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
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
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
uneaten or unconsumed even in the second supper yea till toward the morning and which Paschall was commonly the last bit of that nights festivitie as some Rabbines affirme Christ set before his Disciples cibum inconsumptibilem everlasting food saith hee Nor are the people now invited to elaborate costly and artificiall feasts as was usuall in the second supper but immortall food is given differing from common meats saith Cyprian PAR. 3. LOe here the common supper for both the Paschall and the Eucharist were Sacramentall not common meates And this ordinary supper was tanquam fibula legis Evangelii The button as it were of the Law and of the Gospell as one of old said of the Baptist So long saith hee as those meats which were provided for the feast were eaten by the Apostles the Passeover was remembred The most learned Father alludeth not to the Paschall Lambe it selfe in his words of meates provided for the feast but to other victuals allowed yea commanded to be used in the second supper Besides bread wine and sauce they were to eate no meates but onely the Lambe one single meat PAR. 4. VVHat if I should furtheÌ„r say that theÌ„ word Inter or betweeÌ„ne evinceÌ„th a triplicity The Sonne in Divinis is in account betweÌ„ene theÌ„ Father and the Holy Ghost which establisheth our beliefe in a Trinity of persons That vertue is a middesse meane or middle betweene two extreames argueÌ„th three things argueth two opposite vices and the golden mediocrity to be betweene two evinceth not onely a duality but plurality A thing done a sentence spoken betweene dinner and supper is passed over in a third parcell of time A supper betweene two banquets sheweth the Antipast the maine refection at supper and the postpast Nothing can be placed betweene fewer than two other preexistent things Vnio est rerum praeexistentium unio Inter praesupponit duo entia Union is the union or coupling together of things which formerly had a beeing The word betweene presupposeth two things at the least A Mediator is not a Mediator of one Gal. 3.20 To be a Mediator betweene two necessarily introduceth a third some way distinct from the other and hee officiateth his Mediatorship None can judge betweene two men or two causes if they be not before in rerum natura or in the world A Supper inter Sacramentales Mensas between the sacramentall banquets of which hereafter distinguisheth it selfe from the two banquets and them from it evidencing at the least numerum ternarium the number of three Saint Augustine lib. 5. Quaestionum super Deuteronom cap. 24. Why did hee adde oxen Deuteron 16.2 When the Passeover was to be taken ex ovibus hoediâ— aâ—t capris of sheepe kids or goates why is mention made of Oxen Hee answereth his owne question by another Is it for other sacrifices which were to be slaine on the very dayes of unleavened bread Whence I may truly collect that on the daies of unleavened bread they had other offerings And therefore on the first day of unleavened bread which was when the passeover was eating they had other provision to be eaten also when the Paschall rites and ceremonies were ended Theophylact on Luk. 22. Pascha stantes comedebant quomodo igitur Dominus recumbere dicitur Dicunt itaque quod postquam comedit legale Pascha recubuerant more vulgari commedentes alios quosdam cibos They ate the passeover standing How then is the Lord said to lye downe They say therefore that after hee had eaten the legall Passeover they lay downe after the common fashion eating certaine other meates Damascen de fide orthodoxa 4. 14. In coenaculo sanctae gloriosae Sion Christus antiquum pascha cum Discipulis suis manducans implens antiquum Testamentum lavit discipulorum pedes Christ having eaten the old passeover with his Disciples in the supping chamber of holy and glorious Sion and having fulfilled the Old Testament washed his Disciples feete When besides the passeover the second supper appointed by the Old Testament may very well be understood Suarez citeth Damascen thus Expletis mysteriis ad communem coenam ventum est having fulfilled the mysteries they went to the common supper But there are no such words in the cited place nor in Iodocus Clychtonaeus the Commentary on Damascen The Prayer O Heavenly Father thou hast created all things for man and blessed them for man adde these further testimonies of thy favour holy Father to sanctifie them unto us and us unto thy selfe for Jesus Christs sake Amen CHAP. IX 1 Proofes from the Protestants for a second Supper Kemnitius Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza awry Scaliger commended 2 Diverse kindes of sauces at the second supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth 3 Bellaria expounded Bacchus his Bellaria Rich wines Scaliger and Beza censured 4 A description of the Ceremony of the Passeover Poculum Hymneseos Things in the description of the Paschall Supper Redundant Deficient Embamma what it was At what time of supper Christ wash't his Disciples feete Benediction at what time of supper used What kinde of herbs were eaten at the Passeover The second supper when it began PARAGRAPH 1. YOu heard before the opinion of the incomparable Ioseph Scaliger of Kemnitius of Beza and yet Beza hath more to say Beza on Matth. 26.26 on the words Edentibus illis c. As they were eating c. Hoc est factum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was done after supper hee proveth it by Luk. 22.20 and the 1 Cor. 11.25 Thence hee concludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word supper in this History is called the Legall supper which Christ abrogating afterwards substituted his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supper of the Lord for ever The same Beza in Mat. 26.20 speaketh of the Jewish custome thus Coena Agni peracta consurgentes altera pedum ablutione facta rursum discumbentes ad secundas mensas sese comparabant In has secundas mensas pro bellariis inferebatur in tribulo acetarium ex intybis lactucis agrestibus The supper of the Lambe being ended they arose and having washed their feete the second time they sate downe againe and addressed themselves to the second supper At this second supper instead of junkets there was brought in in a platter a sallet of Succory Endive and wild Lettice Here Beza is awry making the sowre hearbes or sauces to be excluded from the first supper Agno illo solidocum paucis azymis vescentes Eating that whole Lambe with a little unleavened bread not mentioning the sowre sauce Hee might as well exclude unleavened bread Wiser Scaliger de Emendatione temporum 6. pag. 567. They erre who thinke that Christ did eate the Passeover with unleavened bread for how was it then the Passeover Therefore with unleavened bread and sowre herbes did Christ celebrate the Passeover saith he And indeed sowre herbes were a necessary ceremony lasting and fixed at the eating of this Paschall as I proved