Passeover that they abstained from the bread of Canaan till then is out of doubt they could not eate it till they came toward the borders of Canaan and about that time Manna ceased but the place of i Deut. 29.5 Deut. 29 5 Joyned with Deut. 2.6 seemeth to me demonstrative that they are no corne at all of any other Nations till they came to the plaine of Jericho PAR. 9. THe fourth great Passeover k See 2 Chro 35.18 recorded though questionlesse betweene Joshua and Samuel many more were observed if probability may take place was in the dayes of Samuel at Mizpeh l 2 Kin. 23.22 2 King 23.22 Surely there was not holden such a passeover as Josiah kept from the dayes of the Iudges that judged Israel over whom Samuel was the last Judge nor in all the dayes of the Kings of Israel or Judah consider the change of the phrase there was none from the dayes of the Iudges nor in the dayes of the Kings of Israel or Iudah and then we may both fairely conclude for the negative that no King of Judah or Israel kept so great a passeover as Iosiah's was and affirmatively that in the dayes of the Iudges such an one was kept and lest you might stagger or be uncertaine it is expressely deâ—ermined m 2 Chro. 35.18 2 Chron. 35.18 There was no passeover like unto that which Iosiab celebrated from the dayes of Samuel the Prophet whence conjecturally we may inferre that in the dayes of Samuel there was a most famous passeover equall to Iosiah's if not superiour and in likelihood it was at Mizpeh PAR. 10. A Farther enquiry may perhaps delight you of Israels estate at that time a Iosh 18.1 Iosh 18.1 all Israel assembled together at Shiloh and set up the Tabernacle of the Congregation there Ioshua being President Shiloh was Gods place where God set his name at first b Ier. 7.12 Ier. 3.12 And the Arke was in Shiloh and there settled till the sinnes of Eli and his sonnes made it errant so God forsooke the Tabernacle of Shiloh c Psal 78.60 Psal 78.60 Whereupon all things went to wracke the Philistines overcame Israel in battaile the Arke in which they trusted being sent for from Shiloh did not helpe but the Israelites were againe overthrowne the Arke was taken the high Priest brake his necke his children dyed suddaine and violent death's the Tabernacle was separated from the Arke if not destroyed Rulers Priests and people sinfull a very anarchy was in Iacob and that which was worst of all God was offended with them PAR. 11. IN this deplorable estate Samuel entreth on the governement and first for the Ecclesiasticall estate he brought it into good order for d 1 Chro. 9.22 1 Chron. 9.22 Samuel Samuel the Seer was ordainer and founder of Rules and Orders for the Levites in the set offices though David be mentioned as joynt-reformer with Samuel and named in the first place before him as Kings are above Priests yet if David had not followed his advice it would never have beene said David and Samuel did order it PAR. 12. IT is true that every latter reformation of Religion went by former precedents King Iosiah said e 2 Chro. 35.4 2 Chron. 35.4 Prepare by the houses of your Fathers after your courses according to the writing of David King of Israel and according to the writing of Salomon his sonne Againe f 2 Chro. 29.25 2 Chron. 29.25 The Levites were set in the house of the Lord with Cymbals Psalteries and Harpes according to the commandement of David and of Gad the King Seer and Nathan the Prophet as the Lord commanded the song began with the Trumpets and instruments ordained by David ver 27. And they sang prayses to the Lord with the words of David and of Asaph the Seer ver 30. This was in Hezekiahs Passeover Salomon before them ordered the sacred things in the Temple he did not order those things by his owne will but by the last words of David Ecclesiasticall affaires were ruled as you may discerne if you compare g 1 Chro. 23.27 1 Chro. 24.3 1 Chron. 23.27 with 1 Chron. 24.3 And he was instructed for the building of the house of God h 2 Chro. 3.3 2 Chron. 3.3 Neither was Salomon ruled by Davids mouth-speech alone but David gave to Salomon his sonne the patterne of the porch and other particulars i 1 Chro. 28.11 1 Chron. 28.11 And the patterne of all that he had by the Spirit ver 12. Whence justly resulteth that David had especiall divine Revelations from God and it is likely that from the day of the first unction by Samuel when it was said k 1 Sam. 16.13 1 Sam. 16.13 The Spirit of the Lord came upon David from that day forward that he made divers of these gracious and divine Psalmes and tooke on him the extraordinary thoughts of heavenly things yea David himselfe framed the services of the Levites according to their manner under Aaron their Father as God commanded him l 2 Chro. 24 19 2 Chron. 24.19 PAR. 13. THus winding up from the bottome to the to ppe all true reformation must rest in him from whom all order did spring that is God As in the making of the Tabernacle there was nothing left to the invention of Moses m Exod. 25.9 Exod. 25.9 According to all that I shew thee after the patterne of the Tabernacle and after the patterne of all the instruments thereof so shall ye make it Which is re-confirmed in the New Testament For see saith God that thou make all things according to the patterne shewed thee in the Mount a Heb. 8.5 Heb. 8 5. So out of doubt David had his patternes to follow I named before the Spirit which taught him and the direction of his Seers and Prophets with whom he conversed and the example of Aaron Last of all I say that I may returne from whence I digrested it would never have beene said that David and Samuel ordered such and such things if David had not rather followed Samuels patterne or directions then Samuel Davids For Samuel was the ancienter both man and Iudge and Prophet yea a knowne Prophet of the Lord unto whom in trouble David resorted in private b 1 Sam. 19.18 1 Sam 19.18 And both he and Samuel went and dwelt at Naioth in Ramah and were both together ver 22. When it is likely he received instructions from Samuel concerning the future Temple PAR. 14. FOr most certaine it is that Samuel the Seer had dedicated divers things of worth which were employed on the enriching of the Temple c 1 Chr. 26.28 1 Chron. 26.28 When David was but in the poore fortune of a Reversioner and it is as certaine that David and Samuel ordered divers things d 1 Chro. 9.22 1 Chron. 9.22 as I said before Yea it is added to good purpose Samuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samuel
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
much increased their Luxury to have a sweete perfume made by the composition of them all together and by this meanes oyntments were first found after in the same booke he confesseth the Romanes had their Anoyntings from the Graecians and the Graecians from the Persians So much concerning the anoyntings of other Nations and especially of the Romanes at their feasts PAR. 7. BUt that the Iewes did take their formes or fashions of anoyntings from the Romanes that against Pererius I stiffely deny it was Patrius Mos Iudaeorum ut qui laetitiae vacare aut comptiores gratioresque vellent prodire aliquò lavarent faciem caputque ungerent saith Franciscus Lucas Brugensis that is it was the countrey-fashion of the Iewes to wash their faces and to anoynt their heads when they intended to be merry or to make themselves neate and handsome to goe among their friends and he bringeth instances before the burning of Troy and therefore the Iewes tooke not up this custome of anoynting to ingratiate themselves with the Romanes that the Iewes and Syrians abounded with store of Oyles in very ancient times is apparent the blessing of Ashur was to dip his foote in Oyle Deut. 33.24 that is he was to have abundance of Oyle as Iacob before in another point blessed him That his bread should be fat Gen. 49.20 The Land of Canaan is called a Land of Oyle-Olive Deut. 8.8 Israel sucked honey out of the rocke where the Bees had built their Honi-combes and Oyle out of the flinty-rocke Deut. 32.13 the rocke powred me out Rivers of Oyle Job 29.6 Not as if honey or Oyle did Naturally but Miraculously spring and flow out of the rockes as waters did sometimes in the Israelites necessity Exod. 17.6 When God turned the hard rocke into a standing-water and the flint-stone into a fountaine of waters Psal 114.8 Numb 20.10 c. But stones and rockes being naturally barren were made by Gods extraordinary blessing fruitefull to beare Olive and Palme-trees and they to send forth their fruites Nor can we reasonably imagine that this superabundance of Oyle was onely for outward or onely for inward use but rather for both questionlesse the Widdowes little Oyle in the Cruse 1 King 17.12 Was to be eaten not to anoynt as the case then stood in the great famine and the other Widdow the relict of a sonne of the Prophets who was a good man yet dyed indebted who had nothing in the house save a pot of Oyle 2 King 4.2 kept not that Oyle by her for anoynting but for eating and so the pot of multiplyed Oyle which filled many vessells may well be thought to bee used in or for foode for there are very few things in the world if any so agreeing to the primigenium humidum or the radicall moysture in man-kinde so corresponding in nature with it so naturally cherishing it as Oyle-Olive Isa 1.6 In the Lamentation that extraordinary wounds bruises and putrifying sores were not mollified with oyntment is a confession involved that Oyle or oyntment is a mollifier and healer the good Samaritane powred in Oyle into the woundes of him who fell among theeves Luke 10.34 Of Oyles also among the Iewes some were Sacred some of common use Iacob powred Oyle on the top of a Pillar Gen. 28.18 As it were consecrating the place to Gods worship and he re-iterated this Ceremonie Gen. 35.14 Though when the Law was given by Moses no Religious Pillars without Gods especiall Command for Salomon erected many might be erected Levit. 26.1 And the Pillars made by heathen were to be destroyed Deut. 12.3 breake their Pillars other Sacred Oyle was to anoynt the High-Priest and his sonnes and things Sacred as the Laver Exod. 30.23 is the receipt of sweete Myrrhe 500. sheckels sweete Cynamon 250. sheckles sweete Calamus 250. sheckles Cassia 500. sheckles Oyle-Olive an Hin it shall be an holy anoynting Oyle unto me throughout all your generations ver 31. Vpon mans flesh shall it not be powred neither shall ye make any other like it after the composition of it whosoever compoundeth any like it or whosoever putteth any of it upon a stranger shall be cut off ver 32. * Nota. Yet this inhibition hindereth not but their Kings might be anoynted with this Holy Oyle though Saul and Iehu were anointed out of a brittle Vessell which might denote the short continuance of their Reigne and David and Salomon were anointed out of an Horne which implyeth both abundance and lastingnesse yet the Iewes cannot thence fairely inferre that the Oyles also did differ in specie in kinde perhaps not in Individuo in the particular since the consecrated Oyle was made in great quantitie and was of a lasting strength and might be renewed by Samuel if so there were not 120. yeares betweene Saul and Iehu their severall unction when David bemoaned Sauls death in these words 2 Sam. 1.21 As though Saul had not beene anoynted with Oyle he acknowledged his Unction and signified it was with more than common or profane Oyle all being done by Samuel at Gods especiall Commandement For the service of God see cakes tempered with Oyle and wafers anoynted with Oyle Exod. 29.2 and oyled bread ver 23. The morning and the evening Sacrifice of a Lambe were to have a tenth deale of flower mingled with the fourth part of an Hin of beaten Oyle Exod. 29.40 This holy quaternion of fine wheate salt wine oyle were of much use in the service of God Ezra 6.9.7.22 and if I mistake not the chiefest of these was Oyles pure Oyle-Olive was beaten for the Lamps Levit. 24.2 Will the Lord be pleased with ten thousand of Rivers of Oyle Mic. 6.7 The Vulgat and 70. doe ill to reade it in ten 1000. of fat Goates when the Hebrew hath it In myriadibus torrentium Olei the best or fat of Oyle was given to holy uses Numb 18.12 In this matter I should finde none end if I make it not up my selfe Psal 89.20 With holy Oyle have I anoynted David in Oleo sanctitatis meae uuxi eum I have anoynted him with the Oyle of my holinesse as the Interlin turneth it In Oleo Sanctitatis meae as Vatablus his Margin hath it Ritu solenni adhibito Oleo Sancto quo Reges sacerdotes inungi solent after a solemne manner with holy Oyles such as Kings and Priests doe use to be anoynted with all so Mollerus on the place who also well observeth that it is called both holy Oyle and Gods holy Oyle and that God did doe what Samuel did neither was Samuels action onely accounted Gods action but when David was twise anoynted after Samuel his death First in the 2 Sam. 2.4 The men of Judah anoynted David King over the house of Judah 2 Sam. 5.3 All the Tribes of Israel anoynted David King over Israel yet this was done not by meere motion of men onely but by knowne inspiration Divine and directions before prophecied of they anoynted David King over Israel according to the word of the Lord by
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
The prime intention of the compilers of our Liturgie concerning those words Lest the Devill enter into you as he did into Judas c. Satan entred into Iudas at severall times Fol. 339 The Contents of the fifteenth Chapter Par. 1 REasons proving that Iudas was not present at the Eucharist The 1. Reason drawne from Christs owne Example Examples pierce deeper than words Legall Conjunction Fol. 343 Par. 2 A second Reason drawne from the Leviticall Leaper Leviticus 14.46 ib. Par. 3 A third Reason drawne form the Leviticall Priests Ezeck 44.23 ib. Par. 4 The fourth Reason drawne form Christs purging the Temple from prophane things Marke 11.11 ib. Par. 4 The fourth Reason drawne form Christs purging the Temple from prophane things Marke 11.11 ib. Par. 5 The fifth Reason drawne from Davids example Psal 26. Fol. 344 Par. 6 The sixth Reason Iudas a Devill Ioh. 6.70 ib. Par. 7 The seventh reason drawne from 1 Cor. 10.20.21 The cup of the Lord and the cup of Devills opposite ib. Par. 8 The eight Reason drawne from Christs washing the Apostles feete Ioh. 13.2 The Schoole-mens opinion ib. Par. 9 The ninth Reason drawne from Heb. 10.26 Fol. 345 Par. 10 The tenth Reason from Iudas his being excluded from Grace at the end of the second supper ib. Par. 11 The subsequent or concomitant occurences after the Traytors detection The 1. Occurrence Satans entring into Iudas When and how Satan entred into Iudas Par. 11 The subsequent or concomitant occurences after the Traytors detection The 1. Occurrence Satans entring into Iudas When and how Satan entred into Iudas Par. 11 The subsequent or concomitant occurences after the Traytors detection The 1. Occurrence Satans entring into Iudas When and how Satan entred into Iudas Par. 11 The subsequent or concomitant occurences after the Traytors detection The 1. Occurrence Satans entring into Iudas When and how Satan entred into Iudas Par. 11 The subsequent or concomitant occurences after the Traytors detection The 1. Occurrence Satans entring into Iudas When and 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 Judas totum Satanam suscepit in se After the sop ib. Par. 12 How Iudas was tempted Temptations are either 1 Ascendentes Inward 2 Obrepentes Outward 3 Immissae Darted in by Satan himselfe ib. Par. 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 three 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 Author and cause of all and every temptation The Devill a tempter The World and Flesh the Devills Instruments Fol. 347 Par. 14 How the temptations of the Devill be knowne from the temptations of the World and the Flesh Fol. 348 Par. 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 Fol. 348 Par. 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 earrhly thing in its owne Nature What temptations be from Satan the varietie of Satans temptations Fol. 349 Par. 17 All men have beene tempted even the spirituall not Christ himselfe nor his Apostles free from temptations The manner of Satans temptations ib. Par. 18 Satan may enter into a man oftentimes Iudas his state after Satans second entrance into him Fol. 350 The Contents of the sixteenth Chapter Par. 1 CHrists sentence of separation of Iudas That thou dost doe quickly Whither those words were spoken to the Devill or to Iudas Origen Cyrill Ambrose thinks they were spoken Either to the devill or to Iudas Augustine saith it was Verbum Non Imperantis sed Exprobrantis The Apostles thought them spoken to Iudas 354 2 The Apostles Nesciencie Christ himselfe knew Iudas also knew and some thinke S. Iohn knew Wherefore Christ spake these words That thou dost doe quickely 3 The Apostles misunderstanding Christs words The words were spoken not privately but openly ib. 4. Christ needed nothing for Himselfe his Apostles Christ would have the Church plentifully provided of Temporalls ib. 5. Cookes Reports censured Iudas carried the bagge Fol. 355 The money in the bagge to be employed for Christ. Apostles Poore Par. 6. Iudas his speedie Egresse His receiving the Sop imports Orall manducation Par. 7 Lanthornes and torches import Outward light Inward darkenesse Iudas his Egresse at night At what houre of the Night Iudas went forth Selneccerus his Distribution of the Night-watches What was done in every severall watch Selneccerus censured The crowing of the Cocke about what houre of the night ib. Par. 8. Two questions concerning this Cocke-crowing 1. Question Whether this Cocke did crow Naturally or by Divine Motion Christs looke upon Peter was operative and Vertuous Corporall and Spirituall S. Augustine censured Peters three denialls when and where Fol. 357 Par. 9. 2. Question concerning this Cock-crowing How the different Relations of the severall Evangelists may be reconciled Here are handled 4. Quaeres 1. Quaere whether Christ sayd as S. Marke or as S. Matthew and S. Luke hath it Fol. 344 Par. 10 The 2 Quaere whether S. Peters threefold deniall was accomplished before the Cocke crowed at all or before it crowed twice ib. Par. 11. The 3. Quaere How oft S. Peter was questioned or by others affirmed to bee Christs Disciple ib. Par. 12. The fourth Quaere How many times Peter denyed Christ ib. Par. 13. Answere to the 1. Quaere Fol. 359 Par. 14. Answere to the 2. Quaere ib. Par. 15. Answere to the 3. Quaere Cajetan thinkes S. Peter was 7. times examined thrice by Women foure times by men ib. Par. 16. Answere to the fourth Quaere Cajetans frivolous objection Fol. 360 Par. 17. Three sorts of people questioned Peter Peters threefold deniall and the manner thereof ib. Par. 18. The Divers Relations of the Evangelists reconciled Fol. 361 Par. 19. The Paschall Common Supper lasted about 1. quarter 3. quarters of an houre All the Leviticall Ceremonies performed betweene 6. and 7. a clocke at Night Fol. 362 LIB 3. The Contents of the first Chapter Par. 1_A Preface by way of Admonition to the Vnlearned Invocation of the Learned Fol. 522 Par. 2 Reasons of the word Tricoenium and why I call the Work Tricoenium Christi A threefold Supper farther proved The Papists offended for calling the third Supper the Supper of the Lord. A deviation concerning Maldonat the Jesuite his Life and
videns Samuel the Prophet both to distinguish him from other Samuels who were not Prophets if any such men were and to intimate that his joynt-reformation with David was determined and agreed on before hand with a divine consent flowing from the spirit of prophecy PAR. 15. IN somuch that Samuel is counted one of the Trium-viri e Psal 99 6. Psal 99.6 which were the great instruments of Gods glory in Sion whom the Lord answered when they called on him nor can any wise Christian thinke but Samuel who in expresse termes is said to order the porters f 1 Chro. 9.22 1 Chron. 9.22 Had farre greater care of greater matters Thus much for the state Ecclesiastique which Samuel reduced to good order as a Seer PAR. 16. SEcondly for the state Politique which he governed as a Iudge when in his Circuites which he yearely kept as a Judge Itinerant to Bethel Gilgal and Mizpeh he had spoken unto all the house of Israel g 1 Sam. 2.3 1 Sam. 2.3 And counselled them to put away the strange gods and Ashteroth from among them and to prepare their hearts and serve God onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Septuagint PAR. 17. NOw to shew that both dulia and latria belong onely to God and that the distinction is over nice and over-valued Christ saith to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the Israelites had done so ver 4. Then Samuel bad them gather all Israel to him and promised to pray for them PAR. 18. VVHereupon a dyer or parliament was gathered at Mizpeh ver 6. The people drew water and powred it out before the Lord though they drew it perhaps to drinke as thirsty men for it was no Sacrifice yet being drawne they would not drinke but powred it before the Lord as David did his longed-for water h 2 Sam 23.16 2 Sam. 23 16. c. They abridged their owne desires thwarted their owne appetites certainely they fasted and confessed their sinnes then also did Samuel offer a burnt offering wholly unto the Lord and Samuel cryed unto the Lord and the Lord answered him ver 9. To which place the Psalmist alluded i Psal 99.6 Psal 99.6 yea but what is all this to the Passeover of Samuel or where did Samuel keepe the Passeover I answer that in all probability it was about this time the offering of a sucking Lambe wholly for a burnt offering might be no hinderance but that both he and all the Israelites might keepe a great Passeover before at or after this great reformation though it be not described for other reformations of Joshuah Hezekiah Iosiah were accompanyed with receiving a solemne Passeover and so might this I am sure a Eccle. 46.14 Ecclesiasticus 46.14 It is said of Samuel that he judged the congregation by the Law of the Lord and that in all causes saith Tostatus PAR. 19. THough the causes concerning the divine Law belonged to the high Priest yet some unusuall priviledge was granted to Samuel who was both a Levite and a Prophet and an extraordinary Priest saith the great Salianus in his Annals let me adde that he was a judge also and that the Iudges had a regall power Samuel being herein a Type of Christ a King Priest and Prophet Lastly let the words before cited have their due consideration b 2 Chro. 35.18 2 Chron. 35 18. There was no Passeover like to that of Josiahs from the dayes of Samuel the Prophet and though we cannot punctually say it was in such a yeare of Samuel yet this resultance is unforced and may runne among the likely ones In the dayes of Samuel the prophet there was a passeover like to Josiahs PAR. 20. I Cannot omit that c Iosephus l. 10. c. 5. Iosephus agreeth with the Scripture in sense A Prophetae Samuelis temporibus in hunc usque diem saith he of Iosiahs passeover nulla talis festivit as celebrata fuit he hits upon an excellent reason quia tum omnia juxta praescriptum legum antiquas consuetudines peragebant which words as cited by Salianus may have reference to the dayes either of Samuel or Iosiah Salianus churlishly finds fault with Iosephus as if he accused of Sacriledge and of breaking Lawes and neglecting ancient customes in the greatest Festivity and Sacrifice both Hezekiah Iosaphat Asa Salomon and David himselfe yet Salianus himselfe both supinely passeth over the passeover of Samuel inhering in smaller matters and doth not observe that Iosephus hitteth exactly the Scripture straine namely not so much accusing others of Sacriledge neglect or contempt or any positive mischiefe as saying in a comparative reference that upon reformation there was no passeover every way so absolute as Iosiahs passeover was since the great passeover in the dayes of Samuel Nulla talis Festivit as which words of his may Commodo sensu be well expounded no passeover since Samuels was ever so reall and exquisite for substance manner and matter and so perfectly circumstantiated which the Scripture before Iosephus fully declared And so much for the fourth great passeover which would not have beene omitted by all writers for the place thereof if it could have beene necessarily and demonstratively proved from hence but indeed the argument is onely probable not apodicticall or necessary and yet I thought fit to enlarge this poynt because some matters momentuall are couched in it and divers things conjoyned which lay scattered and therefore not usually observed as parts of one history The Prayer MOst gracious Father thine especiall love to us hath vouchsafed to ingirt and encompasse us thy servants of great Britaine not more with the Ocean than with a Sea of prosperity and gladnesse here is no leading into captivity no complayning in our streetes peace is within our walls and plenteousnesse within our palaces the breath of our nostrils the light of our Israel is upheld and comforted by thee his most gracious spouse his most fruitefull Vine brancheth forth joy for the present and manifold stronger assorances for the time to come Most heartily we blesse thee for this thy mercy and humbly desire the continuance of it upon our most Sacred Soveraigne and upon his most gracious Queene Vpon our most hopefull Prince and royall Progeny and upon us by them for the mediation and merits of thy beloved onely Sonne in whom thou art well-pleased even Iesus Christ our onely Advocate and Redeemer Amen CHAP. IV. The Contents of the fourth Chapter 1. In the fifth great Passeover specialized to be kept by Hezekiah the unsanctifyed in part ate it and in the second moneth by dispensation divine and the Priests and Levits onely killed the Passeover 2. The Kings prayer accepted both for the uncleane Priests and people and the people healed at the good Kings prayer 3. A voluntary Passeover to supply the imperfection of the former Devotions halfe performed are to be renewed and quickened 4. The Priests and Levites prayers accepted of God for the people 5.
would bury in the Dunghill chines of porke or puddings or any swines flesh which their neighboures courteously bestowed upon them they further bragged they would know the saved from the damned by their lookes the Lords day they regarded not and were as obstinate as the Iewes laughing at imprisonment and punishment as a good poore man complained of his wife to me and was it not time that the supreme Magistrate should looke to them If we consider the Scripture of the new Testament which must first be heard we shall finde that Christ doth not diminish but rather augment the weight force and power of divers other commandements concerning Murther see the strictnesse Matth. 5.21 c. and concerning Adultery Matth. 5.28 c. and Matth. 5.24 are choyce Rules for swearing and for other matters in that Chapter but he no where commanded a more rigorous keeping of the Sabbath Indeed he sayd Matth. 24.20 Pray that your flight be not on the Sabbath this evinceth not that he intended a stricter observation of the Sabbath than the Iewes admitted but sensu primo his well-wishings were that they might meete in their flight which was to be both sudden and remote even out of Judea with no impediment either from their opinion of the Sabbath who then thought they might not travell on that day above two miles which they accounted a Sabbaths dayes journey Act. 1.12 or from any other Crosses whatsoever and that Christ meaned not in that place to improve the strict Religion of the Sabbath fairely resulteth from the other words in the first place Pray that your flight be not in the Winter that is cold wet stormy weather or short dayes nor on the Sabbath when ye are unprovided to fly by reason of your full bellies and store of cloathes or your over-strict opinion for in these Cases many more will dye than if the flight were at other times Marke 13.18 He wholly leaveth out the mentioning of the Sabbath and onely sayth Pray ye that your flight be not in the Winter when he mentioneth an impediment from the Sabbath himselfe meaneth not that it is unlawfull to fly farther than two miles to save ones life but argueth from their opinion at that time but in all other places of Scripture where he speaketh of the Sabbath though the Mosaicall Law was then of force and the Sabbath strictly to be observed he inveieth against the Iewish rigour and reduceth it to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Church of England runneth the same way and is not Iewishly zealous In a booke of Canons Printed 1571 by Iohn Day pag. 15. It is said Every Sunday and holiday the Parsons Vicars and Curates shall come to Church so timely and conveniently in due season that the Parishioners having done their businesses may come together c. Lo a permittance of doing worldly businesse before they come to Church and obiter pag. 13. on other times the Parsons are to use their Bowes and shafts onely more to the former point in the advertisement made upon Queene Elizabeths command 1584. among the Articles for administration of Sacraments it is sayd in all Faires and common Markets falling upon Sundayes there shall be no shewing of wares before the service be done Loe here also is no disallowing of shewing wares after service is done but rather an involved indulgence and permittance Besides Christ defended his Disciples for plucking and eating some eares of corne which the Pharisees condemned Matth. 12.1 but Christ proved the lawfulnesse thereof by Davids eating the shew-bread in an exigent which otherwise was unlawfull ver 3.4 Secondly by the Priests who prophane the Sabbath and yet are blamelesse ver 5. by reason that Christ was greater than the Temple and Lord even of the Sabhath day which Lord accepteth more of mercy than of Sacrifices ver 6.7.8 and not fearing their accusation hee both miraculously healed the mans withered hand on the Sabbath day and since every one of them who should have a sheepe fallen into a pit on the Sabbath day would lay hold of it and lift it out how much better is a man than a sheepe wherefore saith Christ it is lawfull to doe well on the Sabbath day ver 11.12 S. Marke 2.27 addeth remarkeably The Sabbath was made for man and not man for the Sabbath and S. Luke speaking of the same Story sayth Christ propounded to them this quicke question Is it lawfull on the Sabbath day to doe good or to doe evill Luke 6.9 apparently implying that not to doe a good worke on the Sabbath day was to doe evill Againe when the Ruler of the Synagogue answered with indignation because Christ healed one on the Sabbath day Christ called him hypocrite Luke 13.25 confuting him by his owne and their generall practise Doth not each one of you on the Sabbath loose his Oxe or his Asse from the Stall and lead him away to watering Observe first nor Oxe nor Asse can take much hurt if they be not wrought though they drinke not from Sun-rising to Sun-set yet for covetousnesse or for pitty they did loose them Secondly they might have loosed them though themselves had not led them away to the watering places for Nature teacheth beasts to know their drinking places but they would lead them away thither which they needed not and being done for lucre was certainely a breach of the Sabbath And Iohn 7.22 The Iewes did on the Sabbath day circumcise a man about which they used many Ceremonies of preparation of abscission of washing of stopping the blood and applying of salves to heale the would though it were but one little part to be wounded and made whole and are ye angry with me saith Christ because I have made a man every whit whole on the Sabbath day Every member of his body and I doubt not also but he healed the ulcers of every ones soule whose bodily parts he healed In 1 Cor. 16.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well translated On the first day of the weeke on the Sabbath day Christ did not take up already made but newly made clay and healed the blinde Joh. 9.14 so that not onely the mayne worke of healing or doing good but all necessary or convenient helpes conducing thereto may be used on the Sabbath day without prophanation thereof for Christ anointed his eyes and sent him to the Poole Siloam and there he washed Againe it is said Matth. 28.1 In the end of the Sabbath as it began to dawne toward the first day of the weeke and Marke 16.1 When the Sabbath was passed the words are most observeable and may involve within themselves not onely that the Sabbath of that weeke was at an end and passed which was true and no man questioneth but even this deeper sense when Christ's rest in the grave had supplied and substantiated the Typicall Sabbath adumbrating his rest for the Sabbaths were shadowes of things to come but the body was Christ Col. 2.17 and his Resurrection from the dead
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
necessary for the Temple PAR. 6. THe issue followeth Loe We heard of it at Ephrata we found it is the fields of the woods ver 6. An Ephramite is all one with an Ephrathite as the Interlineary reades it Iudg. 12.5 should it not rather be an Ephrathite I am sure Iesse the father of David is as well called an Ephrathite of Bethleem Iudah 1 Sam. 17.12 to signifie he was not of the Tribe of Ephraim as a Bethleemite 1 Sam. 16.1 Aneestors of David Boaz Obed Iesse got riches and power in Ephrata and were famous in Bethleem Ruth 4.11 as is most probable In Ephrata was David borne ibi unctus in Regem and there he was annointed King saith Mollerus At Ephrata had he this Revelation where the Temple should be Loe we heard of it at Ephrata and according as we heard we found we found it in the fields of the Wood in the fields of the woody places about Hierusalem Campos Sylvae nominat Hierosolymam quae cincta erat montibus Sylvosis olivetis He calls Hierusalem the fields of the wood which was invironed with woody mountaines and groves of Olive trees saith Mollerus on mount Moriah was the Ramme caught in a thicket by his hornes Gen. 22.13 yet there might be fields by the wood The place which God so long so often promised to chuse is now revealed to be found and found to be in the fields of the wood upon one of the mountaines of Hierusalem was the Temple to be founded and accordingly was founded So soone as God heard the petition of David and satisfied his desire by revealing the particular place it standeth with faire Reason that David then brake out into these words 1 Chron. 22.1 This is the house of the Lord God this is the Altar of the burnt-offerings of Israel which words though they may well be appplied to the Altar spoken of 1 Chron. 21.26 yet they may be extended to the place of the Temple also David foreknowing the place of the Temple prepareth abundance for the building of it as it is in the Contents before the 22. Chapter That it was Davids prayer to finde out the especially-designed place of the Temple None will deny that David did imprecate unto himselfe some mischiefe if he did lye downe on his bed or sleepe before he knew that place is proved by the forme of the words oath and vow in Hebrew viz. si introjero si ascendero si dedero If I goe in if I shall climbe up If I shall give which being imperfect sentences you must understand this or the like sense then may some evill come unto me thus David sware and ratified his oath by his vow also PAR. 7. BVt whether David himselfe recorded these things of himselfe or his Sonne Salomon related them of his Father David and from him is more questioned then necessary to be knowne or resolved The Iewish Doctors ascribe this Psalme to Salomon so doth the late learned Musculus I will helpe them to some Arguments First the immediately and subsequent Psalmes have this inscription Canticum graduum ipsi David a Song of degrees of David this Psalme hath onely this Canticum graduum a Song of degrees Secondly David was wont to say of himselfe Why hast thou forsaken me My helpe commeth of the Lord. He doth not say Why hast thou forsaken David or Davids helpe commeth of the Lord. Thirdly Saith Musculus the later words of the Psalme are wholly Salomons and therefore he fathereth this Psalme on Salomon To the first Argument I answer many yea most Psalmes were made by David and yet doe not beare the Image or Superscription of his name The 125.126.128.129.130 and others have onely his Frontispeece Conticum graduum a Song of degrees as this the 132. hath and yet were not Salomons Againe when Salomon builded so glorious things and made the 127. Psalme it is written in the forefront Canticum graduum ipsi Selomon which word if it had beene added in this verse should have had force to make mee thinke Salomon had indited this Psalme To the second I answer the Argument is onely probable for Psal 18.50 It is said God sheweth to his annointed to David and to his seed yet David made that Psalme So David was the Author of the 144. Psalme as appeareth also by that inscription and yet it is said in a manner as of a third person ver 10. God delivereth David his servant from the hurtfull sword To the Argument of Musculus I answer though Salomon use the like forme 2 Chron. 6.41 c. yet he might doe it imitating the holy words of his Father David as David in some part and a loose off imitated the prayer of Moses Num. 10.35 and admirably enlarged it Psal 68.1 c. My opinion is that David was the Author of this Psalme and God revealed unto him that the especiall place which God so often promised to chuse was his Temple and his Temple was to be at Hierusalem and in such a part of Hierusalem I have not dwelt in any house since I brought Israel out of Aegypt but have walked in a Tent and in a Tabernacle 2 Sam. 7.6 If hee did dwell he dwelt mobiliter still ready to remove saith Cajetan Spake I. saith God a word to any of the Judges of Israel why have yee not built me an house with Ceders 1 Chron. 17.6 or spake I a word to that effect with any of the Tribes of Israel 2 Sam. 7.7 But hee promised David to apppoint the place and David knew certainely the very Vbi of the Temple at Hierusalem Psal 68.29 David mentioneth by name The Temple at Hierusalem 1 Chron. 28 11. David gave to Solomon the patterne of the Porch c. and the Patterne of all that he had by the Spirit ver 12. c. All this said David the Lord made me to understand in writing by his band upon me even all the workes of his patterne ver 19. And by the same Spirit he did foresee not onely severall positures of the parts of the Materiall Temple but also the formall parts even the particulars of Gods Service See 1 Chro. 23.6 and 27. verses 1 Chro. 24.3 1 Chron. 25.1 c. 2 Chron. 8.14 2. Chron. 25.27 and 30. verses Yea by the same Spirit did he foresee the removing of the Arke out of the City of David into the Temple and rejoyced at it as Abraham did to see Christs dayes a farre off We will goe into his Tabernacle we will worship at or towards his footestoole Psal 132.2 Incurvabimus nos scabellâ— pedum ejus We will bend our selves low before his footstoole as Vatablus reads it PAR. 8. AFter these profitable and not unpleasing discourses not wholly upon the By but trenching along upon the maine poynt I returne reassuming that though the Passeover was not to be kept at Hierusalem till the Israelites quietly enjoyed it yet that was the place so often foretold of David had it revealed unto him
were of a free heart burnt offerings 2 Chro. 29.31 And the offerings were more than the Priests could kill ver 34. It is most remarkeable what even the most learned Mr. Selden confesseth and what is a knowne truth that one way or other the Iewes did pay by Gods appointment the fift part of their whole estate unto the Lord and his Priests annually Let the Sacrilegious tithe-robbers seriously weigh that point we have too many so devout forsooth that they give to God their eares yet so prophane and covetous that they will afford God nothing but their eares A single scute or farthing they will not offer how rich soever they be unlesse the Law compell them unlesse their Priests be at their beckes dues duties or Revenewes they cannot abide to neare of yet God hath done more for us Christians than he did for the Iewes and therefore out returne unto the Lord ought to exceede theirs It was a well-weighed collection of Chrysostom's that a good Christian when he considereth what the Iewes pay'd to their Priests and Levites will thinke more is due from him even Horace condemned himselfe for having beene Parcus deorum cultor infrequent a spare and seldome worshipper of God David would not offer to the Lord but that which cost him enough for it nor would the Father of the faithfull consecrate his Church-yard or Abrahemium for a burying place till he had payd for it But we have a late generation of Religion-framers who as I sayd before give nothing willingly unto God but their eares which cost them nothing and have found as they thinke the cheapest way to heaven that ever was thought of by any unlesse Atheists by keeping all to themselves as if no Recognition by goods were due to God for his Creation Universall Dominion generall preservation and particular blessings upon men The Iewes gave God of his owne as much as they were able let Christians looke to it and that they may the better looke to it at least for the payment of their tyth's let them consider what Augustine writeth Serm. 219. de Tempore let us give thankes to God therefore because he gave us good Corne and let us thinke of offering or rather restoring backe the tithes to God he who payeth no tithes invadeth anothers goods St. Hierome on the third of Malachi what I sayd of tithes which were wont of old to be payd by the people to the Priests and Levites is commanded also to the people of our Church viz. not onely to pay tithes but to sell all and follow Christ All in affection and habite not alwayes all actually yet must the taught man communicate unto him that teacheth in all good things While thou with-holdest thy due thou deceivest thy brother thou defraudest God of his due yea doest mocke with him thou deceivest thy selfe But be not deceived God is not mocked Gal. 6.6 if thou payest not God God will pay thee as wee have opportunity we must doe good to all men especially to them who are of the houshold of faith Gal. 6.10 Lastly Origen Homil. 11. on Num. 18. Tom. 1. pag. 209. c. how doth our justice exceede the justice of the Scribes and Pharises as it must or else in no case shall we enter into the kingdome of Heaven Matth. 5.20 if they dared not to taste of their fruits before the Tenths were separated for the Levites and we doe no such things but so abuse the fruites of the earth that nor Priest nor Levite nor Altar partake of it It is convenient and profitable that first-fruites should be payd to the Priests of the Gospell for the Lord hath so ordeined that they who Preach the Gospell should live of the Gospell Contrarily it is unconvenient unworthy and impious that he who worshippeth God and goeth into his Church and knoweth that the Priests and Ministers waite at the Altar doth not give the first-fruites to the Priests of those fruites of the ground which God giveth by his sun and his raine I thinke such a soule hath no memory or mind of God nor thinketh nor beleeveth that God gave those fruits which he so hideth as strange from God For if he beleived them to be given of God he would also know to honour God by rewarding his Priests what Christ would have done by the Pharises more and more abundantly would he have his Disciples to performe and very earnest he is for the first fâ—uites of Corne and beasts and not for the tithes onely so farre Origen The Prayer VVHether it were thy will O heavenly Father that thy precept to the Jewes of rosting the Lambe whole who did secretly insinuate unto us that halfe-Services please not thee that the Sacrifices of our soules without the body or the body alone without the soule are disliked or whether by it thou didst typifie that thou hatest division schisme partialities and delightest in perfect intire unity or whether thou didst intimate both these I humbly beseech the for Jesus Christ his sake that I may please thee both with my soule and with my body and that I may ever be defended and preserved from any singularity defection and obstinacy and may by thee be strengthned to keepe the unity of the Spirit in the bond of peace Amen CHAP. XIII The Contents of the thirteenth Chapter 1. Bread and water imply all Necessary food and sometimes full store 2. Vnleavened Bread was to be eaten with the Passeover and the flesh of the Passeover not to be eaten with any other save unleavened bread 3. Maymonides confuted 4. Sowre Herbes must of necessitie be also eaten with the Passeover 5. When leaven was permitted when the use of it forbidden 6. The Israelites ate no leavened bread from their comming out of Aegypt till they trod on the borders of the Land of Canaan 7. Leaven betokeneth either good or evill 8. Illyricus his triplex fermentum 9. How unleavened bread is called bread of affliction 10. What are the best Monuments 11. The pracept of bitter herbes is a durable Rite 12. Why bitter herbes were to be eaten 13. Christ ate the Passeover with bitter Herbes and the Mysticall signification 14. The bitter Herbes mentioned in the Law 15. The Jewes used herbes for meate as well as for sauce 16. Salt and Vineger were not onely the Jewish sauces PARAGRAPH 1. I Come now to the Ceremonies properly Sacramentall they were three 1. The Eating it 2. With unleavened bread 3. With soure herbes I refer the discourse concerning the eating of the flesh of the Passeover untill I handle the first of the 3 suppers or it may be I may touch it on the By in the interim Bread and water imply all necessary food and sometime full store Elisha said unto the King of Israel set bread and water before them 2 King 6.22 and he prepared great provision for them ver 23. Not against the intent of the Prophet But here bread is taken properly as the two other things Cyprianus in
And after blessing then the younger fort enquired why the preceding Supper was so discordant and divers from all other Suppers with double washings without baked boyled or stewed meates without any herbes save bitter ones As the youth enquired according to that Exod. 12.26 So the head of that societie you may say he was Rex sacrorum Architriclinus King of the Ceremonies Sewer or Master of the feast Gentleman-Vsher Chaplaine in Ordinary or Marshall of the Hall or Symposiast pater discubitus Initiator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who placed the guests according to their worth Nomarcha Coenae the Ruler of the Feast according to that of Exod. 13.8 made remonstrance of what God had done to deliver them from the house of bondage nor might any of their Table-talke be irreligious or vaine or carpingly censorious or provoking to wrath nor was it as at other times with Riddles or other delightfull good discourses nor roved they at large at all sacred conferences but was empaled in and confined to the well-seasoned Relations as the Memoriall then lead them of the plagues in Aegypt of the destroying Angell inhibited to destroy their First-borne of the Seas retiring and the Two walles of water forgetting their naturall Fluidity on the right hand and on the left of their haste and feare and of Pharaohs hardened heart mollified by his drowning and Gods carrying them on Eagles winges Aulus Gellius Noct. Attic. 13.11 Nec loquaces Convivas nec multos legere oportet guests must not be tatling like Geese nor mute as Fishes and the discourses must be jucunde invitabiles delightfull and profitable not perplexing or troublesome the Master or Lord of the Feast must be Non tam lautus quà m sive sordibus neate and cleanely Macrobius Saturnal 7.1 handleth the poynt more at large as a few mute letters dispersed among many vowells in societatem vocis facilè mansuescunt doe make an easie pronounciation so some few unlearned delighting in the company of more learned either accord with them if they can or are delighted with their discourse Timotheum clarum hominom Athenis principem Civitatis ferunt cùm coenuvisset apuà Platonem eoqui convivio admodùm delectat â—s esses videssetque eum postridiè dixisse vestrae quidem Coenae non solùm in praesentiâ sed etià m postero die jucundae sunt that is It is storied of Timothy a famous man of Athens and one of the chiefe of that Citie that having on a time supped with Plato hee was wonderously delighted with that Feast and meeting him by chance the next day he told him that his Supper did rellish a long time after a Philosophers banquet as Cicero lib. 5. Tusquaest PAR. 6. HOw great a care God had of continuing the Memorialls of his favour to the Israelites appeareth by appointing the pot of Manna to be kept and Aarons rod which budded likewise Iosh 4.5 c. Twelve men tooke up twelve stones every man a stone upon his shoulder that this may be a signe among you that when your children aske their fathers in time to come saying what meane you by these stones Then ye shall answer them that the waters of Jordan were cut off before the Arke of the Covenant of the Lord when it passed over Jordan the waters of Jordan were cut off as it is pithily repeated ver 7. See to the same purpose Iosh 4.20 c. Quoties Christiani agapis vescebant fidem Psalmis pascebant ait Tertullianus that is as oft as Christian did fill their bellies together with good cheere they fed their faith with finging of Psalmes Cyprianus lib. 2. epist 2. Nec sit velhora convivii gratia coelestis immunis Sonet Psalmis sobrium convivium that is at all your sober Christian Feasts let Grace be Salt and Psalmes the Musique what Ioshua did was in immitation of what God commanded Exod. 12.35 When ye be come to the land which the Lord will give you you shall keepe the Passeover and when your children shall say unto you what meane you by this Service that yee shall say It is the Sacrifice of the Lords Passeover who passed over the houses of Israel in Aegypt when he smote the Aegyptians and delivered our houses ver 27. Though such discourse was not directly appointed at the first Aegyptian passeover because of their affrighted haste yet I doubt not but both they and their children knew why this Feast was thus kept and ever after it was to them a speaking memoriall of their deliverance concerning which their children were taught to enquire of their parents and their parents were used to relate unto them all their passed seares sorrowes and deliverances with their enemies destructions Exod. 13.8 Thou shalt shew thy sonne in that day and 14. When thy sonne asketh thee Thou shalt say c. So Deut. 6.20 c. When thy sonne asketh thee in time to come Thou shalt say to thy sonne we were Pharaohs bondmen in Aegypt and ver 7. Thou shalt teach them diligently to thy children and shall talke of them when thou sittest in the house when thou walkest by the way when thou lyest downe and when thou risest up The Spouse Cant. 2.9 saith of Christ My beloved is like a Roe or a young Hart behold hee standeth behinde our walls he looketh forth at a window shewing himselfe through the Lattesse Which words the Targum thus Paraphraseth to our purpose as it is set forth by the learned Edmund Rivius The Congregation of Israel said in the time when the glory of God was revealed in Aegypt in the night of the passeover and when he slew all their first-borne God ascended upon swiftest lightning and ranne like ae Roe or young Goate and protected and defended the houses in which we were and stood behind our wall and looked through the Lattesses and saw the blood of the Passeover and of the Circumcision imprinted as it were on our portalls and behold from the highest heavens and saw his people eating the passeover rosted with fire with wilde Lettuce and unleavened bread and spared us and gave no power to Apollyon to destroy us These are the declarative sayings of the Church as the Targum imagineth in answer forsooth to the question like enough to be propounded at the eating of the passeover but in truth Delrio most divinely on the place adapteth the words to our Saviours Incarnation which the obstinate Iew will not beleeve to be accomplished PAR. 7. IF any Psalme were sung at their passeover after Davids time or in it I presume it was the 78. Psalme in which was a full relation of Gods wonders in Aegypt and he teacheth them what he had learned of others ver 3.4 as God commanded them ver 5.6 though God commanded them in other places to teach their children yet this place of Exod. 12.25 may be also aymed ar Till Davids time I suppose they at the passeover did recite Moses his song Exod. 15.1 I will sing unto the Lord for
that first whether bodily filth or soule-spots that the out-side of them may be cleane also If Christ had not meant at all that the cups within were full of extortion when his speech was to the Pharisees he would have said ye and not they but he spake in the third person plurall not in the second therefore the very pots and platters were dumbe deafe and finlesse accessories or attestates to the oppression and wrong committed by their owners and masters the Pharisees I am not ascended very high Pedibus de more lotis saith Josephus They were wont to wash their feere PAR. 6. SAint Paul approved those widowes which lodged strangers and washed the feete of the Saints 1 Tim. 1.5 Tertullian ad uxorem 2.4 testifieth that the Christian women did and that their Gentile husbands disliked them because they did aquam sanctorum pedibus offerre Hierome in his Apologet. against Ruffinus propositum nobis est pedes luvare veneratione non merita dissentire we are resolved to wash our feete with worshipping not to boast of our merits Christ himselfe gently did chide Simon the Pharisee for administring no water for his feete Luke 7.44 the rather I thinke for that he was a water-foule Pharisee which sect was over-scrupulous in manifold washings feete commonly are lesse white than mens hands especially in hot countries or with labouring or wayfaring men and smell worse than their hands doe Thou O Pharisee hast beene so farre from washing and wiping of my feete that thou hast not afforded mee water cold water the cheapest of all dishes to wash or linnen to wipe them but this woman hath drawne water hot water from the fountaine of her eyes and hath washed my feete with teares and wiped them with the haires of her head using her tresses in stead of a Napkin PAR. 7. ABraham and Lot onely afforded water but washed not the feete of their guests Let a little water I pray thee be fetched and wash your feete Gen. 18.4 even ye your owne selves and I will fetch a morsell of bread so Gen. 19.2 Lot wisheth the Angels in mens shapes to wash their feete the Levite and his wife washed their owne feete Judg. 19.21 The washing of our feete conduceth to health cleanelinesse and recovery of strength and was next in goodnesse to a Bathe saith Montanus Josephs Brethren had water given them but they washed their owne feete Gen. 43.24 Abrahams servant and the men that were with them had water given them to wash their feete Aaron and his sonnes were to wash their owne feete Exod. 30.19 So did both they and Moses Exod. 40.31 It was a dainty complement of her who complemented once before her betters when so cunningly shee bespake a reversion 1 Sam. 25.31 even of Abigail the Super-witted Abigail upon the pleasing message to be Davids wife to bow her selfe on her face to the earth and to say ver 41. Let thine handmaid be a servant to wash the feete of the servants of my Lord It was a Courtly ayre and blew sweete from Carmel and the humblest temptation that I have heard of but for all that fayre semblance I remember not that ever any in the old Testament were wont to wash their guests feete or of travellers that the Apostles had washed before their beginning to eate the Paschall-Lambe some parts or others of their bodies is probable enough from Christs saying to Peter Ioh. 13.10 Hee that is washed neede not save to wash his feete these words were spoke at the second Supper and it seemeth they were washed before and if reference be not had to their Baptismall Regeneration the words ran fairest for their first washing ordinarily practised before the passeover was eaten though commonly the Iewes washed againe at the beginning of their second Supper of which God willing hereafter PAR. 8. THe great sinner I thinke began this kinde of humility and was the first recorded in holy Writ that washed anothers feete the Saviour the onely Saviour of the world first fully accomplished that Ceremony by washing the feete of many even of all his Disciples and even of awicked Judas among the rest Heliodorus being the Greeke Sir Philip Sidney or that noble knight the English Heliodorus lib. 2. Aethiop Hist Haec lavabat pedes pâ—lverem abstergebat she washed my feete and wiped away the dust Eusebius 3.15 Calceamenta quoque pedibus tentabat educere quae nunquam nisi â religiosis resolvi consueverunt non solùm pedibus de more lotis sed totis etiam nonnullis corporibus that is they did not onely wash their feete as the usance was but some of them did also wash their whole bodies saith Josephus PAR 9. THat bathing was used for cleanelinesse none but slovens will deny you shall finde it used to that end 2 Sam. 11.2 and Neh. 4.23 But of this hereafter against the much-erring Peterius that it was appointed to Naaman by an especiall command to a religious purpose is apparant 2 King 5 10. Wash in Iordan seven times and thy flesh shall come againe to thee and thou shalt be cleane cleane from the inherent and cutaneall harme that there were also divers Legall or Leviticall Purtfications by water is evidenced Heb. 9.10 but that bathing of their whole bodies was used by the Iewes before the beginning of their feasts or at them I cannot finde though it be probable that some superstltious precise ones might voluntarily take up such a fashion which Iosephus seemeth to point at or it might bee done by some in the latter times of the Emperours for the Romans were wont to bathe ere they feasted but this custome sprang up after Iewish Bathings In Plantus his dayes they washed both their hands and feete Plautus in Persa Act. 5. scena 1. Hoc age accumbe date aquam manibus apponite mensam goe to sit downe give us some water some body for our hands set dinner on the Table and scen 2. Locus hie Tuus est hic accumbe ferte aquam pedibus praebe T is puer this is your place sit you here bring some water for our feete you sirra boy as Baronius well amends it the Graecians did so with more cost Plutarch in Phocions life relateth that Phocion found in his friends house choyce bathes of wine and odoriferous spices to wash the feete of their fellow-feasters and taxeth it for prodigality They did not onely wash but anoynt themselves at feasts Athenaeus lib. 15. saith the Athenians were wont to annoint the feete of delicate Persons the Romanes had to most parts of their bodies appropriate especiall and curious oyntments Baccarimum Aegyptium Phoenicium Nardinum Nar do vina merebere saith Horace in his invitation of Virgill to a feast Garm lib. 4. od 12. that is I will requite thy Nard so fine With a whole tearse of Campaigne wine Never doe we reade that Christ in his life used naturall or artificiall sweete odours but at feasts that oyntment of pure or
Apes of the Romanes which Pererius in a sort saith when our Saviour said to Simon the Pharisee Mine head with oyle thou didst not anoynt thence is fairely deduced that at festivalls guests of the better sort were wont to have their heads anoynted as we have aquam manualem water to wash our hands tendred unto us if no such thing had beene in use upon such occasions Christ would not have challenged him for the neglect of that curteous duty Luke 7.46 Also from Christs advising or commanding the true penitent in the usuall houres and times to anoynt his head Mat. 6.17 that he may seeme rather to be merry than in the sight of men to fast is involved and included that in the dayes of mirth and festivitie when there was no cause of mourning fasting or humbling of their soules in such joviall and geniall dayes they did anoynt their heads expressing thereby their inward rejoycing Hierome on the place thus Iuxta Ritum provinciae Palaestinae loquitur ubifestis diebus solent ungere capita he speaketh according to the usance of the Land of Palaestine where upon festivall dayes they were wont to anoynt their heads and indeede so did all the Easterne Nations before the Romanes were a People PAR. 12. IN Samuels dayes he foretelling that a King would take their daughters to bee Confectionaries 1 Sam. 8.13 as now in Spaine the women are the best perfumers or Milleners is proofe enough of the use of anoynting even in those dayes which custome of womens preparing perfumes and sweete Oyntments continued even in Christs time yea even of applying them for we reade not of any man that at feasts anoynted any or any whilst they lived divers women anointed Christ nor did Simon the Pharisee grudge at the woman for anointing him for that as it should seeme was usuall and lawfull and an Office reserved rather for women than men but because she being a sinner presumed to anoynt him a sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a notorious sinner which he disliked and Christ defended 1 Sam. 8.14 when he threatneth that the King will take away their Olive-yards no man can deny but the use of Oyle was in esteeme for the King would not seize on the worst things PAR. 13. IN Davids time the use of anointing their heads was usuall Psal 23.5 Thou hast anointed mine head with oyle Inpinguâfli in olio caput meum hee speaketh not here of the Regall sacred Unction but of a Festivall anointing for these words precede Thou hast prepared a Table before me and these words follow my cup runneth over because they were wont to drinke liberally and plentifully at their feasts Judai quoties excipiebant convivas bonoratiores quos splendidè tractare volebant eos perfundebant vel balsamo vel aliis unguentis fragrantibus ut ità exhilerarentur nà m cerebrum spiritus suavi odore mirabilitèr reficiuntur excitantur saith Mollerus that is the Jews as often as they entertained their best friends to whom they desired to give the royallèst welcome did use to cast balme or some other fragrant oyntment upon their heads to make them the more merry for the braine and spirits of men are wonderfully refreshed quickned and stirred up by sweete oyntments Againe Psal 92.10 I shall be annointed with fresh oyle where he speaketh de futuro and not de praeterito of the time to come and not of the time past of the holy oyle as the Scripture phrazeth it Psal 89 20. where with David had beene anointed Psal 141.5 Whether you read it Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oyle which shall not breake mine head or thus Let the righteous smite me kindly or reprove me let not their precious oyle breake my head I am sure the annointing of their heads in those times is proved in the Interlineary it is thus rendred Percutiat me malleo justus in misericordiâ increpet me oleum capitis ne frangat caput meum that is Let the righteous smite me with a Mallet in mercy and let him reprove me let not the oyle of the head breake my head The best and principall oyle with which they annointed their heads is there poynted at Psal 104.15 Ad nitere faciendum sacies ab oleo oyle doth make mans face to shine oyle of joy is opposite to mourning Esay 61.3 In the same Davids time Annoint not thy selfe with oyle saith Joab to the wise woman of Tekoah 2 Sam. 13.2 which inhibition in a case extraordinary argueth that anointing of the head at least was ordinary The anointing of the head might be without the Unction of the whole body but they never anointed their bodies unlesse they anointed their heads also semblably Mic. 6.15 Thou shalt tread the Olive but thou shalt not anoint thee with oyle which menace argueth they should not do as they were wont to doe for they were wont to treade out the Olives and to annoint themselves S. Hierome on the place thus Prodest tibi errore cognito ne habeas discipulos ne caput tuum oleo ungas peccatâ—rum c. 'T were good for thee since thou once knowest thine errour to shake off thy followers lest thou annoint thine head with the oyle of sinners when griefe and sorrow was passed when Davids first child by Bathshebah was dead David arose from the earth and washed and annoited himselfe and changed his apparell and went into the house of the Lord and worshipped God then he came to his owne house and did eate 2 Sam. 12.20 In the dayes of Salomon it was part of his Divine Proverbs oyntment and perfume rejoyce the heart Prov. 27.9 more punctually Eccles 9.8 Let thine head lacke none oyntment where an ordinary if not a dayly use thereof is advised Athenaeus reporteth Possidonius his History Apud Syros in epulis Regum ubi datae coronae sunt convivis ingredi quosdam cum utriculis unguenti Babylonii qui mensam circum-euntes accumbentium coronas eo errorant aliud praeterea nihil conspergentes that is Among the Syrians at the banquets of their Kings they use to crowne their guests with crownes certaine Servitors came in with little bottles of Babylonian oyntment who going round about the Table doe besprinkle the crownes of their guests with that and with nothing else but sure the guise of those times was to anoint their haire and their heads you heard what Thyestes said as is before cited and the whore in Ezekiel prepared beautifull crownes for her lovers at her Festivalls Ezek. 23.42 nor was oyle wanting or Incense in the precedent verse and we may well thinke they were there for use and not for sight onely PAR. 14. MYne hands droppe with myrrhe and my fingers with sweete-smelling myrrhe Cant. 5.5 saith the Spouse The Bridegromes lips like Lillyes dropping sweet-smelling Myrrhe vers 13. Because of the savour of thy good oyntments thy name is oyntment powred forth therefore
to thinke it was not meant of his Chariot but is meant of his bed the Hebrew word Aphirion being no where else in Scripture affordeth conjecture to many interpretations Kimchi and Jarchi S. Ambrose with others expound it per Thalamum aut lectulum a bed others reade Conopaeum or conopium of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Canopie most certaine it is that Salomon had most choyse costly and curious Bed-ornaments in so much that the comeliest and fairest among women Cant. 7.8 was compared to the Curtaines of Salomon Cant. 1.5 After this Abasuerus perhaps imitated Salomon for at his feast were white greene and blew hangings fastned with cords of fine linnen and purple to silver rings and pillars of marble the beds were of gold and silver upon a pavement of red and blue and white and blacke marble Est 1.6 The representative whore in Ezekiel sate upon a stately or honorable bed Ezek. 23.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedisti in lecto pulcherrimo as Vatablus rendreth the 70. sedisti super lectum honorabilem as hee rendreth the Hebrew and expoundeth all thus In thoro egregio vel pulchro benè ornato inclyto which the common whore interpreteth Prov. 7.16 saying of her selfe I have decked my bed with coverings of tapestry with carved workes with fine linnen of Aegypt and she perfumed also her bed ver 17. This was long before Romulus was borne and therefore if the Jewes in our blessed Saviours time were so excessive in their chamber and bed-ornaments they borrowed not those fashions of the Romanes which themselves used long before but the Romanes imitated the luxurie and prodigality of the Iewes and other Easterne Nations PAR. 5. I Might spend much time if I reckoned up all that may be said either of the womens aboundant cost in adorning their Idolls or of the sacred attire of the Levites Priests and especially the High-priest and the Tabernacle briefely thus 2 King 23.7 In the house of the Sodomites women wove hangings for the grove Ezek. 16.16 Of thy garments thou didst take and decke the high places with divers colours Thou takedst thy broydered garments and coveredst Images Ezek. 16.8 The Idolaters cloathed their Images with blew and purple Ier. 10.9 yea silver spread into plates is brought from Tarshish and gold from Vphaz the worke of the workeman and hands of the founder Tenues subtiles bracteae seu crustae inducurtur ligneo simulacro quibus imbracteatur that is their woodden Images are curiously over-laid and embellished with gold foyle that I may speake in the phraize of Ammianus Marcellinus concerning sacred ornaments Aarons holy garments were for glory and beauty Exod. 28 2. so were the garments of his sonnes verse 40. made and wrought by all that were wise-hearted whom God had filled with the spirit of wisedome vers 3. At the making of the Tabernacle they offered gold silver and brasse blew purple and scarlet Exod. 25.3 c. see Exod. 39 2. c. and they made the tabernacle with ten curtaines of fine twined linnen and blew and purple and scarlet with Cherubims of cunning worke Exod. 26.1 And not onely the doore but the very Court of the Tabernacle was inclosed with rich broad and long hangings Exod. 27.9 c. And for the very gate of the Court shall be an hanging of 20. Cubites of blue and purple and scarlet and fine twined linnen wrought with needle-worke Moses used purple and scarlet wooll to besprinkle things sacred or to make them sacred Heb. 9.19 PAR. 6. BUt I descend to the wearing apparell of the Jewes the Jewes had varietie of apparell I thinke I may say above other Nations fitted to all occasions 1. For gifts 2. For appearance in publique 3. For disguise 4. For Mortification 5. For feasting 6. For severall ages and degrees in wonderfull plenty 1. Joseph gave Benjamin five changes of rayments Gen. 45.22 Naaman brought with him as a present ten changes of rayments 2 King 5.5 2. Iosephs garment was changed and he shaved himselfe when he appeared before Pharaoh Gen. 41.14 And Pharaoh arrayed Ioseph in vestments of fine linnen or silke ver 42. So Daniel was cloathed with Scarlet by Belshazzar his Command Dan. 5 29. and Mordecai was cloathed with the royall apparell which the King did weare Est 6.11 3. Saul had rayment for disguise 1 Sam. 28.8 and Ieroboams wife in all likehood 1 King 24.2 the widdow of Tekoah put on a new mourning apparell 2 Sam. 14.2 when she undertooke to be a curious Masker 4. In sorrow squalid apparell was used Zech. 3.3 Ioshuah the high-priest was cloathed with filthy garments and God promised him saying I will cloath thee with change of rayment David lay all night upon the earth 2 Sam. 12.16 and afterward changed his apparrell and came into the house of the Lord and worshipped ver 20. In adversity also many lay in sacke-cloath and ashes Est 4.3 c. Cloath of sackcloath was worne in dayes of tribulation Revel 11.3 Yea it was next their very skinne Iob 16.15 I have sowed sackecloath upon my skin penitents sate in sacke-cloath and ashes Luke 10.13 Iacob rent his cloathes and put sackecloath upon his loynes Gen. 37.34 Hierome Epist ad Lucinium fol. 69. literâ 〈◊〉 saith ego insignia paupertatis quotidiana symbola id est signa poenitentiae tibi sorori tuae nisi quatuor Ciliciola apta proposito usibus vestris that is I have sent thee and thy sister 4. hayre-cloathes or Sacke-cloathes the ensignes of poverty and liveries of dayly pennance fit for your use and purpose for hayre-cloth or sacke-cloath was the induments of penitents 5. Eccles 9.8 Let thy garments be alwayes white saith Salomon where he speaketh of times of joy and feasting as appeareth both by the precedent and subsequent verses be alwayes neate handsome cleanely but especially at mirth and feasting alwayes white not alwayes white as whitenesse is opposed to blackenesse but as white is taken for well-coloured shining exquisite and is contra-distinguished to base beggerly sordid or foule Salomon had linnen yarne brought out of Aegypt the Kings Merchants received the linnen yarne at a price 2 Chro. 1.16 So that they might frame the cloth according to their owne desires other phrases are used Iam. 2.2 c goodly apparell and gay-clothing is contra-opposed to vile rayment Philo lib. 2. de vit â Contemplativâ saith the Iewes are wont to feast in white apparell which in likelihood they practised from the cited place of Salomon yea saith Philo the very attendant waiting-boyes at those their feasts were tenuissimas candidissimas praecincti tunicas clad in very thin and white garments anteriore parte ad genua demissas posteriore ad poplites the fore part reaching to the knees the hinder part to their hammes The Lord threatneth in the day of his Sacrifice which was commonly a day of feasting to punish such as are cloathed with strange apparell Zeph. 1.8 which may be well interpreted of
Disciples of Christ fasted often The place Act. 27.33 cleered The word All in Scripture often used for many 4. Fasting much used in the old Testament 5. Poenitentia Nineveb what it is Hearty devotion the Salt of Religion Why the Ninivites made their beasts to fast PARAGRAPH I. MOre concerning Christs temperancie I will not say Let mee say something also concerning his most holy Apostles but first a little of the Romans The Romans ate foure times a day I mean the youth labouring men travellors and sicke people as they were able The first Refection Martial speaketh of in his Epigram Surgite jam vendit pueris jentacula pistor Cristataeque sonant undique lucis aves Awake arise hot Pudding-pies to th' boyes the Bakers sell And crested Cocks like faithfull Clocks the mornes approach fore-tell Some called this breakfast prandiculum The second Refection was prandium or Merenda they two were all one saith Festus or diverse words of the same signification Their dinners were short sparing private The whole day was time little enough for the busie active Roman The more Gentilely bred ate at the most but twice as Hierom Mercurialis variarum Lectionum 4.17 and Aldus Manutius de Quaesit paer Epist lib. 1. Epist 4. proveth from many old writers The third Supper which of old or at first they were wont to eate in propatulo in the open aire or sight of all men In after times they invited their friends to their private houses and chambers Our men are wiser then the Graecians saith Cicero Epistol ad Familiares 9.24 The Graecians call these Suppers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compotationes or concoenationes drinkings together or suppings together The Romans stile them Convivia as it were livings together quod tum maxime simul vivitur because then especially men lived together In defence of the Graecians I might say that the Hebrewes also excellently do call this Epularem congressum this feasting of friends from their drinking for from Shatath bibere to drinke a feast is named Mishteh potatio a drinking In eating they mentioned not their friends In their drinking they did Haman was called ad bibendum cum Regina to drinke with the Queene Ester 7.1 that is ad Convivium to feast saith Bolducus on Iob 1. But of wine and sweete meates say I rather then of Shamble-meates or fowle Yet must I needs joyne issue with Cicero in the same place when he saith to Paetus Extra jocum monco te quod pertinere ad beate vivendum arbitror ut cum bonis viris jucundis amantibus tuis vivas I would advise thee in good sober sadnesse which may much conduce to thy happinesse that thou comfort thy selfe with merry companions and those that are thy true friends nor do I referre it to pleasure meere pleasure but to community of life and repast and to the relaxation and unbending of the minde which is chiefly wrought by familiar discourse which is most sweete and comfortable at our refections with our friends The Romans fourth meale was Commessatio or postcoenium a reare supper or beover taken after supper a night drinking This tasted of superfluity and was not practised of all but was disliked by some and them of the best sort The moderate use of meate and drinke which was practised by the Apostles was so well knowne that they who accused our Saviour himselfe yet they accused not the Apostles Indeed when the knowledge of languages was immediately and divinely infused into the Christians and when they spake in divers tongues wonderfully the wonderfull works of God other men mocking the Apostles said Act. 2 13. These men are full of new wine which being a foule imputation Saint Peter wipeth it off saying These are not drunke as yee suppose vers 15. And if there had beene any truth or likelihood of truth of any ones being drunke that then was there yet it concerned other men and not the Apostles the auditors and not the speakers But the aspersion was laid on the Apostles onely and Saint Peter intended not to defend any auditor who were not accused but as the malitious Iewes sayd These men meaning the Apostles are drunke th' Apostle contradicteth saying these are not drunken for the defence of others had been impertinent when onely the Apostles themselves had beene charged home with the fault The Apostles all of them stood up with Peter to defend themselves from so foule a crime and false fame spread concerning them Act. 2.14 The Raven brought Elijah bread and wine in the morning and bread and flesh in the evening 1 King 17.6 Twice in a day God miraculously fed Elijah and the Ravens left off their ravenous nature and twice a day ministred to the Prophet A double daily refection God alloweth and if any one can prove that the Apostles are twice in one day I dare say that hee cannot prove that ever they did eate a third time in one day which inclineth to excesse Thy Disciples fast not say the Disciples of Iohn to Christ Mat. 9.15 Christ answereth Can the children of the Bride-chamber mourne as long as the Bridegroome is with them Where Christ tacitly confesseth that in his life-time his Disciples did not fast as the Pharisees or as the Disciples of John did fast viz. extraordinarily so that the people tooke notice of it and yet assured them that the time should come when the Apostles should fast For all this wee never read of any great provision that they ever had We reade they were an hungred Mat. 12 1 and did eate the very eares of corne and Christ pronounceth them guiltlesse vers 7. Necessity and want was their just excuse as the parallell of David and his company sheweth and proveth Neither when they had provision was it very costly but cheape scant ordinary and easie to be had We have here but five loaves two fishes say his Disciples Matt. 14.17 and they were also Barley-bread and two small fishes Ioh 6.9 At another time their store was onely seaven loaves and a few little fishes Matth. 15.34 And when he asked for meate they gave him a piece of broyled fish and of an hony combe Luk. 24.41 42. verses Againe hee asked his Disciples Children have you any meate and they answered him No. Ioh. 21.5 And though heē kindled a miraculous fire yet onely fish was laid thereon and bread vers 9. this was but poore entertainment for the Lord of Life and for the company of so good and gratious Disciples PAR. 3. THe Disciples ministred unto the Lord and fasted Act. 13.2 and at the Imposition of hands upon Barnabas and Saul they fasted verse 3. They did give themselves to fasting and to prayer at some especiall times 2 Corinth 7.5 Anna who also was a Disciple served God with fasting and prayers night and day Luk. 2.37 yet she lived not without sleepe and some refections to strengthen nature Saint Paul was very patient in afflictions necessities and
seeds of all sinnes are in mee without thy preserving power into them I should fall I humbly blesse thy grace and goodnesse for keeping mee from presumptuous sinnes and do meekly implore thy divine favour to teach and direct mee that I may imitate the blessed temperancy of the Apostles as they did of Christ and that I may be partaker with them of Glory in the world to come So be it Lord Jesus so be it Amen CHAP. III. The Contents of the third Chapter 1 Illyricus his errours concerning fasting Confession and beating the breast in fasting 2 Rising in the night to serve God Christ shall come at midnight A Iewish Tradition 3 Bowing downe the head in fasting 4 Shaving the Head Beard 5 Calixtus foure-fold fasting Jejunia quatuor temporum 6 Illyricus his absurd Division of a religious fast into crapulosum jejunium Holy Hypocriticall 7 Fasting taken for innocencie of life Saint Augustine and S. Chrysostomē falsly taxed by Illyricus Jejunium generale 8 Illyricus his wild positions concerning fasting Fasting not alwaies a signe of but somtimes a means to a contrite heart Rending of garments 9 Washing of Guests feete 10 Rending of clothes 11 The Ceremonies of Fasts Lutherans crapulous repentance 12 Illyricus his two Reasons against fasting The colder the climate the hotter the stomacke Germans must fast proportionably to the Jewes Fasting must tame not disease or kill the body 13 Illyricus playes the Dy-dapper Hee denies Fasting to conduce to Prayer Why Christ and his Apostles did Fast A broken heart sometimes goes before Fasting sometimes followes after Fasting God oft commutes eternall punishment into temporall Fasting not alwaies a signe of a contrite Heart 14 A body weakned by fasting is more fit to pray Preparation before the Sacrament necessary Illyricus and Luther taxed Fasting the best way to please God Two extreames in fasting Some fast too much some fast not at all Illyricus an Epicure The best Christians fast to pray and pray to please God PARAGRAPH I. IF I should recount all the manifold blessings of God which he hath apparently vouchsafed upon those who have chastened their soules with fasting I might spin out the remainder of all my dayes ere I should handle every passage I confesse I have said somewhat the more because Illyricus is much awry in the matter of fasting Nae ille vir summus extitisset si sua quaedam emendasset saith our Doctor Whitaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily hee had beene an excellent Writer if hee had corrected some of his errours It may be this was one of his errours needing amendment which our Professour aimed at Surely Illyricus runneth with a byas to uphold the intemperate German usanses and is many wayes awry whilst he would finde out new Divinity contrary to the paths of old or cloath ancient Divinity with novell new fashioned robes Illyricus in his second part of his Clavis Scripturae in his Tractate de jejunio pag. 106. in sequentibus sheweth himselfe a right German Let mee beginne at the end of the Tractate where I last left of reading him so ascend step by step to discover his vanities He dislikes that note of popish fasting when they say Mea maxima culpa I have most grievously offended against thy divine Majesty and beate the breast and sometimes the face Yet hee confesseth the Jewes did so in Christs time and instanceth in the Publican Luk. 18.13 I had not thought any Christian would have faulted a penitent for saying mea maxima culpa my sinnes are most heinous Did not Saint Paul say 1 Tim. 1.15 Hee was chiefe of sinners Peccator omnium notarum sum nec ulli rei nisi poenitentiae natus saith Tertullian I am a most notorious sinner and borne for nothing but to repent Ego praestantiam in delictis meis agnosco I acknowledge mine exceeding sinfulnesse in sinning The accusing of a mans selfe is a principall way moving God to acquit us And Davids heart smote him 2 Sam. 24.10 And may we not thinke he smote his breast PAR. 2. HE taxeth them for rising in the night to serve God saying they did roare like bulls oxen or kine in Temples Is it possible a well-fed a well tipled Lutheran snorting securely should when he is awake jeere at other mens midnight devotions Indeed Tertullian ad uxorem 2.4 saith of Pagan husbands irreligious behaviour towards their wives Quis nocturnis convocationibus si ita oportucrit a laetere suo libenter eximi feret Quis solennibus paschae obnoctantem securus sustinebit Who with patience can endure to have his wife taken from his side to be present at the Christians nightly meetings when occasion so requires Who without jealousie can suffer her to be absent from his bed at night and to be present at their Paschall solemnities Yet thence you may gather the night-devout service of the Christians Tertullian in Apologetico Cap. 34. Ita saturantur ut qui meminerint etiam per noctem adorandum sibi Deum esse They so feast in the day time as that they remember they must arise in the night time to serve God It is a Jewish tradition saith Hierome that Christ shall come at midnight as the Angell did in Aegypt Whence I thinke an Apostolicall Tradition hath remained that on Easter eeve they dismissed not the people till midnight expecting the comming of Christ and after that time boldly and securely they feasted To that effect Hierome cited by Rhenanus in argumento lib. 1. Tertulliani ad uxorem Psalm 119.62 the Prophet David saith At midnight will I rise to give thankes unto thee Whilest Illyricus seemeth rather to approve more ease and to give thankes on a good warme feather-bed At midnight Paul and Silas prayed and sung prayses unto God Act. 16.25 PAR. 3. AGaine because some in Esay his time did bow downe their heads like bulrushes Esa 58.5 Therefore Illyricus findes fault with the Monkes for the like and saith Incurvant cervicem obstipo capite velut nummos quaerentes incedunt They hang downe their heads as if they searched for money The high and mighty German might have remembred Luk. 18.13 The Publican would not lift up so much as his eyes to heaven It was David's holy joy that his eyes were not lofty Psal 131.1 Indeed there is a generation O how lofty are their eyes and their eye-lids are lifted up Prov. 30.13 I wish Illyricus had remembred A proud looke or hauty eyes are an abomination to the Lord. Prov. 6.17 Looking downe in true fasting argueth a contrite soule as well as a dejected body PAR. 4. FOr the other part of his censure that because anciently in their griefē they did shave their head and their beard therefore the Monkes doe so now it savoureth of no learning but is a grosse mistake or at least a fallacie Ponit Non-causam pro causa Nor shave they their heads alwayes in time of fasting or mourning but at that ceremony make great feasting PAR. 5. HE findeth
exhilarated body with competent meate and drinke wee finde by experience to make us better affected both towards God and Man Hold man hold though thy Master hold that when a man hath eaten moderately he is fitter to receive the Communion then when he is fasting because after meate the head is more purged the mouth cleaner the breath sweeter yet I dare say the head is fuller of noysome fumes the mouth no cleaner when one hath eaten and if thy breath stink common food maketh it no sweeter then the Divine Eucharist I am sure the third Councill of Carthage Canone 29. hath decreed Vt Sacramenta Altaris non nisi a jejunis hominibus celebrentur That the Sacraments of the Altar should not be celebrated but onely by those that are fasting and the seventh Councill of Toledo Canone 2. excommunicateth such as eate any thing before the performance of divine offices It was likewise a Novell position That when a man commeth most unprepared to receive the holy Sacrament then hee commeth best prepared and when he is most sinfull then a sinner may most worthily receive His very words are these in his Sermon of the Eucharist made 1526. Ille ut aptissimus ad communicandum qui ante retro est peccatis contaminatissimus sine peccatis mortalibus nullum debere accedere Hee is fittest to communicate who before and behinde who on all sides is most defiled with sinne and without deadly sinne none ought to come to the Communion He meaneth not that a new life sufficeth without contrition confession satisfaction as some of his fellowes say his words runne to a worse sense For in another Sermon of the worthy receiving the Eucharist eight yeeres before Optima dispotio est saith he non nisi ea quâ pessime es disposit us è contrario tunc pessimè es dispositus quando optimè es dispositus Then art thou best disposed when art thou worst disposed and contrarily then art thou worst disposed when thou art best disposed Are not such words the meanes for men to commit sinnes and continue in them and with unrepentant hearts boldly fiercely impudently to swallow up the heavenly food of our soules the sacred Eucharist rather then exhortations to devout receiving Is this way the proving and judging of our selves doth it teach repentance for sinnes past sorrow shame feare selfe-accusing for the present doth it teach a stedfast resolution and a setled purpose never to doe so againe doth his way encrease faith strengthen hope nourish charity yet these things are expected from a worthy Communicant What preparation was used at the giving of the Law Exodus 19.20 c. What sanctifying of themselves both people vers 14. and Priests vers 22. All this preparation might have beene cut off and saved by Luthers doctrine They did not eate the Paschall Lambe without divers washings and many legall purifications insomuch that a second Passeover in another moneth was ordained for the uncleane by Gods extraordinary appointment Numbers 9.10 Which was practised in Hezekiah his dayes 2. Chron. 30.15 18 19. verses Abimelech gave the hallowed Bread to the sanctified onely 1. Sam 21.4 c. David professed I will wash my hands in innocencie So will I compasse thine Altar O Lord Psal 26.6 Saint Paul adviseth or commandeth 1. Corin. 11.28 Let a man examine himselfe and so let him eate of that bread and drink of that cup. Aug. alluded to the words of the Psalmist when he said Tractatu 26. in Iohannem Innocentiam ad altare pertate peccata si sint quotidiana vel non sint mortifera Carry innocencie instead of Frankincense unto the Altar though thou hast committed no mortall sinnes but sinnes of infirmity The same Divine Saint Augustine Hom. 50. Tom. 10. pag. 115. Constituto in corde judicio adsit accusatrix cogitatio testis conscientia carnifex timor Inde quidem sanguis animae confitentis per lachrimas profluat posiremo ab ipsa mente talis sententia proferatur ut se indignum homo judicet participatione sanguinis corporis Domini Vt qui separari â regno coelorum timet per ultimam sententiam summi judicis per Ecclesiasticam disciplinam a Sacramento coelestis panis interim separetur When a Tribunall is erected in thy heart let thy thought accuse thee thy conscience be witnesse against thee thy feare and dread be thy tormentor then let the bloud of a soule confessing it selfe flow out in teares Lastly let the minde pronounce this sentence That a man judge himselfe unworthy to receive the body and bloud of our Lord That he who feareth to be separated from heaven by the last sentence of the supreme judge may in the meane time bee separated according to Ecclesiasticall discipline from the Sacrament of the heavenly Bread By which words in the meane time might well be inferred that S. Augustine differed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven wide from a novel German who would have a man fall upon the Sacrament with mortall offences on his soule with unwashed hands having newly committed sins Vastantia Conscientiam devoratoria salutis which lay waste a mans conscience and woorie his salvation He avoucheth the best disposition to be the worst and the greatest preparation the unfittest But Augustine would have a man after mortall sinne to abstaine from the most holy Eucharist a competent time till hee had repented till hee had proved and judged himselfe till hee had confessed his sinnes and laboured to wipe away the blots by his teares Which truth is confirmed divinely by our sacred Liturgi If any of you be a blasphemer of God c. unto these words so shall yee be meete partakers of these holy mysteries when Christ said Come unto me all yee that are heavie laden he meant not with loads of unrepented sinnes for as such cannot move one foot toward Christ to such obstinate sinners Christ is a judge and condemner not a mercifull Saviour And the words cannot aime at that sense for then not onely the spirituall food in the Sacrament but even Christ should bee the great allurer unto sinne as being abettor thereof which God forbid for then not onely a window but a doore were set open to all iniquity and villany but the meaning of that most comfortable invitatory is and must be this All yee who have sinned and are heartily sorry for your offences wearied groaning and ready to faint under griefe for the same yea who finde no comfort in your selves but are ready to be swallowed up of despaire or too much not sinnes but sorrow for sins O come yee unto me and this is evidenced by the gratious promise I will refresh you refreshing being opposed to trembling dejectednesse weakenesse swownings trepidations grievings faintings which are fruits of the heavie-hearted sinner and steps or breathings toward repentance refreshing is not opposed robustae iniquitati to strength of sinning or boystrous coutinuing in iniquity or triumphing rebellion and so the sorrowfull penitent
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
reines as quarries of stones my parents knew no such disease though they lived long my right hand heretofore carelesly unfenced and undefended from the cold alas for the time hath swelled with the gowt as if it would break I have been often sick always weak yet have I prevented antelucanam opificum industriam nox ad diem accessit Early and late have I performed my hard taske Yea Midnight hath conceived full many of the dayes expressions and oft have I arose from my bed and meales with a Conclusum est to prevent forgetfulnesse But the manifold avocations by my own private affaires and especially by publick employements both in Ecclesiasticall and Civill Justice have after their dispatch set an edge and sharpned the appetite of my endeavours The unbent bow hath prepared it selfe for the stronger shooting or delivery Yet now my senses decay my memory faileth me I have no courage or incouragement I am out of heart I am worne to the stumps and spent I must imitate old Ennius his race-horse to whom age afforded quiet and exempted from more active exercise craving pardon if my book in some passages have partaken of my weaknesse and infirmities or languishing And now thou great Work of mine concerning the Estate of humane soules from their creation to the day of the generall Judgement exclusively on which I have bestowed thousands of houres Lie still and sleep S. Hierom did seeme always to heare Surgite Mortui venite ad Judicium Arise you dead and come to Judgement And me thinks I heare the repeated precept as spoken to my selfe and such only as are in my case 1 Thess 5.17 pray without ceasing pray always Luke 21 3◠Yea though I be enfeebled and faint wronged and distressed as the widow was yet the rather ought I alwayes pray and not faint Luke 18.1 The very Mcores of Morocco pray six times in 24. houres And thinck he is not held worthy to beare witnesse to a truth who hath not said his prayers six times in a naturall day Seven times a day did David prayse God Psal 119. vers 164. Some have held and sure that Christian doth best who saith the Lords Prayer at least seven times in a day There never was composed a perfecter and sweeter prayer To what prayer shall God give eare if not to the prayer composed by his own son which the extravagant bablings of Pharisees and battologies of those who Longum precantur love long prayers as Tertullian phraseth it and the sudden extemporary ebullitions of Lip-holy seeme-Saints are as far inferior as Hell is to Heaven which no men no raptures of Angels or Archangels can mend O Lord prepare my heart to continue in Prayers and guide my prayers to please thee through him in whom thou art well pleased Jesus Christ our blessed Saviour and Redeemer 2. I will go briefly to work Concerning the divisions of these times and the scruples from these words I wholly put them off to the Masters of Controversies and the Anti-Bellarminian Canvasers and I refer my selfe and my beliefe to the Doctrine of the Church of England assenting to her wholly so far as my knowledge reacheth and in other things beyond my capacity implicitly beleeving in her For I see no reason but in such things as the Lay-man and Ignorant must trust in his Priest by an implicit Faith so the Clergy man ought to trust in his Church It is no false ground whatsoever the ignorant Zelotes do say or write but fit to be imbraced To confesse and follow Scripture expresse in things apparent and to beleeve such senses thereof as may be though to us unrevealed Not can it be amisse to subscribe to our Church in points beyond our Sphere Needle or Compasse but to Follow the Faith of our Governors Overseers and Pastors That which I know is good what I know not I beleeve to be better said Heraclitus of old To her I subject in humblest manner all my Writings with my selfe professing in the sight of God who searcheth soules and tryeth consciences that I beleeve the Church of England to be the purest part of Christs Militant Church pro quâ non metuam mori as one said in another case In the defence whereof I could be well content if occasion served to sactifice my dearest blood In a more particular expressing I unbosome my thoughts thus We have had foure right Reverend and most learned Lords Bishops Bishop Jewel Bishop Andrewes Bishop Morton and Bishop White who have written polemically and unanswerably of this subject and may give content to any indifferent Reader Many other Heroës of our Church of England have also done excellently well but the incomparable Mr. Hooker exceeds them all Let them who have him not buy him who have him study him and who is scrupulous concerning these words This is my Body c. let him reade and diligently consider and he may safely beleeve what Mr. Hooker writeth in his Ecclesiasticall Polity lib. 5. Par. 67. I cannot but transcribe part Thus then divinely he proceedeth p. 179. Variety of Judgements and opinions argueth obscurity in those things whereabout they differ But that which all parts receive for truth that which every one having sifted is by no one denied or doubted of must needs bee matter of infallible certainty Whereas therefore there are but three expositions made of This is my Body The first This is in it selfe before participation really and truly the naturall substance of my body by reason of the coëxistence which my omnipotent body hath with the sanctified element of bread which is the Lutherans interpretation The second This is in it selfe and before participation the very true and naturall substance of my body by force of that Deity which with the words of Consecration abolisheth the substance of bread and substituteth in the place thereof my body which is the Popish construction The last This hallowed Food through concurrence of divine power is in verity and truth unto Faithfull receivers instrumentally a cause of that mysticall participation whereby as I make my selfe wholy theirs so I give them in hand an actuall possession of all such saving grace as my sacrificed body can yeeld and as their soules do presently need this is to them and in them my body Of these three rehearsed Interpretations the Last hath in it nothing but what the rest do all approve and acknowledge to be most true nothing but that which the words of Christ are on all sides confest to inforce nothing but that which the Church of God hath always thought necessary nothing but that which alone is sufficient for vvery Christian man to beleeve concerning the use and force of this Sacrament finally nothing but that wherewith the writings of all Antiquity are consonant and all Christian Confessions agreeable And as truth in what kinde soever is by no kinde of truth gain-faid so the mind which resteth it selfe on this is never troubled with those perplexities which the