering up of Isaack as Jonah's resemblance as Sampsons carrying away the gates of Gazah and the figure of the Lyon and the Bees out of the eater came meate out of the strong came sweetnesse other Types of our Saviour were yearely monethly weekely daily to be performed as sacrifices and the like PAR. 18. IT may be the witty Hannibal had heard how the destroying Angell was to passe over the houses marked with blood and in part imitated it for he commanded the Tarentines to keepe within doores and write their names on the doores all houses whose doores were not written upon he pillaged and gave over to direption so d Livius lib. 25 Livius and Polybius specializeth the incription Tarentini that was the ward-word I am sure Master George Sandys in the relation of his travailes begun Anno 1610. saith thus during our abode at Cairo in Egypt fell out the feast of their Byram when in their private houses they slaughter a number of sheepe which cut in gobbets they distribute unto their slaves and poorer sort of people besmearing their doores with their blood perhaps in imitation of the Passeover so farre hee PAR. 19. THe fourth ceremony peculiar to the first Paschatizing was They ate their Passeover in haste I shall proceede too hastily if I doe not distinguish on the word haste haste is twofold simple comparative they ate the first Passeover simply in all haste possible God commanded it time place and the occasions so required it and accordingly they performed it And in this first Passeover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in haste doth involve tremulous fearefull suddaine and confused motions upon the apprehension of some solid great danger Mephibosheth's nurse fled in haste and in the flight lamed him e 2 Sam. 4.4 2 Sam. 4.4 The Syrians fled in haste and cast away their vessells and their garments f 2 King 7.15 2 King 7.15 Concerning the second kind of haste I say they are the Passeover ever after in haste yet not absolutely but onely referentially in respect of their slower eating of their common meales or in respect of their continued feasting at other Sacrifices which were eaten with grave majesty and devour during solemnities In Egypt they ate that passeover in confused haste caused through danger and feare the same radix is used Deut. 20.3 Deut. 20.3 doe not tremble or doe not haste which words are Synonyma's in the judgement of our last translatours and the immediate consequents prove that terrours weÌ„re annexed to such haste PAR. 20. IN the like haste was it never eaten afterwards for they had not the same cause of terrour or spurre to hasten them yet for ever after they might eate it in more haste then their ordinary food and that first in remembrance of their prime praesident Secondly as it was a Sacrifice or a Sacrament not to be retarded or demurred upon too long thirdly because it was as a preparatory or antipast to a second supper A sacred messe beginning with sower herbes their Paschall Festivalls which in Deuteronomy God enjoyned of which volente Deo more hereafter where I say the eating of the Passeover in the fore-described haste was peculiar to the first passeover in that one proposition two are involved one affirmative the other negative the affirmative that it was eaten speedily then and very speedily the negative it was never after eaten in such haste as the first was for then it would be of peculiar more common and indeed not peculiar Gratia quae datur omnibus non est gratia a courtesie done to all is no especiall favour done to any one Concerning the positive or assertive part thus that it was commanded to bee eaten in haste is notified g Exod 12.11 Exod. 12.11 yee shall eate it in Festinatione or Festinanter in haste or hastily that the things commanded were sutably performed is also evidenced ver 28. the Israelites did as the Lord commanded Moses and Aaron which is most remarkeably repeated so did they certainely Moses forepropecied to Pharaoh and it came to passe h Exod 11.8 Exod. 11.8 All these thy servants shall bow downe themselves unto me saying get thee out and all the people that follow thee therefore the Aegyptians did humbly beg them to goe forth in haste PAR. 21. IOsephus saith Iosephus lib. 2. cap. 5. the Aegyptians went by troupes to the Kings palace crying out that the Israelites might be suffered to depart and as certaine it is the Aegyptians were urgent upon the people that they might send them out of the Land in haste Exod. 12.33 Exod. 12.33 And the Israelites were thrust out of Egypt and could not tarry neither had they prepared for themselves any victualls
and Aaron l Num. 33.1 Num. 33.1 The united hand of them or the hand of Moses upheld by Aaron or the hand of Moses and Aaron upheld by God These two Princes did not like Alexander the great and the greater Swede put themselves in jeopardy and fight like common souldiers but they chose a gallant young generall even Ioshua who led the battle with some chosen men and fought with Amalecke whilest Moses and Aaron and Hur stood on the toppe of the hill a place of sufficient safety and security with the rod of God in the hand of Moses m Exod. 17.9 Exod. 17.9 c. And though this were done after they were out of Egypt yet we may guesse at the order of things precedent by things consequent Suppose therefore Ioshuah leading the van-guard with armed men Princes of the Tribes heads of thousands in Israel n Num. 1.16 Numb 1.16 Preparing the way to their followers And these went more then five in a ranke with doubled trebled retrebled files and more and broader as occasion advised them to dilate or contract their fore-front sometimes like a Moone crescent sometimes perhaps like a wedge or in other severall formes and shapes wider or narrower more open or closer as the reason of warre directed In the midst of their army we may conjecture were placed their weaker ones their children and women and the mixt unarmed multitude which some doe equall in number to all the men of warre with their carriages and beasts flockes and herds and very much cattell o Exod. 12.37 Exod 12.37 Not an hoofe was to be left behind p Exod. 10.26 Exod. 10.26 For though it be said q Psal 105.37 Psal 105 37. There was not one feeble person among their Tribes which excluded sicknesse yet none can deny but children and women were weaker then men and the unarmed are weake being compared with the armed and though in their first setting out not one was feeble yet afterwards with marching divers were faint feeble and weary and became hindmost and being in the Reere and feeble behind them were cut off r Deut. 25.18 Deut. 25.18 Among which weaker and affrighted sort might be Miriam and Zipporah and other famous heroinae who to hearten the fearefull multitude might sing joyfull songs of deliverance and administer propheticall comfort sure I am that the people he brought forth with joy and his chosen with gladnesse or singing f Psal 105 43 Psal 105 43. Thus as some of the Egyptians were glad at their departure ver 38. So out of doubt were some of the Israelites also In cantu electos suos as Cajetan reads it cum jubilo saith Vatablus And yet before this came to passe there might be and was an hurrying haste and confusion for the words of the Psalmist have more especiall reference to what was done when they had safely passed over the red sea t Exod. 15.1 Exod. 15.1 Where Moses and the Israelites sang unto the Lord and Miriam the prophetesse the sister of Aaron tooke a timbrell in her hand and all the women went out after with timbrels and dances Miriam and the women answering Moses and the men ver 20. Now as Miriam performed a joyfull part when the danger was past So since God himselfe u Mic. 6.4 Mic. 6.4 saith He sent Moses and Aaron and Miriam before the Israelites recording her joyning in commission as it were with those two great Princes and Leaders I hope I have not much erred to place this prophetesse Miriam as a consorter in the beginning of the uprising of their army Indeed God afterwards appointed the Tabernacle to be in the middest of the campe of the Levites w Num. 2.17 Numb 2.17 And the uncleane were put out of the Campe x Num. 5.2 Numb 5.2 c. And Amaleke smote the hindmost of Israel all that were feeble behind thee when thou wast faint and weary y Deut. 25.18 Deut. 25.18 Lastly I opine that the other part of armed men and warriours under other Princes of the Tribes of their Fathers z Num. 1.16 Numb 1.16 led the rereward securing as farre as in them lay the unarmed casting themselves betwixt the mixt multitude and danger supplying the roome of a Port-cullis to a gate of a City the mighty men of warre opposing themselves as a flood-gate to keepe the waters from over-flowings and the perilous from doing perilous things which part of warte to act that is to secure a flight or retreate requireth most skill incurreth most difficulties makes as it were a Parthian fight and is reserved as a glory for the ablest men PAR. 27. AS for Vatablus and his Iewes their relation is of the Muster when God commanded Moses to set the army in order Every man of the children of Israel shall pitch by his owne Standard with the ensigne of his Fathers house a Num. 2 2. Numb 2.2 So besides the particular foure eminent Standards First of Judah on the East for he is first in place ver 3 Whatsoever the Iew or Vatablus hold under whom were quartered the other two Tribes of Issachar and Zabulon Then the Standard of Ruben on the South under which the Tribes of Simeon and Gad did march Then followed the Tabernacle of the Testimony and the Levites were in the middest of the Campe under their owne Standards ver 17. In the third eminent chiefe place was the Standard of Ephraim to the West and by it were the Tribes of Manasseb and Benjamin governed In the fourth quarter was the Standard of Dan to the North and under it were ranged the Tribes of Asher and Naphthâ—li So they pitched by their Standards and so they set forward every one after their Families ver 34. They had of the lesser sort Innumera penè vexilla abundance of Ensignes every Colonel perhaps every Captaine and other inferiour officers That this was the order at their first departure from Egypt cannot be prooved Some imperfect resemblance might there be but now at the Muster was the march made exquisite and perfect PAR. 28. MOre punctually concerning the nimble eating of the Passeover remember in generall both the generall reason immediately subjoyned It is the Lords Passeover and the speciall reason For I will passe through the Land of Egypt this night and will smite all the first borne So if you will avoyd the death of your first-borne kill the Passeover speedily rost it quickely eate it nimbly come not out of the house Lastly forget not the unusuall Ceremonies proving the speedy dispatch Thus you shall eate it ver 11. with your loynes girded your shooes on your feete your staffe in your hand PAR. 29. COncerning the girding of the loynes in the first place That the Iewes used to weare ordinarily loose hanging vestments is evinced because on extraordinary occasions they girded their cloathes to them for pendent and discinct cloathes are more offensive to travailers When Eliah was to runne
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
seven a brawle Turba plerunque turbnlenta est sayth Gellius 13.11 from Varro that is a route most commonly turnes into a riot I would chuse alwayes if I might the number of the foure Evangelists at an ordinary repast I cannot abide to eate my morsells alone at a great solemne Feast the number of the twelve Apostles seemeth fit to me The Primitive Christians continued their course of meeting Per sodalitia by fraternities even at the time that Rome was arrived to its highest pitch of glory Pliny 10.97 wrote to Trajan that the Christians confessed they were wont to meete before day to adore worship and sing praises to Christ as God then to receive the Sacrament binding them as it were from all evill and to all manner of goodnesse when these things were ended they departed and met customarily againe to eate meate together promiscuously but innocently This was at their Love-feasts which then were taken after the blessed Eucharist The same truth is also confirmed by Tertullian in Apologet. cap. 2. Belike Trajan had heard of such meetings for sayth Plinius to him secundum mandata tua hetaerias esse vetui betaeriae hoc est ipsa sodalitita vetia erant sayth b Baron ad An. Christi 104. Num. 4. Baronius when Pliny had forbid them according to the mandate of the Emperour the Christians did forbeare such meetings To this effect Caius Plinius secundus But I fully beleeve that after Trajan his favorable Edict Conquirendi non sunt that Christians should not be enquired after and much more after that Persecution wholy failed and Peace was restored to the Churches of God the Christians met againe as they were wont and more boldly more publiquely celebrated both Divine and Humane Offices and renewed their sodalitates or fraternities The Prayer O Lord our good God a little doth content our naturall bodies yet superabundance of provision thou hast prepared for us yea thy mercy hath permitted us to recreate our selves sometimes even with Feasting and holy thankes be ascribed to thy name therefore yet we meekely beseech thee O gracious God that we never so eate or drinke to sustaine our weake nature but we may alwayes keepe our selves in appetite and strong desire to feed on the Divine food at thy heavenly Table with all the most blessed societie of our beatified Predecessors the Participants and Communicants with Iesus Christ our Lord in his Kingdome Amen CHâ—P IX The Contents of the ninth Chapter 1. Non-admittance of strangers to the Passeover divers sorts of servants and strangers servants of the seed of Israel their estates and priviledges servants of forraine Nations their hard condition hired servants and their differences from others the hired servant might not he forced to be circumcised 2. Maimonides falsely opineth that the seed of Abraham were onely to be circumcised 3. There were three sorts of strangers in Israel two sorts of Aliens Adam's sixe Preceps to all the world Noahs additionall inhibition the Law of Moses is a branch of the Law of Nature Bishop Andrewes commended and excellent passages of his Worke transcribed The Romane Lawes borrowed from the Iewes in Tertullian's judgement The twelve Tables and their supposed perfection their imperfection in precept The fragments onely remaine of them some semblance betweene the foure first Commandements of the first Table in Gods Law and betweene the Romane Lawes Rigalitius rejected Gothofredus preferred Comparisons beeweene the Gentiles keeping the Saturday and Christians the Sunday Saturday was the Sabboth of the Romanes kept with joy and feasting as our Lords day A large Treatise concerning the Lords day the Christians pray towards the East the Reasons thereof The holy Communion Table justly placed at the East end of the Chancell ignorant and irreligious Censurers taxed and objections answered the promiscuous use of the words Altar and the Lords Table The Commandements of the second Table of Moses followed by the Papyrian Law and twelve Romane Tables except the tenth Commandement onely a forraigner unfixed might not eate of the Passeover a sojourner or stranger whose males were circumcised might eate thereof and so might their sons onely Circumcised ones might eate the Passeover all others were forbidden women were held as circumcised in the circumcision of the Iewish males PARAGRAPH 1. ANother Paschatizing Ceremony of durabilitie which is the sixt was the non-admittance of strangers or the admittance of the Iewish Church onely the expresse Lawes concerning this point are some inhibitory some mandatory The negative precepts are first of all Exod. 12.43 This is the Ordinance of the Passeover there shall no stranger eate thereof Secondly ver 45. A forraigner shall not eate thereof an hired servant shall not eate thereof The preceps affirmative are these Exod 12.44 Every man servant that is bought for money when thou hast circumcised him then shall be eate thereof and ver 48. When a stranger shall sojourne with the and will keepe the Passeover to the Lord let all his males be circumcised and then let him come neare and keepe it and he shall be as one borne in the Land One Law shall be to him that is home-borne and unto the stranger that sojourneth among you ver 49. The same in effect is repeated to shew it is a lasting Rite of the passeover Num. 9.14 If we deepely consider the occurrent and emergent particularities comprised in the affirmative and negative precepts I dare say we cannot open nor understand the businsse as it ought to be understood unlesse we take notice both of the divers sorts of servants and divers sorts of strangers in the Iewish Law Servants were thus to be distinguished first such as were of the seede of Iacob secondly servants of other Nations The first kinde of servants were in a farre better estate than the latter and had divers priviledges above other servants a powerfull man might take some true or supposed offenders for bondmen otherwise the brethren of Joseph had needlesse and false suppositions in their heads for they feared lest they should be taken for bondmen Gen. 43.18 Any man might make himselfe a bondman We will be my Lords bondmen Gen. 44.9 If a Iew did sell himselfe to a stranger or sojourner he himselfe if he grew able or any of his kindred might redeeme him if not he was to be as a yearely-hired servant he shall not be ruled with rigour he and his children shall goe out in the yeare of Iubilee the reasons of these priviledges followeth Levit. 25.55 For unto me saith God the children of Israel are servants they are my servants as if he had said the Israelites indeed were Pharoahs bondmen Exod. 6.21 Thou wast a bondman Deut. 15.15 But I have redeemed you out of the house of bondmen from the hand of Pharoah Deut. 7.8 therefore they shall be no longer bondmen Gods service is perfect freedome and now saith God Exod. 4.22 Israel is my Sonne even my first borne let my Sonne goe that hee may serve me ver 23. If a
not Superinduced a Third Supper nor given us the most blessed Eucharist to be our Evangelicall Pasch or Passeover he had not actuated the Type nor accomplished the Figure nor established the new light and present truth in stead of the precedent shadow For when Christ was circumcised though he was obedient to the Law and thereby fulfilled that Law yet till he instituted Baptisme to be in the roome of Circumcision he did not Realize or Substantiate the Figure But when he had appointed new Sacraments more full of Grace and every way more excellent more easie and parable and fewer in number which were presigned and fore-destinied and presignified by the Types Then indeed and not till Then were the Figures substantiated And to returne homeward by the Eating of the most blessed Eucharist in Christ his Third and Last Supper is Christ become Our true Paschall Lambe Pascha nostrum immolatus est Christus 1 Cor. 5.7 Christ our Passeover is slaine I grant that S. Paul speaketh of the Crucifixion and the Lambe was a Type of his death and the manner thereof in many things as I instanced in before Yet was the Paschall Lambe a figure also of the sacred Eucharist Magis immediatè principaliter ceremonia agni paschalis fuit figura Eucharistiae quam Passionis saith Bellarmine de missa 1.7 The Ceremony of the Paschall Lambe was more immediately and more principally the figure of the blessed Eucharist than of Christs Passion Hierome on Matth. 26. and upon those words vers 26. commenteth thus Postquam Typicum pascha fuit impletum Agni carnes cum Apostolis comederat ad verum Paschae transgreditur Sacramentum After that the Typicall Passeover was fulfilled and Christ had eaten the flesh of the Lambe with his Apostles he passeth over to the True Sacrament of the Passeover Tertullian almost at the end of the fourth Booke against Marcion hath an odd Crotchet That Christ desired not to eate the Jewish Passeover but the Evangelicall Chrstus non concupivit vervecinam Iudaeorum cùm ait se desiderare Pascha edere He desired not to eate of a Jewish Wether Lambe or Sheepe But that Father did little consider Luk 22.24 I have desired to eate This Passeover This and vers 13. They made ready the Passeover that Passeover to eate which he purposely went up to Jerusalem for which purpose he sent this word to his Host Matth. 26.18 I will keepe the Passeover at thy house which are spoken all of them of the Jewish Passeover For all these Passages were spoken before the Supper of the Lord yea before the Second Supper Besides when Christ had desired to eate the Jewish Passeover he did not long to eate it quâ caro as it was flesh but quâ Sacramentum erat vâ—teris legis as it was a Sacrament of the old Law which he was bound to doe whosoever would fulfill the Law as Christ did and so he did eate it not as common profane meat but as a sacred duty which could not be performed without eating of it Hierome writ more soundly on Matth. 26. toward the beginning Christus finem carnali festivitati volens imponere umbraque trarseunte Paschae reddere veritatem dixit Desiderio desideravi Where he excludeth not as Tertullian needlesly did the first Supper but distinctly expresseth it and doth more than include the Last Supper For he saith Christ being willing to abrogate disannull and set an end to the Carnavalls or carnall Festivall of the Jewish Passeover and to make the Type appeare in substance and verity he said Desiderio desideravi I have much desired to eate thereof The Passeover was a Type of the Eucharist and principally figured out It. Bellarmine de Sacramento Eucharistiae 4.9 A Type but not an Antitype saith he Agnus paschalis erat figura evidentissima Eucharistiae Ibidem lib. 4. cap. 18. For the flesh was eaten and the blood sprinkled upon the doore-posts signified the blood of the Eucharist as may be gathered from Gregory Homilia 22. It was also in another degree a Figure of Christs Passion saith he ibid For if the Paschall Lambe was a Figure of the Eucharist and the Eucharist doth lively represent the Passion it must needs from thence result that the Passeover was a Figure of Christs Passion The Eucharist is not onely the figure or type of the body and blood of Christ but the Antitype because all Figures are not Antitypes but onely those quae nihil ferè differunt à veritate which very much resemble the Substance Bellarmine de Sacramento Euchastiae 2.15 Thus have I presumed to mend Bellarmine in this place PAR. 2. A Second Reason of the Institution of the Eucharist was to conferre more Grace upon us by it than was given unto the Jewes Figuratum non debet esse figurâ vilius saith Bellarmine de Missa 1.7 yea not to cloake the truth the Figure must come short in excellency to the thing Figured as the shadow to the body the Type to the thing typified Galat. 4.3 When we were children we were in bondage under the rudiments of the world And vers 9. How turne you backe to the weake and beggarly elements whereunto yee desire againe to be in bondage And this the Apostle spake of the Jewish Ceremonies So Colos 2.17 the Ceremonies of the Law are said to be the shadow of things to come but the body is Christ And Heb. 10.1 The Law had a shadow of good things to come and not the very Image of the things But he tearmeth the Law of Grace the time of Reformation Heb. 9.10 And the Tabernacle thereof a greater and more perfect Tabernacle vers 11. And Christ a Minister of the Sanctuary and of the True Tabernacle which the Lord pitched and not Man Heb. 8.2 Christ not Moses Christ hath obtained a more excellent Ministery by how much also he is the Mediator of a better Covenant which was established upon better promises Heb. 8.6 Augustine in Psal 73. Our Sacraments are pauctora salubriora faciliora foeliciora fewer wholsomer easier happier Looke unto Bellarmine the Master of Controversies and to the Canvasers of him and they confesse unanimously what Saint Augustine taught the fuller and more gracious power of our Sacraments The quarrell-picking niceties on both sides I dislike Let one instance serve for all Whereas in the old Law The Sacrifices sprinkling the uncleane sanctified to the purifying of the flesh Heb. 9.13 Ours sâ—nctifie to the purifying both of bodies and soules Baptismus facit animam pulchram Deo dilectam haeredem Dei aperit regnum coelorum Baptisme makes a white soule beloved of God the heire of God and openeth the kingdome of heaven as the Fathers phrase it Christ sanctifieth and cleanseth the Church with the washing of water by the word That he might present it to himselfe a glorious Church not having spot or wrinkle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any such thing no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not inclining to a spot but
be expounded at large For Convivantibus ipsis Before they had ended their Feasting Before that nightly Festivity was broken up Before they went out of the Coenaculum that Supping room Christ administred the holy Eucharist Estius on 1 Corinth 11.20 saith they are not to be heard who thought the Corinthians did in the middest of their banqueting take the holy Communion For this were a confounding of things sacred with profane saith he And that is altogether unrighteous say I I retort the same on Iacobus Salianus the great Annalist of the Old Testament who in his last Tome pag. 454. conjoyneth in a sort the washing of the Apostles feet and the Institution of the Eucharist after both which saith he Secuta est Coenacommunis Followed the Second Supper He forgot that after the pedi-lavium or washing of the Apostles feet Christ sate down again and gave Iudas a Sop which was in the Second Supper and discoursed and marked out Iudas for the Traytor whereupon he departed and then Christ took and gave the blessed Sacrament and did not take another Supper after it In the Easterne Churches there was a Traverse drawn between the people who were imployed in praying and hearing and those Priests or Deacons which were preparing And whilst they were preparing the bread and wine for consecration when all was in a readinesse they drew the vayle folded up the curtaines the Priest did consecrate the heavenly Eucharist did receive it himselfe did give it to the people One cryed Sursum corda Lift up your hearts And the sodaine rushing open of the Traverse at the beginning of the sacred celebration was to strike Reverence into them For Segnius irritant animum dimissa per Aures Quà m quae sunt Oculis subjecta fidelibus Things by the eares do lesse the soule affect Than by the eyes what on it doth reflect Strange sights prepare the soule for Devotion Sodaine extraordinary sights do pierce the soule to the quick And this was also to admonish them that Then Heaven was open and the Angels descending to be present at the holy mysteries with all possible Veneration that I may not say co-adoration of Christ This may be gathered from S. Chrysostome in his third â—omily upon the Epistle to the Ephesians and divers other places of others If the Church of Christ in succeeding ages did divide the holy things from the most holy and gave most reverence to the divine Eucharist we cannot well say that Christ did mingle sacred things with profane as Salanius fableth And that Iudas was admitted to partake of those Heavenly mysteries which the Christian Church would not suffer profane persons so much as to behold them but kept them hid within the vayle till the Faithfull were to participate of them as the notorious wicked ones were to bee excluded PAR. 9. VVHen Judas was gone out the Second Supper ended and thankes given And when Christ went about to celebrate the blessed Sacrament of the New Law what order did he take How began he How proceeded he Here I had need to have especiall care to lay a good foundation Nam ex principiis veris non possunt sequi falsa cùm ex veris nil nisi verum sequatur saith Petrus Pomponatius de Incantationibus pag. 318. From True principles flow no false conclusions Truth produceth Truth therefore let us determine certain things certainly probable probably I answer we have no exact proofes or demonstrations to insist upon Sense Reason and Probability must be our best guides What is most remote from all Absurdity is principally to be insisted upon Petrus Pomponatius de Incantationibus cap. 10. pag. 131. Supponitur quod in rebus difficilibus occultis responsiones magis ab inconvenientibus remotae ac magis Sensatis Rationibus consonae sunt magis recipiendae quam oppositae rationes Suppositio patet ex tertio Topicorum Minus malum praeeligitur majorïmalo cum quoquo modo minus malum sit magis bonum This is always to be supposed That in difficult and abstruse matters those answers which are most congruous most sensible and most consonant to reason are rather to be approved than allegations to the contrary The supposition is plaine in the 3. Book of Aristotles Topicks The lesser evill is to be chosen before the Greater evill since the lesser evill is by all meanes the greater good Again ibid. Averroes 2. de Coelo saith from Alexander That Aristotles sayings are preferred before other Philosophers because His are more remote from contradiction Aristotle hath a divine saying de Coelo secundo cap. 12. textu 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us try to speake what seemeth best to us He is rather held to be venerable than rash who in thirst after Philosophy can finde but small proofes sometimes in difficult matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It being a good thing both to seeke further knowledge and to embrace small hints or degrees of knowledge that are comfortable to Reason as Aristotle hath it in the next Text. Oh how divine Conclusions did some Heathen draw from that small knowledge which they had Plato in his Booke called Alcibiades Secundus Or de Voto set forth by Jodocus Badius Ascentius with Marsilius Ficinus his Arguments before many bookes Folio 19. brings in Socrates teaching his Alcibiades for indeed leanthes did commonly and usually say That Socrates onely held Alcibiades by the Eares and that Alcibiades stood in awe of Socrates above all others as Plutarch hath it in Alcibiade How to pray or rather How not to pray vainely since folly was discernable in the prime prayers and devotions of those times And thence Socrates collecteth and concludeth thus It is necessary to wait or expect till it may be learned How we may behave our selves as we ought both to God and Man Alcibiades roundly replieth When will that be ô Socrates and who is that Teacher or Instructor For I would most willingly know and acknowledge that Man whosoever he shall be Socrates most divinely answereth if his words be weighed in the ballance of the Sanctuary He is he who hath a care of thee And afterwards He wonderfully provideth for thee Whether Plato learned these truths of the Aegyptian Priests Or Jewish Doctors Or whether he had them inspired from God Or whether from naturall Reason he collected That good God would not leave his creatures in perpetuall darknesse but would send One to teach them to guide them to reforme their ignorances and instruct them in their duties to God and Man since He is He who hath a care of us and in a wonderfull manner watcheth over us for our Good I say whence he had those beames of the divine light is hard to determine I am sure the Scripture faith Esay 54.13 unto the Church of the Gentiles All thy Children shall be taught of the Lord. And Act. 3.22 A Prophet shall the Lord your God raise up unto you of your brethren like unto Moses Him shall yee