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
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
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
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 Fol. 623 Par. 6 The second word Eate It is probable that Judas did receive the Sop into his Hand Mouth Many of the Fathers did thinke 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 Fol. 627 Par. 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 sixe 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 seven times a day The Church of England commended Vnto which the Author submits himselfe and all his Writings Bishop Iewell Bishop Andrewes Bishop Morton Bishop White and incomparable Master Hooker have written Polemically the controversies of the Lords Supper unto whose unanswerable Writtings the Author referreth all scrupulous Christians for their better satisfaction The Contents of the seventh Chapter Par. 1 THe Word of God hath omitted to set it downe in particular 'T is probable they did kisse their right hand and so received it An evill custome of false complementing by kissing the hand in Iobs dayes In adoration our hands must be lifted up Our voyce lowly and submisse In great Agonies it is lawfull to cry aloud and roare Probable it is the Apostles received the heavenly Sacrament humbly kneeling on both their knees Tertullian is punctuall against Sitting even after prayer The Heathen after their prayers and some even at their prayers did use to sit upon their Altars Their servants had three Sanctuaries to flie unto from their angry Masters Numa's Law to sit at the time of adoring their false gods A reason why no passage eyther in the Evangelists nor Apostles commandelh Adoration at the Sacrament How the ancient Fathers are to be understood when they say The holy Eucharist is to be adored Fol. 635 Par. 2 Reasons proving that the Apostles received the blessed Eucharist kneeling Par. 1 Reason Most sacred reverence is to be exhibited to most sacred things Par. 2 Reason The Fathers of the Primitive Church received it kneeling Par. 3 Kneeling doth edifie the simple Par. 4 It is an Ecclesiasticall custome The manner of Reverence used both by Priests and Lay people in S. Chrysostomes dayes God will be worshipped as well in our body as in our Spirit The Penitents in Tertullians time did kneele downe at the receiving of Absolution And it was the common practise of all other Christians in his dayes to worship God kneeling Except from Easter to Whitsontide and on the Lords day Divers of holier times had knees as hard as horne by their continuall kneeling at Gods Worship An admonition to stiffe-kneed Pure-trants Fol. 637 Par. 3 Reasons why the devouter sort did forbeare kneeling betwixt Easter and Whitsontide 1 The Church did so appoint it 2 Hereby the people did shew themselves thankefull Whitsunday whence it hath its denomination Kneeling imports Repentance and sorow for sinne Standing implyes thanksgiving for the pardon of our sinnes The divers usances of divers Churches in the Primitive times concerning Fasting and Feasting on the Lords day Kneeling and Standing at the time of Prayer and the reasons thereof In the Primitive Church they baptized not any except the sicke but at Easter and Whitsontide The newly baptized stood to expresse their thankefulnesse to God for their baptisme The people in some Churches stood praying at the Altar on every Sunday betweene Easter and Whitsontide in remembrance of Christs Resurrection The Christians in the Primitive Church prayed Recto vultu ad Dominum to confront the Heathen who fell downe flat on their faces when they adored their false Gods Fol. 638 Par. 4 The great variations of the Primitive Churches concerning the eating or not eating of flesh offered to Idols A just discourse to that purpose A good Rule for the peace of the Church Why our Church hath commanded Kneeling at the receiving of the blessed Sacrament when the Primitive Church hath commanded Standing Churches have great power committed unto them The Church upon just motives may change her Orders The meaner sort of all people Ecclesiasticall and Civill are bound to obedience are not to Order Peter Moulin found fault with the precise Ministers of our Church of England The day of Christs Resurrection the first day of his Ioy after his Dolorus passions Why the Fathers made Sunday their Holy-day Why they forbade Kneeling and Fasting upon that day What indifferency is according to S. Hierome A thing indifferent in it selfe being commanded by the Supreame Magistrate or Church is no longer indifferent to thee Varietie of Ceremonies not hurtfull but beneficiall to the Church of Christ The Bishop of Rome taxed by Cardinall Palaeotus excused Rome Christian in too many things imitateth Rome Heathen in publique prayer commeth short of it Heathen Rome began all their businesse in the world with this Prayer Quod foelix faustumque sit c. The greater power the Pope and his Cardinals have the more neede they have to pray to God before their publique meetings in their Consistory Kneeling at receiving the holy Eucharist never disliked as a thing of its owne nature evill or unlawfull In the Primitive Church after Whitsontide they used to kneele Kneeling at the blessed Sacrament not prescribed by Scripture but authorized by tradition confirmed by custome observed by Faith In the Primitive Church when they received the Sacrament Standing Kneeling they prayed Standing Kneeling Our Factionists would follow the Primitive Church in one thing but leave her in another Fol. 639 Par. 5. A third Reason At the first Institution of things Sacred Profane the solemnitie is greater than in the sequell Every new thing hath a golden taile Proverbe Popular Lecturers have sunke even below scorne All sinnes of former times have descended downe upon our dayes An Epiphonema or Exclamation against the profane pretenders of Devotion now adayes The lowest humiliation is too little for the house of God They cryed Abrech or how the knee before Ioseph Hee that boweth himselfe most before man is most right in the sight of God Divers examples of Prostration and Geniculation both out of the old and new Testament A Vice-Roy of Ireland devoutly fell on his knees and asked an Archiepiscopall Benediction The Heathen kneeled downe to worship their very Idols S. Hieromes saying By Kneeling wee sooner obtaine what wee aske at the hands of God Not lawfull for any to sit
Eucharist was taken were altogether at three Suppers in one night in that night in which he was betrayed and that those Apostles certainely and Christ himselfe partaked of all the three suppers that they kept not one constant forme but varyed their gestures that there is no firmenesse of consequence to argue that whatsoever was done at the first supper the same was done at the second or whatsoever was at the second supper that it continued in the same fashion untill the end of the third supper that these severall Suppers were not in the same degrees of holinesse and were attended with proportionable Rites and different ceremonies That the eating of the Paschall Lambe was the first Supper That their joynt-eating of common food was their second Supper That the institution of the Eucharist and taking of it was their third supper called by the * 1 Cor. 11.20 Apostle the Supper of the Lord. To some intelligent people which heard me these things seemed though new and strange yet probable and analogall to faith others hung betweene doubt and beliefe but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecce Rhodus Ecce salius here is the man here his leape Nunc specimen specitur nunc certamen cernitur now is the tryall you may see it as Mnesilochus phraseth it in Plautus what I said I am ready not onely to say againe but to prove and justify God the truth and learned men the Disciples of truth being judges Indocti procul este viri procul este profani Let men unlearned and profane Be farre from hence they judge in vaine PAR. 4. THat I may beare the whole truth before me necessary to the unfolding of what our Saviour practised from the beginning of his eating of the Paschall Lambe till he had finished the most sacred Eucharist I intend under the divine benediction to handle foure poynts three preparatory the fourth definitive and decretory 1. What the Iewes of those times did at their ordinary meales 2. What they then did at their Feasts or Festivall dayes 3. What the Iewes were wont to observe at their eating their Passeover 4. What courses in particular our blessed Saviour tooke and used the night of his apprehension The Prayer ASsist me therefore I beseech thee O omniscient supreamest intelligence most wonderfull Vni-Trinity Trin-Vnity transcendent in fulnesse of knowledge and O sweet Saviour most blessed Lord whose cause I handle whose truth I search and disclose take the vayle of ignorance from before my face let me see with thy piercing eyes let my fleece be wet with thy dew from heaven distill upon me some drops of thy Divine knowledge power thy sacred oyntment and spreading oyle upon my head and fill me with humble veracity for thine owne Names sake O Saviour Iesu God and man the gracious Mediator betweene God and Men. Amen CHAP. II. The Contents of the second Chapter 1. The Iewish strictnesse in often giving of thankes 2. The duty of thankefulnesse exhorted unto 3. Ingratitude condemned 4. The Iewes at their Feasts began their banquet with blessing of a â—â—p of Wine what the particular words were poculum bibatorium every one dranke in order our most blessed Saviour scorned not to follow that custome The custome of the Table of the King of Sweden 5. The Master of the Feast among the Iewes consecrated the bread the very words of consecration translated are set downe 6. Some recreations were at their Festivals and wise holy discourses sometimes riddles were propounded our Saviours divine Table talke 7. The duty of Thankesgiving appoynted by the Apostle for all our doings 8. The temperance of the Primitive Church at their repast and at Feasts also proved by Tertullian and Minutius Foelix also their Prayers and singing and sober retyring 9. Our age in a double extreame some over-prodigally feast it the immoderate use of Tobacco taxed 10. Some are inhospitable inhospitality under pretense of devotion distiked 11. The meane in eating and drinking commended 12. Mirth and feasting practised on the Lords day in Tertullians time 13. Holy Hester her banquet of Wine the brethren of Joseph were temperate though the vulgar hath it inebriati sunt cumeo Iosephs liberality and full table was not intemperate or immodest 14. Christ Feasted on Sabbath dayes 15. Ahashuerus his moderation and Law wished for to be in use PAR. 1. THe Iewes were never wont to eate or drinke without Prayers blessings or giving of thankes especiall thankes for especiall blessings sometimes shorter ejaculations were in use sometimes longer devotions if they are but of Nuts Plumbes Apples Grapes or the like they had Peculiares preculas apt short prayers Zorobabel powred forth thankes for wisedome given unto him 1 Esdras 4.60 1 Esdras 4.60 The Psulmist was abundant in thankesgiving above any other duty both for ordinary and extraordinary blessings inviting all the Host of Heaven and Earth reasonable sensible vegetable yea inanimate creatures to prayse the Lord. PAR. 2. GIfts of minde body and fortunes are to be received with blessing of God generall favours of the Almighty looke for a returne of thankes yea are more to be esteemed as being more common That the heavenly Creatures move constantly in their Spheres that the Sunne shineth that the Moone powreth downe the supernall influences that our preservation with the meanes thereof is continued deserveth from us the Sacrifice of prayse unto God every grace of God unto us must be answered with a grace or thankes from us to God all Rivers runne into the Sea saith * Eccleâ—â— 1.7 Ecclesiastes Chap. 1.7 Unto the place from whence the Rivers come thither they returne againe Adfontem saith Saint a Bern. in cap. Iejunij Serm. 1 Bernard unde exeunt flumina revertuntur ut iterum fluant Flummis aqua si stare caeperit ipsa putrescit inundatione facta superveniens repellitur sic plane sic gratiarum cessat decursus ubi recursus non fuerit nec modo nihil augetur ingrato sed quod acceperat vertitur ei in perniciem Rivers returne to the fountaines that they may flow againe if they begin to stand they grow to decay even so grace ceaseth when it is not returned and to the ungratefull man nothing increaseth but what he received turnes to his overthrow Out blessed Saviour spent a good part of his time in this holy duty for brevity sake I will infist onely upon one place b Ioh. 6.11 Iob. 6.11 Christ gave thankes and then distributed the bread to his Disciples The Apostle gives a reason God hath created meates to be received with thankesgiving c 1 Tim. 4.3 1 Tim. 4.3 It was Gods intention they were created to that purpose or end and they goe against Gods intention who are unthankefull He that eates and drinkes and le ts grace passe Sits downe like an Oxe and riseth like an Asse PAR. 3 THe ingratitude of the receivers indeed infecteth not the meate but their receiving is uncleane and filthy even their minde
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
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
forbid intentio etsi non consequaris in the tenth cogitatio etsi non sequaris saith a great Divine of our Church and he citeth S. Augustin thus Magnum fecit qui non sequitur malum sed non sic perfecit nam cogitare probibetur we are bound by this Commandement to keepe the tablet of our hearts and soules from being dirted or soyled though neuer so little the very listning to Satans temptations and the first thought of evill is sinne and here interdicted for God accounteth that to be voluntary not onely what is committed but what is intended yea the very cogitation which is not hindered by the Will when it is bound to hinder it the thought halfe-received halfe rejected the very seed as is were of sinne and the first degree of entertainement thereof subjecteth a man to this Commandement and not to the breach of others And thus much concerning the Romane Lawes correspondence with the Lawes Divine from whence the Aegyptians tooke them and the Grecians from them for Clemens Alexandrinus Stromat 6. pag. 457. saith well of the Grecians that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did steale from all sorts of Writers and the Romanes had most from the Grecians PAR. 10. MIne old taske is not yet ended after the businesses concerning the meere Alien are thus done off I am by my proposed Method to treate of the stranger or b See above in this Chapter Parag. 2. forraigner were he a professed Travellour were he a Tradsman or Merchant rather errant than fixed he might not be forced to Circumcision he might not partake of the Passeover Exod. 12.45 A forreiner shall not eate thereof The thing that dyed of it selfe was to be given to the stranger that is in thy gates that he may eate it or thou maist sell it unto an Alien Deut. 14.21 these two sorts of strangers might be so served but not the third sort as I thinke the third sort of strangers the Sojourners were such as also continued and dwelt among them within their gates these if they and their Males were circumcised and desirous to eate the Passeover were not excluded from those sacred benefits Let him come neere and keepe the Passeover and he shall be as one borne in the Land Exod. 12.48 and when they dyed they were not buried in the buriall place of strangers which was a distinct coemiterium Matth. 27.7 but were buried among the Iewes Where thou diest I will die and there will I be buried Ruth 1.17 Yea if a stranger or one borne in the Land should have eaten leavened bread any of the seven dayes of the Paschall Festivity even that soule shall be cut off from the Congregation of Israel Exod. 12.19 These so journing strangers in later times were called Proselytes and had many priviledges Num. 15.14 15 16. One Law and one manner shall be for you and for the stranger that sojourneth with you See also Num. 9.14 The Iewes called strangers Sojourners or Proselytes within their Covenant and obedient to the Iewish Law Righteous strangers of holy strangers and converts was our Christian Church also compounded the Iewes did compasse sea and land to make one Proselyte and yet that people may feare without good causes to change the Religion in which they were bred what sayth Christ Matth. 23.15 Ye make him twofold more the child of hell than your selves Devoute Proselytes came and dweit at Hierusalem Act. 2.5 and 10. verses Act. 13.43 Religious Proselytes followed Paul and Barnabas this is confirmed Esay 14.1 The strangers shall be joyned with Israel and they shall cleave to the house of Israel yea the very sons of strangers have Gods gracious promise Esay 56.3 Let not the sonne of the stranger that hath joyned himselfe to the Lord say the Lord hath utterly separated us from his people the devoute sons of the stranger within the Covenant God will bring to his holy mountaines and make them joyfull in his house of prayer the burnt offerings and sacrifices shall be accepted upon Gods Altar vers 7. Thus doe I passe from the described severall sorts of servants as likewise of strangers and close up all for the reconciling of these seeming contradictions mustered up in the front of this Chapter by observing two points of moment 1. First what indulgence soever is granted what grace offered what favour permitted it is onely to such as were circumcised the proofe reacheth home No uncircumcised person shall eate thereof Exod. 12.48 And the very approbatory precepts containe so much the servant bought with money may eate the Passeover when he is circumcised and the sojourning stranger when all his Males be circumcised he may keepe it as is above cited Thus the negative Precepts No stranger shall eate thereof a forraigner an hired servant shall not eate thereof all these and if there be more must be understood of such as are uncircumcised for if any of these had beene admitted into the bosome of the Iewish Church and write their Covenant with the blood of their Circumcision and sealed it with the seale of Gods people then had they an interest in the Passeover 2. The second thing promised to be premised is this How strict soever the Letter of the Law seemeth to carry it that not one but circumcised people might eate thereof yet neither were women circumcised nor yet were they excluded from eating the Passeover that the men Idaealitèr represented the women and the women were as I may so say circumcised in the men see proved in my Miscellanies concerning the second part of the disjunction it is true the Passeover might be eaten by men alone without women so was that most holy Passeover celebrated by our most blessed Saviour nor women nor disciple at large but the Apostles the 12. Apostles onely ate it with him of which God willing hereafter that onely women by themselves ever observed it I have not read I doe not beleeve though the Master of the family supplied the roome of the first-borne yet the priviledge of the first-borne or of the Priest to sacrifice the Passeover was never permitted to women If it be objected that Zipporah Exod. 4.25 circumcised her soone and might she not as well slay the Passeover I answer the difference is great for first Moses was at the point of death and could not circumcise him secondly it was fit that she who in likelihood had hindered Moses from circumcising him should now doe it her selfe thirdly no Expositor ever doubted but all this businesse was translated by the power and direction of God or of the Angell both shewing the cause of Gods wrath against Moses because he who was to give the Law to others was a breaker of the Law given to him by Abraham for the circumcision which though God forbare whilst Moses continued a private man among the Heathen yet now that he was governour Elect going as it were to be installed with the rod of God in his hand Cum baculo
Nebo which he imparted to the followers of the Chaldaean Discipline saith Montanus ib. Bel was renowned for a Captaine Nebo for a Scholler both of them afterwards esteemed to be gods and divers deities Isa 46.1 Bel boweth downe Nebo stoopeth and ver 2. They stoope they bow downe even Bel and Nebo even those two their Images we have it Idolls the vulgar simulacra so Vatablus their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their graven Images were on the beasts S. Hierome interprets Nebo to be Prophecie or divination in the abstract but I follow Montanus who was the greater Hebrician and he who makes Nebo to signifie a diviner a god esteemed to have the spirit of foretelling and prophecying of things to come It is sayd remarkeably Esa 15.2 He is gone up to the high places to weepe Moab shall bowle over Nebo that there was an Altar on Nebo the 70. say that there was mourning for Nebo the judicious Mr. Selden confesseth expounding the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly rendred super by propter that they mourned for the City or Country I will not deny and I thinke they wept also over their bowed Bel and stouped Nebo their Captive Images as People weepe over their dead they bowed and stouped before Bel and Nebo but now Bel bowed and Nebo stouped before them PAR. 4. SO much if not too much to evince that no places where the heathen gods or Idolls were worshipped nor any other place which man or men should choose was to be the place of the true Gods great worship but that place onely which reserved as secret within the closet of his owne breast for a long time after they were gone out of Aegypt even untill the dayes of David then the Lord revealed himselfe more plainely that the place so often before spoken of was to be in the Temple and the Temple in Jerusalem unto which God appropriated most of his Service and among the rest the observing of the Passeover there and no where but there when once they had began there PAR. 5. FOr the Iebusities inhabited Hierusalem divers yeares after David was King in Hebron 2 Sam. 5.6 in which City of Hierusalem when David was once quietly setled I am fully perswaded that the thought of nothing more than of fixing that individuum vagum that wandring Arke and reducing those often fore-prophecyed generall words the place that God would choose to the choosing of some such determined place as God should particularly designe and marke out See 2 Sam. 7.1 c. At that time God did thus farre proceede by the Propheticall mouth of Nathan and revealed unto David 2 Sam. 7.10 c. that God would appoint a place and Davids sonne should build an house for Gods Name and Salomon by Name 1 Chron. 22.9 Yet David rested not but was very inquisitive and most eager to know the speciall place that he might provide Materialls for the future building of it Psal 132.1 Lord remember David and all his afflictions by which he meaneth not all the Troubles and crosses that David had in all his life but all his holy-afflicting cares that he had about things Sacred and the worship of God or his unresting griefes prayers and almes after he had made a vow till God had declared where the Temple should be They enquired not at the Arke of God in the dayes of Saul 1 Chr. 13.3 but there was an heare-say that Ierusalem was to be that place saith Cajetan and therefore so soone as ever David was made King by all the Tribes of Israel the first thing that ever hee is recorded to have done after he was thus chosen was to recover Ierusalem from the Jebusites 2 Sam. 5.3 and 6. verses In the fixt Chapter see his great care to bring the Arke into the City of David yet when God had smitten Vzzah David was afrayd of the Lord and sayd How shall the Arke of the Lord come to me So he carried it aside into the house of Obed Edom but when he discerned that the Lord blessed Obed Edom and all his houshould then David went and brought up the Arke of God from the house of Obed Edom into the Citie of David with gladnesse then David danced before the Lord with all his might and Michal dispised David in her heart When it was thither brought and set in the midst of the Tent which David had pitched for it 1 Chro. 16.1 and the Arke of the Covenant of the Lord remained under Curtaines 1 Chro. 17.1 David did not like those slacke covetous ones of whom God complaineth Hag. 1.4 Is it time for you O yee to dwell in your sieled houses and this house lye waste But he sayd Loe I dwell in a house of Cedar but the Arke of the Lord dwelleth within Curtaines 2 Sam. 7.2 Whereupon he intended to build the Lord an house but was forbid 1 Chro. 17.4 Yet David rested not here but having onely a promise I will ordaine a place for my people ver 9. and desirous to know the particular place now as is most likely did he make that binding vow and oath to the mighty God of Iacob that he would not come into the Tabernacle of his New-builded house nor climbe up to his bed nor sleepe nor slumber till he knew the Vbi or setled place of the Temple If you aske why he named Iacobs God rather than the God of Abraham Cajetan saith it was for the likenesse of the oath that Iacob made when he saw the Ladder reaching from earth to heaven Gen. 28.21 The Lord shall be my God and this stone which I have set for a Pillar shall be Gods house this is none other but the house of God and this is the gate of heaven saith he ver 17. Cajetan addeth that David beleeved the tradition of the Elders that the Temple should be built in the place where Iacob saw the Ladder but Cajetan and the tradition if so it were are both deceived for Bethel or Luz was not nigh the place of the temple at Ierusalem he should rather by this laft reason have called on the God of Abraham who sacrificed on mount Moriah where certainely the Temple afterward stood They are much awry who thinke David made this oath and vow to finde out the Arke at Shilo or Cariathiearim or Abinadab's or Obed Edom's house or the threshing-floore of Araunah Davids prayer was saith the Margin in Vatablus Vt Deus institutum suum de Templo perficiat that God should once bee pleased to bring to passe what he had purposed concerning the Temple all other places wheresoever the Arke had beene were sufficiently knowne to David before and needed not to be sought for or enquired after anxiâ animi solicitudine with such carking and caring as David did now in Tremellius his phrase but to finde out the exact place within which the Temple should be circumscribed Hic labor hoc opus est this David so strugled for that he might prepare things
therefore some needed not to make distinct things of the presence of God in shining or in a cloud in the oracle of the Propitiatory and in the Spirit of Prophesie for the divine Presence answering from the Propitiatory was the Propheticall Spirit and when the Arke and propitiatory were not in the Temple restored no more was the presence of God or the Oracle following from the Spirit of Prophecy Ribera made the Arke comprise these three last things PAR. 11. A Man might weary himselfe and the Reader in the severall reckonings of the five things wanting Galatinus running one way the later Iesuites another way Porchetus primâ parte victoriae contra Hebraeos cap. 7. fol. 19. hath accounts divers all from the Talmud saying these five things were wanting Vrim Thummim Archa Ignis Deitas S. Sanctus the Vrim and Thummim the Arke the holy Fire the Presence of God the Holy Ghost Againe he recknoneth these from the Talmud Archas Cherub Ignis Sechina or Dietas S. Sanctus Vrim Thummim the Arke the Cherub the Fire the Sechina or Presence of God the Holy Ghost the Vrim and Thummim from the glosse of the Talmud he reckoneth Ignis Oleum Vnctionis Archa S. Sanctus Vrim Thummim the Fire the Holy annointing Oyle the Arke the Holy Ghost the Vrim the Thummim Ribera doth not amisse by answering three to esteeme that all five be answered but he doth ill to call it a fable of the Iewes and is not able to prove that the heavenly fire Vrim Thummim and the Arke were in the second Temple These things I have purposely enlarged to confound the obstinate Iew the first Temple had these glorious things which the second Temple wanted till Christ came The first exceeded the second in all outward glory for Ezra 3.12 Many of the Priests and Levites and chiefe of the fathers who were ancient men and had seene the first house when the foundation of the second house was layd before their eyes wepts with a loud voyce for the Temple lay destroyed not sixtie yeares saith Tremell and these ancients wept onely because they saw the second Temple could not be equall to the first Augustin De Civit. Dei 18.28 Ex quo instauratum est nunquà m ostenditur habuisse tantam gloriam quantam habuit tempore Salomonis Since the time that the Temple was renewed it could never be proved that it had so great glory as it had in the dayes of Salomon No say I though you adde Herods structures and so S. Augustin meaneth See this confirmed by Galatinus 4.3 Blame not me if I oppose the learned Ribera since his brother Iesuite Christopher Castrensis on the place maintaineth the contrary to him and refutes him by name Likewise I have seldome observed the wary Leonardus Coquaeus humani aliquid pati to have erred like a man yet his lukewarme fort âsse peradventure that Herods Temple exceeded Salomons is unseasonable too hard of digestion and to be spued out Though Ribera on Hag. 2. num 45. c. from the two Iosephus preferreth Herods Temple and great charges yet David gave more than ever Herod was worth See 1 Chro. 29.3.4 1 Chro. 18.11 especially 1 Chro. 22.14 and 16. verses an 100000. talents of gold and a 1000000. talents of silver besides what Salomon and the Princes and people offered Hag. 2.9 The Prophet saith the glory of this later house shall be greater than the former and the desire of all Nations shall come and I wil fill this house with glory This all Iewes confesse yet they deny the Messiah is come of whom principally those words must be understood though they may be applyed Sensusecundario in a second sense to the Chruch the body of Christ as the 70. and Augustin sense it But Rupertus Lyranus Burgensis Vatablus Galatinus Rabbi Abiba misprinted Aniba and Beda cited by Leonardus Coquaeus Ambrose lib. 3. epist 12. Cyrill in Gen. lib. 15. expound these words of the Messiah So Adrianus Finus in flagello Judaeorum 5.2 Iohannes Eckius and Paulus Palacius these are cited by Ribera Aquinas on 29. of Esay Hugo Dionysius Isidorus are also cited by the consenting Christopher Castrensis to this purpose Leonardus Coquaeus excellently illustrateth this poynt and above all the Prophet Malachy 3.1 correspondently Statim venit ad Templum suus dominator quem vos quaeritis angelous Testamenti quem vos vultis The Lord whom ye seeke shall suddenly come to his Temple even the messenger of his Covenant whom yee delight in And now let me say in honour of my deare Saviour that hee was a Light to lighten the Gentiles and the glory of Gods people Israel Luke 2.32 that the glory of the second Temple in him and by him was farre greater than the glory of Salomons time Judge by these comparisons PAR. 12. 1. THE Iewes had the presence of God in a cloud or in the brightnesse Christ was Emmanuel God with us we had the presence of God in Christ Gods presence to them was separable and separated Gods presence to Christ by Hypostaticall Union was inseparable if Gods presence in Nube or nubeculâ Iudaeorum in the Cloud of the Iewes was such a Prerogative much greater was the presence in the flesh of Christ with which he was clouded Christopher Caster Sicut in Templo Salomonis Praesentia dei nebula aliqua aut fulgore declarata dicebatur gloria dei Templum illustrans inhabitans ita dispensatio Carnis assumptae cum patibulo triumphantis ut ait Hieronymus epist 150. ad Hedibiam Quaest 9. quae est nubecula quâ tectus est sol Iustitiae filius dei gloria verè dicitur illustriorem reddit posteriorem hanc domum quà m illam priorem suo in eam adventis that is As in Salomons Temple the presence of God appearing in a cloud or brightnesse was accounted the glory of God inhabiting the Temple So the Incarnation and Triumph on the Crosse as Hierome phrazeth it which is the Cloud wherewith the Sunne of Righteousnesse the Son of God was covered is truely called glory and maketh the glory of the second house by his comming into it more glorious than ever was the glory of the first house It is not more old than true Quod Sol in Nube Deus in Carne God in the flesh was like the Sunne in a cloud When Christ was first brought into the Temple the Propheticall Spirit came upon Simeon Luke 2.27 and of extraordinary thanks giving upon Anna ver 38. Was the presence of God in a Cloud glorious in the first Temple Much more was the presence of God in Christ of Christ in a Cloud superabundantly glorious Mat. 17.5 A cloud over-shadowed them and a voyce out of the cloud sayd this is my beloved Sonne in whom I am well-pleased this voyce came to him from the excellent glory 2 Pet. 1.17 Was it not a glorious cloud received him out of their sight Act. 1.9 Againe was the presence of
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
recubation to sit downe by companies upon the greene grasse the Interlineary erred to interpret it super viridi foeno upon the greene Hay Franciscus Lucas Brugensis thus ut verbo discumbendi vel accumbendi non necessariò significatur quòd cubuerit seu jacuerit Iesus inter coenandum quanquam ea est propria verbi significatio ita nec significatur necessariò quòdsederit praesertim semper quasi non potuer it aliquando stetisse sed quòd convivio afuerit quòd ex eâ ad quam accesserat mensâ caenam sumpserit nunc stans nunc sedens pro opportunitate vox Syra Semich stanti sedenti ascribi potest significat enim proprie innixum esse quod quidem tam de baculo quà m de lecto vel scamno potest accipi that is as by the word of discumbing or accumbing we are not necessarily to understand that Iesus lay downe at supper time although that indeede be the proper signification of the word so neither is there any necessity enforcing us to say that he sate at least that he sate alwayes as if sometimes hee might not also stand but the meaning is that he was present at the Passeover because he supped at that Table unto which he came sometimes standing sometimes sitting as occasion served The Syriacke word Semich may be applyed either to him that standeth or to him that sitteth for it signifieth properly to leane upon which may be understood as well of a staffe as of a bed or of a forme or boord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sate downe in rankes by hundreds and by fifties these places were no discubitory beds besides the greene grasse and yet the Holy-ghost forbeareth the properest words for sitting the Evangelist also doubleth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in a sort as they did at feasts to that effect I thinke the originall ought to be interpreted though our translatours wholly skip the words and render it onely by companies though many thousands might be by companies which had no reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscator thus observeth S. Marke saith he chap. 6. ver 39. word for word hath it banquetting companies banquetting companies it is a kinde of distributive speech as above two two in a company So in the verse following rowes rowes the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per or By is understood so that the sense must be by companies that is to say they were so distributed into smaller companies as they commonly use to be at banquets c. See Piscator farther on Matth. 14. ver 19. PARA 3. AS this is a faire excuse why our English Translatours do use the word sitting throughout all their description of the Ceremonies in the eating of the Paschall though the words in the Originall doe signifie no such thing sensu primo at first sight for the learned translatours respected the sense and significant meaning not the propriety of the words and in their very discumbing beds there was sitting as I noted before and though we should grant that most of their time was spent in discumbing yet sitting was in likelihood the next lasting Posture and under it in much practise PAR. 4. SO theÌ„ madnesse of some people is hence apparent who will fit forsooth at the receiving of the thrice Sacred Eucharist because Christ is sayd by Matthew Marke and Luke to fit at the eating of the Paschall-Lambe nor have they ought to insist upon but the English Originall upon whom a just seducement hath fallen for being deceived by an indifferent translation of such whom they will not they dare not trust for a faithfull interpretation whilst they will be lead onely by the evidence of the spirit but let them take heede it be not a blacke spirit transfigured into an Angell of light I ever suspected any spirit who shall offer to lead me into matters beyond my Capacitie as God knowes the Common-peoples capacity and the floating imaginations of boyes and girles Apprentises and monoglosses cannot be as such stewards of the Mysteries of God PAR. 5. THe fifth Puncto expressed by S. Marke 14.18 is this As they did eate Jesus spake no doubt some at that instant did not eate and to those perhaps Christ principally spake those words they might pawse a while others did eate and yet harken also yea chiefely harken yet fall againe to their meate and it seemeth Christ both are and yet chose a fit time to speake One of you who eateth with me shall betray me ver 18. Ergo he ate and yet it may seeme probablest that Christ spake not much of the act of their eating but spake onely of them as they were Convivae or Convivatores eaters together with him Beza on Matth. 26.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that dippeth his hand with me in the dish whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is read Mark 14.20 it is not to be taken as if at the very time when Christ sayd these words Iudas his hand was in the dish for this had beene a manifest and undoubted signe of the Traytour as Erasmus rightly observeth but it is to be referred to the mutuall dayly eating together I say against Erasmus and Beza the Apostles understandings being clowded with sorrow or eclipsed divinely they did not take this for an unboubted remonstrance as they suppose PAR. 6. VVHat sayd our Saviour Verily I say unto you one of you which eateth with me shall betray me all words of our Saviour were full of verity nor was one more or lesse true than other yet all words of truth are not of equall weight goodnesse benefit or consideration therefore when remarkeable momentuall or more necessarie marters are handled the word verily is perfixed and set as a Beacon upon an hill as a Diamond in a Ring of gold and sometimes the word is doubled Verily verily Amen sometimes is a kind of Prayer 1 King 1.36 After David had declared that Salomon should succeede him Benajah sayd Amen the Lord God of my Lord the King say so too and it was commanded to be used at the vote of the people in cursing of sinners Deut. 27.15 c. and ever since used at the close of all Prayers in all Churches likewise it signifyeth a certaine asseveration next in firmitude to an oath thus 2 Cor. 1.20 All the promises of God is Christ are yea and in him Amen the adverbe being put for the adjective truely or certainely for true certaine and faithfull Amen in this place signifieth no other thing but assuredly by which he raiseth up their attention to observe somewhat more than ordinary PAR 7. I Say unto you future things are to others unknowne but not unto me others may be deceived I cannot though no man knoweth the bea rt of man except the spirit of man though mans minde be volubilis deambulatoria usque ad mortâ—â— slitting and roving even untill death and what he purposeth one day hee altereth estsoone and sometimes
distresses in stripes imprisonments tumult and labours in watchings and fastings 2 Cor 6.5 hee was also in wearinesse and painfulnesse in watchings often in hunger and thirst in fastings often in cold and nakednesse 1 Cor. 11.27 There is a strange place Act. 27.33 This is the fourteenth day that yee have tarried and continued fasting having taken nothing Aqua vorax inquit Hipocrates quia voraces facit As Pallida mors quia facit pallidos The water saith Hippocrates is said to be devouring because it makes devouring men as death is called pale because it maketh men pale They who travile by sea or the armes of it or by great waters know it and that not onely the holy Apostle Saint Paul and his friends but even the Edaces nautae dura militum ilia the hungry sea-men whom I have seene to eate hartily on cold dryed Poore-Iohns tough-foody-souldiers that any strong bodies or strong temperatures should suffer inediam imbibesiam quarta decimana hunger and thirst for foureteene dayes together is impossible to Nature therefore when it is said They continued fasting having taken nothing wee must not either fly to miraculous operations or say they kept no set meales such as Marriners use to take in calme weather all these foureteene dayes though they might now and then snatch in a little to comfort Nature and eating worke and working â—ate even as by nature the dogges lap and drinke of Nilus and for feare of danger keepe running all the while or by a Scripture phrase they are said not to eate or drinke who are spare eaters and spare drinkers As it is said of Iohn the Baptist Matth. 11.18 Iohn came neither eating nor drinking and yet his meate was locusts and wild honey Matt. 3.4 And we may as well presume he lived not without drinke There is also another rule or two in Divinity which inclines to the clearing of this point First what is said to be done of many is said to be done of all Absolon and all the men of Israel said 2 Sam 17.14 when indeed hee speakes only of the Counsellours of warre or chiefe men that were with Absolon Secondly what is done often is said to be done alwaies Luk. 24.53 The Apostles were continually in the Temple and yet they were in an upper-roome Act. 1.13 And were often otherwhere So by the rule of contraries here they are said to take nothing for they tooke it but seldome and tooke but a little and tooke not any at all after their ordimary fashion PAR. 4. IN the Old Testament they used much fasting even wicked Ahab 1 King 21.27 put sackcloth upon his flesh and fasted and lay in sackcloth and because Ahab did humble himselfe so before God God did respite and reprive his punishment vers 29. The children of Israel being overthrowne Wept before the Lord untill evening Iudg. 20.27 And yet were overthrowne the second time vers 25. After all the children of Israel came to the house of the Lord and wept and sate there before the Lord and fasted that day untill even And then at the third time the children of Israel prevailed against the children of Benjamin vers 46. I humbled my selfe with fasting saith David Psalm 35.13 My heart is wounded within mee Psalm 109.22 My knees are weake through fasting vers 24. Neither eate nor drinke three dayes night nor day sayd Ester to her people Ester 4.16 The Queene her selfe did so and God sent a blessing Turne yee even to mee with all your hearts with fasting Ioel 2.12 Sanctifie a fast vers 15. Who knoweth whether he will returne and repent and leave a blessing behinde him The Prophet answereth vers 18. The Lord will be jealous for his land and will pitty his people PAR. 5. SOme well-devoted of old in three whole dayes ate but once and they termed that space of time Penitentiam Nineveh the repentance of Nineveh And this leadeth mee to speake of that uncouth fast Ionas 3.7 Let neither man nor beast herd nor flocke taste any thing let them not feed nor drinke water An extasie of sorrow godly and holy beareth out seeming infirmities The devout raptures of grace made Mary Magdalen speake with seeming-little sense Iohn 20.13 They have taken away my Lord. Which they Iewes or Disciples She can name none but strongly imagine some And I know not where they have laid him If Christ had beene taken away is it likely they would tell her shee remembred not his promised resurrection but dreamed of his bodies asportation and resting otherwhere Likewise in the 15. verse shee supposeth Christ to be a gardiner saying Sir if thou hast borne him hence tell me where thou hast laid him An unlikely matter that hee would tell her if hee removed him Tell mee and I will take him away Did shee not complaine that hee was taken away before I thinke shee should rather have thought of bringing him backe againe to his first grave than of a second carrying him away nor shee nor I can tell whither I say the superabundance of her griefe powring forth those imperfect words I doubt not made her as much accepted with Christ as ever any of her words or deeds had done before though most rationally Hearty devotion is as the salt of the Sacrifice and keepes all in good savour Semblably though Jonah 3.7 the Nineviticall clothing of beasts with suckcloth may seeme ridiculous if not barbarous though the keeping of them from necessary food may in the eye of the clowne appeare unreasonable unseasonable and most unconscionable because God never looked for repentance from bruite beasts because they could not be taught God was angry or why or that this was a meanes to pacifie him because some offended and others were punished which seemes to tast of injustice because a reasonable service of God is required Rom. 12.1 not beastiall Yet since this extraordinary humiliation was performed as it was appointed out of the depth of sorrow out of the inmost bowels of repentance out of a sanctified distraction out of a measurelesse feare and love God would not contemne humble spirits nor reject contrite soules The sacrifice of all other things must be in their sorts perfect intire or whole but a bruised reede shall not be made worse a wounded-broken heart shall be accepted and God will esteem the blemishes as ornaments where the intentions are profound and surcharged with sacred fervencie whilst they would if they could force their cattell to know Gods wrath against Nineveh by painfull fasting because they knew it not by Ionah his preaching Who can tell if God will turne and repent turne away from his fierce anger that wee perish not vers 9. And God repented of the evill he had said he did it not vers 10. Daniel 9.3 I set my face unto the Lord God to seeke by prayer supplications with fasting sackcloths ashes and whilest hee was speaking in prayer he was divinely illuminated The Prayer O Lord the
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
offâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est ab scidisse separasse divisisse a Sacro choro traduxisse quoque Iudam in potestatem Diaboli the Ancients doe note that the Lord by that sop did cut off separate and divide Iudas from the holy Quire of the Apostles and did deliver him over into the power of the devill This proveth that Iudas went out before the holy Sacrament was administred And how could he then partake of the Eucharist Moreover the words As he entred into Iudas may be as a parenthesis having an entire sense of it selfe though the word of similitude reacheth not to identifie the times but onely compareth the entrances themselves and the words are full of Divine sense though they were reade Come not to this holy Table lest after the taking of that holy Sacrament the Devill enter into you and fill you full of all iniquities Moreover the Lyturgie may truely be sayd to compare the sinnes and following punishments though it compared not the times who offend like Iudas shall be punished like Iudas though the Devill entred into Iudas even before the Paschall Supper and doth enter into Christians after they have received the punishment shall be all one though inflicted at severall times Before the Passeover Iudas sought how he might conveniently betray him Mark 14.11 And before the Passeover Iudas sought opportunity to betray him Mat. 26.16 Yea before he trafficked for blood and before he communed with the chiefe Priests and Captaines Satan entred into Iudas Luk. 22.3 For he had resolved for the sinne before and then Satan entred He entred also into him after hee had received the sop and this was at the second Supper Which of those two extreames did the Lyturgie intimate Againe when Satan entred into Iudas is no matter of faith or of any great consequence nor is so propounded to us in the Lyturgie Last of all the Lyturgie doth not say that Iudas received the Divine food of the most Sacred Eucharist nor can the sense of those words be deduced thence But it saith at the utmost extension that the devill entred into Iudas after he had received the holy Sacrament Which holy Sacrament may very well be understood of the Passeover which was an holy Sacrament of the Iewes and which Iudas questionlesse did take and after which he tooke the Sop at the second Supper and then the devill entred into him And yet for all this Iudas did not partake of the body and blood of our Lord which he was justly separated from because he had sinned and betrayed the innocent blood as himselfe confessed of himselfe Mat. 27.4 And this I hold to be the most satisfactory answere to that specious objection from the Lyturgie the word Sacrament being applyable both to the Jewish and Christian Sacrament Judas taking the former the other Disciples taking both The Prayer OEternall God in Wisedome great in greatnesse powerfull in power infinite in judgement most just and yet such a gracious God whose mercy is over all thy workes and therefore much more over all our workes have mercy upon us deliver us from being the sonnes of perdition keepe Satan from entring into our hearts but rather tread him under our feete and lift us up to thee and fixe our scules on thee for Christ his sake Amen CHAP. XV. The Contents of the fifteenth Chapter 1. Reasons proving that Judas was not present at the Eucharist The 1. Reason drawne from Christs owne Example Examples pierce deeper than words Legall Conjunction 2. A 2. Reason drawne from the Leviticall Leper Leviticus 14.46 3. A 3. Reason drawne from the Leviticall Priests Ezek. 44.23 4. The 4. Reason drawne from Christs purging the Temple from prophane things Marke 11.11 5. The 5. Reason drawne from Davids example Psal 26. 6. The 6. Reason Iudas a Devill Iohn 6.70 7. The 7. Reason drawne from 1 Corinth 10.20.21 The Cup of the Lord and the cup of Devills opposite 8. The 8. Reason drawne from Christs washing the Apostles feete Iohn 13.2 The Schoole-mens opinion 9. The 9. Reason drawne from Heb. 10.26 10. The 10. Reason from Iudas his being excluded from Grace at the end of the second Supper The fourth Generall point 11. The Subsequent or Concomitant occurrences after the Traytors detection The 1. Occurrence Satans entring into Judas When Satan entred into Iudas How Satan entred into Iudas S. Augustine saith Affectu tantum Voluntate Ludolphus Essentially Not into his Soule But into his Body Tolet not Corporally but taking a quiet possession of him Theophylact Occupavit Cor ejus Cyrill praecipitem egit Origen Egit ut Ascensor equum Item Iudas totum Satanam suscepit in se After the Sop. 12. How Iudas was tempted Temptations are either 1. Ascendentes Inward 2. Obrepentes Outward 3. Immissae Darted in by Satan himselfe 13. Three Conclusions 1. Conclusion the Temptations of the world are severall from the Devills Three kindes of Tempters 1. The World 2. The Flesh 3. The Devill 2. Conclusion The temptations hath 3. degrees 1. Beginning 2. Proceeding 3. Consummation Or thus Consider 1. The Primitive Motion 2. The Assisting Commotion 3. The Plenary Agreeing Or thus 1. Suggestion 2. Delight 3. Pleasure 3. Conclusion The Devill is the Authour and Cause of all and every temptation The Devill a tempter The World and Flesh the Devills Instruments 14. How the temptations of the Devill be knowne from the temptations of the World Flesh 15. Satans temptations are Many Manifold Which temptations are grievous and fiery Which temptation is the worst and most dangerous How the World Flesh Satan tempteth The same sinne may be of the World Flesh Devill 16. The Creatures of God tempt us not primarily but by casualty the starres and heavenly influences tempt no man to sinne No more does any earthly thing in its owne Nature What temptations be from Satan the variety of Satans Temptations 17. All men have beene Tempted even the Spirituall Not Christ himselfe nor his Apostles free from Temptations The manner of Satans Temptations 18. Satan may enter into a man often times Iudas his state after Satans second entrance into him PARAGRAPH 1. THe Reasons also hold fairely that Iudas was not present at the Eucharist First whatsoever the Lord commanded himselfe fulfilled for Act. 1.1 Christ began both to doe and teach His first teaching was his doing no teaching is compared to the first practising Examples pierce deeper than words he was first baptized by Iohn before either he baptized and or gave authority to his Disciples or Apostles that they should baptize any But the Lord commanded the giving of holy things to holy people onely when he did say Give not that which is holy unto the dogges neither cast your pearles before swine Mat. 7.6 Therefore he himselfe gave not the holy Sacrament unto Judas PAR. 2. SEcondly Levit. 13.46 The Leper is uncleane he shall dwell alone without the Campe shall his habitation be Numb 5.2 Put out of the Campe every
Numbers 36. at the last verse The 44. Section began Deuteronomy 1.1 ended Deuteronomy 3.22 The 45. Lecture began Deuteronomy 3.23 ended Deuteronomy 7.11 The 46. Lecture began Deuteronomy 7.12 ended Deuteronomy 11.25 The 47. Section began Deuteronomy 11.26 ended Deuteronomy 16.17 The 48. Lecture began Deuteronomy 16.18 ended Deuteronomy 21.9 The 49. Reading began Deuteronomy 21.10 ended Deuteronomy 25. at the last verse The 50. Lecture began Deuteronomy 26.1 ended Deuteronomy 29.9 The 51. Lecture began Deuteronomy 29.10 ended Deuteronomy 30. with the last verse The 52. Lecture began Deuteronomy 31.1 ended Deuterenomy 31. with the last verse The 53. Section of the Law began Deuteronomy 32.1 ended Deuteronomy 32 with the last verse The 54 and last Section of the Law began Deuteronomy 33.1 ended with the last words of Deuteronomy This is transcribed from the Jewish Doctors and Englished by Aynsworth and it is observable I might proceed to other their Readings out of the six Books of the Psalmes as the Jews divided them though the holy Spirit by S. Peter calleth it in the singular number The Book of the Psalmes Acts 1 20. having reference to the first composure and united body of them And out of the Prophets they had another distinct Reading Acts 13.15 After the reading of the Law and the Prophets Acts 13.27 The Rulers knew not Christ nor yet the voyces of the Prophets which are read every Sabbath day And yet by reason of one Spirits dictate and one unity and uniformity of them all in one truth of doctrine the holy Ghost saith Acts 3.18 God shewed by the Mouth of All his Prophets that Christ should suffer But now saith Cornelius Cornelii à Lapide on that place they are accustomed to sing that part which they call Haprathah Propheticam Missionem the propheticall Sending because that being ended the people are sent home See Elias Levita in his Thisbi The Jews deliver traditionally that every of the Lectures of the Law or Pentateuch consisted of one hundred thirty sixe verses And when Antiochus had rent the Books of the Law in pieces which they found and to make sure work as he imagined burnt them also with fire and this the instruments of Antiochus did monethly 1 Macchab. 1.56 58. verses To supply this the Jews saith Lapide took as many verses agreeing in sense with the former out of the Prophets and so read them united in the room of the other and wee may not think any one verse hath perished much lesse so great variety The Jews say confidently that the Lord God more regardeth and respecteth every syllable and letter of the Law than he doth the Stars of Heaven PAR. 3. THese their Deuteroseis or Traditions I will not strictly and rigidly examine though the number of verses in severall Lectures differ Only I will observe these things in or from their former good courses First against the malevolent maledicent recalcitrating ignorant Puritans who reprove our Church for mangling and cutting in pieces the Word of God because we read in our Service one piece of one Chapter and another piece of another and so patch up a Lesson as they terme it I answer In many of these Lectures of the Law Gods chosen people did do so as appeareth in their very first Lecture which ended at Genesis 6 8. and their second Lecture began not at a new whole Chapter but at Genesis 6.9 verse And the like is in diverse other Readings as by the divisions plainely appeareth Therefore if our Church led by such a President and by that which is to be preferred before any humane president Wel-grounded Reasons doth sometimes begin toward the middle of one chapter and end toward the midle of another chapter it is not to bee disallowed Wee aremore to be guided by matter than by Numbers And if any new matter of moment do occurre as often it doth about the midst of a chapter this new notable emergent point wheresoever arising may wel begin a Lesson appropriat for that time and occasion as the Sun-shine always appeareth most welcome from what part of Heaven soever it breaketh from under a cloud Secondly as I hold it most certaine that the names of the Books Divine were called even from their very beginnings as now they are Genesis Exodus and the like So I have not seene it proved that at the first the books were divided by Chapters or the Chapters by Verses Sure I am wheresoever the holy Spirit of God in the New Testament pointeth at or citeth any passage from the Old Testament though the Prophet be named or the Law that is one Book of the Pentaeteuch be mentioned or the Book of Psalmes be particularly expressed yet never in any one of all these places is the chapter much lesse the verse specialized Neither was there any need in those dayes For the Jews got by heart as we say all the Old Testament and upon the least intimation or inckling of any matter they as readily could recite it as many of us can the Lords Prayer or the Ten Commandements PAR. 4. THirdly whereas diverse people of our Westerne parts have horribly Judaized of late and have run on madly in the by-paths of Trask though it bee generally both knowne and confessed that the Iews shall be converted to us and not we Christians to the Iewes Yet I would advise them and all other English Christians whatsoever to beware of these horrid abuses following It is alas it is too common a fault for Women to hold their children out to defile the Church-yards more usuall and common for men to bepisse the corners of our Churches and make them their voyding vessels whilest some wash the filth down into their parents mouths buried nigh that place More especially and as a wicked wonder let me with griefe and indignation of heart â—ecount that whereas the City of Exeter is by its naturall situation one of the sweetest Cities of England and by the ill use of many one of the nastiest and noysommest Cities of the Land whilest not only their by-lanes but the High-faire street yeelds many offensive both sights and savours to the eyes and noses of the Passers by whilest the polluted corners of the â—athedrall are almost dyed by their urine into another colour whilest the Church-yard hath been the draught unto many and the very Câ—oysters the receptacles of their ordures Sacrilegi in Sacrario faciunt oletum I write no more than what I have seen and God thou knowest I know there in that kind worse than what I have now written which for my love to that City I do forbeare For in truth it is an honorable City and the Corporation a choyce Fraternity of worthy good wealthy men Yet let me take leave humbly to advertise them that their holy Predecessors went not to Heaven by opposing that ancient well-founded Cathedrall but by Reverencing of It and of their Canonicall Clergy the guides of their soules and their Ghostly Fathers Let them know
from Sinne Satan and the World worse enemies by farre than the Israelites had any There God walketh not onely to give up our enemies before us but to tread downe Satan under our feet or bruise him Rom. 16.20 Psalm 91.13 Thou shalt tread on the Lion and Adder or aspe the young Lion and the Dragon shalt thou trample under feete All this cannot choose but have a spirituall reference to the Triumph of a Christian over Satan Neither let any man say This was a Iudiciall or Ceremoniall Law The annexed reason of equity and avoyding of inconvenience may plead for the continuance But it was ordeined onely in their journyings I answere Had God more care of their handsomnesse and cleanlinesse in their encampings where they rested one night and departed in the morning than he had of their cleanly behaviour in their Cities and settled habitations It is not denied but after they were fixed in Villages Townes and Cities yet when their Armies were in which they might most conveniently observe and performe in their back-sides gardens hortyards and other by-places Josephus de Bello Iudaico 2.7 relateth of that most strict and religious Order of their Esseni that they even in Iudaea were diligent observers of the Law in this point Therefore shall thy Campe be Holy And in these words Cleannesse is held to be a kinde of Holinesse as the neare good housewife holds cleanlinesse to be a vertue That God may see no uncleane thing in Thee no faedity no uncheannesse in Thee The uncleannesse within the Campe is an uncleannesse within them The Sun-beames are not defiled with looking on such filth much lesse is the most pure eye of the Lord offended at it in regard of himselfe but God respecting the health of man exacteth cleanlinesse and sweetnesse from him as preservatives thereof and inhibiteth stincking nastinesse as the ingenderer of sicknesse and poyson of the good spirits Further the sight of any one uncleane thing may make the Lord turne away from thee The resultance is inforced much more from us by how much our Temples are more holy and God appeareth a more saving way amongst us than among them Nitoris tà m Interni quà m Externi amator est dous qui est fons omnis puritatis spiritusque purissimus saith Lapide God is a lover of all Inward and Outward neatnesse comelinesse and trim handsomnesse he is the fountaine of all cleannesse and purity and is a most undefiled pure Spirit Oh heaken unto this all yee who have forgot God and have discovered your nakednesse and dâ—filed the holy Temple and daily pollute the oursides of it which God abhorreth Sepulchers many Sepulchers and choice of them were among the Heathen of old Gen. 23.6 But in the first Churchyard that ever is recorded to have been in the world for so is the Abrahemium or buriall place which Abraham bought of Ephron called how carefull is the Scripture to preserve even the utmost bounds thereof from profane uses The field and the cave which was therein above-ground and under-ground and all the trees which were in the field that were in all the borders round about were made sure unto Abraham for a possession Gen. 23.17 Not a Tree throughout all the borders but was consecrated from prophane intrusion More nearely to the purpose Gen. 28.11 c. Iacob came to the Citie Luz and in some by-place thereof lay downe to sleepe and because God appeared to him in a dreame and spake to him Iacob said Surely the Lord is in this place and I knew it not And he was afraid and said How dreadfull is this place This is none other but the house of God and This is the gate of heaven Where God gave Iacob some comfortable promises even There how full of reverence modesty feare and awfull regard is he But in these our Churches and Cathedralls unto which you come and where you have the presence of God and his holy Angels and all the promises of this life and the life to come Some of you shew all immodesty and incivility Iacob did not pisse against the stones in That place nor empty his excrements in That sacred Churchyard for it was no other at that time It was not the actuall house of God Then But this stone which I have set for a pillar shall be Gods house saith Jacob Genesis 28.22 And in the meane while he powred not urine or seige at the bottome of it as some of you doe but he powred oyle upon the top of the pillar vers 18. and so with humble devotion did anoint and so consecrate it The Chaldee thus Non est locus communis sed locus in quo beneplacitum est coram deo This is no common place but a place wherein God is well pleased Let those suffer according to their deservings who pollute the places consecrated to God That there is a great difference betweene severall grounds some more holy than others is apparent Exodus 3.5 Where God said to Moses Draw not nigh hither put off thy shooes from thy feet for the place whereon thou standest is holy ground No not Moses himselfe though a very holy man No not Joshuah his successor whom the Captain of the Lords Host commanded Iosh 5.15 Loose thy shooes from off thy feet for the place whereon thou standest is holy and Ioshuah did so Might not such holy and heavenly men weare so much as their shooes because the ground was sacred And shall prophane wretches squeeze out their filth in places Consecrated Moses and Ioshuah knew not at first that the ground was Holy but the beastly ones with us doe know that the Churchyard hath beene seperated and singled from prophane abuse The more is their sinne This fault is somwhat mended by the preaching of the Lord Bishop of that Diocesse since I wrote this And you Reverend and right Worshipfull Magistrates neglect no longer to sharpen your censures and powers to punish the rebellious-sordid slovens these workers of iniquity which stink in the sight of God and of all good people Cause to be provided publike draught-houses jakes privies vaults voyders or voydances The charge is small the remedy easie The delight will be great commendable and a removall or preventer of evils perhaps of plagues pestilences Let not the spirit of Uncleannesse be in the midst of you but rather the God of Holinesse who can abide no uncleane thing Let all be covered Let nothing be left open Follow the godly Jews follow Gods precept Be ye cleanly I thus conclude this digression PAR. 5. THomas Campanella De sensu rerum Magiâ 4.2 thus The time is nigh as by the dispositions of heaven and earth I gather or consider in which the whole World shall returne to the worship of the true God and be the childe of Abraham not a bastard as Macon was But who say I ever read of Macon his being the base childe of Abraham Not the carnall childe of Abraham as the Hebrews
the Eucharist which likewise he did not need nor want To this last point he either answereth nothing which he seldome doth or else it was suppressed by higher authority or his answer is involved in these words Quicquid de hoc sit and in this sense whether Christ received the blessed Sacrament or received it not I will not now speak I will passe it over or the like Aquinas Parte 3. Quaest 81. Articulo 1. handleth this point scholastically Whether Christ took his own Body and Blood And with his authorities and reasons is for the Affirmative though he saith Others think the contrary Soto likewise 4. Sententiarum Distinctione 12. Quaest. 2. Articulo 1. propoundeth the same quick question Whether Christ did Receive his own Body and Blood And he answereth stealing almost all from Aquinas There have not been wanting who have said Christ gave his Body to his Disciples but himselfe took it not Luther de Abrogandâ Missâ privatâ resolveth Christ took not that blessed Sacrament and thence collecteth if Soto belye him not that other Priests ought not to take it but to give Both kinds to the Laity If Luther so said Soto well reproveth him and confuteth him because by Luthers argument the Priests are of worse condition and in a worse state than the people Which none but a popular Claw-back or Calfe of the people will say Aquinas his Inference is much sounder Because the Ministers with us receive it first therefore we conclude Christ first took it For say I Christ commanded us to do as He did And the Church evermore since Christs time doing so that is the Priests not giving the blessed Sacrament till themselves had first received it followeth unforcedly that Christ took it first There be many Canons of the Church which command the Priests first of all to receive So is it in the Councell of Toledo If they that Sacrifice eate not they are guilty of the Lords Sacrament 1 Corinth 10.18 Are not they which eate of the Sacrifices partakers of the Altar For if to participate be to eate and the Sacrificers be the chiefe partakers it resulteth They must first eate The like was practised in the old Law The Priest was served even of the peoples offrings before the people themselves 1 Sam. 2.13 c. If you say that was but an usurpation and prophanation of Ely his sonnes then see the Law it selfe Leviticus 6.25 Where the burnt offring is killed shall the sin-offring be killed before the Lord it is most holy and verse 26. The Priest that offereth it for Sinne shall eate it Leviticus 7.29 c. You may see the Priests portion of the Peace-offrings by a statute for ever Numbers 15.20 Yee shall offer up a cake of the first of your dough Of the first of your dough yee shall give unto the Lord Vers 21. But especially see Deut. 18.3 4. verses and Numb 18.9 c. What God reserved for Aaron his sonnes daughters and house-hold that were cleane All the best of the oyle All the best of the wine and of the wheate the First fruits of them that offer and whatsoever is First ripe in the Land The people of the old Law shall rise up in Judgement against Our people who think the least and worst things are too good for the Clergy though God hath committed to us the word of Reconciliation and given us a power above Angels and Archangels in those most powerfull un-metaphoricall proper words John 20.23 Whosesoever sins yee Remit they are remitted unto them and whosesoever sins yee Retaine they are retained The people of the Law enjoyed not Their part till the Priests had first Their parts not ought Our people to participate of our sacred offerings Till the Priests have taken Their parts Soto his proofe for the Affirmative is a ridiculous one David fuit figura hujus David was a figure hereof who 1 Samuel 21.13 c. before Achish Suis se manibus referebat sic Christus suum corpus suis tenebat manibus suo sumebat ore So Christ held his owne body in his hands and received it with his mouth I answer there are no such words nor words tending to that purpose in the Vulgar either of Hentenius or Saint-andreanus or in Vatablus or the Interlineary nor in the Greeke or Hebrew Nor can I judge from what words in that Chapter Soto did gather his wild protasis or first part of the typicall comparison A weake proofe doth harme to a good cause and so hath Soto done in this point The authority of Hierom in his Epistle to Hedibia de Decem quaestionibus quaestione 2. Tomo 3. fol. 49. reacheth home Dominus Iesus Ipse conviva et convivium ipse comedens qui comeditur The Lord Jesus was himselfe both guest and feast He was both eater and thing eaten Act. 1.1 Iesus began to doe and teach his actions led the way his voyce followed He first Received then Administred He first celebrated the Eucharist then made his Sermon in coenaculo or Sermon in the Supping Chamber Before be Instituted his Baptisme he was Baptized When he said to his Apostles Doe this in remembrance of me if followeth he did take it First Himselfe The Glosse on Ruth 3. saith Christ did eate and drinke That Supper when he delivered the Sacrament of his Body and Blood to his Disciples Soto bringeth this objection When Christ said Take and Eate the question is Whether He did eate or no If you say He had eaten this is against that opinion because he had not Then consecrated the bread For by the subsequent words he did consecrate and say This is my body If He had not eaten then it is apparent He did not before his Disciples For reaching it to them he said This is my Body I answer saith Soto He first broke the bread into Thirteene pieces which when he had in a dish together in his hands He said Take eate this is my body receiving his own part First For he kept Feast with them and the nature of a Feast requireth that the Inviter feed with the Invited He fed with them in the First Supper He dranke with them in the Second Supper In the Best Supper and the Supper which was most properly his Owne did he nor Eate nor Drinke Barradius thus Accepit ex mensâ panem azymum benedixit in partes Duodecem fregit eas consecravit unam sumpsit reliquas distribuit He tooke from the Table unleavened bread He blessed it He brake it into twelve parts He consecrated it One He tooke the Other he distributed Therefore even our adversary being our judge He was at a Table Iudas was not present for then there should have been Thirteene pieces or morsels Christ himselfe received himselfe So they cannot tax me for these opinions or these opinions for novelty but they must needs condemne Barradius and diverse others of their own side Chrysostome homilia 83. on Matthew 26. Christ dranke himselfe
Counterfeits Pictures or Images the Statues had Adoration derived unto Them from the Adoration of those eminent Men who being but Men were by Men made such Gods as they were for doing of good and for those mens sakes and in memory of them were their Semblances or Portraytures and Statues made Adorned Prayed unto or Adored Gen. 4.26 Then began men to call On the Name of the Lord or to call themselves By the name of the Lord as it is in the Margine of our last translation It is true indeed that some learned men and Master Selden among them De Diis Syris in his Prolegomena cap. 3. pag. 28. read it Tunc coeptum est profanari in invocando nomine Jehovae because say they Chalal is interpreted both to Begin and to Profane But the reason is shallow and may be thus retorted Because Chalal is interpreted both to Begin and to Prophane it cannot signifie Coeptum est Profanari but either Coeptum est or Profanatum est That Chalal signifies sometimes to Profane is confessed on all sides But it oftner signifieth to Begin See the great Pagnine pag. 699. c. on the Arabicks Chalal The Interlineary rendreth Hochal by Coeptum est Some of the Jewish Doctors are for Profanare and some for Incipere Aben Ezra upon a most true and sound foundation against all other Jewes of the other side saith If it did here signifie to Prophane Nomen non verbum cum particulâ cohaereret Such is the relation and judgement of Iunius and Tremelius on the place in which I rest Bellarmine Tomo 2. de Monachis lib. 2. cap. 5. is in one extreame A Religious life saith he is so ancient he must meane a Monasticall life if he will confute Melancthon and Calvin as he there pretendeth to doe that there was an adumbration of it in the law of Nature before the Flood for Enos began to call on the Name of the Lord. From whence Authors doe gather saith he that Enos did institute some particular Worship and Higher and Better than the Religion of the people If he meane of the people that were of the cursed seed of Cain I will confesse it If he meane Enos as a Patriarch or chiefe head of a Family instructed the people and prescribed them their Duties both to Beleeve and to Practise and that the people did not right to regulate or frame a Religion to Themselves or their Superiours I will say as he saith Let ignorant presumptuous and frantick Rebels who will Guide both King and Kirke think of this I say God defend me from a Religion compiled and made by the Ignorants or by the Vulgar though two or three factious Superintendents as Thomas Muncer Buchanan Knox or the like doe either lead them or be led by them Bellarmine citeth Waldensis as one of the Authors yet he is a party not a legall witnesse and more suspected than Bellarmine himselfe as living in more ignorant times Yea Bellarmine himselfe might as well have said that Adam's and Eve's manner of life before they had any Childe did adumbrate effigiate or afford a patterne or patrociny for the solitary life of the married Hermites for some such they have had and one of late If Enos did prefigure then a Monasticall life it was of married Monkes also For he begate sonnes and daughters eight hundred and fifteene yeares Gen. 5.10 Lastly If it must be read Profanatum est nomen Domini as is possibly verifiable Then from this place no Monkery can be adumbrated Others are in Another extreame and gather from hence That now was the publique Breaking-in of Idolatry and Gods Name now began to be prophaned So farre was that time from establishing any extraordinary way of religious service of God in their judgements And therefore they reade it as I said before Tunc coeptum est profanari in invocando nomine Iehovae But I say First for the Reading they translate the Hebrew amisse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hochal cannot be expounded both Coeptum est and Profanari also in the same place though in severall places it may signifie sometimes the one and sometimes the other and perhaps both together if Hochal were doubled or repeated Master Selden in the place above cited saith Divers Rabbins have read it Tunc profanatum est in invocando nomine Jehovae where he might have observed that coeptum est was and must be left out Vatablus averreth that another learned Jew expoundeth it Tunc Inquinatum sive profanatum est nomen Domini but Vatablus himselfe rendreth it best of all Tunc coeptum est Invocari nomen Jehovae Profanatum est nomen Domini may possibly be a good reading Coeptum est Invocari is farre more probable in my judgement But single Hochal cannot be rendred Coeptum est profanari if it were true that it might be so at large justifiably expounded from the sense The Interlineary hath it literally and truely Tunc coeptum est ad invocandum in nomine Domini Indeed in the Margin it is Invocari nomen vel pollui where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Likra is made appliable either to Invocation or Prophanation But the word is tortured and though the Interlineary cites the reading so it doth not therefore approve it But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hochal is rendred most properly Coeptum est and in some other place Inquinatum est yet it doth not nor cannot in this place comprehend within its signification any of These two readings either Coeptum est Invocari or Coeptum est Profanari as I said before I say Hochal by it selfe cannot signifie so Lastly I for my part will adhere to the translation of our Church who have it in the Bishops Bibles Then began they to make Invocation in the Name of the Lord or in the last Translation as is before recited God grant me to avoyd unnecessary crochets or straines of singularity with any earnestnesse by following the major part and by using the commonest notions of the words Though the first Edition of Tremelius had it as Drusius saith Tunc coeptum est Profanari the later hath it as a palinody say I Tunc coeptum est Invocari And truely I was glad that after I had uttered and pend my setled single judgement I found Drusius on the place concurring with me Si Hochal hoc loco significat coeptum est non significat Profanatum est contra si significat profanatum est non significat Coeptum est If Hochal in this place doe signifie They Began it doth not signifie They Prophaned and contrarily If it signifie here They Prophaned it cannot signifie They Began So Drusius hath it in his Commentary Ad difficiliora loca Geneseos Cap. 15. pag. 30. where he handles the words more at large Secondly concerning the matter it selfe which neerer concerneth the point in question Whether Worshipping of Idols preceded Worshipping of Kings or Men of Renowne and so Kings came to be Worshipped
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
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
be understood when they say The holy Eucbarist is to be adored 2. Reasons proving that the Apostles received the blessed Eucharist Kneeling 1. Reason Most sacred Reverence is to be exhibited to most sacred things 2. Reason The Fathers of the Primitive Church received it Kneeling 3. Kneeling doth edifie the simple 4. It is an Ecclesiasticall custome The manner of Reverence used both by Priests and Lay people in S. Chrysostomes dayes God will be worshipped aswell in our body as in our Spirit The Penitents in Tertullians time did Kneele down at the receiving of Absolution And it was the common practise of all other Christians in his dayes to worship God Kneeling Except from Easter to Whitsontide and on the Lords day Diverse of holier times had Knees as hard as horne by their continuall Kneeling at Gods worship An adminition to stiffe-kneed Pure-trants 3. Reasons why the devouter sort did forbeare Kneeling betwixt Easter and Whitsontide 1. The Church did so appoint it 2. Hereby the people did shew themselves thankefull Whitsunday whence it hath its denomination Kneeling imports Repentance and Sorrow for Sins Standing implies Thankesgiving for the pardon of our sins The diverse usances of diverse Churches in the Primitive times concerning Fasting and Feasting on the Lords day Kneeling and Standing at the time of Prayer and the Reasons thereof In the Primitive Church they baptized not any except the Sick but at Easter and Whitsontide The newly baptized stood to expresse their Thankefulnesse to God for their baptisme The people in some Churches Stood praying at the Altar on every Sunday between Easter and Whitsontide in remembrance of Christs Resurrection The Christians in the Primitive Church prayed Recto vultu ad Dominum to confront the Heathen who fell down flat on their Faces when they adored their false Gods 4. The great variations of the Primitive Churches concerning the Eating or not Eating of flesh offered to Idols A just discourse to that purpose A good Rule for the peace of the Church Why our Church hath commanded Kneeling at the receiving of the blessed Sacrament when the Primitive Church hath commanded Standing Churches have great power committed unto them The Church upon just motives may change her Orders The meaner sort of all people Ecclesiasticall and Civill are bound to obedience are not to Order Peter Moulin found fault with the precise Ministers of our Church of England The day of Christs Resurrection the first day of his Joy after his Dolorous passions Why the Fathers made Sunday their Holy-day Why they forbade Kneeling and Fasting upon that day What Indifferency is according to S. Hierome A thing Indifferent in it selfe being commanded by the Supreame Magistrate or Church is no longer Indifferent to thee Variety of Ceremonies not hurtfull but beneficiall to the Church of Christ. The Bishop of Rome taxed by Cardinall Palaeotus excused Rome Christian in too many things imitateth Rome Heathen In publique prayer commeth short of it Heathen Rome began all their businesse in the world with this Prayer Quod foelix faustumque sit c. The greater power the Pope and his Cardinalls have the more need they have to pray to God before their publique meetings in their Consistory Kneeling at receiving the holy Eucharist never disliked as a thing of its owne nature evill or unlawfull In the Primitive Church After Whitsontide they used to kneele Kneeling at the blessed Sacrament not prescribed by Scripture but authorized by Tradition confirmed by Custome observed by Faith In the Primitive Church when they received the Sacrament Standing Kneeling they Prayed Standing Kneeling Our Factionists would follow the Primitive Church in one thing but leave her in another 5. A third Reason At the first Institution of things Sacred Profane the solemnity is greater than in the sequell Every New thing hath a golden tayle Proverbe Popular Lecturers have sunke even below scorne All sinnes of former times have descended downe upon our dayes An Epiphonêma or Exclamation against the profane pretenders of Devotion now adayes The lowest humiliation is too little for the house of God They cryed Abrech or Bow the knee before Joseph He that boweth himselfe most before men is most right in the sight of God Diverse examples of Prostration and Geniculation both out of the Old and New Testament A Vice-Roy of Ireland devoutly fell on his knees and asked an Archiepiscopall Benediction The Heathen kneeled downe to worship their very Idols S. Hieromes saying By Kneeling we sooner obtaine what we aske at the hands of God Not lawfull for Any to sit in the porch of the Temple but onely the Kings of Davids loynes The humble Gesture of the Iewes when they came In went out of the Temple The Primitive Church Kneeled to the Altars Altars the seats of the body and blood of Christ. The Crosse in Chrysostomes dayes did alwayes use to remaine upon the Altar An Angel an assistant when Christ is offered up Ambrose To this day we Worship the Flesh of Christ in the Sacrament Idem No man eateth the blessed Sacrament before he have Worshipped Christ in the Sacrament Augustine Constantine the Emperour in his Soliloquies with God pitched on his knees with eyes cast downe to the ground K. Charles partaketh of the body and blood of Christ with as much Humilitie as the meanest penitent amongst his Subjects His holy and devout Gestures at the participation of the Lords Supper turned the heart of a Romanist to embrace the truth on our side In Origens Arnobius and Tertullians dayes the Saints never met in holy places about holy things without decent reverence The Papists in Kneeling adore the very materialls of the Sacrament Yet the Abuse of a thing taketh not away the right use Proved by diverse curious instances Christians may lawfully use many artificiall things though invented by Heathenish Gods Goddesses To argue from the Abuse of things to the whole remooving of the use is ridiculous Illustrated by some particulars Veneration of the Sacrament is accorded on all sides In the very Act of Receiving it it is lawfull to Kneele downe and worship Christ In it Calvin himselfe holdeth That Adoration to be lawfull The Lutherans are divided in this point Illyricus denieth Christ to be Worshipped in the Eucharist Brentius and Bucer hold That then we must worship Christs body Luther himselfe styleth the Eucharist Sacramentum venerabile Adorabile Chemnitius saith None but Sacramentaries deny Christ to be Adored in the Sacrament Chemnitius acknowledgeth these Theses 1. Christ God and Man is to be Adored Onely Arrians deny this 2. Christs humane nature for the hypostaticall union with the Divinitie is to be Adored None but Nestorians will deny this The Apostles worshipped the Humane Nature of Christ Adoration procedeth Cemmunication by the judgement of S. Chrysostome and S. Augustine Christs Flesh as made of Earth may be said to be Gods footstoole So is the Arke All the Angels of God doe Worship Christ Christ is to be Adored alwaies and everywhere
the people who keep off their hats whilst the Atheists are covered and kneele whilst they most profanely do sit The lowest humiliation is too little in that sacred place They cried before Joseph Abrech or bow the Knee Gen. 41.45 Esay 46.23 I have sworne by my selfe the word is gone out of my mouth in righteousnesse and shall not returne that unto mee every knee shall bow which is explained That they shall Kneele before prayer Every knee shall bow to me and Every tongue shall sweare or as S. Paul Roman 14.11 expoundeth it Every tongue shall confesse to God The Apostle S. Paul Phil. 2.9 enlargeth it thus God hath highly exalted Christ and given him a name which is above every name that at the Name of Jesus every Knee shall bow of things in Heaven of things in Earth and things under the Earth Humiliari est ad humum inclinare It is a signe of humblenesse to bow toward the Earth Neither he who stoopeth to take up one falne nor he who prostrateth himselfe and falleth down for dovotion sake amittit statum rectitudinis groweth ever a whit more crooked Yea when he is most down he then standeth up Rectus and rectissimè in curia Coelesti Who humbleth himselfe shall be lifted up of God Psal 119.25 My soule cleaveth to the dust How if not by bodily prostration Abraham bowed himselfe to the ground Gen. 18.2 The great observer of the Commandements Kneeled to Christ Mark 10.17 Act. 21.5 S. Paul and the company rather than they would not Kneele did kneele on the shoare And I have heard of a late Viceroy of Ireland who going to take ship and returne to England devoutly fell on his knees and asked and had an holy Archiepiscopall Benediction and it prospered divinely They worshipped their very Idols Shall not we worship God The meane man bowed down and the great man humbled himselfe which Worship being due to God only because they gave it to Idols it is said Esay 2.9 Therefore forgive them not Which was an usuall and terrible imprecation The father of the Lunatick Kneeled down to Christ Mat. 17.14 The Leper kneeled down to Christ Mark 1.40 2 Chro. 7.3 The people bowed themselves with their faces to the ground upon the pavement and worshipped when they saw the fire come down and when the Glory of the Lord was upon the house And shall not we do the like when we feele the grace of God sanctifying our soules descending upon our spirits and Christ the Glory of his Father inhabiting in our hearts and feeding us When Salomon and the people began their publick devotions Hee kneeled on his knees and spred his hands to Heaven 2 Chro. 6.13 And all the Congregation worshipped untill the burnt offering was finished 2 Chro. 29.28 And when they had made an end of offering Hezekiah and all they that were with him bowed themselves and worshipped vers 29. At all times In the beginning middle and end of Divine service God is to be humbly worshipped S. Hierom on Ephes 3. Fixo in terram poplite magis quod ab eo poscimus impetramus Wee doe the rather obtaine what wee desire when wee kneele Constantine l' Empereur saith It was not lawfull for any to sit in the porch of the Temple except the Kings of Davids loynes They fell on their faces when they came into the Temple And they went backward out of the Temple others say sideward with their faces still looking toward it So great reverence did the very Jews shew toward their Temple Neither is it shame for us to imitate them in our Ingresse and Regresse The Primitive Church did Kneele to the Altars Aris Dei Adgeniculari est Adorare sacro-sanctum Altare Adoremus primum saith an holy Father If at their first approach neere the Altar they Adored It doe you thinke they did not adore Christ when he was to be taken at the Altar whose blessed Sacrament was left upon the Altar Optatus Milevitavus in his sixt Booke against Parmenian In Altaribus votae populi membra Christi portata sunt In the Altars the prayers of the people and the members of Christ are carried God is called upon and the Spirit being requested descendeth on it to the Consecration as Bellarmine holdeth What is the Altar but the feat of the body and blood of Christ Whose body and blood dwelt there for certaine times or seasons Chrysostome in his Oration that Christ is God witnesseth That the Crosse did alwayes use to remaine on the Altar Ambrose lib. 1. in Lucam Doubt not but an Angel is assistant and Christ assistant when Christ is offered up And more fully De Spiritu Sancto 3.12 Carnem Christi hodie in mysteriis adoramus quaem Apostoli in Domino Iesu Adorarunt To this day we worship that Flesh of Christ in the Sacrament which the Apostles adored in Christ Iesus Augustine on Psal 98. Nemo illam carnem manducat nisi prius adoraverit No man eateth the blessed Sacrament before he hath worshipped not the Sacrament it selfe but God or Christ in the Sacrament Ensebius in vitâ Constantini 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He had Soliloquies with God and being pitched on his knees with eyes cast down to the ground he was earnest with God by humble prayers to obtaine those things which he needed When he received our blessed Lord himselfe did Constantine sit on his royall Throne and keepe state or rather descended to the gestures of a thankfull suppliant and humble receiver To the eternall glory of King CHARLES be it knowne unto the remote people who cannot come to see him when he partaketh of the body and blood of our Saviour He doth it not sitting not lying all along not standing but with as much humilitie as the meanest poenitent amongst his Subjects He kneeleth he worshippeth Christ he prayeth he giveth thankes and his gestures are so holy and devout in that sacred participation that as I have beene informed God by him hath turned the heart of a Romanist to embrace the truth on our side And if his enemies did truly take measure of him they would feare his prayers as well as his Armes and his devotion with his power Genua flectimus orantes In prayer-time we kneele saith Origen on the fourth Chapter of Numbers Homil. 5. Arnobius in his first Booke useth this phrase Genu nixo procumbere to pitch on the bended knee The Saints never meet in holy places about holy things without decent reverences expressed by their bodily gestures Detur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in contrarium The poenitents cast themselves downe ad fratrum genua to their Brethrens knets saith Tertullian which they could not doe without Kneeling themselves And did they not kneele when they received Christ But you will say the Papists in Kneeling doe adore the very Eucharist it selfe viz. the materialls I answer Abuses take not away the right use of things If Mercury first invented Letters saith Tertullian de Coronâ
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 Creed 2 Peace of Christ Ignatius and Cyprian 3 A New Oblation Irenaeus 4 Mystery is a common appellation Augustine 5 Life So called by the Affricans Augustine 6 The Oath and strictest band of Religion Augustine 7 The Mysticall Bread Augustine 8 The holy Offering in regard of the offerings for the poore Augustine 9 The Supper of God and the Lords Banquet Tertullian 10 The Lords Testament or Legacy 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 it 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 Greek Priests dismissed their people with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romans with these words I licet Missa est Whence the Christian Roman Church borrows their Masse 16 The Greek Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ministration 17 Sacramentum Sacramentorum c. Nicolaus de Cusâ 18 God Tertullian 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 PARAGRAPH 1. NOw followeth What Gesture we are to use at the administration of the holy Eucharist to others At the Receiving of it our selves Take then thus together in a Masse or lumpe from the best authority under Scripture The English Liturgy or Common Prayer is our best guide We begin it first with the Lords Prayer and the succeeding Prayer Almighty God unto whom all hearts be open c. And this is performed at the Lords Table the Minister standing and the whole Congregation Kneeling And at the Collect the Minister standeth At the rehearsing of the Commandements the Minister standeth as speaking in the person of God and commanding by authority The people hearken pray and kneele at the Recitall of every Commandement Nor did the Israelites do lesse if they did not do more at the first receiving of the Law When the Second Commandement said expresly Thou shalt not bow down thy selfe to them may well be inferred they did Then bow down to him Never did Patriach or Prophet never did Christ Evangelist or Apostle never did holy Man pray sitting when there was opportunity of Kneeling Yet I confesse that Cassian 2.12 reporteth that the Monks of Egypt did sit praying yet he addeth insidentes sedilibus humillimis The rule of S. Benedict cap. 9. mentioneth their sitting at the Reading of three lessons and their rising up at Gloria Patri For at the reading the Collect for the day and the Collect for the King the Priest standeth up and the people kneele still The Epistle the Gospell the Nicaene Creed the Sermon or Homily and the one or more Sentences following may be officiated the Minister and people standing The prayer for the whole state of Christs Militant Church must be done every one Kneeling The one two or three Exhortations following and the short Invitatory advice to the Communicants may be read to them either the Minister and they standing or he standing and they sitting or approaching The generall Confession is to be read both Priest and People humbly Kneeling on their knees The hearty prayer following conjoyned with the Operatory Absolution is to be done by the Priest or Bishop if he be present standing and the people kneeling And in that posture may continue till the Laudatory with Angels and Archagels be performed Then shall the Priest kneele down praying in the name of all the Communicants The people also kneeling and saying Amen to the prayer For I do not remember that ever the Priests did kneele when the people stood but the Priests many times stand when the people kneele As in the words of Prayer and Consecration following the Priest standeth up and People kneele When the Minister or Ministers do participate they kneele When they Distribute and Administer to the People the Priests stand the People receive it kneeling as the Rubrick appointeth And great reason is there people should then kneele at the Divine prayers The Body of our Lord Jesus Christ which was given for thee preserve thy body and soule unto everlasting life and a like prayer is devoutly powred forth at the delivery of the Cup. And will they not kneele when the heart saith Amen to these holy prayers It is so far from being Idolatrous to kneele before God at these prayers that it is obstinate Irreverence Contempt of the Sacrament yea of Christ himselfe Not to kneele for such as are well before instructed Furthermore are we not at that instant advised to be Thankfull which seldome is well performed without Prayer and Prayer is to be said as with lifting up of holy hands 1 Tim. 2.8 so most wise with bending of humbled knees It was also the wicked Pharisee who stood and prayed Luk. 18.11 But Christ himselfe kneeled down and prayed Luk. 22.41 Oh that such wretches as do beat their servants if they be not reverent humble but disrespect their Masters and little esteeme of their kindnesses bestowed would but make the comparison between their heavenly Master and themselves After the participation ended every one solemnly kneeleth downe on his knees and saith the Lords Prayer And in that Gesture continue whilst they say the next prayer or the next save one The Gloria in excelsis Deo by reason of the Prayse Blessing Adoration and Thanksgiving included in it and by reason of the Divine prayers made to the Father and the Son with the coequally-glorious holy-Spirit may well be said or sung All Kneeling The Blessing at their parting is to be performed by the Bishop or Priest standing and by the People Kneeling The Collects after the offertory are to be read all parties Kneeling for every one of them is a powerfull prayer What the Rubrick directly appoints ought to be answered with full and obedient performance And since I have spoke my mind in some points unspecialized in or by the Rubrick I submit my judgement as I do in all other things to the judgement of the Church of England And thus I proceed That the people are most an end to Kneele but especially at the Receiving of the holy Communion is so cleare that all see it except such whose eyes Satan hath blinded And if they do not repent he will lead them blindfolded into the Lake of fire and brimstone which never shall be quenched PAR. 2. THat when the people Kneele the Minister is to deliver the Communion in both kinds into the hands of them is as cleare Maximus a great enemy of the Monothelites saith All men that will Communicate must first wash their