Eucharist was taken were altogether at three Suppers in one night in that night in which he was betrayed and that those Apostles certainely and Christ himselfe partaked of all the three suppers that they kept not one constant forme but varyed their gestures that there is no firmenesse of consequence to argue that whatsoever was done at the first supper the same was done at the second or whatsoever was at the second supper that it continued in the same fashion untill the end of the third supper that these severall Suppers were not in the same degrees of holinesse and were attended with proportionable Rites and different ceremonies That the eating of the Paschall Lambe was the first Supper That their joynt-eating of common food was their second Supper That the institution of the Eucharist and taking of it was their third supper called by the * 1 Cor. 11.20 Apostle the Supper of the Lord. To some intelligent people which heard me these things seemed though new and strange yet probable and analogall to faith others hung betweene doubt and beliefe but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecce Rhodus Ecce salius here is the man here his leape Nunc specimen specitur nunc certamen cernitur now is the tryall you may see it as Mnesilochus phraseth it in Plautus what I said I am ready not onely to say againe but to prove and justify God the truth and learned men the Disciples of truth being judges Indocti procul este viri procul este profani Let men unlearned and profane Be farre from hence they judge in vaine PAR. 4. THat I may beare the whole truth before me necessary to the unfolding of what our Saviour practised from the beginning of his eating of the Paschall Lambe till he had finished the most sacred Eucharist I intend under the divine benediction to handle foure poynts three preparatory the fourth definitive and decretory 1. What the Iewes of those times did at their ordinary meales 2. What they then did at their Feasts or Festivall dayes 3. What the Iewes were wont to observe at their eating their Passeover 4. What courses in particular our blessed Saviour tooke and used the night of his apprehension The Prayer ASsist me therefore I beseech thee O omniscient supreamest intelligence most wonderfull Vni-Trinity Trin-Vnity transcendent in fulnesse of knowledge and O sweet Saviour most blessed Lord whose cause I handle whose truth I search and disclose take the vayle of ignorance from before my face let me see with thy piercing eyes let my fleece be wet with thy dew from heaven distill upon me some drops of thy Divine knowledge power thy sacred oyntment and spreading oyle upon my head and fill me with humble veracity for thine owne Names sake O Saviour Iesu God and man the gracious Mediator betweene God and Men. Amen CHAP. II. The Contents of the second Chapter 1. The Iewish strictnesse in often giving of thankes 2. The duty of thankefulnesse exhorted unto 3. Ingratitude condemned 4. The Iewes at their Feasts began their banquet with blessing of a â—â—p of Wine what the particular words were poculum bibatorium every one dranke in order our most blessed Saviour scorned not to follow that custome The custome of the Table of the King of Sweden 5. The Master of the Feast among the Iewes consecrated the bread the very words of consecration translated are set downe 6. Some recreations were at their Festivals and wise holy discourses sometimes riddles were propounded our Saviours divine Table talke 7. The duty of Thankesgiving appoynted by the Apostle for all our doings 8. The temperance of the Primitive Church at their repast and at Feasts also proved by Tertullian and Minutius Foelix also their Prayers and singing and sober retyring 9. Our age in a double extreame some over-prodigally feast it the immoderate use of Tobacco taxed 10. Some are inhospitable inhospitality under pretense of devotion distiked 11. The meane in eating and drinking commended 12. Mirth and feasting practised on the Lords day in Tertullians time 13. Holy Hester her banquet of Wine the brethren of Joseph were temperate though the vulgar hath it inebriati sunt cumeo Iosephs liberality and full table was not intemperate or immodest 14. Christ Feasted on Sabbath dayes 15. Ahashuerus his moderation and Law wished for to be in use PAR. 1. THe Iewes were never wont to eate or drinke without Prayers blessings or giving of thankes especiall thankes for especiall blessings sometimes shorter ejaculations were in use sometimes longer devotions if they are but of Nuts Plumbes Apples Grapes or the like they had Peculiares preculas apt short prayers Zorobabel powred forth thankes for wisedome given unto him 1 Esdras 4.60 1 Esdras 4.60 The Psulmist was abundant in thankesgiving above any other duty both for ordinary and extraordinary blessings inviting all the Host of Heaven and Earth reasonable sensible vegetable yea inanimate creatures to prayse the Lord. PAR. 2. GIfts of minde body and fortunes are to be received with blessing of God generall favours of the Almighty looke for a returne of thankes yea are more to be esteemed as being more common That the heavenly Creatures move constantly in their Spheres that the Sunne shineth that the Moone powreth downe the supernall influences that our preservation with the meanes thereof is continued deserveth from us the Sacrifice of prayse unto God every grace of God unto us must be answered with a grace or thankes from us to God all Rivers runne into the Sea saith * Eccleâ—â— 1.7 Ecclesiastes Chap. 1.7 Unto the place from whence the Rivers come thither they returne againe Adfontem saith Saint a Bern. in cap. Iejunij Serm. 1 Bernard unde exeunt flumina revertuntur ut iterum fluant Flummis aqua si stare caeperit ipsa putrescit inundatione facta superveniens repellitur sic plane sic gratiarum cessat decursus ubi recursus non fuerit nec modo nihil augetur ingrato sed quod acceperat vertitur ei in perniciem Rivers returne to the fountaines that they may flow againe if they begin to stand they grow to decay even so grace ceaseth when it is not returned and to the ungratefull man nothing increaseth but what he received turnes to his overthrow Out blessed Saviour spent a good part of his time in this holy duty for brevity sake I will infist onely upon one place b Ioh. 6.11 Iob. 6.11 Christ gave thankes and then distributed the bread to his Disciples The Apostle gives a reason God hath created meates to be received with thankesgiving c 1 Tim. 4.3 1 Tim. 4.3 It was Gods intention they were created to that purpose or end and they goe against Gods intention who are unthankefull He that eates and drinkes and le ts grace passe Sits downe like an Oxe and riseth like an Asse PAR. 3 THe ingratitude of the receivers indeed infecteth not the meate but their receiving is uncleane and filthy even their minde
on the beginning of the first day in the week had given life to an holy rest on the Lords day then ended and passed not onely the Sabbath of that weeke but all and every Sabbath for ever of the Mosaicall Law was abolished Men were no more obliged to them when Christ arose the Sabbaths lay downe and began to taste of their eternall periods as it was sinne not to have observed the legall Sabbaths before so after Christs Resurrection it had beene a greater sin to observe it the Ceremoniall Law was languishing all Christs life was dead at Christs death in most things but after his Resurrection and the promulgation of the Gospell was deadly The next Sabbath day of the Iewish Church not after Christs death immediatly yet after the Lords day was consecrated by Christs Resurrection was the first Sabbath that was needlessely kept and continued and now the Apostle in the same place to the Colossians is bold to inferre that no man should judge them in respect of an holy day or New-moones or of the Sabbath dayes ver 16. And if any had judged of them amisse they neede not to esteeme it and in all the Apostolicall Writings is no incitement to observe the Sabbaths any longer but the Lords day which Christ himselfe chalked out unto us by his oftner appearing on that day than on the Iewish Sabbaths yea but S. Paul Rom. 9.29 called God the Lord of Sabbath it should be read Sabaoth and the Apostle quoteth it from Esay 1.9 Where it is Iehovah Tsebaoth in the Originall in the Greeke as it is in S. Paul in the Latine Dominus exercituum and Iehovah exercituum in our English The Lord of hostes and so should be read in Rom 9.29 for the same words truely transtated Iam. 5.4 The Lord of Sabaoth or the Lord of Hosts yea but Act. 13.14 the Apostle went into the Synagogue on the Sabbath day and preached and S. Panl Act. 17.2 reasoned with them three Sabbath dayes And againe Act. 14 4. He reasoned in the Synagogue every Sabbath day I answer the Apostles relapsed not to Iudaisme but laboured to convert the Iewes to Christianitie and reasoned out of the Scriptures to convert both Iewes and Gentiles unto Christ Secondly no place is excepted but one may any where endeavour the salvation of soules and what place is fitter than the Church or where are men better prepared to receive instruction than there Paul kept not the Iewes Sabbath These were my thoughts when I read our last and best English Translation but when I consulted with the Originall Greeke Text Luke 18.12 I was more confirmed in mine opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I fast twice in the weeke there cannot be two fasts in one Sabbath but in a weeke they might fast twice or more and therefore Sabbatum is there taken for a weeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know then the Hebrew Schabbath and Schabbathon have produced with a milder pronunciation the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so used every where both in the Translation of the 70. and in the new Testament thence issued the Latine Sabbatum and never Sabbathum and doth sometime signifie a Weeke according to the Hebrew Idiotisme and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for one Sabbath Matth. 12.1 and this Sabbatum is properly called the Sabbath of dayes But otherwhere there is mention of the day of the Sabbath Luke 13.16 and Luk. 14.4 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one Luke 13.14 The Sabbath day is the primary expression from the fourth Commandement or the same day was the Sabbath Luk 5.9 Much more may be sayd of the Sabbath viz. as that the Primitive Church and holy Fathers did seldome or never call the Lords day the Sabbath day and I could wish we would follow their example S. Augustin ad Ianuarium saith thus in one place men receive the Sacrament on the Sabbath and on the Lords day in another place they take it onely on the Lords day Behold a maine difference betweene the Sabbath and the Lords day the Sabbath was not the Lords day nor the Lords day the Sabbath but they were two distinct names and things Likewise though Morale naturall poynts out onely a set day for the service of God yet Morale disciplinae guideth us to doe as God our Teacher did prescribe that is on the seventh day to worship him rather than on any other day though the Jewish Sabbath expired at Christs death yet one day in the weeke was the Lords But I hasten to the words Matt. 28.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated by most learned men In the end of the Sabbath as it beganne to dawne towards the first day of the weeke but the interlineary hath it excellently and properly Vespere autèm Sabbatorum in the Plurall Lucescenti in unam Sabbatorum and this agreeth with my Interpretation that not onely that Hebdomal Sabbath was passed over but all the Iewish Sabbaths were now ended and passed none ever more needing to observe them when one of the Christian Sabbaths as in a good sense they may be called or Holy-dayes began to dawne which in other places is called the Lords day Drusius on that place saith that a late Interpreter hath turned it extremo Sabbato or extremo Sabbatorum as Illyricus hath it that is as I conceive the last Iewish Sabbath that ever was though perhaps they understood it not so In Marke 16.1 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely peractâ die Sabati but peracto Sabbato or cùm peractum Sabbatum transiret sayth the Interlineary The end of one kinde of Sabbath was the beginning of another or rather the beginning of the Lords day was the consummate end of all other Sabbaths If the publishing the abrogation of the Mosaicall Sabbath was not intended by the Holy-ghost by those words I am much deceived and yet herein I submit my selfe to my Superiours It might have beene sayd and would in all likelihood if it had beene spoken onely of the weekely Sabbath viz. In the end of the Sabbath or of the or that Sabbath day but in the end of the Sabbath cannot but have reference as the case stood to the expiration of the Moisaicall Sabbaths the Latine Translations have it Vespere Sabbathi observe the naturall day in the Iewish account began at the Vespers The Evening and the morning were the first day Gen. 1.5 and the Paschall day was both to begin at Even Exod. 12.18 and the Sabbath day among the rest began at Eventide for it is said from Even to Even you shall celebrate your Sabbath's Levit. 23.32 And that was the reason why the Jewes besought Pilate to have the legges of the Crucifyed broken and that they might bee taken away that the bodies might not remaine on the Crosse on the Sabbath day Ioh. 19.31 Which it must have done if they had not taken them downe before the beginning of
their Sabbath by the Vespers observe further though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be truely and literally interpreted and is by some in unâ—m Sabbatorum which accordeth with Gen. 1.5 Where it is sayd fuit Vespera fuit Mane Dies unus as it is in the interlineary yet I thinke it may be better interpreted the first day for indeed it was the first day of the world and the evening and the morning made the first day saith our last and best Translation unum and primum often concurre in one and adhere together Vatablus agreeth ex Vesperâ Mane completus fuit Primus Dies or as others have it fuit Vespera fuit Mane diei primae for instead of the word first the Hebrew usurpe the word one Cardinalem numerum pro ordinali the principall for the initiall the chiefe for the first in number or order as if he had sayd the first day was passed so farre Vatablus If therefore you reade it according to the letter in the end of the Sabbath's as it began to dawne in the first of the Sabbaths then you have the end of the Jewish Sabbath and the beginning of the Christian Sabbath the last of the old Sabbath's and the first of the New Sabbath's the Christian Sabbath beginning in the Morning the Jewish at the Evening observe in the third place that as every other Jewish Sabbath had one Vesper and but one so this last Sabbath that ever ought to be among them had two Vespers the first of them ordinary and usuall to make up a naturall day their Sabbath day beginning with one Vesper the other subsequent Vesper was ordeined to bury their last Sabbath that ever the Jewes should have their Sabbath was begun with darkenesse and ended with darkenesse our Christian Sabbath began with the dawning of the day and with light and cannot have two Vespers their latter Vespers being but halfe of a Naturall day without light and ending in darkenesse as their Law it selfe was obscure and transitory fuller of pleights and vayles than the Gospell the Scripture being cleared that not the Mosaicall Sabbath with its strictnesse and rigour is now in force but the Lords Day in remembrance of Christs Resurrection what then was the Church to doe but to abolish Judaisme punish Traskisme and animate the godly in good courses PAR. 8. AFter this long divagation or extravagancie that I may returne with some effect I must crosse two by-pathes and therefore I pray you suffer two digressions more one from the words of Tertullian which shall not be impertinent for these times another in defence of Authority for placing our holy Tables at the East Tertullian is so plaine ad Nationes 1.13 quod innotuerit ad Orientis partem facere nos precationem or as he after varied it quod innotuerit nos ad Orientis regionem precari Apologet. cap. 16. that is It is commonly or certainely knowne that we pray towards the East that Gothofredus justly referreth Some neede not doubt any longer of that point Junius was much awry to thinke Tertullian spake Ironically and Gretzer did well to reprehend him for it for not Tertullian alone but many other holy learned Fathers give in their verdict with Tertullian that the Primitive Church to which we ought to conforme even reformation it selfe used to pray towards the East or bending that way First therefore let us prove that they did so Secondly let us shew the reasons why they did so Origen sideth with Tertullian in giving no reason why they did so yet saith they did so and we must needes doe so in lib. Num. Hom. 5. In Ecclesiasticis observationibus sunt nonnulla hujusmodi quae omnibus quidem facere necesse est nec tamen Ratio eorum omnibus patet nam quòd genua flectimus orantes quòd ex omnibus caeli plagis ad solam Orientis partem conversi orationem fundimus non facile cuiquam puto ratione compertum that is there are many things in the Ecclesiasticall constitutions which all indeede must needes doe and yet the reason of them is not manifest unto all for why wee doe bend our knees in time of prayers and why of all the coasts of heaven wee turne our faces duely towards the Easterne part while we doe pray I suppose no man can readily render a reason what Origen ascribeth to Ecclesiasticall observations wee finde written in the Apostolicall Constitutions 2.61 Nor doe I agree with Origen saying ibid. that they who know the reasons must also know sibi velanda haec operienda that these things are covered unto them as it were with a vaile other Fathers have revealed the reasons and we may and God willing will pluck away the Curraine Epiphanius adversus Ossen haere sin inter Elxai errores posuit quòd ad Orientem orare suos sectatores prohibuit that is it was Elxai his errour to forbid his followers to pray towards the East Prochorus cap. 5. in the life of S. Iohn the Evangelist saith that the holy Apostle at his praying sighing or sobbing turned towards the East the like he saith of Linus and of S. Paul I close up this first point briefely because all the proofes for the second point viz. why they prayed towards the East doe infallibly demonstrate the precedent namely that that they did pray towards the East every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cause cannot be given why a matter is so if the matter be not so S. Basil de S. sancto cap. 27. referreth to make us thinke of the Creation we all looke to the East when we pray but few of us know that in so doing we wish and desire our old Country namely Paradise which God did frame in Eden to the East if S. Basil had thought that Christians inhabite in the East beyond Eden by his reason they should turne their faces West-ward if his words may be restrained onely to us of the Westeme Church the words may passe for currant Damascene de side Orthodoxâ 4.12 useth Basils reason amongst others the like I answere to the full Cerda who alledgeth this reason when Christ was on the Crosse his face was towards the West therefore the Churches converting themselves as it were to Christ hanging on the Crosse did looke Eastward but the Easterne Christians which lived beyond Ierusalem could not looke toward the East as it were to see Christs face unlesse their imagination either framed a Crosse and a Christ on the East of them or else supposed themselves to be on the West of Ierusalem Caelius Rodiginus antiquar Lection 12.9 saith the Jewes worshipped towards the West and therefore the Christians did toward the East Pamelius doubteth of the Jewish posture Indocus Clichtovaeus on Damascene de fide Orthodoxâ 4.13 who might leade the way to Caelius Rodiginus thus the Jewes by Gods appointment worshipped God to the West and he prooveth it fully by Ezekiel 8.16 Where it
danger had beene greater Fol. ib. Par. 26 There being no such danger of an Abaddon in future times they chose any of the Vertuosi whether they were friends or kindred though their dwellings were further off Fol. 51 The Contents of the eight chapter Par. 1 The perpetuall rites of the Passeover were instituted at severall times Fol. 52 Par. 2 The generall perpetuitie excluded not just Dispensations Fol. ib. Par. 3 In what Cases Dispensations were permitted Fol. ib. Par. 4 Our blessed Sacraments may be deferred Fol. ibid. Par. 5 Change of Rites might not be Fol. ib. Par. 6 Even included permission is Legall Fol. 53 Par. 7 Some rites of the passeover unordained in Aegypt prescribed in their journying Fol. ib. Par. 8 In extremities a Kid might serve for a Passeover Fol. ibid. Par. 9 A Kid doth not so exactly typifie our blessed Saviour as a Lambe doth Fol. 54 Par. 10 The Paschall Lambe must be unspotted Fol. ib. Par. 11 Party-coloured things in high esteeme Fol. ib. Par. 12 Most sâ—eepe spotted about Jewry Fol. ibid. Par. 13 The Heathen vilifying their owne gods Fol. ib. Par. 14 The perfectnesse of the offering to be made to God the imperfections signed out Fol. 55 Par. 15 The bodily perfection of Aaronicall Priests Fol. ib. Par. 16 Diversifying in colour no blemish but an ornament Fol. ib. Par. 17 There may be spots without blemishes Fol. ib. Par. 18 Blemishes without deformity Fol. ib. Par. 19 Christ was blemished but most unjustly Fol. 56 Par. 20 Blemishes of birds a little reputed blemish hindered not the Lambe to be the Passeover an ill blemished spotted Lambe might not be the Passeover Fol. ib. Par. 21 Difference betweene spotted and party-coloured Fol. ibid. Par. 22 The Paschal lambe must not be a female one but a male a male implyeth perfection Fol. ib. Par. 23 The Lambe must be under a yeare old the Lambe of one houre above a yeare old was to be refused the sonne of a yeare Fol. 57 Par. 24 The impuritie of creatures till seven daies be passed over them the strangr effects co-incident to the number of seven Fol. ibid. Par. 25 The Jewes thinke a Lambe of nine dayes might be the Passeover Fol. ibid. Par. 26 It might be a burnt offering Fol. ib. Par. 27 Reasons why it might not be a Paschall Lambe Fol. 58 Par. 28 A proportionable number was to be chosen to the eating of the Paschall Lambe Fol. 58 Par. 29 The exact number is not cannot be set downe Fol. ibid. Par. 30 Maimonides saith they ought to agree of the number before they chose their Lambs Fol. ib. Par. 31 The fellow-communicants were called the sonnes of the Societie Fol. ib. Par. 32 It is more probable that at the first Passeover they chose their Lambe first and company afterward At the first Passeover the next neighbour or neighbours were brothers of the Societie or members of that brother-hood At the after Passeovers they were not so strict nor was it a durable Rite to have the next neighbours Fol. ib. Par. 33 Sometimes ten sometimes twentie made up the full number saith Iosephus most commonly ten Cestius the Romane Precident his policy Fol. 59 Par. 34 Thirteene were at Christs last Passeovers eating even Christ and his twelve Apostles Fol. ib. Par. 35 The Romanes imitation of these Ceremony sodalitates Fol. ib. Par. 36 Rex convivii in Macrobius dominus convivii in Gellius modimperator in Varro Fol. 60 Par. 37 The numbers no where fixed and certaine but ab libitum varied as it pleased the â—â—â—efe Ruler of the feast c. Fol. ib. The Contents of the ninth Chapter Par. 1 NOn-admittance of strangers to the Passeover divers sorts of servants strangers servants of the seede of Israel their estateâ— and priviledges servants of forgaine Nations their hard conditions hired servants and their differences from others the hired servant might not be forced to be circumcised Fol. 62 Par. 2 Maimonides falsely opineth that the seede of Abraham were onely to be circumcised Fol. 64 Par. 3 There were three sorts of strangers in Israel two sorts of Aliens Adam's sixe Precepts to all the world Noahs additionall inhibition the Law of Moses is a branch of the Law of Nature Bishop Andrewes commended and excellent passages of his Worke transcribed The Romane Lawes borrowed from the Jewes in Tertullians judgement The twelve Tables and their supposed perfections their imperfection in precept the fragments onely remaine of them some semblance betweene the foure first Commandements of the first Table in Gods Law and betweene the Romane Lawes Regalitives rejected Gothofredus preferred Comparisons betweene the Gentiles keeping the Saturday and Christians the Sunday Saturday was the Sabboth of the Romanes kept with joy and feasting as our Lords day A large Treatisâ— concerning the Lords day the Christians pray towards the East the Reasons thereof The holy Communion Table justly placed at the East end of the Chaâ—cell ignorant and irreligious Censurers taxed and objections answered the promiscuous use of the words Altar and the Lords Table The Commandements of the second Table of Moses followed by the Papyrian Law and twelve Romane Tables except the tenth Commandement onely a foreigner unfixed might not eate of the Passeover a sojourner or stranger whose males were circumcised might eaâ—e thereof and so might their sons onely Circumcised ones might eate the Passeover all other was forbidden women were held as circumcised in the circumcisinn of the Jewish males Fol. 65 The Contents of the tenth Chapter Par. 1 THe yeare of the world in which the Passeover was first instituted Fol. 90 Par. 2 The moneth of that yeare The old Iewish account of the yeares and the new anons saâ—â—â— vulgaris The yeare preceding the seventh Sabbaticall yeare viz. the 48. yeare after the old Iubilee and the second yeare before the new Iubileâ— brought forth sufficient fruits for three yeares Fol. 91 Par. 3 The Magnalia performed in the Moneth of Abib Fol. 94 Par. 4 The Passeover upon some other occasions extraordinary might be kept on another moneth Fol. ib. Par. 5 The proclaming of festivall daies commanded both by Moses some Heathen Fol. 95 Par. 6 The appointed â—â—y for the Passeover Fol. ib. Par. 7 It was the fourteenth day of the moneth not alâ—â—ble or dispensible with Fol. ib. Par. 8. The full Moone Fol. 96 Par. 9 The Iewes hope that the Messiah shall deliver Israel the same day that Moses did and that the Passeover was kept Fol. ib. Par. 10 Tertullian explained Fol. ib. Par. 11 The Iewes unlawfully altered the day of the Passeover Fol. 97 Par. 12 Christ are the Passeover on the fourteenth day of the moneth the Iewes on the day following Fol. 98 Par. 13 The strict observation of the Jewish festivals a trappe laid for Christ and broken taxations are payable to Princes against the opinion of Pharisaicall zelot Galilaeans The mis-understood story of the Galilaeans slaine by Pilot explained Fol. ib. Par. 14 Before the
Ioh. 7.8.10 11.14 verses But I remember not that ever the Feast of Pentecost was called a Feast singly and directly And I am sure the Passeover is called so divers times more then any other Feast View these proofes f Luk. 2 42. Luk. 2.42 They went up to Hierusalem according to the custome of the Feast and that feast was the Passeover as is proved by the precedent verse Againe The Iewes would take Iesus by subtilty and kill him but not on the Feast day g Math. 26.5 Mat. 26.5 And by that word Feast is the Passeover meant as appeareth ver 2. Lastly if you looke for the use of the same word in Saint Iohn you shall finde in h Ioh. 13.29 Ioh. 13.29 Buy those things we have need of against the feast but by the word Feast onely the Passeover is meant in that place as is evident ver 1. Briefely summe it thus Pentecost is never called by it selfe a Feast the Passeover is divers times above other feasts solely and simply called a Feast therefore by these words of the Evangelist Ioh. 5.1 There was a feast of the Iewes and Iesus want up to Hierusalem Pentecost was not understood but the Passeover in the fayrest way of argumentation must be meant It is prefixed After this there was a Feast of the Iewes that is after all things before recorded in the 2 3. and 4. Chapters Christ ascended againe into the Holy City healed him who lay at the poole of Bethesda thirty and eight yeares ver 9. And did livers other things PAR. 13. THe next passeover being the third after Christs publique ministery Christ went not to Hierusalem nor did take the Passeover at least in its appoynted usuall time and place nor was he at the following feast of Pentecost being seven weekes after A reason was this The Iewes sought to kill him Iohn 7.1 i Ioh. 7.1 And therefore he walked in Galilee and therefore he would not walke in Iury ibid. But certainely the Scribes came to him from Hierusalem to Galilee because he did not at these feasts come to them and he disputed with them about keeping the Tradition of the Elders a Math. 15.1 Mar. 7.1 Math 15.1 Mar. 7.1 See the many admirable things done by Christ in the space of sixe moneths namely from the Passeover till the Feast of Tabernacles in the excellent Itinerary of Christ made by Franciscus Lucas Brugensis When the murtherous rage of the Iewes was somewhat cooled though still the Iewes hated Christ b Iohn 7.7 Ioh. 7.7 About the middest of the feast of Tabernacles Iesus went up into the Temple and taught ver 14. PAR. 14. THe exact keeping of the Passeover was not so strictly appointed but many occasions might cause it to be differred Christ was not bound to cast himselfe into the mouth of danger whilest they ravenously thirsted for his blood but as sometimes he withdrew himselfe by disappearing and passed through the middest of them so here he thought fit not so much as to come among them Nor is our spirituall passeover so meerely necessary or so absolutely commanded but it may be omitted sometimes though never neglected much lesse contemned Sickenesse locall distance danger and the astonishing or stupifying consideration of sins unrepented of may excuse one from receiving for a while I dare not pronounce that profound humility to be sin When Peter fell downe at Iesus knees saying depart from me for I am a sinfull man O Lord c Luk. 5.8 Luk. 5.8 I suppose Christ was seldome nearer joyned to him in love And I have knowne him who in holy thoughts of his owne unworthinesse sinlesly as I conceive abstained Want of Charity is a sinne not receiving when men want Charity is not sin to receive then were a double sin d Math. 8.8 Math. 8.8 The Centurion said Lord I am not worthy that thou shouldest come under my roofe yet none in Israel had so much faith as he To the woman of Canaan who accounted her selfe as a dogge unworthy to eate bread at the Table content with the crummes which fell from the Masters Table e Math. 15.27 Mat. 15.27 Christ said her faith was great and be it unto thee as thou wilt ver 28. Subjecting his power to her desires And thus much of the third passeover during Christs publicke manifestation by our blessed Saviour or omitted or privately kept The Prayer MOst gracious God and blessed Saviour who hast commanded all those who are heavy laden to come unto thee and hast promised to refresh them and hast appoynted thy blood of the Testament to be shed for many for the remission of sinnes be mercifull unto the sins of us all make us walke strongly and Christianly by the strength of thy Sacraments all the dayes of our lives and let us so feed on the holy consecrated signes that we may never be separated from the thing signifyed even holinesse it selfe Iesus Christ our Lord. Amen CHAP. VI. The Contents of the sixt Chapter 1. In what manner Christ kept his last passeover with its particular rites cannot bee sooner found then by the Iewish observation of the Sabbath in those times 2. The Iewes had a liberty at the first to choose a Lambe or a Goate for the proper rosted Paschall Sacrifice 3. A Lambe and a Kid are not all one against Paulus Brugensis 4. The difference betweene the Pascha and the Chagigah 5. The reason of some Iewes and some late good Christians confuted 6. Rupertus his over-nice observation 7. The Lambes or Kids in the Aegyptian Passeover were called out foure dayes before 8. This was also a temporary rite divers reasons why they then chose the Lambe or Kid so long before hand in their first Passeover 9. Hunnius erreth in this point 10. The striking or sprinkling of the blood on the two side-postes and upper doore-post was not any of the durable rites but appropriated to the first Passeover 11. Sprinkling of blood much used of old 12. Empty houses in Goshen needed not be sprinkled 13. The Angelus exterminator could not hurt when the blood was sprinkled 14. Such a sprinkling as this was used in no other sacrifice 15. The Iewes generall consent that such sprinkling was never after in use 16. A true reason why this ceremony ceased 17. Christ was the doore thus besprinkled 18. Hannibal his imitation 19. The first Passeover was eaten in great haste 20. The succeeding Passeovers were not eaten in such haste 21. Faire meanes and foule were used to hasten the Israelites out of Aegypt 22. Vatablus his opinion of the foure Ensignes under which the Israelites marched 23. They went out rather bene cincti then quintati 24. Reasons why they went not onely five by five in a ranke 25. Yet some went well armed and some were unarmed 26. The most probable manner of their departure out of Aegypt described at large 27. The Israelites had abundance of lesser standards but foure chiefe ones in severall quarters 28.
seven a brawle Turba plerunque turbnlenta est sayth Gellius 13.11 from Varro that is a route most commonly turnes into a riot I would chuse alwayes if I might the number of the foure Evangelists at an ordinary repast I cannot abide to eate my morsells alone at a great solemne Feast the number of the twelve Apostles seemeth fit to me The Primitive Christians continued their course of meeting Per sodalitia by fraternities even at the time that Rome was arrived to its highest pitch of glory Pliny 10.97 wrote to Trajan that the Christians confessed they were wont to meete before day to adore worship and sing praises to Christ as God then to receive the Sacrament binding them as it were from all evill and to all manner of goodnesse when these things were ended they departed and met customarily againe to eate meate together promiscuously but innocently This was at their Love-feasts which then were taken after the blessed Eucharist The same truth is also confirmed by Tertullian in Apologet. cap. 2. Belike Trajan had heard of such meetings for sayth Plinius to him secundum mandata tua hetaerias esse vetui betaeriae hoc est ipsa sodalitita vetia erant sayth b Baron ad An. Christi 104. Num. 4. Baronius when Pliny had forbid them according to the mandate of the Emperour the Christians did forbeare such meetings To this effect Caius Plinius secundus But I fully beleeve that after Trajan his favorable Edict Conquirendi non sunt that Christians should not be enquired after and much more after that Persecution wholy failed and Peace was restored to the Churches of God the Christians met againe as they were wont and more boldly more publiquely celebrated both Divine and Humane Offices and renewed their sodalitates or fraternities The Prayer O Lord our good God a little doth content our naturall bodies yet superabundance of provision thou hast prepared for us yea thy mercy hath permitted us to recreate our selves sometimes even with Feasting and holy thankes be ascribed to thy name therefore yet we meekely beseech thee O gracious God that we never so eate or drinke to sustaine our weake nature but we may alwayes keepe our selves in appetite and strong desire to feed on the Divine food at thy heavenly Table with all the most blessed societie of our beatified Predecessors the Participants and Communicants with Iesus Christ our Lord in his Kingdome Amen CHâ—P IX The Contents of the ninth Chapter 1. Non-admittance of strangers to the Passeover divers sorts of servants and strangers servants of the seed of Israel their estates and priviledges servants of forraine Nations their hard condition hired servants and their differences from others the hired servant might not he forced to be circumcised 2. Maimonides falsely opineth that the seed of Abraham were onely to be circumcised 3. There were three sorts of strangers in Israel two sorts of Aliens Adam's sixe Preceps to all the world Noahs additionall inhibition the Law of Moses is a branch of the Law of Nature Bishop Andrewes commended and excellent passages of his Worke transcribed The Romane Lawes borrowed from the Iewes in Tertullian's judgement The twelve Tables and their supposed perfection their imperfection in precept The fragments onely remaine of them some semblance betweene the foure first Commandements of the first Table in Gods Law and betweene the Romane Lawes Rigalitius rejected Gothofredus preferred Comparisons beeweene the Gentiles keeping the Saturday and Christians the Sunday Saturday was the Sabboth of the Romanes kept with joy and feasting as our Lords day A large Treatise concerning the Lords day the Christians pray towards the East the Reasons thereof The holy Communion Table justly placed at the East end of the Chancell ignorant and irreligious Censurers taxed and objections answered the promiscuous use of the words Altar and the Lords Table The Commandements of the second Table of Moses followed by the Papyrian Law and twelve Romane Tables except the tenth Commandement onely a forraigner unfixed might not eate of the Passeover a sojourner or stranger whose males were circumcised might eate thereof and so might their sons onely Circumcised ones might eate the Passeover all others were forbidden women were held as circumcised in the circumcision of the Iewish males PARAGRAPH 1. ANother Paschatizing Ceremony of durabilitie which is the sixt was the non-admittance of strangers or the admittance of the Iewish Church onely the expresse Lawes concerning this point are some inhibitory some mandatory The negative precepts are first of all Exod. 12.43 This is the Ordinance of the Passeover there shall no stranger eate thereof Secondly ver 45. A forraigner shall not eate thereof an hired servant shall not eate thereof The preceps affirmative are these Exod 12.44 Every man servant that is bought for money when thou hast circumcised him then shall be eate thereof and ver 48. When a stranger shall sojourne with the and will keepe the Passeover to the Lord let all his males be circumcised and then let him come neare and keepe it and he shall be as one borne in the Land One Law shall be to him that is home-borne and unto the stranger that sojourneth among you ver 49. The same in effect is repeated to shew it is a lasting Rite of the passeover Num. 9.14 If we deepely consider the occurrent and emergent particularities comprised in the affirmative and negative precepts I dare say we cannot open nor understand the businsse as it ought to be understood unlesse we take notice both of the divers sorts of servants and divers sorts of strangers in the Iewish Law Servants were thus to be distinguished first such as were of the seede of Iacob secondly servants of other Nations The first kinde of servants were in a farre better estate than the latter and had divers priviledges above other servants a powerfull man might take some true or supposed offenders for bondmen otherwise the brethren of Joseph had needlesse and false suppositions in their heads for they feared lest they should be taken for bondmen Gen. 43.18 Any man might make himselfe a bondman We will be my Lords bondmen Gen. 44.9 If a Iew did sell himselfe to a stranger or sojourner he himselfe if he grew able or any of his kindred might redeeme him if not he was to be as a yearely-hired servant he shall not be ruled with rigour he and his children shall goe out in the yeare of Iubilee the reasons of these priviledges followeth Levit. 25.55 For unto me saith God the children of Israel are servants they are my servants as if he had said the Israelites indeed were Pharoahs bondmen Exod. 6.21 Thou wast a bondman Deut. 15.15 But I have redeemed you out of the house of bondmen from the hand of Pharoah Deut. 7.8 therefore they shall be no longer bondmen Gods service is perfect freedome and now saith God Exod. 4.22 Israel is my Sonne even my first borne let my Sonne goe that hee may serve me ver 23. If a
two first weekes till the full of the Moone the third week the Ocean keepes his course according to the first weeke and the fourth weeke doth as the second did and so the weekes and moneths runne round with the Ocean Seventhly Seneca Epist 95. somewhat past the middle confesseth they did accendere lucernam Sabbatis light their Tapers on the Sabbath dayes and faulting them for so doing because nor God wants light nor men take pleasure in the steame or stench of Lampes or Candles confesseth withall their Religious observation of the Sabbaths by the Romans for the point was quo modo d◠sint colendi How God ought to be worshipped Tibullus lib. 1. Eleg. 3. pag. 84. is firme proofe that he obserued Saturnes day as the holy day whether we read it as it is in the body of his workes Saturni aut sacram me tenuisse diem that is Or that unto Saturnus old I us'd his holy-day to hold Or whether it be as Joseph Scaliger the Prince of Critickes in his Castigations on the place saith it is better Omnia dira Saturni Sacrame tenuisse die that is Or that to Saturne on his day I us'd to feast to pray to play Thus much with Gothofredus and the most learned Cerda against Rigaltius his needlesse alteration of Tertullian by which the day of the Sunne or Sunday is unjustly made to be the Gentles day of rest or Sabbath which indeed was on their Saturday and yet if Rigaltius his reading be supposed to be the best it affordeth Testimony that the Gentiles had some knowledge of the weekely honour due to God one day or other in that they observed a Sabbath * The returne to this Point after the ensuing digressions you shall finde below Paragraph the 9. Chap. 9 which reacheth proofe enough to my maine intention I cannot yet end the businesse of the Lords Day but have divers of mine owne observations to set downe and come nearer to the purpose the controversie against the Sabbatarians concerning both the day and the Recreations then lawfull hath beene so unanswerably handled by Bishop White and other most learned Doctors that much cannot be added somewhat shall in a mixed way nor will I blot out mine owne observations though others also have lighted on some of them First then I say the Sabbatarians doe grossely infantiliter childishly expound S. Austin whilst they would violently hale him to their sides against all manner of Recreations and nothing is more common than S. Augustines authoritie produced against any Recreation on the Lords Day I professe his authoritie moved me much till I read him himselfe and saw him misunderstood even by great ones and chiefe among the Sabbatarians The first place is on the enarration of the 91. Psalme on the Preface of the Psalme Melius est arare in Sabbato quam saltare T is better to goe to Plow than dance on the Sabbath Day but S. Augustine speaketh of the Iewish Sabbath or Saturnes day of the first day after the creation when God is said to rest Let me adde unto him To Plow on that Sabbath the Iewish Sabbath was not amisse in a Christian but to Dance on the Iewish Sabbath was an approving of the old first Sabbath and as it were a renouncing of the Christian Sabbath See the place who will and he shall find that S. Augustine spake not of the Lords Day or Dies solis Sunday nor of the Christians day of rest properly but of the Metaphoricall spirituall Sabbath of the dayly Sabbath or rest of a good conscience view his words In corde est Sabbathum nostrum multi enim vacant membris tumultuantur conscientiâ Omnis homo malus Sabbatum habere non potest ipsa tranquillitas Sabbatum est cordis our Sabbath is kept in our heart for many have bodily rest who are troubled in conscience an evill man hath no Sabbath Inward tranquility is the Sabbath of our heart What is this to the question of the Lords day His words there are these Ecce hodiernus dies Sabbati est hune in praesenti tempore ot◠quodom corporaliter languido fluxo luxarioso celebrant Iudai Behold even this day is the Sabbath day The Iewes keepe this day at this present time idlely lazily and luxuriously so he But our question is concerning the Lords Day the memoriall not of the Creation but of Christs Resurrection which S. Augustin doth not name nor meane not so much as point at nor the least way censure for faire Recreations in this place The second place extorted from S. Augustin is in his Booke De decem chordis cap. 3. almost at the beginning It is in his tenth Tome and is thus cited by Zepper Legum Mosaicarum Forenstum 4.9 Satius est operari quà m spectaculis interesse mulieres nere quâm tota die impidicè saltare I answer First I finde not those words in that Booke Satius est operari quà m spectaculis interesse Secondly if Augustin hath said so the beholding of bloody spectacles which were in viridi observantiâ in greatest request and permitted most even by some Christian Emperours was sinfull in it selfe and condemned by many Fathers and reacheth not against faire recreations post sacra peracta after Service is ended Thirdly the words indeede are thus truely translated It is sayd to thee that thou spiritually observe the Sabbath not as the Iewes who observe the Sabbath by being carnally idle applying their mindes to trifling toyes and luxurie a Iew should doe better to goe about his profit in his ground then inthesauro in the Exchequer or perhaps in his Counting-house to be seditious and their women on the Sabbath day or the women on the Sabbath day the words will beare it were better card and spinne than impudently to dance the whole day in their new Moones but thou art spiritually to keepe the Sabbath in hope of future rest which God hath promised thee who doth what he can to obtaine that rest though it seeme laborious what he doth yet if he referre it to the faith of the promised rest he hath not truely the Sabbath in re but in spe not in possession but in hope but thou wilt rest that thou mayst labour when thou oughtest to labour that thou mayst rest So farre he The like he hath toward the later end of the first Chapter Observe First he speaketh of the Christians spirituall Sabbath with an eye looking forward to the eternall promised Sabbath of Sabbaths as he phrazeth it in his first Chapter Secondly he speaketh of the Iewish carnall Sabbath he speaketh not one word of the Lords Day or Sunday neither doth he fault any recreations of Christians on that day Thirdly he telleth not what a Christian but what a Iew should doe not simply but comparatively rather be busie and profitable in his ground than seditious and their women rather card and spinne than the whole day in their Festivals and Feastings to dance immodestly but what
are their new Moones and solemne Iewes-feasts to us Christians They shamefully wrong S. Augustin and wrong the unlearned Readers who produce this testimonie to confute seemely recreations of Christians on the Lords Day after the holy Service is ended Fourthly let the indifferent judge whether S. Augustines later passages in this testimony doe not rather afford a patrociny for labour than the former words did condemne fit refreshings Lastly good Reader when thou readest in the Fathers or from the Fathers ought concerning the Sabbath I pray thee search and examine whether they speake of the Iewish Sabbath or of the Christian Quiet very seldome doe they call the day of Christian rest properly to be Sabbatum They doe often say it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dies dominicus our Lords Day or Sunday So much be said to vindicate S. Augustin from divers too Iewishly addicted in our dayes against our lawfull Sports Secondly that most learned Prelate the last Lord Bishop of Ely citeth Theodoret on Ezechiel the 20. as saying that no other Nations but onely the Iewes observed the Sabbath Day He meant no Nation kept the Sabbath to the same end and with the same strictnesse that Iewes did 2. Indeede no Nation but the Iewes onely kept the Sabbath at that time which Ezechiel speakes of viz. at their comming out of Aegypt Ezech. 20.10 c. yet many Nations did afterwards keepe the Sabbath day 3. No Nation kept it as a particular Law and as a signe of a distinct republique as Israel did Vt sit signum inter me ipsos to be a signe betweene me and them saith Theodoret in the very words of the text ver 12. yet is he Totius historiae ignarus blinde in all history who denieth that other Nations imitated the Iewes in observation of a Sabbath In which regard the most reverend Prelate the Eye of our Tymes and one who for all religious learning may be called Arca Foederis In the same page 156. saith If any Heathen did observe the Iewish Sabbath they did it not by the light of naturall reason but by imitation of Gods people But because the living Library in his Margin in the same place quoteth Josephus contra Appionem lib. 2. and Clemens Alexandrinus stromat 5. as denying Vrbem ullam Graecorum sive Barbarorum ex Judaico ritu âdiei septini cessatione ab opere suo in suos mores suscepisse That any city of the Grecians or Barbarians did use the fashion of resting from their worke on the seventh day from the custome of the Iewes I thus answer them If they sayd and meaned that the Iewish Sabbath with all its circumstance and severe strictnesse which the words ex Iudaico titu will well permit was never received by any Heathen cities or by the immediat delivery of God as the Iewes had it then they are in the right but particularly Josephus in the same Booke against Appion declareth the cleane contrary avouching that every Nation Greeke or Barbarous observed the Sabbath in imitation of the Iewes and Clemens Alexandrinus in the same cited booke saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septimum diem esse sacrum non solùm sicut Hebraei verum etiam Graci Not onely the Iewes but the Gentiles also know that the seventh day is the holy day and he proveth it by divers reasons and authorities but Clemens ibidem exceedeth when from Plato his tenth Booke de Repub. he would prove that Plato did fore-divine of the Lords day page 437. Againe though that Mundus eruditionis that world of learning saith the Grecians and the Romanes observed for resting dayes the one the eight day and the other the ninth day and saith it well enough to oppose the simple Sabbatarians who horribly incline to Iudaisme of late and will not remember that the Iewes shall be turned to be Christians but that the Christians should be converted Proselytes of the Iewes was never foretold nor expected yet the most learned Lord Bishops words if they be rightly printed must be interpreted of some of the Romanes and some of the Grecians and not of the greater part Or secondly of the extraordinary dayes of rest and not of the ordinary and continued weekely Sabbath Plutarch in the later end of Theseus life saith indeed the Athenians did make the solemnest and chiefest sacrifices unto Theseus on the eight of October and doe further honor him every eight day of every moneth but first this was Athens alone Secondly this honoring of Theseus on the eight day hindered not their other observations of the seventh day which they constantly also kept as I have demonstated Thirdly in the same place of Plutarch it is sayd they worshipped Neptune or did sacrifice to him on the eight day of every moneth because the number of eight is the first Cube made of the even number and the double of the first squared which reasons are ridiculous Lastly as we have holy dayes besides our Lords Day so had they multitudes of extraordinary Festivals which were not properly such dayes of sacred rest as the Iewes observed Romish Pestivalls on the Ides of their moneths See at large set downe by Alexander ab Alexandro Genialium dierum 3.18 singulis Idibus saith he ibidem which Ides jumpe not exactly with every eight day a Gracis singuliâ— Calendis dii vener antur The gods are worshipped by the Grecians every Calends Macrobius in the like place maketh not the ninth day a generall rest Indeed saith he Nundina est Romanorum Dea a nono die nusceritium nuncupata qui lustricâ—â— dicitur quo die infantes lustrantur nomen accipiunt Sed is maribus nonus Octavus est faeminis Nundina is a goddesse of the Romanes so called from the ninth day that infants were borne which day was called Lustricus because on it children were purged and first named but in men children it was the ninth day in women children the eight day it may now be used for the Christning day Idem Macrob. 1.11 Nonis Iuliis diem festuÌ„m esse ancillarum vulgò notum est it is commonly knowne that the Nones of Iuly is maides holiday Dio Cassius placing the weekely Sabbath among the speciall observances of that Nation doth not say that no other Nations kept their Sabbath day but rather pointeth at this the Sabbaths were given more especially to the Iewes that they were the first Nation that kept the Sabbaths and generally and strictly observed them Secondly the Sabbatarians unto their forced expositions invent lyes that they may further their seeming devotions but God needs not mans lye to uphold his truth Who but the Father of lyes suggested those horrid untruths which are published concerning the evills that befell upon Glastonbury for prophaning the Sabbath which the Inhabitants thereof and we the neighbours doe know to be false almost in every point Thirdly is it not knowne generally how dangerously many fell into Iudaisme and turned Traskites the most ignorant of all Hereticks and
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
Doctrine The ancient fathers both Latine and Greeke call the third Supper the Supper of our Lord. Fol. 523 Par. 3 A discourse concerning the Agapae or Feasts of Charitie They succeeded in the place of the Chagigah or second Supper When Eaten The Eucharists before Tertullians dayes eaten in the Morning The Agapae in the Evening The Eucharist and Agapae in the Primitive Church were kept neare about the same time Christians falsly accused for eating Infants at their Agapae The Agapae kept on the Lords day What scandals were taken by the Gentiles against the Christians Agapae Fol. 526 Par. 4 The second Eucharist and not the Agapae as the Papists thinke is meant by the Supper of the Lord 1 Cor. 11.20 The Agapae never practised before Christs Ascension The Agapae at first were used holily and religiously sometimes Severally from Jointly with the Lords Supper The Corinthians did eate them before the Lords Supper They were celebrated by the Corinthians in the Church Each Schisme of the Corinthians supped a part by themselves The poore neglected by the Corinthians in their Agapae The primary end of the Agapae the releefe of the poore Fol. 229 Par. 5 Charity modestly covereth a multitude of sinnes The ill fashions of the Corinthians in receiving the Lords Supper reproved Casaubone censured in two points First that the Corinthians received the Eucharist in the Morning Secondly that the Eucharist ought to be called a Dinner or a break-fast rather than a supper The Churches both Westerne and Easterne did receive the supper of the Lord fasting in the fourth Age. On good-Friday the Church used to receive it thrice That use broken by Pope Honorius and the Counsell of Tarracon Pope Eutichianus his Decretall against such as received the Sacrament not-fasting Some Churches of Africa and some Aegyptians received it about Eventide not-fasting In the second age of the Church in Tertullians time they received it some at Night some as Mealetime and some ere Breake of day We receive the holy Communion in the Morning in remembrance of Christs Resurrection Fol. 530 Par. 6 In the Primitive Church they did lye on beds when they did eate their Love-Feasts Love-Feasts forbidden to be kept in the Church by the Laodicean Councell ancient Fathers and later Divines Kneeling in the time of solemne Prayers and administration of the Supper commended by Calvin Fol. 533 Par. 7 In S. Cyprians and S. Augustines dayes some received the Eucharist every day others at certaine times onely S. Augustines Rule Let every one follow the custome of the Church wherein he liveth Eudemon Johannis by Casaubone reproved A Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy complying to avoid Schisme and for concords sake was practised by the ancient Fathers by other Christians and by Calvin himselfe and commended by Causabone Rigaltius and others Calvins good advise to Farellus His divine temper against Luther Fol. 534 Par. 8 The holy Kisse usually at the blessed Sacrament Forborne on Good-Friday The Kisse of Charitie why so called 'T is called holy to discriminate it from false amorous and civill kisses Why the holy Kisse was omitted on Good-Fry-day Divers kindes of kissing Some of salvation some of Adoration Divers manners of Kissing Some kisse the lippes or mouth former parts and hinder parts of the shoulder cheeks bands backe of the hands the feete and the toe The reason of Kissing the Popes toe The Penitents in Tertullians dayes did kisse the very foot-steps of other Christians Kissing of a Tablet or holy Board The reason thereof Holden by the eares in kissing used among Heathen and among Christians The reason thereof Joah held Amasa by the beard and kissed him The custome of kissing one another at the receiving of the Sacrament continued till S. Augustines dayes The manner of kissing in Prester Johns Countrey and among the Persians Fol. 536 Par. 9 When the Agapae began and ended uncertaine Not to be eaten in the Church and in the Chancell The use and abuse of them even in the Apostles times The abusers of them termed spots and blemishes in the abstract The words breaking of bread and breaking of bread from house to house Act. 2. verse 44 45 46. interpreted The degrees by which abuses crept into the Agapae Fol. 538 The Contents of the second Chapter 1 DIvers ends why the third holy Supper was instituted 1 Reason To substantiate the preceding type The diference betweene fulfilling of a Law and realizing or consummating of a type Tertullian censured Hierome applaeuded The Passeover was a figure of the Eucharist and of Christs Passion All figures are not Antytipes 541 2 2. Reason To conferre more grace upon it than was given unto the Jewes The figure must come short in exellencie to the thing figured The veritie and effect of the Lords Supper in us 542 3 3. Reason To prefigure Christs death and going out of the world All Sacraments of the old Law were figures of the Eucharist and did typifie Christs death 543 4 4. Reason To be a Remembrance to us of Christs death till his comming againe Tholy Eucharist not onely sealeth and fignifieth Grace but also conferreth and exhibiteth it by it selfe in the true use thereof How farre forth this effect is to be understood Why Christ received the blessed Sacrament before he went into the Garden Christ had degrees of devotion Not to faint in Prayer The blessed Virgin Mary not so full of Grace but that she was capable of more latitude 544 5 5. Reasons To unite us to Christ ib. 6. Reason To breede brotherly love and to unite us one to another Hence the Communion of Saints the Eucharist called Communion 7. Reason To be an Antidote against daily sinnes The Eucharist called Panis supersubstantialis and by S. Ambrose Panis quotidianus 8. Reason To further our spirituall Life 9. Reason Because it is the Sacrament of spirituall charity and filiation The Contents of the third Chapter Par. 1 VVHat course Christ tooke in the perfiting of this third or last Supper First he removed Judas The ceremonies of the Grecians at their Sacrifices S. Augustines error who thought Judas did eate the bread of the Lord Sacramentally A more probable opinion that Christ did not institute the blessed Eucharist till Judas was gone forth After what words Christ began his third Supper The word When doth not alwayes note the immediation of times or things consequent Fol. 547 Par. 2 A discourse by way of digression The first part thereof Concerning the division of the Bible into Chapters and Verses Neither the Evangelists nor the Apostles divided their writings into Chapters and Verses Neither Christ nor his Apostles in the new Testament cited Chapter or Verse of the old Testament Probable that the Bookes of the old Testament were from the beginning distinguished and named as now they are And began and ended as now they doe The Jewes of old devided the Pentateuch into 54. Sections Readings or Lectures The Iewish Section is either Incompleate termed Parashuh or
old time divided not themselves from the Catholique Church in this respect as S. Augustine witnesseth Nor Novatus as Ruffinus recordeth The Christians in ancient time reserved the Sacrament Some reject things really tendred unto them Fol. 623 Par. 6 The second word Eate It is probable that Judas did receive the Sop into his Hand Mouth Many of the Fathers did thinke so Sinnes revealed grow more sinfull Carolostadius his fancy by most Divines disliked disploded The Future tense is never used for the Present tense but the Present tense is often used for the Future in Scripture Fol. 627 Par. 7 The third word This is my body which is given for you c. Transubstantiation roved at The farther Disquisition thereof wittingly and willingly forborne The Authors Apologie for the same His Valediction to the remainder of his Miscellanies Resolves to spend the remainder of his dayes in holy Devotion and continuall Praying The Moores of Morocco Pray sixe times every twenty foure houres The Lords Prayer highly commended and preferred before all other Prayers It ought to be used by every Christian at least seven times a day The Church of England commended Vnto which the Author submits himselfe and all his Writings Bishop Iewell Bishop Andrewes Bishop Morton Bishop White and incomparable Master Hooker have written Polemically the controversies of the Lords Supper unto whose unanswerable Writtings the Author referreth all scrupulous Christians for their better satisfaction The Contents of the seventh Chapter Par. 1 THe Word of God hath omitted to set it downe in particular 'T is probable they did kisse their right hand and so received it An evill custome of false complementing by kissing the hand in Iobs dayes In adoration our hands must be lifted up Our voyce lowly and submisse In great Agonies it is lawfull to cry aloud and roare Probable it is the Apostles received the heavenly Sacrament humbly kneeling on both their knees Tertullian is punctuall against Sitting even after prayer The Heathen after their prayers and some even at their prayers did use to sit upon their Altars Their servants had three Sanctuaries to flie unto from their angry Masters Numa's Law to sit at the time of adoring their false gods A reason why no passage eyther in the Evangelists nor Apostles commandelh Adoration at the Sacrament How the ancient Fathers are to be understood when they say The holy Eucharist is to be adored Fol. 635 Par. 2 Reasons proving that the Apostles received the blessed Eucharist kneeling Par. 1 Reason Most sacred reverence is to be exhibited to most sacred things Par. 2 Reason The Fathers of the Primitive Church received it kneeling Par. 3 Kneeling doth edifie the simple Par. 4 It is an Ecclesiasticall custome The manner of Reverence used both by Priests and Lay people in S. Chrysostomes dayes God will be worshipped as well in our body as in our Spirit The Penitents in Tertullians time did kneele downe at the receiving of Absolution And it was the common practise of all other Christians in his dayes to worship God kneeling Except from Easter to Whitsontide and on the Lords day Divers of holier times had knees as hard as horne by their continuall kneeling at Gods Worship An admonition to stiffe-kneed Pure-trants Fol. 637 Par. 3 Reasons why the devouter sort did forbeare kneeling betwixt Easter and Whitsontide 1 The Church did so appoint it 2 Hereby the people did shew themselves thankefull Whitsunday whence it hath its denomination Kneeling imports Repentance and sorow for sinne Standing implyes thanksgiving for the pardon of our sinnes The divers usances of divers Churches in the Primitive times concerning Fasting and Feasting on the Lords day Kneeling and Standing at the time of Prayer and the reasons thereof In the Primitive Church they baptized not any except the sicke but at Easter and Whitsontide The newly baptized stood to expresse their thankefulnesse to God for their baptisme The people in some Churches stood praying at the Altar on every Sunday betweene Easter and Whitsontide in remembrance of Christs Resurrection The Christians in the Primitive Church prayed Recto vultu ad Dominum to confront the Heathen who fell downe flat on their faces when they adored their false Gods Fol. 638 Par. 4 The great variations of the Primitive Churches concerning the eating or not eating of flesh offered to Idols A just discourse to that purpose A good Rule for the peace of the Church Why our Church hath commanded Kneeling at the receiving of the blessed Sacrament when the Primitive Church hath commanded Standing Churches have great power committed unto them The Church upon just motives may change her Orders The meaner sort of all people Ecclesiasticall and Civill are bound to obedience are not to Order Peter Moulin found fault with the precise Ministers of our Church of England The day of Christs Resurrection the first day of his Ioy after his Dolorus passions Why the Fathers made Sunday their Holy-day Why they forbade Kneeling and Fasting upon that day What indifferency is according to S. Hierome A thing indifferent in it selfe being commanded by the Supreame Magistrate or Church is no longer indifferent to thee Varietie of Ceremonies not hurtfull but beneficiall to the Church of Christ The Bishop of Rome taxed by Cardinall Palaeotus excused Rome Christian in too many things imitateth Rome Heathen in publique prayer commeth short of it Heathen Rome began all their businesse in the world with this Prayer Quod foelix faustumque sit c. The greater power the Pope and his Cardinals have the more neede they have to pray to God before their publique meetings in their Consistory Kneeling at receiving the holy Eucharist never disliked as a thing of its owne nature evill or unlawfull In the Primitive Church after Whitsontide they used to kneele Kneeling at the blessed Sacrament not prescribed by Scripture but authorized by tradition confirmed by custome observed by Faith In the Primitive Church when they received the Sacrament Standing Kneeling they prayed Standing Kneeling Our Factionists would follow the Primitive Church in one thing but leave her in another Fol. 639 Par. 5. A third Reason At the first Institution of things Sacred Profane the solemnitie is greater than in the sequell Every new thing hath a golden taile Proverbe Popular Lecturers have sunke even below scorne All sinnes of former times have descended downe upon our dayes An Epiphonema or Exclamation against the profane pretenders of Devotion now adayes The lowest humiliation is too little for the house of God They cryed Abrech or how the knee before Ioseph Hee that boweth himselfe most before man is most right in the sight of God Divers examples of Prostration and Geniculation both out of the old and new Testament A Vice-Roy of Ireland devoutly fell on his knees and asked an Archiepiscopall Benediction The Heathen kneeled downe to worship their very Idols S. Hieromes saying By Kneeling wee sooner obtaine what wee aske at the hands of God Not lawfull for any to sit
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
come nigh the vessels of the Sanctuary and the Altar that neither they nor you also dye No lesse then death is menaced if the Levites come nigh the Altar which they must doe if they sacrificed aright Both may be well reconciled thus first I say that the ordinary continued duty was committed by God to the Priests onely and the Levites by their place were not to meddle in sacrifices yet if Levites were divinely inspired by God to doe so they might and did so did Samuel a Levite offer a whole burnt offering d 1 Sam. 7.9 and in exigents the priests were helped by the Levites e 2 Chro. 29.35 2 Chron. 29.35 The priests were so few that they could not flay all the burnt offerings wherefore their brethren the Levites did helpe them till the worke was ended now the flaying of beasts belonged to the priests the sonnes of Aaron f Levit. 1.6 Levit 1.6 As this upon extremity was practized by the Levites so were the other duties also and Salianus saith well in this point Nunc ex necessitate duntaxat propter multitudinem victimarum non ex officio id munus usurpabant Not the place or office of Levites but necessity priviledged them for this time and for this Worke. PAR. 8. LEt me adde when priests and Levites were too few when Sacrifices were superabundant as in the Iewish passeovers which were to bee killed on a set moneth on a set day of that moneth on a set houre towards the end of the day on the first part of that houre when all the Lambes could not be brought nigh the doore of the Tabernacle not onely every Levite chiefe of an house but every Master of a Family was allowed to be as a priest for that time his servants as under Levites his house as a Temple That this was one true reason of communication of that power to the Levites and the people appeareth by the contrary practice when the Sacrifices were few when they kept the passeover g Ezr. 9.19 Ezr. 6.19 The Priests and the Levites were purifyed together all of them were pure and killed the Passeover for all the children of the captivity and for their brethren the Priests and for themselves the Priests and Levites killed all the Lambes h see 2 Chron. 29.21 likewise The sonnes of Aaron offered a sin-offering for the Kingdome and the Sanctuary and for Iudah for the number of the sacrifices was but 21 and they killed the bullockes and received the blood and sprinkled it on the Altar but when the Sacrifices and Thanke-offerings encreased when the priests were too few the Levites helped as the Scripture said before yet if the people were unpure they might nor they did not use their priviledge their prerogative ceased and not the impure people themselves but the Clerus Dei must reconcile the people the Levites had the charge of killing the passeovers for every one that was not cleane to sanctify them unto the Lord i 2 Chro. 30 17 2 Chro. 30.17 Yet did the onely right in ordinary belong to the priests to which sacrificing of beasts by the priests Christ alluded k Math. 12.5 Math. 12.5 When he said on the Sabbath dayes the priests in the Temple prophane the Sabbath which is more forcible then if he had said they observe not the Sabbath because God commanded their Sabbaticall duty of sacrificing l Num. 28 9. Num. 28.9 c. Which not Levites but priests fulfilled m Levit. 1. Levit 1.6 PAR. 9. THey prophane the Sabbath not simply but by an improper locution because if eyther Priests or any others had killed flayed or cut a sunder any beasts any where else it had beene a sinne but the law priviledgeth the Temple from the Law of the Sabbath the wiser Jewes held in Templo non esse Sabbatum there is no Sabbath in the Temple and a rule they have that Circumcision chaseth away the Sabbath for it was exactly kept on the eight day though the eight day happened to be the Sabbath it sanctified all the laborious workes of mens hands done in it done to the worship of God and his service which is perfect freedome makes those handy-workes lose their name of servile workes Away then with those halfe-Jewes strict Sabbatarians who will not have bells rung on the Sabbath dayes nor water carryed in pitchers or payles to fill the font nor the raw ayre of the Church to bee sweetned with frankincense perfumes or wholesome odours nor the decent ornaments of the Priests to be put on they are ignorant that the Temple priviledgeth if not sanctifieth such workes and what is done in ordine ad Deum as tending towards the worship of God is no way forbidden when their imperiall censoriousnesse and scorne the daughters of pride are forbidden for never had the common people libertie to judge their Priests oh how humble was Hannah to erring Ely The heathen were very strict in keeping of their Holy-dayes yet saith e Macrob. Sturnal 1.16 Macrobius Vmbro denyed him to be polluted qui opus vel ad deos pertinens sacrorumve causâ fecisset vel aliquid ad urgentem vitae utilitatem respiciens actitasset Scaevola denique consultus quid Ferijs agiliceret respondit quod praetermissum noceret Wherefore if an Oxe fell into any dangerous place and the master of the family did helpe him out or if a man under propped a broken beame of an house to keepe it from ruine hee seemed not to breake the holy day saith Scaevola which words I have the rather related to shew not onely as f Clem. Alex. Strom. 5. Clemens Alexandrinus hath it Philosophia peripatetica ex lege Mosaicâ aliis dependet Prophetis but even the very Roman Priests borrowed much of Moses his Law and in likelihood even from the Gospell his particular instance that mercy is to be shewed to the Oxe in need g Luk. 14.5 Luk. 14.5 Which of you shall have an Oxe fallen into a pit and will not straight way pull him out on the Sabbath day which is all one with that which Scaevola delivereth after to the Romans PAR. 10. ANd now I come to the seventh extraordinary great Passeover when the Israelites came out of the Babylonish captivitie for the Passeover appointed in Ezekiel was onely in Vision where there is mention indeed of the first moneth and foureteenth day of unleavened bread Seven dayes and other offerings for the feast to be provided by the Prince h Exek 45.21 Ezek. 45.21 but what Ezechiel fore prophefied was not accomplished in his time but about 150. yeares after it was performed by Ezra which is the last famous Passeover specialized in the old Testament when they were freed from bondage and had dedicate the Temple i Ezra 6.19 Ezra 6.19 they kept the passeover for all the children of the captivitie and for their brethren the Priests and for themselves And so much for the seven
confesseth Antiquitùs saltationes illae sacris populi veteris adhibitae sunt nullaque ferè olim sacra sine his peracta fuerunt the ancient Iewes used those dancings and there were scarce any holy times or duties performed without them and he bringeth these instances Iudg. 11.34 1 Sam. 18.6 2 Sam. 6.16 Iudeth 15.14 Since Christ he citeth a Theodor hist Ecâ—le 4.27 Tripartit hist 6.48 Theodoret and the Tripartite history and I am sure God turned Davids mourning into dancing b Psal 30.11 Psal 30.11 And the good Father and prodigall penitent had dancing c Luk 15.25 Luk 15.25 And that churlish Euclio the elder brother faulted it and that the rather commends it especially sithence the pittifull old man represented God our mercifull Father and Christ found not fault with dancing when he said We have piped and ye have not danced d Math. 11.17 Math. 11.17 But rather commends it so e 1 Cor 4.17 1 Cor. 4.17 When the Apostle speaketh of piping and harping giving a distinction in sounds whereby it may be knowne what is piped or harped it is very probable that he alludeth unto the piping and harping unto dancers whose tunes guide the measures But to be briefe it is not dancing that we so much strive for in our Revels or Feasts of dedication as all other lawfull Recreations post sacra peracta with friendly neighbourhood and harmelesse good fellowship and wise modest moderate feastings to the refreshing of the poore and indigent to the cutting off all needlesse and litigious Law-sutes when so many friends doe meete to be merry with putting on of their best apparell insomuch that encaeniare saith f August â—ract 48. in Iohan. Augustine was vulgarly knowne to he all one with Novam vestem induere to decke themselves in their best apparell which the Country man calleth the putting on of the apostle-Apostle-day cloathes which Feasts in both Testaments were kept with joy and the Lord made them joyfull that I may speake in the Scripture phrase g Ezr. 6.16.22 Ezra 6 16.22 Without sinne if we follow the prescribed rules of our most sacred Soveraigne King Charles who is Inter primos primus the glory and chiefe of Princes and of his most learned Father King Iames of happy memory who did holily what they did to keepe the Iudaizing Reformers from further madnesse Even in Constantines time the Encaenia were every where celebrated Dedicationum Festivitates per urbes singulas templorum nuper exaedificatorum consecrationes frequentes Episcoporum in unum conventus peregrinorum longè ab exteris regionibus accedentium concursus mutuae populi in populum benevolentiae And all holy exercises are particularly recounted by h Euseb Histo Eccle. 10.3 Eusebius So on the Anniversary Feasts in remembrance of the dedication of our Churches after sacred exercises performed Festivity mirth and jollity may be used Rhenanus on Tertullian de Coronâ militis thus Mos commessandi in dedicationibus Templorum Natalibus Divorum diebus antiquus esse cognoscitur the custome of feasting on the dayes when Churches were dedicated and on the birth-dayes of Saints is knowne to be ancient but in all the Scriptures no holy men ever feasted on their birth dayes Pharaoh and Herod did of all the Feasts in the yeare only the birth of our Lord and of his fore-runner are kept holy the rest are the Feast dayes of their obit's Rhenanus is justly taxed by Pamelius for applying that to their birth-dayes for such was indeed the custome of the heathen which ought to be said of their death-dayes for they were anniversarily observed and both those good customes we may and doe keepe without sin c. PAR. 10. I Come to the Iesuite Maldonate and nearer to the point in hand Magnâ nos Iohannes molestiâ contentioneque liberâsset saith he si vel unum adjecisset verbum quo quis ille Iudaeorum dies fuisset Festus declarâsset that is Saint Iohn might have rid us of much trouble and strife if he had added but one word declarative what that Feast day was sawcily boldly malapertly written Plus quà m pro censurâ satis pro imperio over-censorious and imperiously enough Will the Iesuite prescribe to the Almighty a better course then he hath taken will he grudge if the divine Scripture hath left some points dubious enveloped and fit to be enquired after will he taxe the holy writ of deficiency when as Nature which is nothing but the right hand of God doth neither abound in superfluities nor is wanting in necessaries Or is it a molestation to dive into the harder places of the word of God or if it be a strife is it not an holy strife to overcome errour to trace after the truth The Iesuites impudency being reproved I approach to the matter I will not touch at all the Iewish feasts either primary or secundary but such onely as have Patrones and defenders that they are meant by these words a Ioh. 5.1 Ioh. 5.1 There was a Feast of the Iewes you heard before the opinion of Cajetan and Canus see them excellently confuted by the learned b Perer. disput 1 in Ioh. 5.1 Pererius â—AR 11. SOme of the late Writers held it was the Feast of Tabernacles saith Maldonat but levi conjecturâ as he professeth his judgement and there indeed he is in the right Many have held that it was the Feast of Pentecost so Cyril 2.123 Chrysostome Hom. 35. Euthymius Author Historiae scholasticae Aquinas Lyranus Hugo Cardinalis Carthusian thus Communiter dicitur quòd erat solennitas Pentecostes Pentecoste opinor saith Theophylact but Tolet proveth at large by the series rerum ordo historiae by the passages of those times it could not be Pentecost which is strongly confuted also by the Itinerary in Franciscus Lucas Brugensis Canus also and Cajetan hold it not likely that it was Pentecost Pererius refuteth it thus after the other precedent Passeover Christ both stayed in Iudaea and thence after went into Galilee and in his passage conferred with the woman of Samaria foure moneths before the Harvest c Ioh. 4.35 Ioh. 4.35 But the Harvest in Iudaea was before Pentecost d Levit. 23.10 16. Levit. 23.10 To the end of the 16. verse So this Feast of the Iewes could not be Pentecost Jrenaeus thinkes the Passeover was meant in this place so Rupertus Barradius Tolet and many others PAR. 12. PErerius in his vehemency for the Passover mightily overlasheth and disput 1. he is peremptory Nusquam sive inveteris sive in novi Testamenti Scripturâ reperire est aliud Festum nisi Pascha appellari Festum simplicitèr precise that is in no place of the Old or New Testament is any other Feast But the passeover called precisely singly and simply a Feast but the great scholler is certainely in a great errour for the Feast of Tabernacles is called simply and precisely a Feast e Ioh 7.8.10.11.14
Fee-Martyn as my Neighbours call it that is of both sexes it must not be offered nor one that is of neither sexe discernable nor yet one that is cut or a weather-Lambe Indeede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seh doth comprehend both sexes in Grammaticall construction tam Agnam quam Agnum significat saith Cornelius â Lapide it signifyeth as well the Eew as the Ram-Lambe yet the perpetuall silence in the Scripture that ever an Eew-lambe was the eminent Paschall-Lambe though there was manifold occasion to utter so much and though on lesse occasions in another sacrifice mention is mude of an Eew-lambe and the usuall practise in the generall opinion probablizeth a Male-Lambe was to be that offering a Ram-Lambe was to be the Paschall Lambe perhaps in extreame Neces-sity and perhaps not Mal. 1.14 Cursed he deceiver who hath in bis flocke 〈◊〉 Male and voweth and Sacrificeth unto the Lord a corrupt thing where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Male implyeth perfection and is opposed to corruption as unfit for sacrifice especially in this chiefest offering PAR. 23. A Gaine the Paschall-lambe must be under a yeare the Rabbines say well and truely if the Lambe had beene but one day I say but one houre above a yeare old it might have beene used amongst the subsequent Paschall-offerings but it was super-annuated for a Paschall Lambe I adde it was and was to be under a yeare old somewhat viz. Anno currente non completo the full yeare not fully expired Exod. 12.5 It runneth thus in the Hebrew a Male-lambe the Son of a yeare that is not entring into the second yeare so Levit. 14.10 There is mention of an Eew-lambe the daughter of her yeare that is before the entring into or the inchoation of the second yeare which words you are to take exclusively and inclusively exclusive that the offertory be not above a yeare old and inclusively that it might be any reasonable Time within the yeare PAR. 24. YEa but what is that reasonable Time Man under seven dayes was counted uncleane and was to be circumcised beasts for a whole weeke were esteemed uncleane and as it were in their blood but in the beginning of the second weeke when one entire Sabboth had also in a sort sanctifyed them they might offer them without sinne Exod. 22.30 Seven dayes it shall be with his mother on the eight day thou shalt give it me also Levit. 22.27 It shall be seaven dayes under the dawne from the eight day and thence-forth it shall be accepted as an offering made by fire unto the Lord see admirable mysteries concerning man and other things Macrobius Saturnal 1.7 in Macrobius accomplished by seavens PAR. 25. THe Iewish Doctors have delivered that a Lambe from the ninth day inclusively to a whole full yeares age exclusive of the last day may be the great Paschall offering PAR. 26. BUt mine opinion is although God accepted Lambes for burnt-offerings by fire after they began to be nine dayes old yet a Lambe of nine dayes old was not to be admitted for the eminent Paschall-offering nor doth the Scripture any where evince or intimate so much PAR. 27. MY reasons are First a Lambe at nine dayes old is no good meate it is like a Chicke in the Egge-shell the flesh is rather slime and uncocted gelly than substantiall food and the bones rather tender gristles than firme hard bones but God would not prescribe unwholesome greene meate in his most solemne feasts yea did not againe a Lambe but of nine dayes old when it is rosted is but a poore rost Two men may easily eate that up yea one man with a good stomacke if the unsavorinesse of the food doe not turne his stomacke but the Passeover was to be provided to serve a whole houshold Exod. 12.13 and if the houshold be too little for the Lambe it was to be food for two housholds ver 4. And in the intention of God it was to be so great even for two housholds that a consuming fire was appointed to burne the remainder when any was left Tradition hath delivered that ten in number were chosen out for the eating of the chosen Lambe thirteene were at the eating of Christs last Passeover A Novendiall Lambe could not suffice so many as the Law in generall intended so that there could be a remainder even of the flesh with the bones combustible therefore the Paschall-Lambe must be somewhat under a yeare somewhat above nine dayes old PAR. 28. MOreover there was to be a proportionable number so nigh as could bee guessed at yea and according to the good or bad stomackes of the receivers if they were great eaters there might be fewer if the assembly in one house had tender weake appetites they were to be more in number PAR. 29. NO certainety of number was of institution Divine but accidentall and occasionall the expresse words notifie so much Exod. 12.3 c. They shall take to them every man according to the house of their Fathers a Lambe for an house and if the houshold be too little for the Lambe let him and his neighbour next to his house take it according to the number of the Soules every man according to his eating shall make your count for the Lambe PAR. 30. IF any enquire whether they chose the Lambe first and the number after or the number first and then the Lambe proportionable Mamonides relateth that they might not choose the living Lambe till they were agreed on the number of the communicants much lesse might they kill it till then but when the receivers and the set number of them were knowne and resolved on then they chose a Lambe proportionable to their Company a greater Lambe for the greatest assembly and a lesser for the lesse PAR. 31. ANd those fellow-eaters they termed brotherly participants the sonnes of the societie they might call them filiot contuberniorum for they did sort themselves per contubernia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per sodalitia saith Iesephus amongst which was as Demosthenes sayd of the Grecians in another kinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps fratriae PAR. 32. BUt by the words of Scripture before recited it is more than probable that in the first Passeover the Lambe was first chosen and then the company sought out conjecturally-adaequate for the entire eating up of that sacrifice and foure dayes after they had time to make choyce of more or lesse of the next neighbouring Communicants yet for all this if the traditionary consent of the Jewes be true we may reckon the selected I say not alwayes a certaine number of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacred feast to be one of the durable Rites of the Passeover though afterwards they did not alwayes admit into their societie their next neighbours onely not ante-elect the Lambe PAR. 33. IF any yet be more inquisitive what was the exact number of the Communicants in the common practises at the Passeover I answere that neither by
a branch of the Law of Nature and both Gentiles and Iewes had all the Law of Nature written in their hearts though some more plainely others more obscurely PAR. 4. THe Author of that excellent worke whosoever he was called a Patterne of Catechisticall Doctrine Pag. 122. c. sheweth first that the Iewes had the effect of every Commandement in them before the Law as 1. Gen. 35.2 Put away the strange gods 2. Gen. 31.34 Idolls Gen. 35.5 Earerings 3. Gen. 25.3 Sweare by the Lord God of Heaven 4. Gen. 2.3 And Exod. 16.23 Rest of the Sabbath 5. Gen. 27 41. Dayes of mourning for my Father 6. Gen. 4.9 Cain hideth his killing of Abel 7. Gen. 38.24 The whore Thamar to be burnt and 34.3 8. Gen. 44.7 God forbid we should steale 9. Gen. 38.20 Iudah kept promise not lying or deceiving by untruth's 10. Gen. 12.17 and 20.3 It was sin to looke on a woman with lust after her Vide si libet plura hâc de Re apud Nicolaum Hemmingium in libro de lege Naturae Secondly not onely the Iewes but the Gentiles also had the same law by Nature in their hearts though some of the Commandements more manifestly than other some Manifestly sixe namely the 3.5.6.7.8.9 Somewhat obscurely foure as 1.2.4.10 For the most manifest Commandements the third was a Law of the Aegyptians as Diodorus Siculus faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweare not nisi morieris lest thou dye let me adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who sweareth and nameth Eccles 23.11 for Reverence to the Name of God this word God is not in the Greeke but wholly forborne nor in Hentenius and Santandreanus though the Bishops Bible and our late Translation have expressed it according to the sense without difference of Character and though the precedent verse doth necessarily cause it to be understood of God Drusius on the place thus the Iewes doe so scrupulously if not superstitiously observe the precept that they doe not write in their letters the name of Elohim which name yet is communicated to the Creatures but the proper Name of God they called Iehovah which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the word of foure Letters they are so farre from naming that they know not this day how it is to be read or pronounced Furthermore it is very likely that the Heathen imitated the Iewes for the Religious among them did forbeare to speclalize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but contented themselves with the reserved sense and understanding saying onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Suidas The fifth Homer saith of one that had a misfortune it was Quia parentes non honoravit because he honoured not his Parents the fixt is a Rule even in Nature Homicîda quod fecit expectet let the murtherer expect murther the seventh Stephanas out of Nicostratus Fuge nomen moechi si mortem fugies avoyd Adultery as thou wouldst death the eighth Demosthenes against Timocrates repeateth it as Solons Law in the very words Thou shalt not steale The ninth in the twelve tables Tarpeio saxo dejieatur cast him downe from a high rocke who giveth false testimony For those they had somewhat obscurely For the first Pythagoras sayd if a man come and say I am God let him create another world and we will beleeve him For the second they agreed that every god should be worshipped as he himselfe thought good and this is the very foundation of the second Commandement For the fourth little can be found but sufficient for their condemnation they know that numerus septenarius est Deo gratissimus the number of seaven is most pleasing unto God and it was numerus quietis a number of rest and thence they might have gathered that God would have his rest that day and so saith the Doctor the seventh day after birth they kept exequiae and the seventh day after death the funerall which words were mistaken or mis-printed the tenth their Lawes neuer touched yet the scope of them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non concupiscere Thou shalt not covet and Menander saith they should not covet so much as a button so he most deepely and divinely PAR. 5. ANd yet because the Author bringeth but one instance and specially out of the Roman Lawes I hope mine ensuing discourse will not bee ill accepted by the intelligent Criticke but he will taste of my gleanings and thanke God and pray for me Tacitus Annal. 3. saith the twelve Tables were compounded and made ac citis quae usquam egregia fuerunt from Greece and other parts Indeede there were at first but ten tables of the Roman answerable to the number of Gods Lawes being onely ten afterwards the Decem-viri added two tables more quae leges Romanorum proprias continebant which conteined the proper Lawes of the Romanes the ten Tables being taken from other Cities and Law-makers and as by the sequell will appeare principally from the lawes of God that the Sibyllae were well acquainted with the Iewish affaires is most apparent that the Romanes esteemed the Sibylline bookes as the Oracles of God the Romanes themselves doe confesse and the keeping of them Tarquinnius Superbus committed Duo-viris sive Duumviris Sacrorum who were the most eminent Patricians but because Marcus Tullius gave Petronius Sabinus leave to transcribe that booke which conteined Secreta civilium sacrorum the Mysteries of the civill Lawes Tarquinius caused Marcus Tullius to be so wed up in a sacke and cast into the Sea To conclude by what streames soever the Romanes had their Lawes conveighed or derived unto them most certaine it is the fountaines and heads of their Lawes they had from the Law of God Phocylides writeth so many divine passages that you may imagine he was acquainted with Moses or his Law and so did diverse of the Greeke Poets in whom the Romanes were well versed PAR. 6. TErtullian Apologet. cap. 45. Scitis ipsas leges quoque vestras quae videntur ad innocentiam pergere de divinâlege ut antiquiore formam mutuatas which words of Tertullian since neither Rhenanus Pamelius Cerda Iunius Albaspinaeus Regaltius nor any other ever explaned in particular suffer me to exercise my Tyrociny that way in amplifying this unperformed this unattempted passage Cicero lib. 1. de Oratore bringeth in Crassus strongly thus avouching fremant omnes licèt dicant quodsentio Bibleothecas meherculè omnium Philosophorum unus mihi videtur 12. Tabularum libellus si quis legum fontes capita viderit authoritatis pondere utilitatis ubertate superare Take exception who will I will speake what I thinke assuredly that one little booke of the 12. Tables if a man have recourse to the head-springs of the Lawes is to be preferred before the Libraries of all the Philosophers both by the strength of its authority and abundance of benefit Well Rhetorized Tully you knew some would chafe at your Hyberbolicall straine and laboured to prevent it by fathering it on Crassus Tully knew what belonged
selves or deferre bathing till night or give your selves to rest and good cheere which ye doe in imitation of other Religions the summe of the controversie is Rigaltius intimateth that the Roman Sunday was to them as the Jewish Sabbath Gothofredus accounts their Saturday called Dies Saturni to be as their Sabbath which is the truest opinion Gothofredus in his notes on that Chapter among many other excellent things observes that Tertullian compareth the Gentiles keeping of their Saturday as the Christians keepe the Lords day First by their not comming at all to their bath that day Secondly or comming late some Colonies anniversarily cloathed with sacke-cloth sprinckled with ashes pray to their Idolles their shops and Bathes shut up till neere nine saith he adversus Psychicos cap. 16. their nine is all one with our three of the clocke in the afternoone Thirdly he compareth the rest and the banqueting of the Gentiles on their dies Sabbathi or Saturday with the rest and banqueting of the Christians on our Lords day quare ut ab excessu revertar qui solem diem ejus nobis exprobratis agnoscite vicunitatem non longè â Saturno Sabbatis vestris sumas wherefore that I may returne from my diversion you Gentiles who cast into the teeth of Christians the adoring of the sun from their strict observation of the Sunday confesse that you and we disagree very little we keepe our Sabbath's on Sundayes ye on Saturnes-dayes or Saturdayes the day of the Lord or Sunday is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Isidorus Pelusiota in his Epistles a day of rest and remission the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime taken in an ill sense here it is not the Apostle complaineth he had no rest in his spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.13 or it may be taken for bodily Rest and repose 2 Cor. 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our flesh had no rest or it may be taken for liberty opposed to durance so S. Paul Act. 24.23 had liberty that his friends might come unto him was permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gothofredus might have observed another parallell in the beginning of the chapter alii solem Christianum Deum aestimant quod innotuerit ad orientis partem facere nos precationem vel die solis laetitiam curare quid vos minus facitis nonne plerique affectione adorandi aliquando etiam coelestia ad solis initium labra vibratis some others say the Sun is the God of the Christians because it is commonly knowne we pray towards the East and are merry and refresh our selves on Sundayes you are like to us you doe little lesse most of you affecting the adoration sometimes of heavenly things at Sun rising doe mutter or pray hee saith not in die solis but ad solis initium or as it is varied in cap. 16. Apologet. ad solis ortum and this they practised as well on any other day as Sunday for Sunday was not their holyday or Sabbath day but Saturday which I marvell that the great Rigaltius erred in for these considerations First that the same Chapter affordeth divers passages that Saturnes day was as it were the Gentiles Sabbath therefore their Sunday was not so Secondly that Gothofredus from Iosephus lib. 2. contra Appionē and from Clem. Alexandrinus 5. Strom. had before hand published Saturni Diem seu Sabbatum otio quieti ubique Gentium Iudaeorum imitatione assignatum fuisse that Saturnes day or Saturday was the Sabbath or resting day of the Gentiles in all places which they borrowed from the Jewish custome Thirdly Tertullian in his Apologeticke which is an elucidary to the bookes ad Nationes and the amplified and refined comment on them cap. 16. hath it Aequè si diem solis laetitiae indulgemus aliâ longe ratione quà m religione solis secundo loco ab iis sumus qui diem Saturni otio victui decernunt if we indulge and be merry on Sunday we doe it not in any religion to the Sun or its day as the day of the sunne but as the Lords day and we are alike or next to those who consecrate aturnes day to repast and rest Fourthly Sidonius like wise Epist 2. l. 1. acknowledgeth so much that the Gentiles kept Festivall the day of Saturne and termeth their profusenesse luxum Sabbatarium I am sure the Noble and holy Lady Paula in S. Hieromes time and her company even on the Lords day after Sacred services were ended vel sibi vel caeteris indumenta faciebant as reformed Churches abroad doe seeme to confine the Sabbaticall day to the Sabbaticall exercises as witnesseth Hierome ad Eustochium Epist 27. and esteeme us little better than Jewes for our strict sabbatizing Also her feasts were turned into mourning and her Sabbaths into reproach for Antiochus Epiphanes had by letters commanded that they should profane the Sabbaths and Festivall dayes 1 Mac. 1.39 c. Yea many Israelites profaned the Sabbath ver 43. Augustine de Civitate Dei 6.11 usque eò sceleratissimae gentis consuetudo convaluit ut per omnes jâm terras recepta sit victi victoribus leges dederunt that is the custome of that most wicked Nation hath beene so prevalent that it is now generally received almost by all Nations the vanquished have given Lawes to the vanquisher these words doth S. Austin cite out of Seneca of the generall observation of the Jewish Sabbath Fiftly Philo in his booke de vitâ Mosis glorieth that all the Easterne people kept their Sabbath forgetting that the Chaldaeans did mocke at the Sabbaths of Ierusalem in the dayes of Ieremie the Prophet Lam. 1.7 Sixtly Macrobius Saturnal 1.7 at the end affirmeth that the Saturnalia were more ancient than the Cittie of Rome that Macrobius speaketh not of the weekly sacrifices I confesse but his Authors words may meane more than he did Lucius Accius in his Poeticall Annalls thus Maxima Pars Graium Saturno maximae Athenae Conficiunt sacra that is The Greatest part of Greece yea Athens hight To Saturne on his day their incense light Cumque diem celebrant per agros urbesque fere omnes Exercent epulis laeti that is And when both towne and Country their holiday doe keepe They most an end doe feast it untill they goe to sleepe Every Saturday their Servants might rejoyce with them He farther relateth from Cicero Septenarium numerum rerum omnium fere modum esse that the number of seven is the measure almost of all things The very vast Ocean observes this number the first day of the Moones tining the Ocean is more full than usuall it decreaseth somewhat on the second day the third day leaveth it lesse and dayly it diminisheth to the seventh day the eighth day is like the seventh the ninth equalleth the sixth the tenth day answereth to the fifth the eleventh to the fourth the twelfth to the third the thirteenth to the second the fourteenth day is as the first day So much for the
Pastorali lest he should give exemplary scandall by his sinfull omission God sent upon him in the Inne and by the way exemplary punishment and sayd in effect Zipporah thine husband shall die if thou circumcise not his sonne whereupon of two evills she chuse the lesse as shee apprehended fourthly Againe extraordinary actions are ill precedents for a common course yet give me God so directing I will allow a woman sacrificing give me a good Angell so advising and I will commend a lay-man as Manoah a Danite the father of Samson offering a burnt-offering to the Lord and acting the Priests part Jud. 13.6 fifthly and lastly there were many who were circumcised that are not the Posseover as the seed of Esau but none might eate the Passeover except the circumcised therefore I am perswaded he should not heretically erre that saith as in our Sacrament of Entrance into the Church upon great exigents the Laity may Baptize though Regularly it belong to the Priests office so the Iewish Sacrament of Circumcision in extremity might be performed by others though the administration thereof properly appertained to the first-borne head of the family or Priest If any thinke I presume too farre I answer first I speake but my owne perswasion and that humbly with subjection secondly not onely the lay-men but Christian women have often in extreme necessitie baptized with us and not beene hindred nor punished thirdly Vorstius on Bellarmine De ministro Baptismi confesseth Inter ipsos Evangelicos benè multosâ—esse adhuc quiâ—etiam laiciâ— ac feminis non tamen incâ—dulis in casu necessitatis officium baptizandi concedunt that is among the professours of the Gospell there are very many even to this day who in a case of necessitie doe grant the office of Baptizing even to lay-men and to women themselves so that they be not Infidels though indeede withall he saith the greater and better part dissent fourthly Tertullian De Baptismo Hierom contra Luciferianot allipassim lead the way to my perswasion insomuch that Vorstius saith to their authoritie Nimia patrum solicitudo pro Regulâ perperam hic affertur that is the Fathers too much care for Baptisme is not to be pressed upon us as a Rule to follow yet nor may the extraordinary Baptizer consecrate the Body and Blood of our Lord nor the extraordinary Circumciser without expresse Revelation Divine sacrifice the Beasts offered at the Altar a nullity followeth in both joyned with horrible presumption and intrusion upon the Sacerdotall dignity that most commonly an houshold or housholds mixed of men and women together did celebrate the Passeover together was the confessed practise Domatim and the next family domatim doe evince so much the thrice-blessed Virgin went up with Joseph to celebrate the Passeover did they doe it in severall houses or not together The Aethiopians to this day use to circumcise their very women I had rather you should read the words and manner in Dancianus â Goes de Aethiopum moribus pag. 69 than in me Johannes Leo verifieth as much of the African women that the Turkes Circumcise them It is in his eight booke of the African History but I never read that eyther God Commanded or the Iewes used female-Circumcision or Circumcision of females The men of the Hebrewes who had many other Priviledges above the women in this bore the brunt both for their Redemption and Circumcision and not their women and the men represented the women To conclude as any one truely and justly admitted a Proselyte into the Iewish Congregation might be partaker of the holy Passeover and might be part of that selected number of people who were prerequired to consummate or consume that solemne Passeover whether they were he or she-Proselyte so no man uncircumcised in the flesh no man or woman as I thinke who had plainly revolted from the Iewish Religion though their males were circumcised were to be numbred among the Society of Communicants at the Passeover This I am sure of Ezech. 44.9 No stranger uncircumcised in heart nor uncircumcised in the flesh shall enter into my Sanctuary saith God of any stranger that is among the children of Israel the bringing in of such was an abomination verse the 7. Most summarily thus Servants or strangers of any kinde if they were true members of the Iewish Synagogue might be partakers of their Sacraments or strangers of any kinde if they were uncircumcised in heart or flesh and separated from Israels God might not partake nor be part of this sacred number at the eating of the Passeover Now it is high time for me after so many poynts and so many digressions handled in this Chapter to beginne a new matter and Chapter but not till I have ended with a Prayer The Prayer HOly Holy Holy Lord God of Hosts blessed be thy glorious name for guiding me through bryars thornes and obscure thickets of the Wildernesse in a day by a pillar of Cloud and in the night by a pillar of fire it hath beene thy good Spirit O God which hath lead me and inspired into me thoughts above my selfe good Lord I humbly begge for a continuance of thy favour yea and increase of thy grace lead me O Lord from knowledge to knowledge from vertue to virtue illuminate my dull understanding sanctifie my perverse affections and give me a Progresse in all good courses from grace to grace and by thy effectuall multiplied graces guide me good Lord unto thy glory for the merits of Iesus Christ Amen Amen CHâ—P X. The Contents of the tenth Chapter 1. The yeare of the world in which the Passeover was first instituted 2. The moneth of that yeare The old Iewish account of the yeares and the new Annus sacer vulgaris The yeare preceding the seventh Sabbaticall yeare viz. the 48. yeare after the old Jubilee and the second yeare before the new Iubilee brought forth sufficient fruits for three yeares 3. The Magnalia performed in the moneth of Abib 4. The Passeover upon some other occasions extraordinary might be kept on another moneth 5. The proclaiming of Festivall dayes commanded both by Moses and some Heathen 6. The appointed day for the Passeover 7. It was the fourteenth day of the moneth not alterable or dispensable with 8. The full Moone 9. The Iewes hope that the Messiah shall deliver Israel the same day that Moses did and that the Passeover was kept 10. Tertullian explained 11. The Iewes unlawfully altered the day of the Passeover 12. Christ ate the Passeover on the fourteenth day of the moneth the Iewes on the day following 13. The strict observation of the Iewish Festivals a trappe laid for Christ and broken taxations are paiable to Princes against the opinion of Pharisaicall-zelot Galilaeans The misunderstood story of the Galilaeans slaine by Pilot explained 14. Before the Iewish Passeover our blessed Saviour was crucified 15. Christ kept the Law exactly 16. The houre of the day that the Iewish Passeover was kept in the severall beginnings of
Jewish yeare which God hath newly established but of their old computation September which was termed anciently the first moneth is now the seventh moneth saith the Chaldee Paraphrase on 1 King 8.2 Where the seventh moneth is called also Ethanim though the usuall name was Tisri as now the first moneth here instituted is called by the Hebrewes Abib and in the Chaldee tongue Nisan and ordinarily consisteth part of March part of Aprill the New-moone beginneth the first day of the Moneth as the Moneth did of the yeare The Sacred things most of them were accounted from the Annus Sacer and the Scripture most times accounteth by this Sacred yeare and yet we may not deny but the yeare is truly distinguished in vulgareÌ„ aâ—t Civilem into the vulgar or civill yeare SacruÌ„ vel EcclesiasticuÌ„ the sacred or Ecclesiasticall yeare Some holy things were accounted even according to the common yeare as the Jubilee by Gods owne appointment Levit. 25.9 and it is generally agreed the Common yeare Quantùm adpublica negotia res saeculares pertinet Moses ut priùs erat reliquit saith Ribera on Hag. 2.1 k That is so far as it concerned publick businesses and secular affaâ—res Moses left it as he found it and he proveth it by Iosephus Ant. 1.4 The Jubilee was a sacred most sacred feast For though Civill things divers great Civill affaires were transacted in it yet they were in ordine ad Religionem and in respect of the Jubilee which was as it were a Sabbath of Sabbaths and after 7 Sabbaticall yeares fully compleate the fiftieth yeare was the great Jubilee which was blessed of God with extraordinary favours for though the yeere precedent being the 49. yeare and the last of the 7. Sabbaticall yeares they did not sow nor reape yet the corne growing in the 48. served both the remainder of the same yeare and the whole Sabbaticall yeare of the 49. yeare and for the yeare of Jubilee Nor let any man wonder at the great encrease of the 48 yeare God is able to raise up children of stones unto Abraham Mat. 3.9 much more super-abundancie of Corne out of the earth But who doubts of Gods power Let us see what he hath promised let us see what he hath done Levit. 25.21 I will command my blessing on you in the sixt yeare and it shall bring forth fruite for three yeares was he not able to performe his promise or was he not as good as his word He spake the Word and it was made He commanded and it was created as is divinely sayd in another case He who made all things of nothing could easily crowne the sixt yeare with an encrease for three yeares and without doubt performed it Let us now see what he did at another time 2 King 19.29 Yee shall eate this yeare of such things as grow of themselves and in the second yeare that which springeth of the same in the third yeare sow ye and reape In the first of these yeares they gathered in as I thinke the cadiva or that which grew from the fallings of the precedent harvest the selfe-sowen corne selfe growne corne as my Neighbours call it the yeare also following and the earth without tillage manurance or sowing of its owne accord brought forth sufficient corne for them the Hebrew verily hath it Germinatum sponte which words may signifie either the Cadiva of the second yeare or corne miraculously springing up the second yeare which I hold to be more likely The English is somewhat uncertaine ye shall eate this yeare such things as grow of themselves and in the second yeare that which springeth of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same hath not reference to the yeare for then it must be sayd in the same not of it certaine it is all plowing and sowed corne is excluded PAR. 3. THis moneth of Abib was the chiefest moneth of the yeare wherein the Magnalia the wondrous things of God were vouchsafed to the Iewes therefore worthy to be the first of moneths for the Israelites this Moneth escaped many of the Plagues inflicted on Pharoah and his people and ate the Passeover and came though hastily yet safely out of Aegypt miraculously passed the Red-sea on foote the waters being as two fir me walls on the right hand and on the left This moneth they found the comfortable safe conduct of the Pillar of cloud by day and of fire by night In this moneth they first passed over Iordan and came into the Land of Canaan Iosh 4.19 In this moneth was Christ conceived and suffred and arose and that even in the Jewish 70. Jubilee as a great Hebraizer resolveth which was the last Jubilee that ever that Nation or land joyfully observed Ambrose de Paschae mysteriis cap. 2. thinkes the Passeover is the beginning of the yeare in the Spring that giveth first Being to the first moneth the renewing of buds flowres and hearbes the overcommer of winterly night and darkenesse the recoverer of our Vernall Iubilation or joy in the spring On this time God made heaven and earth as is before touched at inlightening the day with the sunnes heate In this moneth the corne in those parts began to be eared and therefore the moneth and the word Abib doe signifie an care of Corne. PAR. 4. NOw though this were a perpetuall durable Ceremony that the Passeover should be eaten on the first moneth of the yeare yet upon extraordinary occasion both the Passeover was kept and to be kept on the second moneth Num. 9.11 the people being uncleane and this we may truely call a second Succedaneall Passeover when the Israelites were indisposed for the receiving of it in the first appointed season Hezekiah also kept his great Passeover in the second moneth whereof two other Reasons are given First because the Priests had not sanctified themselves sufficiently 2 Cor. 30.3 Secondly the people had not gathered themselves together in Jerusalem duely as they ought in the first moneth These things adjourned the Passeover over to the second Moneth 1. The Peoples uncleannesse 2. The insufficient sanctification of the Priests 3. The paucity and absence of people from the due place of offering observably it is sayd Deut. 16.1 Observe the moneth Abib and keepe the Passeover unto the Lord thy God for in the moneth Abib the Lord brought thee forth out of Aegypt So much bee spoken of the moneth of the yeare which was to be the first moneth Now let us consider the day of the moneth when the Paschall Lambe was to be offered which is another of the durable rites generally to be observed PAR. 5. THere were feasts of the Lord even holy Congregations which they were to proclaime to bee holy Levit. 23.2 Yea which ye shall proclaime in their seasons vers 4. Among the Graecians Plato 11. de Legibus and Plutarch in the life of Solon mention such a custome as proclaiming by a praeco or cryer of holy times and Sacred Feasts
among the Romans Cicero 2. de Legibus mentioneth the same Date linguam praeconi is growne to an adage that is give a tongue to the Cryer or make the Cryer proclaime the Cryer bad them abstaine from strife and brawling and to separate from their lippes all obscaene speeches Iob cap. 1. vers 5. Mittebat ad filios Iob sent to his sonnes Mittebat quoque as the Hebrew bearâ—th it Misso nuntio eos accersebat saith Vatablus He sent a Messenger to call them Psal 81.3 Blow up the Trumpet in the New-Moone in the time appointed on our solemne feast-Feast-day more punctually Exod 23.6 Aaron made Proclamation and sayd To morrow is a feast to the Lord Praeconis voce clamavit he made the cryer proclaime as the Vulgar hath it This Proclamation might well be made by an under-Officer or Cryer though the Hebrew ascribeth the Proclamation to Aaron as being appointed by his authority as our King proclaimeth what his Officers proclaime in his Name and it is his Proclamation though others reade it and proclaime and Preach it The very name of their holy dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mogned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jagnad to appoint a fixed time likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Michea from their being called together nor were they summoned onely before the feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might know the appointed times but even at and in their feasts they did blow with Trumpets over their burnt-offerings and over the Sacrifices of their Peace-offerings that they might be to them a memoriall before the Lord Numb 10.10 PAR. 6. AS the first moneth of the yeare is called the appointed season for the eating of the Passeover Num. 9.2 So in the 14. day of the moneth at Even ye shall keepe it in his appointed season ver 3. Moneth day evening of the day are styled by God the appointed seasons things out of season are lesse regarded Beneficia moment is valent a courtesie is more acceptable at one time than at another the hitting of the punctum articulus Temporis the point and minute of time and the striking sweetely upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seasonable hint or fit oppertunity is very gracious PAR. 7. IF any desire a proofe that the Jewes were commanded to keepe and did keepe the Passeover on the 14. day of the first moneth he shall finde the words expressely Exod. 12.6 Yee shall keepe it to wit the Paschall-offering untill the 14. day of the moneth and the whole assembly shall keepe it betweene the two Evenings Num. 28.16 In the 14. day of the first moneth is the Passeover of the Lord and in the 15. day of this moneth is the feast ver 17. And this Ceremony was so durable that they who were dispensed withall not to keepe the Passeover in the first moneth were not yet dispensed withall but they did keepe the Passeover on the 14. day of the next moneth One reason may seeme to be touched at Exod. 12.40 c. just that day 430. yeares that they came into Aegypt to sojourne even the selfe-same day it came to passe that all the hostes of the Lord went out of the Land of Aegypt but they were not to goe forth till they had ended their Paschall solemnitie PAR. 8. ANother reason might be it was plenilunium and both Naturally they had more light in the night to goe forth with that confused mixed multitude the full bright-moone-light being almost of the sun-light God brought the Israelites out by night Deut. 16.1 And it is probable the Moone might that night supply the roome and office of the Pillar of fire which is spoken of in the next Chapter and though it be sayd Exod. 13.4 This day ye came out in the moneth Abib yet Deuteronomie toucheth at the beginning of their going forth and Exodus of the end of it the first in fieri the second in facto esse and mistically Plenilunium saith Rupertus indicabat illam Temporis Plenitudinem the full moone did point at the fulnesse of Time spoken of Gal. 4.4 When the Fulnesse of time was come God sent forth his Sonne made of a woman made under the Law to redeeme them that were under the Law to a better redemption than the Israelites were now redeemed unto that we might receive the Adoption of sonnes whereby we are now no more servants as it followeth ver 7. This also by some will be thought a good reason or a strong confirmation of the Praecedent PAR. 9. MAsius on Ioshuah 5.10 Hoc unum addam memorabile sanè quod in Thalmude scriptum reperi ubi de anni principio disputatur celebrem fuisse veterem opinionem à pud priscos Iudaeos qui Dies vertentis anni Israelites fuisset libertatis Aegyptiacae initum eundem olim ip sit fore initium quoque libertatis quam essent â Messiah recepturi that is I will adde this one thing and that verily is a memorable one which I found written in the Jewish Talmud where the beginning of the yeare is handled that it was a famous and common received opinion among the Ancient Jewes that Messiah should begin to deliver them on the selfe-same day of the yeare that God by Moses delivered them out of Aegypt How excellently it accordeth with the truth of our Religion every man seeth saith he since within 24. houres of the killing of the Paschall-Lambe our most blessed redeemer was crucified and by the sprinckling of his blood saved us Yea Eugubinus on the 12. of Exod. assureth us that the Jewes of these Times doe fully beleeve that the Messiah shall come exactly on that day on which the Passeover was offered when they fled out of Aegypt which most exactly is squared to our blessed Saviour though the Jewes who have yet a vayle before their faces doe not or will not see this cleare light PAR. 10. TErtullian cast it in their teeth in his booke Adversus Iudaeos post medium thus Hoc Moses initio primi mensis novorum facturos nos prophetavit cum omne vulgus filiorum Israel advesperum agnum esset immolaturum c adjecit Pascha esse Domini i. passionem Christi quod it à quoque adimpletum est ut primâ die azimorum interficeretis Christum ut prophetiae implerentur properavit dies vesper am facere i. Tenebras effâ—ceâ—â—â— quae media die fastae sunt that is Moses did prophecie that wee should doe this in the beginning of the first moneth of new things when all the children of Israel pell-mell or the whole assembly of the Congregation as our last Translation hath it were commanded to kill the Paschall-Lambe in the Evening and be added It is the Lords Passeover that is to say the Passion of Christ which was even so fulfilled in that yee crucified Christ on the first day of unleavened bread and that the Prophesies might be fulfilled the day hasted to make the
Evening that is to say to cause darkenesse which came to passe at Mid-day and before he saith In passione Christi at the Passion of Christ as Rigaltius and Pamelius read it better than it was in Rhenanus Primis men sis novorum is plaine enough and as needing none explication is omitted and unexplained by all those three learned men and it sheweth the new occurrences and strange effects begun neare about their going out of Aegypt But why Tertullian should say Initio primi mensis novorum which were not done till the tenth and fourteenth day I see not unlesse Tertullian thinkes it was foretold by God to Moses by Moses to Israel on the first day of the moneth what was to be done and was done afterwards in the tenth and fourteenth day The summe of Tertullians meaning is that Christ was slaine as the Passeover was in the first day of unleavened bread toward the Evening the day hasting to make the Evening by the mid-dayes turning darke to adapt the substance to the figure and fulfill the prophesie and therefore the sacrifice was called the Passeover of the Lord Exod. 12.11 that is the Passion of Christ which was accomplished above all other Evenings betweene the two Evenings the one miraculous Cùm media dies tenebresceret saith Tertullian when the mid-day waxed darke and lasted so a long time The other naturall toward the shutting of the day Exod. 12.14 This day viz. the fourteenth shall be unto you for a memoriall and ye shall keepe it a Feast to the Lord throughout your generations and doubling the precept ingeminateth you shall keepe it a feast by an ordinance for ever therefore were the Iewes to blame to shift off the day and to translate the Feast which was nayled to the Iewish policie for ever Though this fourteenth day of themoneth was never dispensed withall by God Almighty for ought that we can learne and therefore was one of the rites of perpetuall durabilitie yet the Iewes presumed to change it as is now to be explained PAR. 11. MOst holily did our Saviour say to them Matth. 15.3 Ye transgresse the Commandements of God by your traditions and verse 6. Ye make the Commandement of God of none effect by your tradition and ver 9. In vaine doe they worship mee teaching for doctrines the Commandements of men what the Iewes before and in our Saviours life did practise their Successours followed to an haire Sebastian Munster in his Tractat. called Translationes anni fixioner pag. 141. bringeth in a Iew giving a reason why they varied from Gods appointment thus Sapientes roboraverunt verba sua plus quà ea quae sunt legis our Rabbins and Wise men have more regarded their owne Interpretations than the letter of the Law So I expound In sensis favorabili they trod in the steps of their Fathers preferring their owne Traditions before the preceps of God More particulatly the said Munster in his Booke where he handleth the Hebrew Calendar thus Patet apud Judaeos duplicem haberi Paschae rationem unam â—egitimam quâ juxta legem Mosaicam c. It is apparent that the Iewes kept a double account of their Passeover one lawfull by which according to the Mosaicall Law it was appointed to be killed towards the end of the fourteenth day and to be eaten toward the Evening which began the fifteenth day The other account was full of Law invented by the Lawyers and for foolish causes erected against the Law of God by which they put over for one or two dayes their New-Moones or Calendar of their moneths other where in the same booke he promiseth to shew with what frivolous reasons they endeavoured to palliate or varnish over this changing of Feasts and to excuse the Transgression of the Divine Law PAR. 12. MOst specially to our purpose Munster ibid. thus It is plaine that Christ did eate the Passeover the lawfull Passeover with his Disciples on the fifth day of the weeke at even and he annexeth his Reason because Christ fulfilled the Law which established that time but the Iewes abstained from entring into the Judgement Hall on the sixt day of the weeke Joh. 18.28 that they might eate the Passeover that day at even according to the decrees of their fathers for the Iewes saith he tooth and nayle hold fast the traditions of the Elders eating the Passeover on the sixt day of the weeke or on the preparation of the Passeover Luke 23.54 but translating the Feast of the passeover from the sixt day to the Sabbath day which by reason of the concurrence of two feasts is called an High Sabbath day Joh. 19.31 I will a little enlarge the arguments of Munster The Iewes led Christ from Caiphas unto the Hall of Judgement and it was earely and they themselves went not into the Judgement Hall lest they should be defiled but that they might eate the passeover Joh. 18.28 therefore they had not then eaten it though Christ and his Disciples had eaten the passeover the night precedent for after the three-fold Supper of Christ Iudaicall Ordinary and Eucharisticall Christ passed the brooke Cedron entred into a Garden was apprehended late at night and the next morning lead early into the Iudgement-Hall or Pilates House Secondly Ioh. 19.14 It was the preparation of the Passeover and about the sixt houre when Pilat sate downe on the Iudgement-seate and when he delivered Christ unto them to be crucified ver 16. The preparation of the passeover differeth from the eating of the passeover and precedeth it wherefore the Iewes had not eaten the passeover before and none can thinke with reason that the Iewes after they had once apprehended him would or did dismisse him that he might eate the passeover but they kept him in safe-custody after Judas had once betrayed him and Judas betrayed him not till Christ and his Apostles and Judas among them had celebrated the passeover which the Iewes had not PAR. 13. A Third Argument may be this when they consulted to take Iesus and kill him they sayd Matth. 26.5 Not on the Feast-day lest there be an uproare among the people they were so superstitiously addicted to their seeming-strict observation of their Feasts that if they had taken or killed any man in such a solemnity it would have made an uproare or mutiny therefore it was told to Christ as an unusuall and offensive matter that Pilat had mingled the Galilaeans blood with their Sacrifices Luke 13.1 as I conceive these Relators intended to have made this bloody deed of Pilat an occasion of a new commotion consulted with Christ to that end Iudas Galilaeus Act. 5.37 rose up in the dayes of Taxing and the dayes of taxing were about the birth of our Saviour Luke 2.1 c. Then Judas Galilaeus stood up and hee would have the free-borne of the Iewes the sonnes of God forsooth to pay no tribute though he perished and all as many as obeyed him were dispersed as it there followeth yet those
Hierusalem It is also confessed that Jerusalem was not particularly named to be the onely place where the Passeover was to be eaten till after and a good while after they were seated in Ierusalem but by the generall indetermining words the place which the Lord thy God shall choose Ierusalem was undoubtedly meant and intended by God and therefore I am not afrayd to place this Ceremonie among the fixed ones and say it was eternall â parte post not â parte ante in intention not in execution eternall from the first convenient and possible observation there not to be performed till the Israelites possessed Ierusalem nor to bee performed other-where after they were throughly setled in Hierusalem and this is the onely Reason why the Jewes of these times observe not the Passeover because they cannot doe it in the Temple at Hierusalem PAR. 2. MVnster de fide Christian Iudaeor pag. 26. in fine which voctate is placed before S. Matthews Gospell in Hebrew hath a memorable story and thus trippeth up the Jewes quid quaeso juvat vos magna illa poenitentia quam fecistis Anno Christi 1502 quando vos Iehudaei omnes in cunctis habitationibus vestris in cunctis terris vestris in universa Captivitate poenitentiam fecistis quatenus veniret Messiah ferè integro anno Puer senex parvuli mulieres qualis nunquà m facta est poenitentia sicut fecistis in diebus illis c. what did your great penance profit you which you shewed in the yeare of our Lord 1502 when all you Iewes in all your habitations and Lands and in your universall Captivitie dolefully behaved your selves that the Messiah might come tepenting almost a whole yeare young and old men and women with so great a repentance in those dayes as there was never the like yet nothing was revealed unto you you were nothing the nearer insomuch as it was a wonder an hissing and clapping of the hands to all that heard that neither your Law nor repentance nor prayer nor almes that you dayly doe doe profit you but it is a plaine and evident signe that the Messiah is come I might easily instance in divers other things which the Jewes of these dayes doe keepe as exactly as did any of their fore-fathers but the Passe-over they omit and professe they omit it because it is to be observed in no place but in Ierusalem Deut. 16.2 Thou shalt Sacrifice the Passeover in the place which the Lord shall chuse to place his Name there and ver 5. thou mayst not Sacrifice the Passeover within any of thy gates but ver 6. At the place which the Lord thy God shall choose to put his Name in the reduplication is not needlesse but intimateth a stricter observation There shalt thou Sacrifice the Passeover and thou shalt roast it and eate it in the place which the Lord thy God shall choose as it followeth See this point and not onely the Passeover but for many other great matters concerning the Service of God to bee performed where God should choose his place strictly commanded and largely explained Deut. 12. from ver 5. to the 14. inclusive PAR. 3. OBserve also that the Israelites were not onely to destroy the Altars of other Nations breake downe their Images cut downe their groves and burne their graven Images with fire Deut. 7.5 But they were further commanded utterly to destroy all the places wherein the Nations served their gods upon the high mountaines and upon the hills and under every greene tree Deut. 12.2 Yea to destroy the names of them out of that place ver 3. which the Rubenites performed Numb 32.38 Nebo and Baalmeon their names being changed they that is the Rubenites called their names by the names of their Cities which they builded for so it may be read though the sense of divers translations be but one Here is a sure faire and easie answere to the first part of the most learned M. Selden his question de diis Syris syntagm 2. cap. 11. ab urbe an â monte cognomine dictus Nebo was the reputed god Nebo so called from the Citie or from the mountaine called also Nebo I answere the Idoll was not so called from the City Nebo but the Cittie was so called from the Idoll the names of Nebo and Baalmeon being Cities so named from Nebo and Baal were changed as was sayd before and therefore changed because the names of Idolls were not to be mentioned but they were to destroy the names of them out of that place Deut. 12.3 and Exod. 23.13 Make no mention of the Names of other gods nor let it be heard out of thy mouth Gaspar Sanctius on Ier. 48.1 handleth the point thus An Nebo Babylonicus Deus nomen Civitati dederit Nominis ipsius communit as nihil affert conjecturae sed quicquid est obscurum est whether Nebo the god of the Babylonians gave the name of the Citie or no the commonesse of the name proves nothing it is an obscure point but I thinke I have cleared it that the Idoll gave the name to the Citie If the Israelites had lived on mount Nebo I doubt not but they would have changed the name of that Mountaine also As for the second part of his question in likelihood that great hill was so denominated from the reputed Deitie of Nebo there worshipped Nabo or Nebo was an Idoll saith S. Hierome Numen etià m erat Nebo seu Nabo Nebo or Nabo was also an Idoll saith my honour'd friend that living Library Mr. Selden Mountaines might partake of their Deities Names Princes did Daniel was called Belteshazzar according to the Name of my God which was called Bel saith that great Tyrant Dan. 4.8 as the beginning of his owne name Nebuchadnezzar was derived from Nebo the god of the Babylonians S. Hierome makes autèm ipsum Idolum est Nabo is the same Idoll whence I thinke the full-read Mr. Selden sayd Certe haud alium Nebo a Chamos Belo Phegorio jure forsan putes verily you may suppose and that not amisse that Nebo was none other but Chamos and Bel the Idoll of the Phegorians Chamos is out of my roade at this instant I passe by him but Baal Bel or Belus was one supposed god and Nebo another Baal signifieth Dominus a Lord and intimateth Bel or Belus his domineering Belus is called Nimbrotus in ancient Histories saith Montanus on Isa 46.2 and Nimbrotus is but the corruption of Nimrodus Gen. 10.8 Nimrod began to bee a mighty one on earth a mighty hunter before the Lord For he chased the Nations and subdued many countries a famous warriour he was But Nebo was the first inventer and teacher of Chaldee Discipline and Astrologicall praedictions Nebo or Nabo is rendred Vaticinator a Prophecyer the verbe Naba is interpreted to speake or speake out the signe of the Noune Nabo sheweth some great Majesticall thing namely the very faculty and vertue of divining as native and proper to
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
and prepared for the building of the Temple and David did in spirit foresee the particular both forme and matter of the Temple with the service of God though David lived not to see a Passeover kept there but Salomon made his dedication in the seventh moneth and in the first moneth of the yeare succeeding the fourteenth day of the moneth he kept the first Passeover at Hierusalem as he also observed the dayly offerings and the Sabbaticall offerings and offerings on the new-Moones and on their solemne Feasts three times in a yeare even in the Feast of unleavened bread which was the feast belonging unto the Passeover 2 Chron. 8.13 for though it be no where expressely said that Salomon kept the Passeover at Hierusalem yet it is not to be questioned but he who was so strict to provide the daily Sacrifice and other things according to the Commandement of Moses as is ibid did also himselfe observe it yearely according to the Law Neither doe I remember that Salomon is said to have kept ever after the Dedication or the Feast of Tabernacles or the Feast of weekes or any other of the Iewish Feasts observeable at Hierusalem but rather he is truely presupposed to have so done then punctually specialized for why did he build the Temple if not that the appointed Sacrifices should be performed and they were appointed to be performed yearely and therefore certainely were observed whilst the Iewish policie lasted whereupon I have reckoned the sacrificing and eating of the Passeover at Hierusalem to be one of the durable Rites thereof which Paschall offering as I said before the Iewes since the destruction of the Temple even to this day have not observed because that the Passeover was to be kept onely in Hierusalem PAR. 9. ONe objection seeming very strong is against the continuall observation of the Passeover at Hierusalem and this it is Did all the Israelites in all the twelve Tribes leave their severall houses in their severall Villages Townes and Cities and all the men and some women ascend up to Hierusalem as it were inviting their enemies to their undefended habitations and for a whole weeke besides their dies exitus redbitus their dayes of going and comming expose their yong ones and their cattell and wealth to danger I will answer in the words of holy writ Exod. 34 24. No man shall desire thy land when thou shalt goe up to appeare before the Lord thy God thrice in the yeare Vult intelligi ut securus quisque ascendat nee de terrâ suâ sollicitus sit deo promittente custodiam God would have them understand that every one might safely goe up to Hierusalem nor neede care for their lands God having promised to keepe them saith S. Augustin quaest 161 in Exod. Againe it is thus promised Levit. 25.8 Keepe and doe my judgements and ye shall dwell in the land in safety which is repeated ver 19. the Land shall yeeld her fruite and ye shall eate your fill and dwell therein in safety absque ullo pavore without any feare as the vulgar of Santandreanus hath it in the first place nullius impetum formid intes fearing no mans forces as it is in the 19. verse so likewise Huntenius The Interlinearie varieth it thus ad fiduciam ad confidentiam even to trust and confidence A mutuall Covenant as it were was betweene God and the Israelites if they regarded God and things divine God kept and cared for them and their humane affaires Oh let not us neglect things sacred and spirituall and God will watch over our Temporalls for our good If it were said to the Iew Exod. 23.15 None shall appeare before me emptie much more is it said to us saith Chrysostome Homil. 1. in 2. Epist ad Timoth. yet alas who thinkes of this to practise it Another use also may be made of this When thou commest into the Church if the poore lye not at the porch of the Temple but be absent yet the poore mans boxe is present That thou mayst obtaine mercy shew mercy woe worth the times the voluntary offertories are ceased prescription and custome even against the Almighty are commonly esteemed the onely guides of Devotions but when the children of Israel did breake the Covenant of their God when their will-worship was preferred before the prescript of Gods Law when the tradition of men carried it above the Commandements divine when the Isrelites made as it were the salt of the Covenant unsavory then God held himselfe discharged from the Covenant of salt Then did the Nations trample over them and lead Israel captive and there was none left but the Tribe of Iudah onely 2 King 17.2.6 18. verses After Senacherib tooke all the fenced cities of Iudah 2 King 18.13 And Hezekiah became Tributary to him ver 14. but in Zedekiah his dayes who did evill in the sight of the Lord 2 King 24.19 Nabuzaradan burnt the house of the Lord and the Kings house and the houses of Hierusalem and every great mans house and brake downe the walls of Hierusalem round about 2 King 25.9.10 And now could no more Passeover be kept in Hierusalem till the restauration of the Temple by Zorobabel No sooner was the Feast of the Dedication of the house of God kept for the Service of God which is at Hierusalem but they kept the Passeover Ezr 6.16.18.19 verses which holy duty they continued all the time of the second Temple till the destruction of it by Vespasian Titus ' Some indeede would have three Temples Salomons Zerubabels and Herods but these know not what the ancienter Iewes acknowledged that Herods worke was but an enlargement of the second Temple which second Temple being made not without much opposition as it is to be seene in Ezra and Nehemiah and perhaps by a forme prescribed and limited by the Heathen Monarch's was not so large as the first Temple but was at the last gloriously ampliated by Herod PAR 10. AGainst the learned and accute opinion of Genebrard on whose side are Elias Levita David Kimchi and Rabbi Iacob the Iesuite Ribera struggleth hard on Hag. 1. and 2. Chapters canvasing this poynt whether the five things were wanting in the second Temple which were in the first Temple Genebrard and many others of great note say that the fire from heaven which lighted on the Altar Levit. 9.24 was not in the second Temple Ribera affirmeth it from the authority of 2 Macc. 1 19. but say I that was rather water than fire No fire but thicke water ver 20. and if at the shining of the Sunne a great fire was kindled either the Sunnes heate might naturally burne the subjacent combustible things as it doth the Phoenix and her death-bed of Spices or if it were an heavenly fire extraordinary it was a new fire like that of Elijabs whose fire did kindle at the end of Eliah his short prayer whether the Sunne shined or no 1 Kin. 18.38 or like those descending fires which expected not
the shining heating or kindling from the Sunne 2 King 1.10 and 12. verses the old sacred fire of the Altar it was not And herein Ribera was foulely deceived that I may not now question the authoritie of the second Book of Macchabecs How apt Naptha is to conceive fire every Scholler knoweth even as apt as Pitch Brimstone or Powder it being a kinde of liquid bitumen but Nehemiah himselfe called this thing Napthan 2 Macc. 1.36 which little differeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke or Naptha in Latine and out of doubt poynted plainely that Art and Nature concurred without miracle to kindle that fire though the King of Persia understood not so much 2. The Vrim and Thummim was not in the second Temple say the whole streames with Genebrand Ribera opposeth it grounding onely on Iosephus But the great vaunter of his owne Nation is not a fit man to crosse the current and yet Iosephus himselfe Antiq. 3.9 confesseth that 200 yeares before he writ so the vertue of them failed God being angry for the prevarication of his Lawes as if they angred not God above 200. yeares And yet if it were so there is no mention of them neere the dayes of our Saviour nor were they in the Temple with him and after bis death at the destruction of the Temple other Monuments and sacred reposites being found the Ark was not found Some as polluted were put from the Priesthood and the Governour told them they should not eate of the most holy till there stood up a Priest with Vrim and with Thummim Ezra 2.69 which is repeated Nehe. 7.65 Now though the Governour did hope that the Lord would give the same priviledges to the intended second Temple as he had to the first yet fince we know no such thing we need not beleeve it but may firmely conclude that at the building of the second Temple they then had them not though they stood in expectancy thereof and if they had them in likelihood we should have heard of it Some write saith Vatablus on this last place that this must needs be understood of Christ for the Vrim and the Thummim which Moses put in the breast-plate were not in the second Temple Montanus thinkes Tempore Iremiae desiisse that they ended in the dayes of Ieremy the Prophet and the reason of not finding them againe he ascribeth to this Id agente Deo ut hominum genus sanctiorum etiam rerum quae novi Testamenti tempore oblata sunt desiderio expectatione afficerentur It was Gods good will and pleasure so to have it that men might be affected with the desire and expectation of more holy things which were offered in the time of the new Testament you shall finde the decay of the Vrim and Thummim confirmed by the Tractat Jomah Rabbi Salomoh Joseph Ben-Gorion Abrabureb in his Commentary on Pirke Aboth and Rab. Aben-Ezra Against single Iosephus the Iewes themselves administer an unanswerable argument viz. that in the roome of Vrim Thummim succeeded another kind of Oracle which the Commentator of the Talmud Text from the Sanhedrim thus describeth The voyce from heaven was not heard but the Echo thereof and therefore they called it Bath-col the daughter of the voyce This voyce shewed what was to be done or omitted foretold future things and revealed what was to be thought of things passed Happy most happy was that time when that voyce was heard saith Rabbi Salomon Most of this I had from Balthazar Bambach in the third of his foure most profitable Tractates I hope I shall be charitable enough though I suspect this reflecting voyce the jugling of the Priests in the old Law I am sure Ben Syra when hee tells of the voyce that came from heaven to David let Rhehoboam and Ieroboam divide the Kingdome when David seeing the truth of Mephibosheths cause did right him but by halves and said Thou and Ziba divide the land 2 Sam. 19.29 I am sure I say he doth not establish Bath-col but speakes of an unreflected voyce upon that peremptory injustice of David who did rather in part uphold his owne errors than right Mephibosheth Thou and Zibà divide the land let Rehoboam and Ieroboam divide the Kingdome To which let me adde that the Prophets also did in a sort supply the decay of the Breast-plate 3. The Arke was not in the second Temple So Genebrard Lyra Carthusian Dorothous Martyr cited by Ribera By the Arke is meant both the body of the Arke it selfe and the Pedestall or Subpedaneall being a chariot on which the Cherubims stood 1 Chron. 28.13 beside and the Propitiatory which was over the Arke and the Cherubims and the voyce of God which came from over the Propitiatorie The Arke was not all of pure gold the cover or Propitiatory was all of pure gold called by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placamen operculum by the Vulgat oraculum Ribera thinkes it not improbable for one to say that it was a while kept in the second Temple His onely ground is the second Booke of Macchabees But himselfe saith perhaps the controversie is sooner ended if we remember the same Ieremy foretold that in the time of the New Testament the Iewes should not remember the Arke Ier. 3.16 In those dayes they shall say no more the Arke of the Convenant of the Lord neither shall it come to mind neither shall they remember it c. But by his leave this ends the controversie little the sooner for it might be in the second Temple yet not in the time of the New Testament Just as Josephus said before of the Vrim and Thummim if he said true In secundo Templo saith Gaspar Sanctius on the place of Jeremy Arca Domini non fuit in the second Temple there was not the Arke of the Lord. Porchetus part 1. victoriae contra Hebraeos cap. 4. fol. 19. thus In libro Talmud qui dicitur Ioma dicitur in Sanctuario secundo non fuit Arca in the Booke of the Talmud which is called Ioma it is written In the second Temple there was no Arke And Tradition saith that with it was taken away the pot of Manna the Chrismatory or vessell of oyle the rod of Aaron with the Almonds and Buds the golden Emrods which the Philistims offered 1 Sam. 6.17 With the golden Mice ver 18. and Coffer holding them Comestor said that the Arke was carried in triumph of Titus and is now kept at Rome in the Church of S. John of Lateran Ribera himselfe on the fabricke of the Temple 2.2 saith this is false and disproves it by Iosephus Christopher Castrus on Ieremy 3. proveth Satis superque very abundantly that the Arke was not in the second Temple Chrysost oratione 3.3 adversus Iudaeos denieth the heavenly fire the Vrim and Thummim and the Oracle from the Propitiatory to be in the second Temple Now the Propitiatory was a part of the Arke and the Divine presence gave answers from the Oracle and
had we have had hundreds and the Gospell of Christ hath lasted longer than both their Temples with all their Jewish Policie yea for Numbers of each side we have and yet doe exceede them by millions PAR. 13. ONce more I returne from my By-pathes and Diversions The Passeover continued all the dayes of the prosperity during the second Temple nor did the Annuall sacrifice cease at Hierusalem whilst the Temple was purified yet must you not thinke that the proper Passeover was tyed and fastned to the Temple but rather the Sacrifices of the feast belonging to the Passeover It is a confessed and yet proved truth that the Passeover was not bound to be slaine and eaten in the Temple but might be must be performed in their private houses at Hierusalem but the rest of all the Sacrifices which were to be offered during the feast of unleavened bread which endured seven dayes all those were commanded as well as other Sacrifices to be killed in the Temple at Hierusalem Deut. 12.13 Take heede to thy selfe that thou offer not thine offerings in every place that thou seest but in the place which thy Lord shall chuse in one of thy Tribes There thou shalt offer thy burnt offerings and there shalt thou doe all that I command thee ver 14. I will not deny but sometimes upon some extraordinary occasions the Passeover might be slaine in the Temple but that was not often or necessary-legall nor might ever or was it ever eaten there but in any other part of the City PAR. 14. MArke the judgements of God in these two points though many are most observable First he who undertooke and performed to keepe their Cities during their absence at Hierusalem whilest they truely served him the same Almighty God caused the Romans to fall upon their Cities and to besiege Hierusalem whilest they were there when once their sinnes were come to maturity Iosephus de Bello Iudaico 6.4 is either wronged by transcribers or wrong in his account which is not likely when he saith that the day of unleavened bread fell on the 14. of Aprill The City was full of people observant of the Passeover and Titus besieged them and they valiantly beate him off One of the 3. Factions viz. the Zelotes were slaine upon the day of unleavened bread every one of them by Iochanan the head of other mutiners who closely sent armed men into the Temple and filled it with blood They broke the Covenant and therefore the bond betweene God and them was now of none effect Nor was the siege ended till toward the end of September the Temple being fired and the people in it on the tenth day of August even the same day that it had beene burnt once before by the King of Babylon as Baronius collecteth from Iosephus the City was burned after and mount Sion forced on the Sabbath day being the 8. of September A stone was not left upon a stone in Hierusalem The second point which I observe is this that whereas the Jewes cryed fiercely when they would have Christ crucified His blood bee on us and on our Children Mat. 27.25 Titus as the Jewes were taken even five hundred a day and more caused them all to be crucified Ita ut jam spatium Crucibus deesset corporibus Cruces so that there was not roome for crosses nor crosses enough for their bodies as Iosephus an eye-witnesse relateth it de Bello Iudaico 6.12 Lastly I have either credibly heard or read that whereas Christ was sold for 30. pieces of silver the Captive Jewes were sold 30. of them for one piece of silver and more particularly for Iudas Rupertus observeth that for the 30 pieces of silver which Iudas tooke to betray Christ he had just as many Curses Prophetically denounced against him Psal 109.6 c. though I will not avouch that Rupertus hitteth the exact number or that every curse in that Psalme is appropriated to Judas onely excluding all other of Davids enemies Yet I dare say most of them fully reflect upon Iudas So much concerning this sixth Ceremony this durable Rite that the Passeover was to be kept in Hierusalem onely after the Temple was once erected The Prayer MOst infinite and incomprehensible God sometimes above all the rest of the world in Iury wert thou knowne thy Name was great in Israel in Salem was thy Tahernacle and thy dwelling place in Syon Salvation was of the Jewes unto the Jewes were committed the Oracles of God and the Sacraments of the old Law but blessed be the glory of thy mercy to us the partition wall is now broken downe and thou O blessed Saviour didest dye out of the gates of Hierusalem with thy face to us-ward and the houre now is when the true worshipper shall worship the father in Spirit and in Truth and that not in Hierusalem alone or in any other especiall mountaine or valley but every where art thou called upon and every where art praysed The heathen adore thee O God and the Islands rebound thankes unto thee for enlarging thy Kingdome for spreading thy armes of mercy to embrace them and for bringing them unto thy fold O blessed Saviour the onely shepheard of our Soules O Jesus Christ the Righteous who didst give thy life for thy sheepe and who by tasting death for all men doest bring us to life againe All prayse honour and glory be ascribed unto thee the most holy indivisible Trinity through Jesus Christ our Lord. Amen CHP. XII The Contents of the twelfth Chapter 1. The Paschall Lambe was to be eaten in one house and slaine not in the Temple but in the house commonly More Lambes might be eaten in one great house It might not be eaten without doores No Salvation without the Church Schisme is forbidden 2. Not onely the Priests but the people of Israel might kill the Paschall-Lambe the people might not slay any other Sacrifice Nor the Levites ordinarily but the Priest onely Every one in the Congregation of Israel did not slay the Passeover but the Chiefe in one houshold Maymonides rejected Bellarmine truely avoucheth this duty of offering the Paschall-Lambe to belong to the priviledges of the first-borne before Aaron or his sonnes were chosen to be Priests 3. The Levites might offer the Sacrifice of the Passeover for the Priests if the Priests were not sanctified and the Priests might slay the Paschall-Lambe for the people if the people were not sanctified 4. Whether the head of the family himselfe must of Necessity slay the Passe-over or whether he might depute another in his place Barradius rejected for saying Christ himselfe slew the Passeover 5. A strange story out of Suidas 6. The Apostles prepared the Passeover before Christ came 7. The Passeover was not slaine at the Altar neere the Temple 8. The roasting of it whole is another fixed Ceremony 9. They were to eate it roasted with fire 10. They were not to eate it raw 11. Not sodden at all with water 12. The head was to
of the water was here remembred as past and the fiery Pillar fiery Serpents and fiery tryall of them was prefigured or that Christ did baptize with the holy Ghost and with fire Mat. 3.11 or that the cloven tongues as of fire Act. 2.3 were secretly resembled This I am sure of an ancient Divine makes this Divine application Justinus contra Tryphonem Iudaeum Christus in Cruce nihil habuit aquae idost nihil mitigationis nihil solatii in poenis sed tam dolore quà m amore nostrifuit assus tostus Christ on his Crosse had no water that is to say no mitigation no comfort in his torments but he was tosted and rosted as well with the griefe as for the love of us No marvaile he thirsted and sayd My God my God why hast thou forsaken me At his agony in the garden Christ was so inwardly fired and rosted as Iustinus phrazeth it that he sweate great drops of blood nor were those grumi sanguinis sine guttis aquae those drops of blood without drops of water in all likelihood so when he was as on the spit of the Crosse and when they digged his hands and his feete did not both water and blood gush forth I am sure when his side was pierced there flowed out both blood and water Ioh. 19.34 PAR. 12. THe fourth precept involved in this Ceremony is the head must he rosted with the legges I shall noterre from the matter though I misse the maine intention if I say the whole rosted Passeover on the spit did some way resemble our Saviour on the Crosse the spit being a shadow of the lignum arrectarium and both the fore-legges and hinder legges bored through and strained or otherwise it had beene an unhandsome sight Each part of his was to indure affliction Rosted Iudgement must begin at the house of God I Pet. 4.17 If they have done these things in a greene tree what will they doe in the dry Luk. 23.31 Ioh. 13.16 The servant is not greater than his Lord neither he that is sent greater than he that sent him If they have persecuted me they will also persecute you Ioh. 15.20 Matth. 10.24 The Disciple is not above his Master nor the Servant above the Lord and ver 25. It is enough for the Disciple that he be as his Master and the Servant as his Lord if they have called the Master of the house Beel-zebub how much more shall they call them of the houshold Luk. 6.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectus omnis erit every one shall be perfected as his Master God had onely one sonne without sinne none without punishment Revel 3.19 As many as I love I rebuke Heb. 12.6 Whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth answerable to that Pro. 3.12 Whom the Lord loveth he correcteth even as a Father the sonne in whom he delighteth and in our Saviour rosted whole was God well pleased no rent in his coate no schisme in his body no separating Button-maker no leader of such obstinate ignorants to the all-permitting Amsterdam no Buchanan no Knox the whole inâ—â—re body without partiary divisions must be roasted together PAR. 13. THe fift and last appendant precept to this Ceremony was they were to rost the Purtenance also This may also touch at the whole Service of God and signifie their Totall delivery so that no good thing should be left behind no quarter sacrifices no halfe-sacrifices please our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either all or not at all whether in the Lambe or by it selfe or one side of the Lambe I will not determine the purtenance not the guts and garbage not the gall not any thing unsavorie uncleanely or unwholsome I will for my part not envie the feasts of those daintie ones who use to eate the guts of Larkes and Wood cockes new-killed young chickens in the shells not yet or newly pipient and raw-bacon Ingeniosa gula est Bello crudelior omni Luxuria incumbit that is The gut for dainties witty is hence farre More Cruell Luxury doth flow than warre The Lights are good food easie of digestion some love them above all other inwards the Liver and Heart are principall parts healthy and strong no good thing was to be cast away one part might please one another part might be desired by another here was variety the head of the company the Mr. of the society might eate the choycer-bits the meaner people might eate the courser and more refused or lesse-desired morsells This sacrifice was like nature it neither abounded in things superfluous nor was wanting in things necessary So much for the 13. preparatory Ceremony of continuance before the eating of the Passeover PAR. 14. THe 14. and in my Method though not in Nature the last durable Rite preparatory was that every one was to bring an offering according to his ability the proofes are these Deut. 16.16 Three times shall all thy Males appeare before the Lord in the feast of unleavened bread and they shall not appeare before the Lord empty 17. Every man shall give as he is able according to the blessing of the Lord thy God which he shall give thee The like precept for the gift at the Passeover is Exod. 34.18.20 and Exod. 23.15 which is thus enlarged Eccles 35.1 He that keepeth the Law bringeth offerings enough and so on to these words ver 6. The offering of the Righteous maketh the Altar fat and the sweete savour thereof is before the most high and so forward to the 10. ver Give unto the most high according as he hath enriched thee and â—s thou hast gotten give with a chearefull eye a reason of strong consequence is annexed in the words following for the Lord recompenseth and will give thee seven times as much In this point two things are observable from the Jewish professour First that every man of ability came into the Temple the great first day of the Feast and there and then was to make his offering a burnt-offering either of fowle or beast yet if sickenesse hindred him by the way so that of necessitie he came tardy at the beginning yet his first day of appearing in the Temple what day soever it were was to him the day of his offering and as the first day of the feast to others Secondly no man was bound to bring his offertory on the other dayes of the feast though he appeared often in the Court and holy Convocation yet if any man would it was accepted and the more Religious the people were the more they gave proportionable to their worth remember the royall gifts of Hezekiah for offering day by day during their great Passeovers 2 Chro. 30.24 and of Josiah 2 Chro. 35.7 and the most munificent offerings of Josiahs Princes ver 8. Tea to the people Hezekiah sayd Come neare and bring Sacrifices and thankesgivings into the house of the Lord and the Congregation brought in sacrifices and thanksgivings and as many as
Serm. de Caena Dom. pene in principio Parag. 2. p. 500. Christus finem legalibus Ceremoniis impositur us parari sibivoluit Pascha ex consuetudine Legis ea quari quae solennitas exigebat assum agnuâ—â— panes ezymos lactucas agrestes that is Cyprian in his Sermon of the Supper of the Lord almost in the beginning Christ being about to put an end to the Legall Ceremonies would have the Passeover prepared for him and those things to be provided according to the Custome of the Law which the solemnitie of that feast did require namely a rosted Lambe unleavened bread sowre â—erbes PAR. 2. VVE may not imagine they ate the flesh of the Paschall without unleavened bread nor yet unleavened bread alone in that supper without the Paschall-Lambe but were to be both served in and eaten together the end of rosting was for eating and the manner of eating the Lambe was with unleavened bread Exod. 12.8 They shall eate the flesh rosted with fire with unleavened bread and this precept is repeated Levit. 23.6 Numb 28.17 At the Even the 14. day was the Passeover of the Lord to be slaine and to be eaten the other Evening which began the 15. day with unleavened bread PAR. 3. MAymonides saith the Passeover may be eaten if they cannot get unleavened bread nor sowre herbes I answere it is not then truely and perfectly the Passeover the infinite wisedome of divine providence so sweetely ordeined this Sacrament that where Ewes and Lambes were fed there must needes be grasse and other herbes and naturally some wild herbes sprout up rather than the choycer herbes and may be sooner gathered picked washed and minced then a Lambe could be rosted In lesse time also might the flower be made unleavened either bread or cakes or wafers likewise the leavened Masse presupposeth the unleavened for if any flower be to be had at all it is unleavened before it is leavened So that the Jew neede not suppose the want of unleavened bread if they had any corne at all ye shall eate the Passeover with unleavened Bread and with bitter herbes therefore whatseover the Jew saith they might not eate it without either of these PAR. 4. BOth unleavened bread and bitter herbes must not onely be present but eaten and eaten with it else it was but an adulterate Passeover and a great spot or maime was in that Sacrifice was the flesh of the Passeover to be without bread especially in a Land of Corne Deut. 33.28 They may as well remove bread from being one of the materialls in our Sacrament of the Eucharist PAR. 5. IN the Sacrifice of thankesgiving they were to offer unleavened cakes or wafers Levit. 7.12 and yet besides the cakes he shall offer for his offering leavened bread with the sacrifice of thankesgiving of his peace offerings ver 13. And in the new meate offering or the first fruites unto the Lord they were to bring two wave-loaves of fine flower baken with leaven Levit. 23.16 17. And yet Leaven was wholly forbidden in divers things Levit. 2.11 No meate-offering which ye shall bring unto the Lord shall be made with Leaven for ye shall burne no leaven in any offering of the Lord made by fire I answere these words and they immediately following doe evince leaven is not excluded from all offerings but onely in burnt-offerings on the Altar As for the oblation of the first-fruits yee shall offer them unto the Lord but they shall not be burnt on the Altar for a sweete savour why so because the two wave-loaves of the first fruites were to be baken with Leaven Levit. 23.17 Briefely thus with Origen leaven was forbidden ad sacrificium non ad sacrificii ministerium ad sacrificium non ad esum that is it was forbidden in the Principall sacrifice not to the subservient ministers againe Levit. 23.18 Thou shalt not offer the blood of my sacrifice with leavened bread which is varied thus Levit. 34.25 Thou shalt not offer the blood of my Sacrifice with leaven Lastly in the Passeover offerings unleavened bread was excluded even from their houses and coasts in the feast of seven dayes which feast was called the feast of unleavened Bread Exod. 12.17 PAR. 6. THat the Israelites used any at all from their going out of Aegypt till they came into the Land of Canaan I doe not see prooved sure I am God saith Levit. 23.10 When ye be come into the Land which I shall give you leavened bread was permitted to be offered ver 17. So the Law of meate offering and drinke-offering was prescribed When ye be come into the Land of habitations Numb 15.2 and ver 18. And when you come into the Land whether I bring you then it shall be c. Likewise for the leavened wave-loaves of their first fruites this was not fulfilled in the wildernesse where they had no corne growing but the Law was to take force when they came into the borders of Canaan where corne was They carryed no Leaven out of Aegupt and within 33. dayes they were fed with Manna till they tasted of the old corne of the land of Canaan Josh 5.12.40 yeares did they eate Manna Exod. 16 35. In this journey from Ramesis to Succoth or at their resting places there they baked unleavened cakes of Dough Exod. 12.39 Josephus saith the Israelites lived on unleavened bread till they had Manna It appeareth not that they are leavened Manna nay rather it is probable that they did never leaven it For no Manna was kept above two dayes none above one day except the Sabbaticall Manna which was a wonder and except the re-memorative and miraculous Manna reserved in the pot for future times besides the taste of Manna was like wafers made with honey Exod. 16.31 If it had beene leavened it would have beene bitter or sowre cleane contrary to the taste of honeyed things againe Manna needed no preserving by leaven it was stedfastly good till the time by God appointed corruption could not seize on it on the other side all the leaven in the world could not keepe it from stinking and wormes and putrefaction if they spent it not by its appointed time to put leaven into Manna was to mingle things profane with sacred Dr. Willet on Exod. 12. quest 15. hath these words it is to be considered that in this first Passeover they were not commanded to eate unleavened bread seven dayes neither did they intend so much but they carryed their dough forth unleavened not for any Religion but for haste therefore that prescription to abstaine from leavened bread seven dayes ver 14. belonged to the perpetuall observation of the Paschall but the other Rites prescribed unto the 14. v. appertained to the first Passeover If Dr. Willet doe meane onely that the Israelites did eate unleavened bread the night of the Passeover but were not necessarily bound to keepe the feast of 7. dayes of unleavened bread till they came into Canaan I will not much oppose him both because
he hath triumphed gloriously the horse and his rider hath hee throwne into the sea c. Then followes Miriams Amaboeum ver 21. Miriam answered them sing yee to the Lord for he hath triumphed gloriously the horse and the rider hath hee throwne into the sea as in our Cathedrialls some excellent voyce cheerefully beginneth some heavenly ditty and then the whole quire repeateth and resoundeth the same not without a joyfull quickning and reviving of devout affections PAR. 8. FRom this place of children questioning and Fathers teaching what belonged to sacred duties we may learne that instructing of youth in principles of Religion is very ancient God acknowlegeth it in Abraham Gen. 18.19 Nor was Adam negligent in that duty as may be probablized from Gen. 4.3.4 and 26. vers Die thy wooll well and it will never change colour Quo semel est imbuta recens servabit odorem Testa diu saith the Poet that is The barrell long doth keepe her primer sent Of that same liquor which it first did vent Timothy learned the holy Scriptures from a child 2 Tim. 3.25 It is the relation of the Iewes that they did instruct their children in the commandements so soone as they could eate bread They shall give me leave to doubt of that but this of Maymonides seemeth more true that they at the first gave them but a little quantity of the passeover and so trained them up by degrees and certainely at the passeover they had the whole discourse of their Case at the first passeover each Ceremony affording variety of talke some more than others and this they did yearely using fewer words when all were before well instructed but discoursing more at large where people were more ignorant the Master of the family being the Speaker in that Parliament So much be spoken concerning their Table-talke The Prayer MOst mercifull and gratious God who stintest the punishments of thy servants and sayest unto the devourer hitherto thou shalt proceed but shalt goe no further thou shalt bruize and wound but shalt not breake one bone I bow the knees of my soule unto thee and humbly doe supplicate unto thee that since I have offended and deserved punishment thou wilt be pleased to remember mercy in the middest of punishing and to restraine the fury of Abaddon and good Lord for Iesus Christ his sake commute the eternall torments which I have merited into the temporall chastisements which thou inflictest on me and then gracious God whatsoever I shall suffer I shall joy that thy wrath will end in loving kindnesse pitty and compassion most holy mediator say so be it and my soule doe thou answer Amen Amen CHAP. XV. The Contents of the fifteenth Chapter 1. The Ceremonies after their Table-talke 2. They continued to eate unleavened bread seven dayes 3. But it seemeth the Israelites were not bound to keepe the Festivall at their first Passeover or Exodus though they did eate unleavened bread 4. Nothing was to be left till the morning 5. They burned the remainder of the Passeover if any remainder were Reasons thereof Holy Sacramentall Reliques not to be prophaned The Romanes Protervia or Feast of frowardnesse PARAGRAPH 1. WHen that sacred Conference and Supper was ended or almost ended I judge other lasting subsequent Ceremonies of the Passeover to be these 1. That they continued their eating of unleavened bread for seven dayes after 2. That no part of the Passeover was to be left till the morning 3. That they burned with fire the remainder thereof if there were any remainder PAR. 2. THe next fixed subsequent rite was the continuing to eate unleavened bread seven dayes Exod. 12.15 Seven dayes shall ye eate unleavened bread even the first day shall ye put away leaven out of your houses for whosoever eateth leavened bread from the first day till the seventh day that soule shall be cut off from Israel most effectually is it precepted and ingeminated ver 17. Yee shall observe the feast of unleavened bread for in this selfe-same day have I brought your Armies out of the Land of Aegypt therefore ye shall observe this day in your generations by an ordinance for ever Exod. 12.17 In the first moneth on the 14. day of the moneth at Even ye shall eate unleavened bread untill the 21. day of the moneth at Even ver 18. see it further ratified the 19. and 20. verses No precept whatsoever concerning the Passeover is so largely and fully precepted Levit. 23.5 On the 14. day is the Lords Passeover and on the 15. is the feast of unleavened bread But how commeth it to passe that there is a memoriall for the 15. day and in Exodus for the 14. day I answere this place of Leviticus discriminateth the Sacramentall Passeover from the festivall solemnities of the Passeover the Passeover was indeede to be slaine on the 14. day toward night so both Exodus and Leviticus speaketh of the immolation and of the preparation yet was not the Passeover eaten or to be eaten till the even or betweene the two evenings when the 15. day began and then did they eate both the Passeover and unleavened bread as both Exodus and Leviticus accord nor might they eate the Passeover without unleavened bread nor unleavened bread in reference to that feast without the Passeover nor either till the beginning of the 15. day and though the Sacramentall Passeover was ended that night and the analecta or remaines if any were burned ere the morning yet the Paschall-festivity continued with unleavened bread and other sacrifices full 7. dayes inclusive including the Sacramentall Passeover Likewise Numb 28.16 is exactly the same distinction In the 14. day of the first moneth is the Passeover of the Lord in the 15. day of this moneth is the feast seven dayes shall unleavened bread be eaten killed on the 14. eaten the beginning of the Evening of the 15. day for on the first minute of the second evening began the first minute of the 15. day PAR. 3. NOw though it be generally confessed the eating of unleavened bread seven dayes was one of the lasting Ceremonies yet some question whether this was commanded to begin at the first Aegyptian Passeover That much feasting was then commanded I cannot thinke that they went out onely with unleavened bread is apparent that they are onely unleavened bread till Manna did fall Iosephus saith But they are not unleavened bread with a religious intent but for want of other bread saith Dr. Willet if he speake of the last 23. dayes I confesse they had no religious respect in the eating of unleavened bread for they had no precept to eate unleavened beyond 7. dayes in any sacred relation yet consider that the observation of 7. dayes eating unleavened bread was enjoyned before they went out of Aegypt and so they undoubtedly observed them Oh but saith Dr. Willet they went out in haste I answere haste and Religion may stand together yea they had beene irreligious in that point if they had not
not from Islâ—nd or Greeneland to Estotilant but the Tartarians since they received Turcisme and not before have beene and are circumcised they be no remaynders of the old Israelites as he proveth at large If the Tartars had descended from the true Israelitos questionlesse they with the other Iewes were able to people farre more than all Europe but M. Brerewood wholly explodeth that fable though upon powerfull reasons be opineth the Americans descended from those who are now Tartarians especially because Scythia was held of old to be Officina hominum and never were overcome but abound in men the mother of inundations through their infinite multitudes Curtius 7. pag. 216. saith the Asiatickes beleeved that the Scythians were invincible but they were overcome by Alexander and though they were held Invicti yet their armies did not alwayes prosper they tried contrary fortunes with Cyrus in may be better said Scythia was never over-come or over-runne nor they expelled their Habitations others possessing them but they increased to incredible numbers and might send forth thousands when both Frisland and Greeneland could not set forth hundreds And it is certaine saith Brerewood pag. 97. and without all doubt that the Tartarians coasts of Asia are continent with America or at most disjoyned but by some narrow channell of the Ocean but a mayne wilde salt sea is betweene Greeneland and Estotilant say I I could wish all you consult with M. Brerewood himselfe whosoever doe thinke that the Tartarians are the seed of Israel for he learnedly disproves it and you who imagine the Americans are non-Adami for he strongly probabilizeth if not evinceth they descended from the now Tartarians in old time called Scythians for the name of Tartarians was not heard of in Europe till 1212. saith Ortelius his Epitome I will end this my b digression as Benjamin endeth his Itinerary Deus misericordiâ suâ maximâ nostri illorum misereatur atque cùm in nobis tum in illis istanâ— impleat Scripturam Deut. 30. si convertaris iterum colliget te ex omnibus populis quò disperserat te Deus dominus tuns God of his great mercy take compassion both on us and them and let him fulfill both in us and them that Scripture Deut. 13.2.3 If thou shalt returne unto the Lord thy God and shall obey his voyce according to all that I command thee this day thou and thy children with all thy heart and with all thy soule Then the Lord thy God will turne thy Captivity and have compassion upon thee and will returne and gather thee from all the Nations whether the Lord thy God hath scattered thee There is onely this diversitie of Intention in our prayer I pray that the vayle upon their heart may be taken away 2 Cor. 3.15 I pray for their conversion unto Christ and then if it be Gods will for their glorious returne unto Hierusalem which is likely enough he prayeth for their temporary Messiah and consequently for obstinacy in Iudaisme and yet prosperity in Judea which will never come to passe So much in pitty of the wronged Jewes and commiserable against Baronius Our Saviours saying that the Scribes and Pharisees were like unto white Sepulchres which indeede appeare beautifull outward but are within full of all uncleanchesse Matth. 23.27 did not ayme at their bodily uncleanenesse inward or outward but within are full of hypocrisie and iniquitie saith he ver 28. they had uncleane soules faire pretensions soule intentions but indeed before fore they crucified our Saviour they delighted in manifold washings as other Nations did and in our Saviours dayes they were over-nice They found fault with Christs Disciples for not washing their hands when they eate bread Matth. 15.2 but Christ excusing his Disciples reproved them ver 11. Not ' that which goeth into a man defileth a man but that which goeth out of the month defileth To the Iewes hands unwashed and defiled were all one Mar. 7.2 The Pharisees and all the Iewes except they wash their hands oft or diligently and that up to the elbowes saith Theophylact on Mar. 7.3 doe not eate yet as Theophylact argueth It was not written in the Law Lavandum Cubitaliter hoc est usque ad cubitum no command enjoyned washing from the elbow to the end of their fingers but it was a Tradition of the Elders and that they followed They eate not when they came from the Market except they wash many other things they have received to hold as the washing of cups and pots brazen vessells and tables Mar. 7.4 and many other such like things doe ye saith Christ to them ver 8. Note the words They have received to hold they were not bound to it the tie is from themselves they needed not but they have received to hold both to hold and to practise I have seene Oxen to draw up upon the Cart their own great load and an Asse will stand till he hath his full burthen the Law was such a yoake as neither they nor their fathers were able to beare and yet the Jewes were worse yoaked with Traditions PAR. 5. VVHen a Pharisee besought Christ to dine with him and Christ wenâ— in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recubuit he sate downe to meate the Pharisee when hee saw it marvelled that he had not first washed before dinner Luk 11.37 c. and Christ himselfe could not escape some inward dislike even to the admiration or rather astonishment of such a Pharisee as seemed to be a quarter-disciple of Christ the Pharisees themselves made cleane the outside of the cup and platter Luke 11.39 which they performed not for civill or morall cleanlinesse which is comely and commendable but for a traditionary purification and therefore Christ replyeth ibid. Your inward part is full of ravening and wickednesse but from Matth. 23.25 c. it may be more than probabilized that the Jewes washed not so much the insides as the outsides sure I am Christ saith in the same place They within are full of extortion and excesse not yee but they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plena sunt they are full no man will doubt but these words were spoken obliquely and referentially of the Pharisees but it is most significantly spoken and expressely of the pots and platters themselves not in the second but in the third person They within are full of extortion and injustice as if their pots and platters receiving bribes and filled with the effects of wrong and rapines might be produced as evident witnesses of their oppression If they had cleansed the inside of the cup sufficiently our Saviour would not have said unto them ver 26. Thou blind Pharisee blinde in not seeing the double foulnesse of the insides of your platters or cups neither the naturall nor accidentall foulenesse opposed to neatnesse or cleanelinesse nor the morall foulenesse which is contradistinct or opposite to cups and platters lawfully acquired or possessed Thou blinde Pharisee cleanse that which is within the cup and platter cleanse
wine saith Lucas Brugensis Non exvirtute vitis sed ex Dei fruitione proficiscitur that wine shall not flow-forth from the blood of the Vine but from the beatificall fruition of the face of God Psal 36.8 They shall be abundantly satisfied with the fatnesse of thine house and thou shalt make them drinke of the river of thy pleasures inebriabuntur ab ubertate domus tuae they shall be drunken with the plenty of thine house as it is in the Vulgar Bellarmine de Sacramento Eucharist 1.11 in fine cap. 4.10 saith truely and exquisitely to the purpose the first cup of wine in Luke ended the Pascall or the Supper of the Paschall-Lambe So also thinke Theophylact Montanus Beda Cajetane Carthusian but if you will see the point handled at large have recourse to the first cited place of Bellarmine the best Nectar I appoint you a Kingdome that yee may eate and drinke at my Table in my Kingdome Lvk. 22.30 Math. 8.11 Many shall sit downe with Abraham Isaac and Iacob in the Kingdome of Heaven not as if Christ and his Disciples did place eternall felicity in sensuall pleasures as the Turkes doe at this day but by these outward things the inward is sigured Titus Bostrensis haec eâ de causâ non asserit quasi ullus istic denuo mensae aut esculentis locus futurus sit sed quod res spirituales rebus apud nos usitatis exprimere voluerit that is our blessed Saviour doth not therefore speake this as if there should be any place hereafter for tables or meate or drinke in the Kingdome of God but that hee might expresse spirituall things by carnall things things that are frequent and usuall amongst us i. you shall enjoy all possible spirituall pleasures with me Beza hath an old exposition upon usque quo completum fuerit untill it be fulfilled S. Paul saith he 1 Cor. 5.7 best cleareth the sense Christ our Passeover is sacrificed for us for from that time compleate Christ doth feast with us and we with him in the Kingdome of God which truth that figure designe Beza on Matth. 26.29 Non bibam ab hoc Tempore ex hoc fructu vitis usque ad diem illum quùm ipsum bibam vobiscum novum in regno Patris mei bie sermo vel Metaphoricè accipiendus est in posteriori membro de convictu ac si diceret Dominus adhuc vobiscum vixi ut homines cum hominibus consueverunt ab hoc Tempore desinet vitae istius consuetudo siquidèm vobiscum non ero nisi in Regno illo aeterno ubi aliam vitam vivemus that is I will not from henceforth drinke any more of this fruite of the Vine untill the day when I shall drinke it new with you in my Fathers Kingdome this saying is either to be understood metaphorically in the latter member of it concerning his manner of living with them as if the Lord should have sayd hitherto have I lived with you as men use to doe with men but henceforth that manner of living shall surcease for I will not be with you any more but in that eternall Kingdome where we shall live another manner of life or saith he this is to be referred to that which is written Act. 2. that Christ to make his Resurrection beleeved did eate 40. dayes with his Disciples not for necessity nor as other men doe usually eate because he had put off all bodily infirmity which is signified here under the name of the Raigne of his Father to which those words seeme to have reference Mat. 16.28 Some here shall not taste of death till they see the Son of man comming in his Kingdame So Beza That this cup was part of the second Supper I see no probability the words praecedent of eating the Paschall-Lambe co-haering so strictly to the drinking afterward of the wine used also at the Paschall doe evidently evince that all this was done at the first Supper onely of the Passeover PAR. 6. MAldonate thinkes Christ speakes twice of the same cup because the words which S. Luke here useth of the first cup I will not drinke of the fruite of the Vine untill the kingdome of God shall come Luke 22.18 is in substance repeated and applyed to the most sacred cup Mat. 26.29 Mar. 14.25 But Maldonate is deceived for in S. Luke he spake of the wine at the Paschall as is most apparent and it is as apparent that S. Matthew and S. Marke doe apply the like words to the Vine Eucharisticall and there is no incongruitie to say that Christ did repeate the substance of the same words twice on two severall occasions for he never dranke of either of those cups afterward either of that belonging to the Old Testament or of that which belongeth to the new-law of grace Secondly the very variety of words which are used by the severall Evangelists prove that he spake not twice of one and the same cup but of severall and distinct cups so much for the words spoken at the eating of the Passe-over PAR. 7. IF any object Christ brake the Law because by the Law their especiall Table-talke was appointed of which before and the children were to aske and the men to answere as it is Exod. 12.25.26.27 but here was no such thing at the eating of the Paschall but other discourses which now I have recited I answere blessing and giving of thankes and divers other things are omitted in words which we may be sure were performed in deedes and why might not this rite be performed though it be not recorded Secondly I answere if Christ at his last eating of the Paschall-Lambe mentioned nothing concerning the deliverance in and from Aegypt I say he therefore might well omit the type because he spake of the substance at least implicitely of the Sonne of man and his death to deliver mankinde from hell of the fearefull woes due to the Traytor worse than the Aegyptian drowning of heavenly promises and food spirituall at the heavenly Table which super-coelestiall Manna farre exceedeth the being carryed on Eagles wings and being enlightned by a Pillar of fire by night and guided by a Pillar of clowd in the day or their Manna on earth of Christs ardent desire to eate the Passeover with his Apostles the Law required the performance onely a fervent desire to eate it was more than was commanded of the voluntary death of the worlds Saviour under the covert of these words The Sonne of man goeth indeede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vadit of the going out of this world to his father Iohn 13.1 even by the phraze of Transitus or Passeover ut transeat ab hoc mundo ad patrem to passe out of this word unto his father as the Vulgat translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better then Beza his digrediatur goe away of Gods determination that the Sonne of man should fulfill his will of Judas his treason against the innocent blood of Christ which was to be
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
dedicated unto God were to be eaten before the Tabernacle that they might be the merrier and apter to give God thankes For the same cause Musicke was alwaies used in rebus sacris at their devotions to exhilarate and stirre up the spirit So hee Is there no difference betweene the ordinances at feastings and those at fastings Because feastings were appointed and musicke when they had offered their Sacrifices is there any shew of resultance that therefore wee should be merry and well fed at our fastings Or did they feast dance or sing whilst the Sacrifices were offered silence with solemnity of devotion was the anteamble or usher to their festivals His other reasons are these PAR. 5. FAsting is a kinde of naturall thing and therefore is not undertaken purposely for another end but naturally floweth from another precedent cause viz. from a contrite sad heart so hee I say fasting is rather a kinde of voluntary than naturall thing and is never undertaken without some end nay divers ends may be and are of the same fast If some fasting proceed from a broken contrite heart before-hand afflicted yet all fasting doth not so And if all did there must be some end even in that naturall fluxe PAR. 6. MAny examples thērē are of fastings for griefe and sadnesse of minde for past present and imminent calamities but as a kinde of sorrow not for preparation to future prayer So Illyricus Answer He seemeth to be ignorant that sorrow it selfe prepareth us to prayer Doth sorrow exclude prayer when do people pray more or more fervently than in sorrow t In their afflictiction they will seeke mee early Hosea 5.15 Thou called'st in trouble and I delivered thee Psalm 81.2 A command there is for it Psalm 50 15. Call upon me in the day of trouble And it is divinely answered Psalm 86. In the day of my trouble I will call upon thee It is not likely saith hee that Christ would whilst hee lived have suffered the Apostles to neglect fastings if they were so profitable exercises for piety and prayer as some thinke I answer The Apostles did not neglect fasting there is a great deale of difference betweene Not-performing and Neglecting Neglect hath sinne wrapped up in it bare omission may be upheld by many just reasons Christs dispensation was sufficient for them And what if I should say their attendance on Christ and observing of him in words and deeds and behaviour was a more powerfull meanes towards piety and prayer than their fasting would have been without eying of Christ and thereupon Christ permitted them to take the better way Who would take up an handfull of silver when instead of it he may take up an handfull of gold Never did Christ turne from the people and turne himselfe to his Disciples and say things privately to them but the things were of extraordinary note But so did Christ Luk. 10.23 shewing what a happinesse they had to be with him So Matt. 13.16 Blessed are your eyes for they see and your eares for they heare saith Christ to his Apostles for many Prophets and righteous men have desired to see the things which yee see and have not seene them and to heare those things which yee heare and have not heard them vers 17. It is varied excellently Luk. 10.24 Prophets and Kings So the Kings were reckoned as righteous men more righteous than others Againe saith Illyricus God would not have rejected the fasts of the Jewes Esay 58.3 If they had beene exercises truly preparing men to prayer and other vertues I answer how blinde is hee that will not or cannot see that God findeth fault not with true fasting which much conduceth to holinesse but with their Hypocriticall fasting Behold saith hee in the day of your fast yee finde perhaps invent pleasure yee offer grievances yee fast for strife and debate vers 4. Then he sheweth what a fast God likes vers 6. And after such a fast Thou shalt call and the Lord shall answer thou shalt cry and hee shall say here am I. vers 9. Where the Prophet of set purpose sheweth that a true fast prepareth men to pray and God to heare God found fault with the abuse and not with the right use of fasting And shall we cut downe the vines because some are drunke God never rejected a true fast When yee fasted and mourned did ye at all fast unto mee even to mee Zach. 7 5. Here is both fasting and mourning yet because they did not conduce to the waies of God or godlinesse but fasted to their owne profane and civill ends and not to holy ends or exercises of piety God renounceth them Againe saith hee Christ fasted whose body needed no such castigation Therefore hee did not prepare himselfe by fasting unto prayer I answer Indeed Christ was the immaculate lambe of God without either originall or actuall sin But he fasted to satisfie Adam and Eves intemperate eating he fasted to recompence our gluttony he fasted so to teach us to fast And hee fasted for us not for himselfe If he fasted that needed not how much rather ought wee to fast that do need Christ fasted not without great good causes and to great good ends and purposes the issue was divine For had he made bread of stone had hee eate that bread had hee not still fasted hee had beene surprised by the tempter but by fasting hee grew hungry Graeculus esuriens in coelum jusser is ibit A man will do any thing to satisfie nature if his appetite be sharpe set hunger will breake through stone walls yet whereas Adam and all wee in him fell by his eating our blessed Saviour stood out against Satan and over came him by hunger and fasting as I have manifested in my Miscellanies I deny not the conjunction of other helpes for Christ Christ in the dayes of his flesh when hee offered up prayers and supplications with strong crying and teares he was heard for his piety or in that he feared Heb. 5.7 But in the tempting Christ to eate did the serpents head worke chiefly and it was the maine drift of Satans first great temptation PAR. 7. CHrist defineth a fast to bē a sorrow Matth. 9.15 Can the children of the Bride-chamber mourne I answer it is no definition of a fast Christ speakes of mourning as of a companion fellow and concomitant of fasting Yea some mourning may be without fasting and therefore they be not reciprocall But Daniel 10.3 it is so defined I answer it is not it is true Daniel mourned three weekes and as true that he did eate no pleasant bread neither came flesh or wine into his mouth neither did hee annoint himselfe at all till the whole three weekes were fulfilled yet might hee eate other bread and other food though costly or curious food hee ate not Illyricus might have remembred that because Daniel did chasten himselfe before his God his words or prayers were heard vers 12. Therefore his fasting prepared him to prayer
Angels were created after the world as the soule of man was after his body So Gennadius and Acatius Yet Beda Cassiodorus and others are peremptory that the Angels were created within the sixe dayes And they followed the Divine S. Aug. for after Aug. almost all the Latines saith Ludovicus Vives de Civitate 10.9 and since them all the Schooles say all the Angels were created within the sixe dayes I boldly say Col. 1.16 By Christ were all things created that are in heaven earth whether they be thrones or dominions or principalities or powers hee might have specialized Angels or Archangels Cherubims or Seraphims since hee added Al things were made by him and for him What some said of Origen I may say concerning those Greek Fathers that they rather Platonize than Christianize for Plato long before them in his booke de mundi opificio held the same opinion The reasoning of Augustine de Civitate Dei 11.9 is good That the creation of Angels is not left out only by Moses I thinke by this saith he it is said expresly God ended his worke on the seaventh day and hee rested the seaventh day from all his workes Gen. 2.2 And In the beginning God created the Heaven and the earth Gen. 1.1 Now if he made nothing before the sixe dayes and rested from all his worke the seaventh day then the Angels must needes be created within that time But yet there is a plaine place Exod. 20.11 though it be not sufficiently expressed without some deduction In sixe dayes the Lord made Heaven and Earth the Sea and all that in them is The Angels are in heaven and on earth This is the assumption Therefore in the sixe dayes they were created Psalm 146.6 It is varied somewhat God made Heaven and Earth the Sea and all that therein is From whence you may extract the same conclusion As man was created when all things were fitted for him and the soule is infused into the body when the body is prepared to receive it so as soone as the Heavens the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now framed the Lord filled it with Angels Furthermore it is said Psalm 148.2 Praise the Lord all yee Angels of his the reason is added in the fifth verse Let them praise the name of the Lord for hee spake the word and they were made hee commanded and they were created not onely Sun and Moone not onely Starres of light not onely heavens of heavens and the waters above the heavens but Angels also and first of all are Angels placed when hee had formerly said Praise the Lord from the heavens And so are they comprized as well as other creatures within the sixe dayes compasse of the creation Augustine in the forecited booke and chapter argueth from the song of the three children in the midst of the fire though it be Apocrypha tous for in the 34. verse it is said All yee workes of the Lord blesse yee the Lord and in the next verse O yee heavens blesse yee the Lord the subsequent verse hath it O yee Angels of the Lord blesse yee the Lord as if they were created and indeed so they were so soone as their habitation was made and God had fitted them a dwelling place But that was done towards the beginning of the creation and therefore the Angels were then created Againe though there be not expresse mention in iisdem terminis sic terminantibus In plaine words and disert termes of baptizing of infants yet the Church justly profitably and excellently observeth it And thus it may be evinced by Scripture In the Apostles time they did baptize whole housholds 1 Cor. 1.16 I baptized the house of Stephanas Lydia was baptized and her houshold Act. 16.15 So the Jaylor was baptized hee and all his streight way Act. 16. verse 33. that is his children as well as his houshold servants Act 2 38. Be baptized every one of you For the promise is made to you and to your children vers 39. This were a silly reason if children might not be baptized but indeed it is a strong motive that they should bring their children to Baptisme and an argument faire enough that children were baptized for those to whom the promise is made must be baptized but the promise is made as much to children as to any others therefore children ought to be baptized Certainly the Apostles would never have named their children if none of them had any children but the converts in that place being some thousands it could not be otherwise but many of them had children yea and that their children were baptized with themselves as in the same day was Abraham circumcised and Ishmael his sonne and all the men of his houshold Gen. 17.26 For otherwise hee had beene disobedient to the holy Apostle who said Be baptized every one of you But no good Christian will or can thinke that those then converted were disobedient and therefore their children were baptized It is a ridiculous thing to thinke the Apostles chose out such housholds only as had no little infants in them leaving great and numerous families unbaptized because some little children were in them And fairelier we may conclude In many families there were some infants But many whole families were baptized therefore some infants If some why not others If others why not all And so all infants are to be baptized Againe Baptisme is necessary for us as Circumcision was for the Jewes This is proved because of the correspondence betweene the Type and Antitype which correspondency is so square and perfect betweene the Old and New Sacrament that the Apostle 2.11.12 in effect designeth out Baptisme by the name of Circumcision But their infants were circumcised Gen. 17.27 and therefore our infants must be Baptized Act. 2.41 In one day were added to the Church about 3000 soules yea daily the Lord added such to the Church as should be saved vers 47. but children are some of those that must be saved for of such is the Kingdome of God saith Christ Matth. 19.13 It is added Mark 10.15 verse Verily I say unto you Whosoever shall not receive the Kingdome of God as a little child hee shall not enter therein Lastly lest any should cavill these children were not very little but such as came of themselves unto Christ it is said in the same verse of Saint Matthew They brought little children unto him and some of those children so brought were infants Luk. 18.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being significantly translated in our best and last translation They brought unto him also infants Therefore infants according to Christs yea the Apostles practise must be baptized For there is no likelihood but in such great multitudes as were together baptized and divers day by day but there were some infants Much more may be added to this point but Quantò diffusares est tantò substringenda nobis erit that I may use Tertullians phrase ad Nationes 2.12 The second Supper is not
have it but to the second supper And I am most sure they had soure hearbs enough at the eating of the Paschall Lambe The Iewes having but two suppers and having libertie to eate as little as they would of the first so they did eate some and that some of the Paschall was to be taken by tradition and practice of the Iewes in no greater quantity than an Olive and having no meatē or cates but a little unleavened bread with distastfull sauce in their second supper were poore feasts in the first and great night of Paschallizing solemnity Let mee adde The Pascha might be eaten either at the first or second supper or at any time of the night before the dawning of the day The Passeover was that I may so speake the standing dish for that nights Festivall And I have read a tradition of the Jewes that they closed their appetites by eating their last bit of the Pascha when they had satisfyed themselves before most of all with the Chagigah For though the Chagigah was not to bē brought to the Table much lesse to be eaten till thē first supper of the Pascha was neere ēnded or the greatest part of it legally performed since Bread and Wine the Roasted Lambe and sowre hearbes or sauce were the onely permitted food at the first of which wee have spoken bēfore yet when the second supper began they did eate more freely of the Chagigah than they did usually of the Pascha That God should ordaine a feast for his people and let them have onely a pittance of the sacred Typicall food and goe away with hungry stomacks is against the nature of a feast especially of the most wise and indulgent God his appointing Man would not serve man so Ezra 6.22 The returned captives of Israel kept the feast of unleavend bread with joy seaven dayes For the Lord had made them joyfull PAR 3. THe first instant of the seaven daies for the eating unleavened bread began at the beginning of the eating of the Paschall Lambe and the passeover was their first messe or rather their first supper The ending of the first was the beginning of the second and their merry feasting continued seaven dayes after In this second or usuall supper the Jewes might eate boyled baked stewed-meate as well as rost-meate PAR. 4. IN the Passeover or first supper they might have no other meatē but rosted and no other rosted meate but a Lambe In the 2. Chron. 30.21 The children of Israel kept the feast of unleavened bread seaven daies with great gladnesse yea seaven other dayes also of a voluntary devotion vers 23. For Hezekiah gave to the Congregation 1000. bullockes and 7000. sheepe vers 24. More plainly 2 Chron. 35.13 They rosted the Passeover with fire according to the ordinance but the other holy offerings sod they in pots and in cauldrons and in pans and divided them speedily among all the people Speedily that is even in the same night even in the same houre that they began to eate unleavened bread and the eating of the unleavened bread immediately and presently prepared the way to the eating of the Paschall Lambe so the boyled meate was not kept till next morning untouched but was speedily distributed among all the people Deeply consider the whole context and by the effects you shall apparently discerne their second supper distinguished from the first though not by those names of number Their Chagigah from their Pascha and the severall dressings of some of all the meate at one meale in the beginning of the first day of unleavened bread and severall offerings at the same time made ready the very night of the Passeover which offerings of the herd were spedily divided unto them in the first supper one supper did as it were touch the other Once more I desire you to weigh this point viz that the beginning of the first day of unleavened bread wa◠at their beginning to eate their Paschall Lambe For they did not eate unleavened bread till that houre and then they did eate it with the Passeover and with sowre hearbes Duplici coenâ fungebantur in ritu Agni Paschalis They had two suppers at the eating of the Paschall Lambe yea all their greatest solemne feasts as not onely the Passeover but Pentecost and the feast of Tabernacles whilest the Jewish policie flourished and whil'st their Temple stood were alwaies passed over with partaking of two suppers So farre excellently the worthy Ioseph Scaliger de emendatione temporum 6. pag. 571. What was granted to their other high feasts cannot be thought to be denied to the passeover which was indeed their most solemne chiefest feast and was ordeined on greatest occasions Yea seldome did the Jewes offer any sacrifice but they also feasted See the 1 Sam. 9.15 c. which custome it seemeth the heathen tooke from the Jewes for the heathens themselves did so It is observable from Theophrastus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when the Grecians offered any sacrifices they used to second them with feasting and carowsing Causabon hath observed it which custome it seemeth they tooke up from the Iewes Immolabisque Phase Domini de ovibus bobus Deuteronom 16.2 as it is in the vulgar both of Hentenius and Saintandreanus Thou shalt sacrifice the Passeover unto the Lord thy God of the flocke and the herd Vainly do some Jewes thinke a calfe might have supplyed the roome of a lambe because in great families one lambe could suffice Cornelius à Lapide truly answereth The Paschall Lambe was not ordained to satiate every one but that every one should have a part I say a little part But besides the eating of the Lambe they did eate other meats with which they filled themselves or rather drave away hunger as I say The constant offering for the first day which began at the eating of the Passeover was two young Bullocks and a Ramme seaven Lambes of the first yeare though one onely and that the first was properly the Paschall Lambe The meate offring was of flowre mingled with oyle and a Goate for a sinne offering Numb 28.19 c. Besides the Lambe saith Cornelius Cornelii à Lapide alios commedebant cibos quibus se satiabant They did eate other meates wherewith they did satisfie themselves namely those immediately before by mee named PAR. 5. CHrist saith hee as may be more fitly said stood when hee did eate the supper of the Lambe Ribera is directly against him de Templo 5.3 But he did Recumbere lye downe at the common supper which followed the supper of the Lambe And from this common or second supper hee rose to wash their feet and recumbed againe So hee Of the first point I doubt and incline rather to those who thinke he sate But I forbeare repetitions and conclude with the Jesuite That there was a common Supper after the Supper of the Lambe Surely Ribera de Templo 5.3 in fine erreth to say it was the consent of many that Saint Iohn spake
implyed and fore-told before his conversion Yet againe when the forward undertaking S. Peter avouched the contrary Christ replied Luke 22.34 Thou shalt deny me thrice A third occasion was this S Peter would know whither Christ went Christ answered S. Peter could not then follow him Why cannot I follow thee now I will lay downe my life for thy sake quoth the great Presumer or Promiser Christ answered him a third time Ioh. 13.38 The Cocke shall not crow or the ordinary time of Cocke-crowing shall not come till thou hast denied me thrice Hence I frame mine Argument PAR. 17. IF Christ three times so solemnly upon so many severall provocations when his Apostle did out-crow him did foretell That he should deny Christ thrice not sixe not seven times not more not lesse but onely thrice The Triple diction of Christ was seconded with a Triple deniall of his Apostle and with no more And the three-fold cord will hardly be broken Heaven and earth shall passe but Christs word shall not passe away Matth. 24.35 Cajetan replyeth If Peter denyeth Christ seven times he did deny him thrice as he who payeth seven pieces payeth three I answer Christs intent was to humble S. Peter and to make him see his owne frailtie in his over-forwardnesse Therefore if Christ had knowne Peter would have denyed him seven times he would not have lessened the number of his denyalls but have named all his seven denialls the rather to beate downe his selfe-love selfe-conceit selfe-assurance But Christ fore-telling onely three denyalls we may not forge more which Christ could not be ignorant of if such were to have beene and would not have spared to tell Peter so To the Question or affirmation of three sorts of people First of a Maide to it was made the first denyall Secondly of a Man upon a Womans asseverations was made the second deniall Thirdly to the manifold searchings or avouchments of the confused Multitude and of other two particular men was made one entire and full deniall Though divers did interrogate or affirme the same thing yet was the answer but one and the same I end as I said before The first deniall accomplished was to the Maide the doore-keeper The second denyall was to a single severall accuser a Man Luke 22.58 A little while after upon a Womans suggestion for though S. Matthew speaketh of a second Maide or Woman yet the second Maide spake not to Peter but of Peter to others Matth. 26.71 and Marke 14.69 This is one of them and then and thereupon a Man charged him home and so indeede the second deniall About an houre after one confidently affirmed as it is in S. Luke 22.59 and others interrogated Ioh. 18.25 and the By-standers avouched Matth. 26.73 and perhaps Malchus his cozen might be one of those troupes though poynted out singly and they all in likelihood came upon S. Peter so fast one in the necke of another as is usuall when many talke together that he answered All and each of them with this third resolute denyall The first was a simple denyall I know not what thou sayst Matth. 26.70 The second denyall upon a mans direct accusing him Luke 22.58 After a Womans confident avouchment Matth. 26.71 was not single and simple but Juramentall Vers 72. The third deniall upon the charge of so many some single some in a route was imprecatory and made him both curse and sweare Matth. 26 74. and Marke 14.71 though neither S. Luke nor S. Iohn mention his swearing or cursing PAR. 18. TO conclude though many sifted S. Peter and though many answers or excuses be particularly discribed after his second deniall yet they are to be esteemed and accounted but as one onely and being conjoyned must goe onely for Peters worst greatest third denyall That in the intention of Scripture S. Peters diversified answers both to the standers by in Matthew and Marke and to the confident Affimer in Luke and to the others in S. John and with them to Malchus his cozen are accounted but one whole full denyall appeareth by this that both Matthew Luke and Iohn upon their severall relations conclude in the same words Immediatly the Cocke crew for upon his deniall to Malchus his cozen Immediately the Cocke crew Joh. 18.27 And upon the deniall to the confident Affirmer Immediately while he yet spake the Cocke crew Luke 22.60 Thirdly upon his denyall cursing and swearing to the By-standers Immediately the Cocke crew Matth. 26.74 And you are further to know that at his first deniall the Cocke crowed once Marke 14.68 and after his third denyall with Oath and Imprecation The Cocke crowed the second ver 72. I have not heard nor read any man avouching more than two crowings of the Cocke But you must of necessitie establish foure severall crowings of the Cocke before S Peters Repentance unlesse you agree with me in making his fore-cited last excuses though veriously Historified to be but one onely denyall his third and last denyall immediately whereupon the Cocke crew The Cocke cannot crow immediately upon severall occasions but there are severall Cocke-crowings PAR. 19. ALL this discourse hindreth not me from imbracing my former opinion viz. that the Iudaicall Paschall was about one quarter of an houre in transacting and the usuall Supper annexed unto it was about three quarters of an houre and so all Ceremony Leviticall was accomplished betweene 6. and 7. or there-abouts in the night whilst of the two by the word about I encline rather to the more than to the lesse For now when the even was come he sate downe with the 12. Mat. 26.20 Yea he came in the Evening with the Twelve Mark 14.17 It was the time of Twi-light or Twiter-light when the light is mingled with darkenesse and day with night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duy vespra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vespa qd lux tenebra er tempore permisceantur v. Pagin lex in Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GNARBAIIM by which Hebrew Duall are meant two distinct things at the same time viz. A mixture and partaking both of day and night that men cannot then distinguish as Lucas Brugensis hath it a dog from a Wolfe which we call Owle-light Now reckon one houre after this or somewhat more for lesse time the two Suppers did not take up a little more they might and did in all likelihood than within one houre or more after the night had usurped on the day and light was gone to bed till the morning may that be fully accomplished which was sayd of Iudas He went out and it was Night In no place of the world when it begins to be darke but somewhat an houre after 't is Night The Prayer MErcifull Lord God I givē thee most hearty thankes for all the favours that thou hast conferred upon me upon my Soule my body and my fortunes and I beseech thee make me use them as I ought to the glory of
thy Great Name and the eternall good of my selfe and others Lord Iesu let my cry come unto thee and hearken unto the prayer of a poore penitent soule Amen CHAP. XVII PARAGRAPH 1. The sixth particular of the fourth Generall The next point is the giving of thankes at the end of the second Supper which certainely was done according to the Order of those times CHrist was more holy more frequent in Benedictions or giving of thankes than the Iewish observances usances or Rites commanded or practized on any occasions especially now at the end of this Second Supper I have read that they had a Grace and Responsall and that they were these The Master of the feast brake forth into these words first Benedicamus sive gratias agamus ei qui de suo nos cibavit cujus bonitate vivimus Blessed or thanked bee God who hath fed us and by whose goodnesse we live The rest of the guests answered Benedictus sit ipse Let him be blessed or praysed PAR. 2. The seventh particular of the fourth Generall SCaliger de Emend Temp. Lib. 6. pag. 573. thus relateth the Iewish Paschalizing ceremonie After the Supper the Cup went round The first delivered it to the second the second to the third and so till every one of the company received it And herein did both Iewes and Gentiles symbolize saith he See a footestep hereof amongst the East Indians who were wont to have a friendly Cup called Tantali poculum saith Philostratus in vita Apollonii Tianaei Tantali poculum bibendum nobis est inde Somno indulgemus quoth their great Jarcas to Appollonius we must first drinke round Tantalus his cup and then we goe to bed Et amicitiae firmandae causâ hujusmodi compotatio apud Indos est inventa saith Philostratus And this kinde of drinking round was invented by the Indians for the continuing and confirming friendship among them Yet perhaps taken from the Iewes for divers Gymnosophists did travaile through diverse Countries and like bees gathered the honey from whatsoevēr they liked A Gymnosophist came to Athens and confounded Socrates in his discourse Beda speaking of the Cup which after thankesgiving Christ bad them take Luke 22.17 thus hath it Hic Calix ad vetus illud Pascha cui finem desiderabat imponere pertinet Et hoc fuit quasi libamen Sacrificii Agni Paschalis This Cup belongs unto that ancient Paschall Supper unto which he desired so much to put an end and this was the tasting as it were of the Sacrifice of the Paschall Lambe So the two Suppers conjoyned and the flesh of the Passeover not removed untill the end of the second Supper they ended the second Supper with Poculum Charitatis or Grace-Cup which was divided among them and presently began the Lords Supper nothing being mentioned by S. Luke to be betweene the end of the second Supper and the beginning of the third Beda saith more So let enim cum sacrificiis fere conjungi libamen vini they were wont for the most part to drinke wine with their Sacrifices nor was this Cup the Sacred Cup of the blessed Eucharist which was afterwards administred as Burgensis from Hierome and Thophylact well observeth but it was that Poculum Charitatis or Cup of Charitie which Christ after the second and before the third Supper gave unto his Disciples and bad them divide it among themseves Luk. 22.17 And this Cup saith Scaliger ibid. was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et poculum hymnesecos ideò vocabatur quōd hymno post potationem decantato abibant The Hymne-Cup and it was therefore called the Hymne-Cup because when they had drunke round they sung a Hymne and so departed the roome PAR. 3. The eighth particular of the fourth Generall DEnique saith Scaliger ibid. post poculum Hymnus cantatur ex ritu Paschali To conclude after the Grace Cup there was according to the Rites of the Passeover an Hymne Sung Et paginâ 571. In the second Supper they did say certaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intercessions and giving of thankes Caelius Rhodiginus saith Hymnes were used to be sung to their false Gods at their festivalls Antiquit. 5.3 Jtem 11.19 And Alexander ab Alexandro Genialium dierum 4.17 Jnter vescendum laudes Diis canere assuêrant his quibus sacrum fieret Pedibusque circum ar as psallere ad numerum carminaque hymnos canere Hymnorum plures species fuerunt quibus psallebant Diis tamen hi fuere in usu frequentes Hypingos Dianae Apolloni Paean Prosodia Dionysio Dithyrambus Cereri Iulus Veneri Eroticus seu Amatorius Before they departed or whilst they were continuing at their festivals they were wont to sing prayses to their gods to whom they Sacrificed and dance and chant verses and Hymnes there were many sorts of Hymnes but these more frequent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a song so called as proper to Diana Paan or Song of prayse made to Apollo Yea not onely one but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verses well tuned were song unto him The Dithyrambus a kinde of Metre song in the honour of Bacchus who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being borne betweene the Twinedoores as Sommerset shire doth phrase it also the Iulus a Dittie to Ceres A love-song to Venus Certainely the Iewes after their second Supper did sing an Hymne called the great Hymne containing sixe whole Psalmes from Psame 113. to Psalme 119. But if Christ and his Apostles sung an Hymne at the end of the second Supper it was not that Long-one for this being no fixed rite no commanded ceremonie Christ and his Apostles were not tyed unto it and it may be thereupon Christ put it over to the end of the most Sacred Eucharist and to the end of his Divine Sermons in Coenaculo For I take these two things as confessed principles Whatsoever Christ omitted was of Transient usances or of the traditionary Sumpsimus which the Iewes undertooke more than they needed Secondly whatsoever he performed in the two Suppers was of the durable Paschall Rites or answering them some way for when they had sung an Hymne or Psalme They went out into the Mount of Olives Mat. 26.30 So the Hymne was after the Sermon the Sermon after the third Supper For he celebrated no supper after he was in the mount of Olives PAR. 4. AND Ioseph Scaliger excellently averreth that the Legall Paschall kept by the Iewes the next day was the first needelesse Paschall that ever was offered The Prayer THy Iudgement is not as mans judgement O Lord God the supreme Iudge of Iudges and of all things I feare I am full of errors though I know not any one that I have written if I did I wound amend it Grant good Lord in such matters as thou seest amisse thy pardon unto me confirme me in all goodnesse and make me a partaker of thy manifold graces whilst I live on earth and then I doubt not but I shall be glorified in the other world for
Church were kept neare about the same time Christians falsly accused for eating Infants at their Agapae The Agapae kept on the Lords daye What scandals were taken by the Gentiles against the Christians Agapae 4. The sacred Eucharist and not the Agapae as the Papists think is meant by the Supper of the Lord 1 Cor. 11.20 The Agapâ—e never practised before Christs Ascension The Agapâ—e at first were used holily and religiously sometimes Severally from Jointly with the Lords Supper The Corinthians did eate them before the Lords Supper They were celebrated by the Corinthians in the Church Each Schisme of the Corinthians supped a part by themselves The poore neglected by the Corinthians in their Agape The primary end of the Agapâ—e the releife of the poore 5. Charity modestly covereth a multitude of Sinners The ill fashions of the Corinthians in receiving the Lords Supper reproved Casaubone censured in two points First that the Corinthians received the Eucharist in the Morning Secondly that the Eucharist ought to be called a Dinner or a Break-fast rather than a Supper The Churches both Westerne and Easterne did receive the Supper of the Lord Fasting in the fourth Age. On good-Friday the Church used to receive it Thrice That use broken by Pope Honorius and the Councell of Tarracon Pope Eutichianus his Decretall against such as received the Sacrament Not-Fasting Some Churches of Africa and some Egyptians received it about Eventide Not-Fasting In the second Age of the Church in Tertullians time they received it some at Night some at Mealetime and some ere Breake of day We receive the Holy Communion in the Morning in remembrance of Christs Resurrection 6. In the Primitive Church they did lye on beds when they did eate their Love-Feasts Love-Feasts forbidden to be kept in the Church by the Laodicean Councell ancient Fathers and later Divines Kneeling in the time of solemne Prayers and administration of the Lords Supper commended by Calvin 7. In S. Cyprians and S. Augustines dayes some received the Eucharist every day others at certaine times only S. Augustines Rule Let every one follow the Customes of the Church wherein he liveth Eudemon Johannes by Casaubone reproved A Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy complying to avoyd Schisme and for concords sake was practised by the ancient Fathers by other Christians and by Calvin himselfe And commended by Casaubone Rigaltius and others Calvins good advise to Farellus His divine temper against Luther 8. The holy Kisse usuall at the blessed Sacrament Forborne on Good-Friday The Kisse of Charity why so called 'T is called Holy to discriminate it from false amorous and civill Kisses Why the holy Kisse was omitted on Good-Friday Diverse kinds of Kissing Some of Salutation some of Adoration Diverse manners of Kissing Some kisse the lips or mouth former parts and hinder parts of the shoulders cheeks hands back of the hands the feet and the toe The reason of Kissing the Popes toe The Penitents in Tertullians dayes did kisse the very foot-steps of other Christians Kissing of a Tablet or holy Board The reason thereof Holding by the eares in kissing used among Heathen and among Christians The reason thereof Joah held Amasa by the beard and kissed him The custome of kissing one another at the receiving of the Sacrament continued till S Augustines dayes The manner of kissing in Prester Johns Countrey and among the Persians 9. When the Agapae began and ended uncertaine Not to bee eaten in the Church and in the Chancell The Vse and Abuse of them even in the Apostles times The Abusers of them termed Spots and Blemishes in the Abstract The words Breaking of bread and breaking of bread from house to house Act. 2. verse 44 45 46. interpreted The degrees by which Abuses crept into the Agapae PARAGRAPH 1. IN things unrevealed in circumstances omitted a wide window yea a doore is open for diversities of opinions and variety of opinions proveth there is obscurity in those things about which they differ In this obscurity we are left to doubts and doubts are determinable by the fairest proofes Knowledge is not so common a matter as is esteemed many may light on a good beleefe who have not any divine knowledge Cognitio fieri non potest nisi cognoscenda praecedant Augustine de Genest ad litteram Cap. 32. De non intelligibilibus non est intellectio Doubting it selfe is not wholly voyd of all knowledge nor doth any man know any thing truly of which he never made any doubt before saith Petrus Pomponatius de Incantationibus cap. 9. Plato his young youth was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquisitive Name qui nil dubitat nil capit inde boni For he that reading makes no doubt Doth little profit get thereout A signe to a nimble wit is as persuasive as a sentence to a dull braine The institution of the venerable Eucharist is for the substantiall part thereof set down at large by three Evangelists and by S. Paul But for the time place and manner of administring what preparatives were used by word or deed with what gestures Christ did celebrate and the Apostles receive that blessed Sacrament what Reverence was shewed what Prayers Precedent Concomitant or Subsequent were made is not directly expressed in holy Scripture Scarce ever was there an holy subject more subject to various constructions For we are forced to seek for the light without any shine of it the ashes must bee blown away and hidden corners searched Fire is produced by a strong applying of the flint to the steele and we must be as tinder dryed and apt to entertaine the least flying spark points unwritten must be extracted and distilled out of things written Wherefore good Christian people whosoever you be that are unlearned and can talke only of our English originall forbeare censure in these dubious points be willinger to follow than to lead to learne than to determine But come you hither O ye inquisitive and learned Conjecturers Here is work for you and in this work let me intreat you rather to build than to destroy to cut of rather than multiply perplexities And you dainty Criticks the sweet Children of the Arts and Muses you mines and minters of Invention come with your nimble fancies and pricking apprehensions towring beyond sight fetch light out of darknesse adde improvement to learning and truth and strength of reason to conjecture And you especially most Reverend and Holy divines the true Epoptae Stewards of the mysteries of God and beholders of his secrets who daily converse with God and his blessed Angels who spend not your thoughts on the stincking trash of this filthy world whose death to the world is life to Godward and who are Finita divitiarum cupiditate divites rich in that you covet not riches Whilest an earthworme or muckworme is Medias inter opes inops poore like Tantalus in the middest of his riches You who bury your selves among your books and joy more to illuminate obscurities than to find
especially Maldonate if the words be not fathered on him Any name almost better pleaseth them than that the Supper of our Lord. In my Miscellanies and in the second book of this Tricaenium I have beene very bitter against the maledicency and scolding of the Jesuit Maldonate And in truth the words in his book deserve sharp reprehension and recrimination as being too full of spleene partiality calumny and base untruth That I wrote so eagerly against the person of the man I am sorry For I have been credibly informed lately by one who in all likelihood knew the inside of such businesse even my very learned good friend Mr John Salkeld that Maldonate in his life was esteemed a moderate Papist yea a favourer of our Religion and after his death that his Commentaries on the Gospels did suffer by divers other more factious Jesuits both dispunctions and additions with strange alterations Da magistrum give me my master quoth Cyprian of Tertullian The right reverend father in God Richard now Lord Bishop of Norwich was sometimes my President whilst I was chamber-fellow with him in the Kings Colledge in Cambridge His writings have I delighted in His most learned Apparatus was I on other occasions reading when unexpectedly as I was writing my excuse of Maldonate I found the same opinion confirmed by him another way I rather think saith he Apparatu 7. Paragrapho 16. that other Massipontane Jesuits did intersert into Maldonate his Commentaries when he was dead the railings against our men since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicus Thuanus that most true historian Thuanus relateth that Maldonate was a most modest man But in his Commentaries are most scurrilous revilings which could never proreed from Modesty I date say The same day also I overviewing upon other occasions the learned Casaubone found to my hand as casually as Abraham found the Ram and Isaac the venison as he said that Exercitatione 16. cap. 32. he saith of Maldonate that he was a learned man sine controversiâ acerrimi ingenii Now whether he meaned that out of doubt and confessedly he was of excellent parts and of a most keen sharp wit or that he was a sharp-witted man except when he medled with controversies I did somewhat doubt For Casaubone could not but have read and perhaps to it he alluded what Aulus Gellius lib. 10. c. 15. hath written viz. that when Antonius Julianus the Rhetorician had heard a rich ill-bred Gentleman too too talkative in a doubtfull if not unexplicable controversie he said privately most facetiously and with an exceeding bitter irrision Adolescens hic sine controversiâ disertus est If he meddle not in hard points he is an eloquent young man But passing by the man let us come to the matter the ground why I call it the Third Supper is because when the Paschal and the Common Supper were eaten before the blessed Eucharist was instituted in the last place and the same holy Eucharist is tearmed by the Apostle St. Paul 1 Corinth 11.20 The Supper of the Lord this is not to eate the Lords Supper Concerning the Third Supper it is nowhere in Scripture called a Supper saith Maldonate on Matth. 26.26 and in this point falleth a scoffing thus The Calvinists without authority of Scripture without example of old writers without reason without judgement call it a Supper when they ought rather to call it Merenda a bever if they take it after dinner a dinner if they take it at noon a breakfast if they take it in the morning Yet Maldonate himselfe calleth it so his fellow Jesuits call it so Cyprian and other Fathers call it Canam Domini the Supper of the Lord. Caena Dei the Supper of God in Tertullian The same Maldonate on John 13.2 Tres caenas Christus ut nonnulli authores observarunt illâ nocte fecit Christ as some authors have observed made Three Suppers in the same night in which he was betrayed The first was the Legal Surper of the Paschal Lambe The second was the Common Supper the paschal being ended which was not ordeined so much to satiate and nourish nature as to keep the Legal Ceremony that they who had eaten the Lambe if they wanted more meate to satisfie themselves might be filled with ordinary meates Consider Reader if these two testimonies from him do not hack one another If it be objected that Bellarmine saith Dominus post ceremoniam agni Paschalis continuò subjunxit celebrationem Eucharistiae nec distulit in aliud tempus aut locum ut apertè ostenderet se novâ istâ coremoniâ coremoniâ finem imponere veteri The Lord after the Ceremony of the Paschal Lambe did presently subjoyne the celebration of the blessed Eucharist neither did he put it over till another time or place that he might plainly shew that he did impose an end to the old Law by that new ceremony From which words it may seeme to result that there was no second Supper I answer Bellarmine speakes not of the Sacrificium agni the Sacrifice of the Lamb but of the Ceremonia agni Paschalis of the ceremony of the Paschal Lamb which may very truly be extended to the end of the second Supper The second Supper treading as itwere on the heels of the first and the Paschal Lambe or the flesh therof standing still on the table unremoved till the end of the second Supper And thus Bellarmine may seeme to be rather for us than against us PAR. 3. The Greek Fathers stile it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea most expresly it is called the Lords Supper 1 Corinth 11.20 and though Maldonate interpreteth the place of the Agapae which out of doubt were not rightly used in those dayes and were reprehended by St. Paul yet at those Agapae was the Lords Supper eaten or they a little before or after it And St. Paul divinely teacheth them first negatively that they eat not the Supper of the Lord when they eat their owne supper one before another vers 20.21 or when some were hungry some drunken and that in the Church of God whereupon he telleth them they had houses to eat and drink in and will by no meanes praise their doings ver 22. Secondly positively that they truly eat the Supper of the Lord who follow Christ for their patterne and imitate his example and so by consequence sheweth the right institution of the Lords Supper which was his maine intent fully to declare against all concomitant abuses to that end that they might follow it accordingly As the Eucharist came in the roome of the Paschal so the Agapae after Christs time succeeded in the place of the Second Supper of the Jewes Alba-spinaeus observationum 1. observatione 18. pag. 58. speakes timorously I will not deny in the Apostles time but that the Agapae were made perhaps at or with the celebration of the Eucharist He might have spoken boldly Three things are certaine First before Tertullians time the Eucharist was given and
taken in the morning Secondly The Agapae were in the evening Thirdly Yet at the first they were both about the same time Let me say a little of each point 1. For the receiving of the Sacrament in the morning Tertullian ad uxorem thus Non sciot maritus quid secreto ante omnem cibum gustes Shall not thy husband know what thou dost eat in secret before thou dost caste a bit of any other meat And after him Saint Augustine would have the Eucharist eaten fasting propter honorem Corporis Dominici out of a religious reverence to the Lords Body More plainly the same Tertullian in lib. de corona militis Eucharistiae Sacramentum etiam antelucanis coetibus nec de aliorum manu quà m de prasidentium sumimus we receive the Sacrament of the blessed Eucharist even at our morning meetings and that at the hand of no other but of our owne Ministers And Pliny who was Rationalis Trajani Trajans Receiver and Accountant did certifie the Emperour that the Christians were wont to meet before day light ut sua sacra facerent to performe their divine service 2. Concerning the second point namely the Agapae that they were kept in the evening is as apparent Coena nostra de nomine rationem sui reddit Vocatur enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod Dilectio penes Gracos est The name of our Supper sheweth its nature that it is a Love-feast yet a Supper it was and so he called it Otherwhere he saith Coenulas nostras sugillatis you scoffe at our Suppers where the Agapae are not wholly excluded Otherwhere Coena nostra vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Supper is called a Love-feast Quantiscunque sumptibus constat lucrum est pietatis nomine facere sumptum siquidem inopes quoque isto refrigerio juvamus How costly soever our Love-feasts be expence for pietie sake is gaine for the poore are refreshed with it Augustinus contra Faustum 20.20 Agapae nostrae pauperes pascunt sive frugibus sive carmbus Our Love-feasts doe feed the poore either with bread or meat one way or other 3. The third point is as evident from 1 Cor. 11. that the Primitive Christians kept no great distance of time betweene the sacred Eucharist and the Agapae For the Apostle proceedeth from the abuses of one to prevent the abuses which might fall in the other and speaketh as of things almost conjoyned And from hence the Gentiles objected that Christians at their Love-feasts did eat an Infant because the blessed Eucharist was in the same Agapae or neere the time administred and it being called spiritually the Flesh and the Blood of Christ the Christians were accused that they did eat mans flesh and drinke mans blood Alba-spinaeus doth answer very shallowly That this crime was forged even from the daies of Tiberius as Tertullian saith in his Apologetick I reply All this is true that it was a most horrid falshood an affected Lie coined in Tiborius his time But the question is not Whether the same were true or false to which only Alba-spinaeus supinely but idlely answereth but from what ground or probability the rumour did arise or how we may trace the report home to its owne forme to the bed from whence it first started I say againe It was because the Eucharist and the Agapae were conjoyned and were then kept at Night-season thereupon they found fault with the Suppers of Christians as sated with blood and humane flesh And perhaps in after times this was one true reason why they are the blessed Sacrament in the morning and the Agapae at night to remove that objection That in the night they feasted not themselves with the blood of an Infant Which practice though it staggered the report and someway diverted it and the Christians absoluti sunt were acquitted yet litura manebat the spot was not cleane taken away as Claudius was wont to say in another case aliquid haerebat but something still remained behind because the accusation was boldly vouched Inveterate rumours are not easily wiped out If Alba-spinaeus had observed that at their single separated Agapae there was no possibility of suspition of Infanticide or feeding on mans flesh or drinking of mans blood but that the words of the body and blood of Christ eaten and drunken might in the carnal mis-interpretation be Caput famae a ground though slippery for report and for such a report through their malice and infidelity he would then have said without a perhaps that for a good while after Christs time both the Eucharist and the Love-feasts did touch or kisse each the other and that thence arose the horrid imputation that their Suppers were accused as sceleris infames infamous for villanies to use Tertullians phrase Weigh this farther circumstance The Agapae were kept on the Lords day Diebus Dominicis celebrabant Agapas they celebrated their Love-feasts on the Lords day saith Alba-spinaeus himselfe observat 18. and then was the most blessed Eucharist administred that day above all other dayes that time of the day even about Supper time in imitation of our Lord. Tertullian ad uxorem 2.4 speaketh of Pagan husbands suspition of their Christian wives Quis ad Convivium Dominicum illud quod infamant sine sua suspitione dimittet Who can endure to let his wife goe to that infamous banquet of the Lord without jealousie What this Convivium Dominicum this Banquet of the Lord is falleth under enquiry Pamelius interpreteth it de Missa Christianorum of the Christians Masse Rhenanus Junius Mornaeus Casaubonus Exercitat 6. pag. 512. interpreteth it of the Eucharist Alba-spinaeus in his notes on this place of Tertullian thus farre concludeth wittily and truly That Tertullian speaketh of that Banquet or Feast that was infamous among the Gentiles Convivium illud quod infamant are the very words of Tertullian But they were not suspected of any incest at the Eucharist saith Alba-spinaeus or of any unlawfull lust then as from Pliny junior and others may appeare Therefore those scandals were only taken against the Agapae or Love-feasts What things are objected against the Christians in Justin adversus-Judaeos Apolog. 2. In Tertullian Apologet. and ad Scapulam De cultu foeminarum in Minutius Foelix in Eusebius 4.1 4. capitibus concerning their Suppers and Infanticide they are to be referred to the Agapae in which the Eucharist was neither consecrated nor received Thus farre White-thorne or Alba-spinaeus But if he had observed either that at their Agapae only there was no possibility of suspition concerning Infanticide and that at the Eucharist a carnall man might so interpret it or that the Eucharist was held by the Gentiles worse than the Agapae so much worse as Infanticide and devouring humane flesh and blood are worse than the sins of the eighth Commandement or that the holy Eucharist and the Agapae were kept both at one time about Supper time in the dayes Apostolicall and the Eucharist being first dispatched the suspition for lust
16. cap. 31. thus Peccatum Corinthiorum quod reprehenditur ab Apostolo etsi propriè ad Naturam substantiam hujus Sacramenti admittebatur erat conjunctum cum venerandi mysterii contemptu contumelia in iis nempe conviviis quae Sacramento adjicere moris erat exercendae charitatis ergô propterea Paulus totam illam Corinthiorum actionem quae sacro communi convivio constabat à potiore parte vocat Coenam Dominicam The sin of the Corinthians which the Apostle finds fault withall though it belonged not properly to the nature and substance of this Sacrament yet because they committed it by occasion of the Sacrament and was accompanied with the contempt and shame of the venerable Eucharist namely in those Feasts which custome added to the Sacrament to excercise their charity therefore Paul called all that action of the Corinthians which consisted of a sacred and common Banquet from the better and nobler part thereof the Supper of the Lord. But that great scholer is miserably deceived in this following thing Manè sine dubio saith he Corinthii Eucharistiam celebrabant quam sequebantur posteà epulae Communes Out of doubt the Corinthians received the Eucharist in the morning and the Common Feast followed after Yet the Apostle fully intimateth that the Corinthians kept their refections in the Church Before they received the blessed Eucharist and some of them were kept with great excesse as I proved before Casaubone his Sine dubio out of doubt is but a fancy of which himselfe made no doubt others do Another error is in the same chapter That what S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Supper should rather be tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prandium a dinner if we respect the time or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breakfast And he alleadgeth this reason out of Chrysostome according to the Churches usage which the Apostles out of doubt instituted of receiving of the Sacrament Early and Fasting that Heavenly banquet may be tearmed a breakfast or a dinner Suppose this were so that the holy Communion of the Corinthians may be ought rather to be called in respect of the time of taking it a breakfast which they took only Salivâ virgineâ with Virgin spittle or fasting as it is apparently false yet ought it to be tearmed the Supper of the Lord. For the Lord took it not at breakfeast or at dinner but at night only at the Third Supper And this is enough to justifie the title of Tricoenium Justinian the Jesuit neare the place above-cited saiâ—h the words Postquam coenavit after he had supped may be expounded not only of the Paschall Lamb but also of the Common Supper Nam sub finem coenae communis instituta est Eucharistia for about the end of the Common Supper which was the Second Supper Christ did institute and celebrate the Eucharist which is the Third and Last Supper of our Lord called by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by Dionysius Areopagita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most Heavenly and Archi-mysterious Supper as Casaubone well observed called by other Fathers and by Baronius and Justinian Coena Domini The Supper of the Lord as you may see the proofes at large in Casaubone Dei Coena Gods Supper saith Tertullian ad uxorem 2.6 Augustines appellation is Communio Coenae the Communion of the Supper de Anima cap. 6. 11. In the eleaventh place I think the words of Casaubone require more proofe or are to be distinguished upon when he saith Out of doubt the Apostles did appoint the Church to receive the Sacrament Early and Fasting That the Churches did so and did well to do so in later times is confessed That some Churches did take the holy Communion Early and Fasting in the fourth Age is also confessed It was a fault objected against Chrysostome that he gave the Communion Post sumptum cibum after the Christians had broken their fast The Romans used this peculiar king of action when they swore they took up a stone and did fling it from them and prayed May Jupiter throw me away as I fling away this stone if I speak not truth The good old father S. Chrysostome was much moved with that false suggestion and thereupon with enough if not too much earnestnesse He perhaps alluded to the oathes of the Gentiles but certainly swore in Christian tearmes If I have done so let Christ cast me out of his Kingdome In his seven and twentieth Homily in 1 Epistolam ad Corinthios he saith you before you receive the holy Eucharist do Fast that you may some way or other seem worthy to Communicate and if that be a sound Rule in the Decretals that None should beare witnesse but Fasting whereby they may the better consider what they sweare I judge that propter dignitatem corporis Dominici for the honor of the Lords body no sustenance should be taken before the blessed food which strengtheneth our soules be taken by us And yet if Chrysostome had administred the Sacrament after meat he instanceth in the example of our blessed Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who administred the Communion after Supper S Augustine himselfe tooke it Fasting propter honorem corporis Dominici for the honour of the Lords body yet he ad Januarium confesseth some Churches of Africa received the Sacrament in the end of the day others received it both in the Morning and in the Evening Augustines ad Januarium Epist. 118. cap. 4. is sufficient authority that on Good-friday anniversarily the Church received the blessed Sacrament twice once in the Morning once in the Evening Et cap. 7. Plures propè omnes in plerisque locis eo die Coenare consueverunt Most and almost all used to take it at Supper And the priviledge of this day viz. to receive the blessed Eucharist at night continued till the dayes of Pope Honorius who brake it off And though Augustine himselfe with his were wont to fast Then tocelebrate the Communion Then to sup cap. 5. yet the same Augustine ibid. cap. 6. Liquidò apparet quando primùm acceperunt discipuli corpus sanguinem Domini non eos accepisse jejunos It is a plaine case that when the Disciples did first receive the body and blood of the Lord they did not receive it fasting The Apostles at first are not the Eucharist Fasting But wee must not therefore calumniate the Universall Church because they always take it Fasting For it pleaseth the holy Ghost that for the honour of so great a Sacrament the Lords body should be eaten before other meats and therefore per universum orbem mos iste servatur this custome is kept over the whole world And the contrary custome of receiving the Eucharist after supper was forbidden by the third Councel of Carthage Canone 29. except only on the Anniversary day of the Supper of the Lord. Yea that very permission and indulgence of receiving the Sacrament at night only on Good-friday at night was disannulled
Corinthinans cap. 11. By Isidore de Divinis Officiis By Bede on Luke 22. By Paschasius de corpore Domini cap 19. and most amply handled by Walafridus Strabo de rebus Ecclesiae cap. 19. So far Pamelius on Cyprian That ill Custome is condemned by Calvin Institut 4.10 But the kneeling in prayers with our hats off he there commendeth and the administration of the Lords Supper not fordidly and unmanerly but sollemnly and reverently More particularly concerning Kneeling in the time of solemne prayers he saith ibid. Parag. 30. That it is so an Humane tradition that it is also a Divine tradition And it proceedeth from God as it is part of the Decency which the Apostle commendeth to us but of this more hereafter PAR. 7. I Now proceed to the twelfth point In the Epistle of Cyprian and of the African Synod to Cornelius as it is in the first volume of the Generall Councels printed at Venice pag. 381. Nos Sacerdotes sacrificia Des quotidiè celebramus we Priests doe daily celebrate the service of God And Augustine in the fore-cited Epistle to Januarius thus Alii quotidiè cōmunicant corpori sanguini Dominico alii certis diebus accipiunt c. Some every day receive the Eucharist some at certaine times only In one place they receive it on the Sabbath and on the Lords day in another they take it only on the Lords day Neither doth Saint Augustine condemne those who take it daily nor them who choose Set-daies nor them who receiue After Supper or Sup After their receiving Faciat ergo quisque quod in eâ Ecclesia in quam venit invenerit Let every one saith he follow the Custome of that Church in which he liveth Which is an holy advice in it selfe but thrusteth through the loynes of all selfe-conceited Singularists who know not or use not that holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that pliable condescent that humble yeelding that charitable peaceable and candid exposition of things either unknowne or doubtfull which the Fathers of the first Christian times both practised and taught Casaubone commendeth the Fathers for it and wished to find it among the Jesuits and I for my part rather preferre a supple accordance a reconciling and uniting of differences before the drawing and stretching of the rope of Contention by both ends and before the multiplying of alienations or divisions which S. Basil calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Over-earnest desire to draw all things to the contrary part Eudemon Johannes that fierce fiery Divell holds That healing vertue that balme for scissures or ruptures that milde and moderate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be little lesse than the betraying of Truth than the abjuration of all Christian Religion Casaubone justly reproveth the eager and fiery Jesuit Exercitatione 16. cap. 32. And not Casaubone only but the great and learned Rigaltius in his Observations on Tertullian de Oratione commendeth in the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Tertullian aswell as of other Fathers Tanta fuit patribus charitatis cura ut plerosque ritus ratione non bona receptos tolerarent potius quà m rigidâ censurâ vel minimam scissurae occasionem praberent pag. 40. The Fathers saith Rigaltius had so great a regard unto or care of Charity that they did rather beare with diverse Rites though instituted and received upon no good ground than they would by rigid censure administer the least occasion of scissure or division Yet there were ever some who whereas they ought to esteeme or labour to make indifferent things good and good things Better do yet indevour to make good things but Indifferent Indifferent matters to be bad and bad to be worse But as Rigaltius truly observeth Hac erat illo aevo Christianoruni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In those dayes not only the Fathers but other Christians also used that modest holy complying and condescent Neither God bee blessed hath this latter age had all and only rigid and inflexible Lutherans Jesuits and Puritanes but God hath given unto the Church moderate men of softer metall Calvin himselfe gives good advice to Farellus Though saith he we be free in all things yet let us be servants to peace and concord I cannot but add that most divine temper of Calvin if the same flowed from his heart which flowed from his pen that though Luther called him a Divell a thousand times yet he would never say otherwise of Luther but that he was a chiefe servant of God And I hope the best because in another case where he was much abused yet his complaints were moderate and modest To establish his new-found Presbyterie which was falling to the ground he became the busiest Polypragmon that ever was in the world of his meanes He cryeth downe Tithes giveth all power almost to the Lay-Magistrates of Geneva upholdeth usury culium obsequio petens by flattery and beggery seeking to be reverenced accepteth a slipend of forty pounds annually And when the fixed honorary of Tithes was taken away the unfixed humours of the Laicks appeared They cared not to pay him his ten pound quarterly and if the silly man had starved for his pretty new invention they had not much esteemed Yet doth not he play the Boutefeau he animateth none to rebellion he seeketh not the change of estate though the penurious man in his Commentaries on Gen. 47. and Gal. 6. could not but complaine how slowly and ill he was paid When they received the blessed Sacrament on Good-friday they did forbeare to kisse one another as it was usuall at other times For the Apostle commands it Romans 16.16 1 Cor. 16.20 and 2 Cor. 13.12 in all three places not a Lustfull but a Peacefull An Holy kisse is appointed Greet ye one another with an Holy kisse as it is in all three places But 1 Thes 5.26 it is varied Greet ye All the brethren with an Holy kisse Lastly the Apostle Saint Peter sheweth what manner of Kisse this ought to be Greet ye one another with a kisse of charity peace be with you all that are in Christ Jesus 1 Pet. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kisse of Charity perhaps because it was given and received when they went to their Agapae or Feasts of Charity a Kisse to manifest true Charity a Kisse to settle peace a Kisse to seale up the prayers of Christians one to another and practised duly and reverently it was as appeareth both by the Greek and Latine Liturgies Origen saith this Custome is delivered to the Churches that After prayers fratres suscipiant se invicem osculo the Christian brethren kissed one another Saint Augustine thus divinely and alwayes like himselfe After the Lords prayer they say Pax vobiscum peace bee with you and then the Christians kisse one another with an Holy Kisse which is the signe of peace As thy lips approach to the lips of thy brother so let thy heart come nigh his heart Sermone 83. de diversis So this kisse is called Holy
Numbers 36. at the last verse The 44. Section began Deuteronomy 1.1 ended Deuteronomy 3.22 The 45. Lecture began Deuteronomy 3.23 ended Deuteronomy 7.11 The 46. Lecture began Deuteronomy 7.12 ended Deuteronomy 11.25 The 47. Section began Deuteronomy 11.26 ended Deuteronomy 16.17 The 48. Lecture began Deuteronomy 16.18 ended Deuteronomy 21.9 The 49. Reading began Deuteronomy 21.10 ended Deuteronomy 25. at the last verse The 50. Lecture began Deuteronomy 26.1 ended Deuteronomy 29.9 The 51. Lecture began Deuteronomy 29.10 ended Deuteronomy 30. with the last verse The 52. Lecture began Deuteronomy 31.1 ended Deuterenomy 31. with the last verse The 53. Section of the Law began Deuteronomy 32.1 ended Deuteronomy 32 with the last verse The 54 and last Section of the Law began Deuteronomy 33.1 ended with the last words of Deuteronomy This is transcribed from the Jewish Doctors and Englished by Aynsworth and it is observable I might proceed to other their Readings out of the six Books of the Psalmes as the Jews divided them though the holy Spirit by S. Peter calleth it in the singular number The Book of the Psalmes Acts 1 20. having reference to the first composure and united body of them And out of the Prophets they had another distinct Reading Acts 13.15 After the reading of the Law and the Prophets Acts 13.27 The Rulers knew not Christ nor yet the voyces of the Prophets which are read every Sabbath day And yet by reason of one Spirits dictate and one unity and uniformity of them all in one truth of doctrine the holy Ghost saith Acts 3.18 God shewed by the Mouth of All his Prophets that Christ should suffer But now saith Cornelius Cornelii à Lapide on that place they are accustomed to sing that part which they call Haprathah Propheticam Missionem the propheticall Sending because that being ended the people are sent home See Elias Levita in his Thisbi The Jews deliver traditionally that every of the Lectures of the Law or Pentateuch consisted of one hundred thirty sixe verses And when Antiochus had rent the Books of the Law in pieces which they found and to make sure work as he imagined burnt them also with fire and this the instruments of Antiochus did monethly 1 Macchab. 1.56 58. verses To supply this the Jews saith Lapide took as many verses agreeing in sense with the former out of the Prophets and so read them united in the room of the other and wee may not think any one verse hath perished much lesse so great variety The Jews say confidently that the Lord God more regardeth and respecteth every syllable and letter of the Law than he doth the Stars of Heaven PAR. 3. THese their Deuteroseis or Traditions I will not strictly and rigidly examine though the number of verses in severall Lectures differ Only I will observe these things in or from their former good courses First against the malevolent maledicent recalcitrating ignorant Puritans who reprove our Church for mangling and cutting in pieces the Word of God because we read in our Service one piece of one Chapter and another piece of another and so patch up a Lesson as they terme it I answer In many of these Lectures of the Law Gods chosen people did do so as appeareth in their very first Lecture which ended at Genesis 6 8. and their second Lecture began not at a new whole Chapter but at Genesis 6.9 verse And the like is in diverse other Readings as by the divisions plainely appeareth Therefore if our Church led by such a President and by that which is to be preferred before any humane president Wel-grounded Reasons doth sometimes begin toward the middle of one chapter and end toward the midle of another chapter it is not to bee disallowed Wee aremore to be guided by matter than by Numbers And if any new matter of moment do occurre as often it doth about the midst of a chapter this new notable emergent point wheresoever arising may wel begin a Lesson appropriat for that time and occasion as the Sun-shine always appeareth most welcome from what part of Heaven soever it breaketh from under a cloud Secondly as I hold it most certaine that the names of the Books Divine were called even from their very beginnings as now they are Genesis Exodus and the like So I have not seene it proved that at the first the books were divided by Chapters or the Chapters by Verses Sure I am wheresoever the holy Spirit of God in the New Testament pointeth at or citeth any passage from the Old Testament though the Prophet be named or the Law that is one Book of the Pentaeteuch be mentioned or the Book of Psalmes be particularly expressed yet never in any one of all these places is the chapter much lesse the verse specialized Neither was there any need in those dayes For the Jews got by heart as we say all the Old Testament and upon the least intimation or inckling of any matter they as readily could recite it as many of us can the Lords Prayer or the Ten Commandements PAR. 4. THirdly whereas diverse people of our Westerne parts have horribly Judaized of late and have run on madly in the by-paths of Trask though it bee generally both knowne and confessed that the Iews shall be converted to us and not we Christians to the Iewes Yet I would advise them and all other English Christians whatsoever to beware of these horrid abuses following It is alas it is too common a fault for Women to hold their children out to defile the Church-yards more usuall and common for men to bepisse the corners of our Churches and make them their voyding vessels whilest some wash the filth down into their parents mouths buried nigh that place More especially and as a wicked wonder let me with griefe and indignation of heart â—ecount that whereas the City of Exeter is by its naturall situation one of the sweetest Cities of England and by the ill use of many one of the nastiest and noysommest Cities of the Land whilest not only their by-lanes but the High-faire street yeelds many offensive both sights and savours to the eyes and noses of the Passers by whilest the polluted corners of the â—athedrall are almost dyed by their urine into another colour whilest the Church-yard hath been the draught unto many and the very Câ—oysters the receptacles of their ordures Sacrilegi in Sacrario faciunt oletum I write no more than what I have seen and God thou knowest I know there in that kind worse than what I have now written which for my love to that City I do forbeare For in truth it is an honorable City and the Corporation a choyce Fraternity of worthy good wealthy men Yet let me take leave humbly to advertise them that their holy Predecessors went not to Heaven by opposing that ancient well-founded Cathedrall but by Reverencing of It and of their Canonicall Clergy the guides of their soules and their Ghostly Fathers Let them know
and curious questions and receive back ridiculous answers gather up summes of money to uphold faction and to animate the obstinate Ones breed up youth to boldnesse fiercenesse selfe-conceipt and to swallow downe a presumption of their owne salvation Then they proceed to declare Who shall bee saved Who shall be damned which is more than Men or Angels good or bad doe know till toward death What scandalls have beene offered what sins under that Cloke committed every great Towne knoweth and every Christian heart lamenteth that knoweth this But I would fain learn of these false Breehren or their false guides Where ever since the beginning of the world or by Whom Such Conventicles were practised by any of Gods people unlesse it were in the dayes of persecution or where the Churches were shut up from the true service of God When Satan was let loose when the raging sword was drunk with blood we read Heb. 11.37 c. They wandred about in sheep-skins and goat-skins being destitute afflicted tormented Of whom the world was not worthy They wandred in deserts and in mountaines and in dens and caves of the earth This did they doe also after S. Pauls death during the Ten great Persecutions But never was there heard of one Conventicle of Orthodox Christians when religious Princes favoured the Church as Gods holy Name be blessed they doe and long time may they prosper and whilst the Gospel flourished as these thousand yeeres it never prospered more And will our people be wiser than all that ever went before them or dare their profane mouthes accuse our most sacred and holy King as an enemy to the true Professours and doctrine of Christ than whom God be blessed we never had a more religious favourable gratious temperate chaste and sanctified Prince since England embraced Christianity Rather than they should mis-spend their time in their own will-worship edifie unto evill give scandalls to the Church call themselves weak brethren whilst they think themselves the most learned Doctors and devoutest part of Gods militant Church I could wish them each in their private houses if our Liturgy and Church Service be not savory enough that is not long enough for them to do as the Iewes did As they on their Sabbaths had a long Lecture or Lectures every Sabbath day one of which you may see before so let these on the Lords day or each day of the Lord when our Church Service is ended reade the same Lecture or Lectures and another if they please out of the New Testament Let them reade with hearty precedent prayes unto God for a blessing Reade not to prate and to dispute but to practise holy duties Let them remember Psalme 25.9 The meek will God guide in judgment to the meek will he teach his way Let them be assured Saving knowledge goeth up and downe our streets and there is none of yeeres of discretion but knoweth enough to be saved even Jesus Christ and him crucified There remaineth nothing but that each man labour to be Christiformis and as farre as our weaknesse will permit to imitate Christ in holinesse of life and to be conformable to him here in lowlinesse of minde that he may perfect us hereafter Oh but the people judge and say It standeth with Reason to serve God more than the Magistrate appointeth and whatsoever is reasonable may passe for a Law For Tertul de corona militis cap. 3. saith if the Law consist of reason then every thing by whomsoever brought forth which partaketh of reason shall be a Law But say I Tertullian here fell short of the truth For the cause why Lawes are in force is not only because they accord with Reason though no Law ought to be unreasonable but because the Lawes are made by such as have authority to make Lawes and it openeth too great a window unto licentiousnesse that every thing shall be held a Law which every one thinks is consonant to Reason Rather observe this distinction If any man whosoever findeth any Rule running along with Reason and Religion if it be not crossed by his superiours let that be if he will a Law to him let him be guided by it till he finde a better Rule or be taught otherwise by Authority But a Generall Rule it must not be till he who hath a Law-making power doe stamp it with the approbation of publicke authority Order commandeth a subjection of the Inferior to the Superior Order is relucentia sapientiae a bright shining ray of wisedome and participateth of the light of wisedome saith Cusanus de venatione sapieutiae cap. 31. Let Gods people beware of will-worship though gilded with religious pretences Let them remember what Calvin in his Epistles saith When men desire to worship God as themselves please whatsoever they averre of their owne is a stincking prophanation And still I say Nesutor ultra crepidam A Cobler must not go beyond his Last The temptation of the Serpent Dit eritis yet shall be as Gods is to this day a temptation which Satan useth and by it seduceth many thousands who think they know Good and Evill and therefore will run on in their own by-pathes forsaking the Kings high-way the good and dangerlesse High-way and by their Singularity doe favour of arrogance and pride For it is agrecable to prudence and humility ad Majorum Peritiorum consilia recurrere to trust to learned Counsell as may be gathered from Aquinas 2 a 2 ae Quast 49. Artic. 3. as it is arrogance and pride to trust too much to a mans owne selfe God gave guides unto the Church he left not every one to guide himselfe wholly Whost faith fellow ye saith the Apostle PAR. 7. LAstly as I said before that I may returne to my old matter Though the heads of the Books might have been the same from their first being written yet the division by Chapters and by Verses is not so ancient Elias Lovita in the preface of his book called Massoreth Hammossoreth affirmeth with the Rabbins that the whole Law of old was but one Pasuk or one sentence in one all did stick fast one to another without any distinction of verses And that foure hundred and six yeers after the finall destruction of the City they were divided into Pesukim that is Verses and Sentences à Judaeis Tiberitis by the Iewes of Tiberias Here let me say somewhat concerning the New Testament and its division by the Ancients differing from what is now The learned Caesarius brother to Saint Nazianzen in his Questions saith we have foure Gospels which consist of eleven hundred sixty two Chapters Euthymius on John bringeth the sixty sift chapter of Matthew which is now but the six and twentieth with us The most learned Heinsius proceedeth Exercitationum Sacrarum cap. 13. p. 254. c. and by divers evident proofes evinceth that the more ancient division of our Gospels by chapters and verses much differeth from ours And that the Syrian Translator yet differed from all
the Crosse For betweene Finite and Infinite is no preportion Will not the thought hereof stirre us up to more solemne devotion when we receive It than when we take our common repast I shall never be perswaded the Apostles were so regardlesse so uncivill as to take so heavenly a benefit without humble thanks prayers and sublimated devotions And what is held sordid and slovenly among us to lie along or sit when people receive it from us ordinary Ministers must it not needs be much worse when the Lord of heaven adminiâ—red his owne Blood in his owne Person if the Apostles did so Therefore I shall hardly beleeve the Apostles partaked of that heavenly food either sitting or reposing themselves on their discubitory beds Concerning his Body How admirable things are spoken of it Joh. 6.50 This is the Bread and it is very likely he pointed at his owne Selfe when he said Those words And the Antithesis following evinceth he spake not of Temporall food But above all the declarative positive Asseveration in verse 51. seemeth to prove so much c. to the fifty-ninth verse This is my Body which is Given for you Luk. 22.19 This is my Body which is Broken for you 1 Cor. 11.24 He eateth and drinketh Damnation who discerneth not the Lords Body verse 29. A poore discerning there is of the Lords Body if they shall eare It with no more preparation no more devotion than they doe Other meate in the same order and manner and at the same Table sitting or discumbing Let me empty my soule into thankfull humble prayers and my body be powred out as water on the earth by lowest prostration yet I shall think I am not enough dejected or mortified Luk. 5.8 Peter fell downe at Jesus knees saying Depart from mee for an a sinfull man O Lord. Did he so when he faw but a great draught of fishes and was astonished at it verse 9. Therefore let no man imagine he would sit or lie along in a carelesse indevout posture when he Beheld and Received the food of his soule by which his sinnes were remitted and the sinfull old man pardoned and sanctified S. Paul when he administred the holy Communion preached unto the Disciples and continued his speech untill midnight Act. 20.7 And when they had received the Sacrament S. Paul talked a long whole even till breake of day verse 11. That the Breaking of Bread was the Giving and Receiving of the holy Communion is proved First because it was on the First day of the weeke that is the Lords day Secondly And the Disciples were gathered together to Breake Bread which in the Scripture phrase is the Eucharist Thirdly S. Paul preached before and preached after which was not usuall at common meales if the Eucharist had not preceded Fourthly he preached till Midnight But then they were wont to fall to their common meat Fifthly it was a sacred Farewell of S. Paul with the Disciples and so in likelyhood he both tooke the heavenly Viaticum himselfe and imparted it to Others Beza on the place acknowledgeth That after the mysterious celebration they used to eate common food So the Eucharist in his opinion was first But Augustine Epistola 86. saith The bread videtur esse Eucharisticus seemes to be Eucharisticall or the bread of the Lords Supper And this exposition is confirmed by Act. 2.42 They continued in Breaking of Bread and Payers For though they were not sparing of their materiall bread and meat one to another yet this place seemeth spoken of Spirituall food onely So the Syriac translation using in this Chapter the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom agreeth the Arabick Interpreter saith Beza in sense though not in the same words Which Syriac Interpreter Beza assenteth not unto for restraining it to the Eucharist But Beza might have considered that the communication of things Temporall or of both Spirituall and Temporall mixed together followeth at large verse 44. c. Lorinus Luther Calvin Gagneius Salmeron Gaspar Sanctius Montanu therefore better interpret it of the Eucharist Lorinus proveth it by Luk. 24.35 He was knowne of them in Breaking of Bread Which Cajetan wittily but groundlesly saith was a wonderfull Breaking of Bread without hands or knife For it should seeme he forgot it is said verse 30. As he sate at meate with them He tooke Bread and blessed it and Brake it and gave to them Againe it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which may be translated In the breaking of That bread even the Bread Eucharisticall For of it doe Augustine de Consensu Evangelistarum 3.25 Chrysostome Homilia 9. ex variis Matthaei locis and many others both Fathers and new Writers expound it In all the Communions recorded in Scripture either more apparently pointed at or more reservedly described not One was celebrated on the Ground not One upon an Altar What then remaineth but they were celebrated on Tables And to returne to the old place When S. Paul preached in an high chamber even three stories high could you there looke for an Altar or could they there and then so many as they were sit or lie on Couches on the Floore and take that saving food from the plaine floore or pavement No man will imagine it Did S. Paul fall on Eutychus to recover him Act. 20.10 and did he use no humble Gesture when he gave and received the blessed Eucharist In regard of the party Administrant thus we may proceed to argue Did Christ rise up to wash their feete and did he not rise up when he washed their Soules and gave them heavenly food food better than Manna Oh how reverend lowly and humble was Christ when he was at his prayers When he prayed he kneeled downe Luk. 22.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitched or setled on both his knees He fell on the Ground and prayed Mark 14.35 He fell on his Face and prayed Matth. 26.39 His Face adored of men and Angels He fell so for us and that we may learne so to doe since the Disciple is not above the Master And can we imagine that He or his Apostles sate or lay reached out at length when he gave them the saving food of his Body and Blood Credat Judaeus Apella non ego Beleev 't Apella of Jewish seed It never shall come into my Creed I have read of a late devout Cardinall who being on his death-bed and almost dead yet did strive to goe out of his bed and to kneele on his knees because he judged it sinfull to receive the food of his soule lying all along and so by others he was helped up and staying till he had communicated kneeling on both knees This is an example worthy to be imitated though he were a Cardinall When Christ blessed any his Gesture was most holy with eyes and hands elevated Did he blesse and consecrate the holy Bread no otherwise than if it had been to have been still but ordinary bread When he consecrated the heavenliest Food can
Consecration The words of Consecration were onely these This is my body c. Innocentius the third his opinion concerning Christs Consecration of the blessed Sacrament censured A second and third opinion related by Aquinas censured Lucas Brugensis thinkes Christ used more words in the Consecration When or at what Time Christ said those words Take c. Christ gave the hallowed bread not in Promise but in Exhibition John the Baptist called a foole Epictetus saying Christ put not the blessed Sacrament into the Disciples Mouths but into their Hands In the Primitive Church the Christians received it into their Hands So did they in Tertullians time So did they in Cyprians dayes Taking is by the Hand Cases may fall out wherein the hallowed food may be put into the Recipients mouthes We are not bound to doe All whatsoever Christ did at the first Celebration We must doe All whatsoever he commanded us to doe Authorities for Taking the blessed Sacrament into our Hands The Tripartite History Chrysostome Cyprian Tertullian The Schismaticks in old time divided not themselves from the Catholique Church in this respect as S. Augustine witnesseth Nor Novatus as Ruffinus recordeth The Christians in ancient time Reserved the Sacrament Some Reject things really Tendred unto them 6. The second word Eate It is probable that Judas did receive the Sop into his Hand Mouth Many of the Fathers did think so Sinnes revealed grow more sinfull Carolostadius his fancy by most Divines disliked disploded The Future tense is never used for the Present tense but the Present tense is often used for the Future in Scripture 7. The third word This is my Body which is given for you c. Transubstantiation roved at The farther Disquisition thereof wittingly and willingly forborne The Authors Apologie for the same His Valediction to the Remainder of his Miscellanies Resolves to spend the remainder of his dayes in holy Devotion and continuall Praying The Moores of Morocco Pray six times every twenty foure houres The Lords Prayer highly commended and preferred before all other Prayers It ought to be used by every Christian at least seaven times a day The Church of England commended Vnto which the Author submits himselfe and all his Writings Bishop Jewell Bishop Andrewes Bishop Morton Bishop White and incomparable Master Hooker have written Polemically the Controversies of the Lords Supper unto whose unanswerable Writings the Author referreth all scrupulous Christians for their better satisfaction PARAGRAPH 1. THe accursed Gnosticks have fained abominable blasphemies and ascribed them to our holy Saviour in his first Institution Sixtus Senensis in my opinion deserves a very sharp censure for the bare reciting and recording such damned horrid lyes though his soule detested them May they never more be thought upon Let us consider the Actions in order in the same manner as Christ performed them First He tooke bread and so the Cup he might have bid them take it themselves as in the Second Supper he bade them Divide the wine among themselves Luke 22.17 But he himselfe now Tooke the bread and by Taking it sheweth he would do somewhat more by It than by other bread which he took not into his hands So John 6.5 Jesus lift up his eyes and he took the loaves and when he had given thankes he distributed to the Disciples ver 11. So he took the seven loaves and fishes and gave thankes and brake them and gave them to the Disciples Mat. 15.36 Neither did he ever take Any thing in a religious forme into his hands but it was bettered and changed from its old nature some way or other Simeon tooke Christ up in his armes and blessed God Luke 2.28 for Christ needed no blessing Christ took a child into his armes Mark 9.36 And some think this child was Ignatius who saith of himselfe that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne or carried of God But whosoever hee was certainly he was blessed of Christ more than others whom he took not into his armes When little Children were brought to him that he might touch them Christ was much displeased with his Disciples because they rebuked them who brought them he took the children up in his armes but what followed He put his hands upon them and blessed them Mark 10.16 If I should say that when Christ made a scourge of small cords John 2.15 and drove all the faulty ones out of the Temple no doubt that scourge had more vertue than an ordinary whip If vertue went out of him when a woman touched but the hemme of his garment Mat. 9.20 questionlesse when in a religious way he touched other things he imparted vertue to them So when he took the bread you cannot but think He put his hands upon it and blessed it blessed it above other bread which he touched not Saint Matthew saith expressely He took bread and blessed it Mat. 26.26 So it is also Mark 14.22 confirmed with a back of steel It is varied Luke 22.19 Christ took the bread and gave thanks and brake it And this is also doubled or redoubled 1 Cor. 11.23 c. Christ took bread and when he had given thanks he brake it Hence ariseth the next point the Second point worthy the disquisition PAR. 2. AFter he took bread he blessed it Mat. 26.26 What it is to blesse All words names voices and things whatsoever which are applied to God are more significant than if they be referred to ordinary matters When God blesseth he giveth bequeatheth exhibiteth blessings He doth good and prospereth the parties blessed Gods Benedicere is his Benefacere imparting to the creature some reall benefit efficacious blessing Gen. 12.2 I will blesse thee and make thy name great .. That was one effect of Gods blessing but many more concurred with that both Temporall The Lord hath blessed my Master greatly and he is become great he hath given him flocks and heards silver and gold c. Gen. 24.35 What need have we to cite more particulars when God blessed Abrahaem in all things ver 1. And God blessed Abraham not in Temporall things alone for they many times are the portion of the wicked but even in Eternall and Spirituall blessings Gal. 3.14 It followeth Thou shalt be a blessing or as the Interlineary hath it rightly from the Hebrew Be thou a blessing Gen. 12.2 He spake the word and it was done By the word of the Lord were the heavens made and all the host of them by the breath of his mouth Psal 3.6 Abraham became a blessing to us The faithfull alive are the children of Abraham The blessed who are dead are in Abrahams bosome It yet followeth I will blesse them that blesse thee and curse them that curse thee that is who do good for thee I will do good for them who do ill to thee I will do ill to them God said to Kings Touch not mine Annointed and do my Prophets no harme Psal 105.14 15. One of the Kings was Pharaoh whom the Lord plagued and his
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
be understood when they say The holy Eucbarist is to be adored 2. Reasons proving that the Apostles received the blessed Eucharist Kneeling 1. Reason Most sacred Reverence is to be exhibited to most sacred things 2. Reason The Fathers of the Primitive Church received it Kneeling 3. Kneeling doth edifie the simple 4. It is an Ecclesiasticall custome The manner of Reverence used both by Priests and Lay people in S. Chrysostomes dayes God will be worshipped aswell in our body as in our Spirit The Penitents in Tertullians time did Kneele down at the receiving of Absolution And it was the common practise of all other Christians in his dayes to worship God Kneeling Except from Easter to Whitsontide and on the Lords day Diverse of holier times had Knees as hard as horne by their continuall Kneeling at Gods worship An adminition to stiffe-kneed Pure-trants 3. Reasons why the devouter sort did forbeare Kneeling betwixt Easter and Whitsontide 1. The Church did so appoint it 2. Hereby the people did shew themselves thankefull Whitsunday whence it hath its denomination Kneeling imports Repentance and Sorrow for Sins Standing implies Thankesgiving for the pardon of our sins The diverse usances of diverse Churches in the Primitive times concerning Fasting and Feasting on the Lords day Kneeling and Standing at the time of Prayer and the Reasons thereof In the Primitive Church they baptized not any except the Sick but at Easter and Whitsontide The newly baptized stood to expresse their Thankefulnesse to God for their baptisme The people in some Churches Stood praying at the Altar on every Sunday between Easter and Whitsontide in remembrance of Christs Resurrection The Christians in the Primitive Church prayed Recto vultu ad Dominum to confront the Heathen who fell down flat on their Faces when they adored their false Gods 4. The great variations of the Primitive Churches concerning the Eating or not Eating of flesh offered to Idols A just discourse to that purpose A good Rule for the peace of the Church Why our Church hath commanded Kneeling at the receiving of the blessed Sacrament when the Primitive Church hath commanded Standing Churches have great power committed unto them The Church upon just motives may change her Orders The meaner sort of all people Ecclesiasticall and Civill are bound to obedience are not to Order Peter Moulin found fault with the precise Ministers of our Church of England The day of Christs Resurrection the first day of his Joy after his Dolorous passions Why the Fathers made Sunday their Holy-day Why they forbade Kneeling and Fasting upon that day What Indifferency is according to S. Hierome A thing Indifferent in it selfe being commanded by the Supreame Magistrate or Church is no longer Indifferent to thee Variety of Ceremonies not hurtfull but beneficiall to the Church of Christ. The Bishop of Rome taxed by Cardinall Palaeotus excused Rome Christian in too many things imitateth Rome Heathen In publique prayer commeth short of it Heathen Rome began all their businesse in the world with this Prayer Quod foelix faustumque sit c. The greater power the Pope and his Cardinalls have the more need they have to pray to God before their publique meetings in their Consistory Kneeling at receiving the holy Eucharist never disliked as a thing of its owne nature evill or unlawfull In the Primitive Church After Whitsontide they used to kneele Kneeling at the blessed Sacrament not prescribed by Scripture but authorized by Tradition confirmed by Custome observed by Faith In the Primitive Church when they received the Sacrament Standing Kneeling they Prayed Standing Kneeling Our Factionists would follow the Primitive Church in one thing but leave her in another 5. A third Reason At the first Institution of things Sacred Profane the solemnity is greater than in the sequell Every New thing hath a golden tayle Proverbe Popular Lecturers have sunke even below scorne All sinnes of former times have descended downe upon our dayes An Epiphonêma or Exclamation against the profane pretenders of Devotion now adayes The lowest humiliation is too little for the house of God They cryed Abrech or Bow the knee before Joseph He that boweth himselfe most before men is most right in the sight of God Diverse examples of Prostration and Geniculation both out of the Old and New Testament A Vice-Roy of Ireland devoutly fell on his knees and asked an Archiepiscopall Benediction The Heathen kneeled downe to worship their very Idols S. Hieromes saying By Kneeling we sooner obtaine what we aske at the hands of God Not lawfull for Any to sit in the porch of the Temple but onely the Kings of Davids loynes The humble Gesture of the Iewes when they came In went out of the Temple The Primitive Church Kneeled to the Altars Altars the seats of the body and blood of Christ. The Crosse in Chrysostomes dayes did alwayes use to remaine upon the Altar An Angel an assistant when Christ is offered up Ambrose To this day we Worship the Flesh of Christ in the Sacrament Idem No man eateth the blessed Sacrament before he have Worshipped Christ in the Sacrament Augustine Constantine the Emperour in his Soliloquies with God pitched on his knees with eyes cast downe to the ground K. Charles partaketh of the body and blood of Christ with as much Humilitie as the meanest penitent amongst his Subjects His holy and devout Gestures at the participation of the Lords Supper turned the heart of a Romanist to embrace the truth on our side In Origens Arnobius and Tertullians dayes the Saints never met in holy places about holy things without decent reverence The Papists in Kneeling adore the very materialls of the Sacrament Yet the Abuse of a thing taketh not away the right use Proved by diverse curious instances Christians may lawfully use many artificiall things though invented by Heathenish Gods Goddesses To argue from the Abuse of things to the whole remooving of the use is ridiculous Illustrated by some particulars Veneration of the Sacrament is accorded on all sides In the very Act of Receiving it it is lawfull to Kneele downe and worship Christ In it Calvin himselfe holdeth That Adoration to be lawfull The Lutherans are divided in this point Illyricus denieth Christ to be Worshipped in the Eucharist Brentius and Bucer hold That then we must worship Christs body Luther himselfe styleth the Eucharist Sacramentum venerabile Adorabile Chemnitius saith None but Sacramentaries deny Christ to be Adored in the Sacrament Chemnitius acknowledgeth these Theses 1. Christ God and Man is to be Adored Onely Arrians deny this 2. Christs humane nature for the hypostaticall union with the Divinitie is to be Adored None but Nestorians will deny this The Apostles worshipped the Humane Nature of Christ Adoration procedeth Cemmunication by the judgement of S. Chrysostome and S. Augustine Christs Flesh as made of Earth may be said to be Gods footstoole So is the Arke All the Angels of God doe Worship Christ Christ is to be Adored alwaies and everywhere
the Lords day and others Feasted on it whence Ambrose gave the Counsell and Augustine both himselfe and his Mother practised it and counselled it to others that people should fast or not fast according to the custome of those Churches to which they then came and with whom they conversed See Augustine Epist 118. ad Ianuar. So the Standing betweene Easter and Whitsontide was not in use with All the Primitive Churches nor with All the people The Councell of Nice the first Generall Councell confessed That some did Kneele on the Lords day betweene Easter and Pentecost and forbad them and if any other people did as the New-baptised did they did it to countenance the neophyte Christians rather than as if it were necessary but in some times places and with some people onely See Cerda on Tertullian and he assureth us that of old in the Church they baptized not any except the sicke but at those Two solemne times or Feasts of Easter and Pentecost and therefore all That time they did rejoyce The Church having changed that Constitution and the Cause being removed why are people now so desirous to continue the Effect Certainly Tertullian himselfe was not to be baptized nor tasted milke and honey nor abstained from washing a whole weeke when he writ thus We are thrice drowned over head and eares then we taste of mingled milke and honey and from the day of Baptisme we abstaine a whole weeke from washing but he speakes in the persons of the Newly-baptized De Coronâ Militis cap. 3. So ibidem when he saith They take the Eucharist antelucanis coetibus at their morning-prayers before day Nec de aliorum manu quà m praesidentium and that not at the hands of any but of their chiefe Ministers he speaketh in the person of the Receivers onely not of the Administrants And examine whether he speake not of such onely as did then first of all receive the holy Communion as well as before he spake of the then-Newly-baptized Examine also whether the not-Kneeling on the Lords day was forbade on all Sundayes of the yeare or on Easter-Sunday and Whitsunday and the Sundayes between them If it be objected that on these Sundayes also yea on All the Sundayes of the yeare they forbore Kneeling which excludeth the reference to the newly-baptized I answer Sub Iudice lis est that is more than they can prove They did not Stand All the time of divine Service in all Churches or All the time that they were in the Churches but sometimes they somewhere Sate sometimes they Kneeled sometimes they did Prostrate themselves as is generally confessed But at the Altar indeed the people in some Churches stood Stantes oramus quod est signum Resurrectionis We pray Standing because Standing is a resemblance of the Resurrection Vnde etiam omnibus diebus Dominicis id ad Altare observatur Hence every Sunday at the least betweene Easter and Pentecost and on those Sundayes themselves we Stand praying at the Altar saith Augustine ad Ianuarium Epistola 119. cap. 15. Also they might stand at some Set prayers as we Stand at the Te Deum the Magnificat at the Three Creeds and at the Gospell and yet in other parts of prayer they did Kneele when they asked forgivenesse they did Kneele and who needed not aske forgivenesse I would faine see such a Pharisee At prayers of Thanksgiving they did Stand as before I proved out of Rhenanus Againe the Councell of Nice appointed Vt Stantes ad orationem vota Domino reddamus that when we pay our vowes unto the Lord we should Stand in prayer as Gratian hath it Folio 441. Columella 1 a. So in bringing of Tithes and Offerings they might doe it standing Moreover the Heathen were wont to fall downe flat on their faces and adore their false Gods and therefore to confront them some Churches might ordaine their publique Service to be performed Recto vultu ad Dominum orationis Standing and Praying to God on all Sundayes and on every day betweene Easter and Whitsontide because in these dayes we celebrate the joyfull time of our Lords Resurtection PAR. 4. COnsider I intreat you the great variations yea the seeming contrarieties that the Churches of Christ made and practised concerning the eating and not-eating of flesh and meate offered to Idols at severall times and all to good ends Holy men feasted the people holily So did David 1 Chron. 16.3 But Balaam taught the people to eate of things sacrificed to Idols Revel 2.14 Whereupon in the Law of Grace Act. 15.20 it was ordained by the Hierosolymitan Councell that the converted Gentiles should abstaine from pollutions of Idols or things offered to Idols For otherwise the weake Jewes who abhorred such a sin would have beene offended Among the Jewes none but the Priests or his attendants and family might eate of some sacrifices or things offered viz. of the Shewbread But among the Gentiles on extraordinary Festivals and times of joy they did promiscuously partake of things offered to Idols except This case onely Whosoever had slaine a man he might not partake of the Pagan sacrificed meate as being reputed holy and in this case it might be said Procul ô procul este prophani Whereupon that Councell forbad the Ethnick Converts to eate of things offered to Idols promiscuously with other meats least that might breed an exulceration of minde between the Jewes and Gentiles if they used contrary ceremonies For the Jews before abstained from such things though offered to the true God After this S. Pauls opinion was asked by the Corinthians or cause given him to explaine his opinion And because the Corinthians vainely imagined That an Idoll was something in the world otherwise the meate offered to Idols would be indifferent and as nothing like the Idoll it selfe The Apostle to remove this scandall for a time in a sort cancelleth the decree of Councell though made by the holy Ghost and the Apostles and seemes to deny that the Idoll is any thing or that which is offered to Idols is any thing 1 Cor. 10.19 c. and in plaine tearmes 1 Corinth 8.4 As concerning the eating of things offered unto Idols we know that an Idoll is nothing in the world though made of matter wood stone brasse silver or gold yet it is nothing In genere signi relati ad rem significatam because the thing signified by the Idoll is nothing nothing reall in the world And so the Apostle permitteth the eating of things sacrificed to the Idols Provided that first it be done without scandall to others 1 Cor. 8.9 c. Secondly We must not eate it if we know that it hath beene offered unto Idols or eate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a thing offered to an Idoll vers 7. as he most acutely and divinely distinguisheth Neither must it be done in the Temple of the Idoll 1 Corinth 8.10 Otherwise neither if we eate are we the better neither if we eate not are we the worse
vers 9. But whatsoever is sold in the shambles that eate asking no question for conscience sake 1 Cor. 10.25 Yet if any man say unto you This is offered in sacrifice unto Idols eate not for his sake that shewed it vers 28. 29. About this time because as it was an abhomination to the Egyptians to eate bread with the Israelites Gen. 43.32 So the Jewes abhorred not simply to eate but to eate such forbidden things with the Gentiles Whereupon as it is most likely S. Peter did forbeare to eate with the Gentiles and S. Paul blamed him for it Galat. 2.12 and he was justly to be blamed or else S. Paul would never afterward have recorded it Yet upon further disorder and abuse of the holy Apostle S. Paul his heavenly-inspired doctrine the wisdome of God to set a finall determination to this seeming difference to accord both Jewes and Gentiles and to build the Church upon one corner stone elect and pretious againe reneweth the Apostolicall sanctions and holy decrees of the Jerusalem Councell and notwithstanding S. Pauls indulgence and determination which in the right use was most holy I say the blessed Spirit of God most justly findeth fault both with the Angel of Thyatyra Revel 2.20 Because he permitted Jezabel to teach and to seduce Gods servants to eate things sacrificed unto Idols and also reproveth the Angel of Pergamus Revel 2.14 because there were among his Church They who held the Doctrine of Balaam who taught Balak to cast a stumbling-block before the children of Israel to eate things sacrificed unto Idols According to which Dictate of the Spirit being the last booke of Scripture and was written by S. John did the Church of God guide it selfe a longtime after nor did eate of things sacrificed to Idols And it was so strictly observed that the cursed Apostata Iulianus who for his abhominable Idolatry was termed Idolianus tooke it to heart and resolved to breake them off from that point of Religion whether they would or no and therefore to vexe the Christians caused all the meat in the Pagan Markets to be mingled with things offered unto Idols so that the Christians must either eate no flesh and be ready to starve or else eat of such things as were offered unto Idols But an holy Martyr admonished the Christians to live by boyled wheat and furmenty and so deluded his politick irreligion Julianus being thus rancountred and undermined he fell to a countermine and the rage of that Renegado Emperor so increased as Theodore Historiae 3.14 saith At Antioch the then most flourishing seat of Christians and in other places he mingled both the fountaines their then drinking places with some part of the Heathen sacrifices and their markets with meats offred unto Idols In this commiserable estate some were starved rather than they would eat or drink and questionlesse died most holy Martyrs Other dovout men did eat and drink of the creatures which were before them grounding their practises on the Apostles words 1 Cor. 10.25 Whatsoever is sold in the Shambles that eat making no question for conscience sake And Rom. 14.3 Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth Again v. 6. He that eateth eateth unto the Lord for he giveth God thanks and he that eateth not eateth not the Lord and giveth God thankes Some may think the Eaters and Drinkers of those mingled waters and meat did sin against S. Pauls directions because they knew that some things were purposly offered unto Idols and mingled with other meat and drink But I judge charitably that they might lawfully eat because they did not eat the meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As things offered unto Idols Neither did know which was offered to Idols which not and if they had known they would have refused the things sacrificed Yet for all this S. Augustin in his 154 Epistle is enough severe in this point saying If a travailer being extreamly hungry findeth no meat but such as hath been offered to an Idoll though no other man be present to see him eat yet let him not eat saith he Lastly after this the Church mitigated the severity in this point So still for the good of peace for the bettering of the Churches estate for avoyding to give offence to the weak brethren the same thing may done or not done concealed or revealed There is nothing that may be omitted without sin but must be omitted rather than the Sin against the weak brethren should be incurred And this I hold to be a safe Rule And now in further answer to my learned and laborious Friend who was a little stumbled because our Church hath commanded Kneeling when the Primitive Church appointed Standing I say Churches have great power committed to them of which I spake at large in my first book Yet now will adde that though the Church hath established such and such good Orders Yet upon abuses or other just motives she may mutare velificationem and change the Orders And why should any of the people or any inferior Minister take upon them to guide or governe the Churches or to pry into the Reasons and Consultations Ecclesiasticall why the Governers have appointed such observances or have Abrogated them The meanner sort are bound to Obedience The Foot must not usurpe the offices of the Head or Eyes Peter Moulin whom Balzack compareth to a brave Sea-man in a single small Brigandine daring to affront a great Fleet found fault with such Ministers of ours who for a Cap and a Surplise would leave their Ministry and disobey our Church professing that if his King would permit him to preach in Paris though he were enjoyned to do it in a blew Cap he would be content to do so In honour of Christs Resurrection and to testifie the joy of Christians for that great blessing the holy Church then forbade Kneeling at some times Now since that irreverence and contempt hath grown among the people our Church hath justly commanded kneeling in prayer-time The Fathers esteemed the day of the Lords Resurrection to be the first day of Christ his Joy after his Passions being dolorous His descent into Hell His victory over Satan His ascent and His Resurrection being active or laborious Heavinesse might endure for awhile but joy commeth in the morning So the Fathers joying not so much in their own joy as in Christs joy which on Sunday morning was least clouded and least annoyed they made that Day their Holy-day and Kneeling being held by them to be a symbole of Sorrow they forbade that signe of Sorrow and Fasting being a token of Humiliation they forbade That also though some Churches did Fast on That day as I proved before and the people of some Churches might and did Kneele Excellently writeth S. Hierom That is indifferent which is neither good nor evill which if you do you are not the more righteous or if you leave it undone you are not
hands that with a pure mind and neat conscience they may receive the Sacrament Likewise let the Women bring cleane Linnen that they may receive Christs body Baronius Tom. 1. Anno. 5. Numero 148. observeth men might take it into their bare hands Women might not take it but in Linnen which was called Dominicale Hence first the nicity of former times may be questioned Why the Women were to receive it in pure linnen and white but the Men into their bare hands Have not the Women as cleane and white hands as Men If the Womens hands were unworthy to receive it how are the Mens hands more worthy If linnen be to cover or adorne the Womens hands Why will not such an ornament befit Mens hands also In the sixt Synod Canone 3. celebrated Anno Domini 681. there seemes to be a Plea against that custome We do not admit those who make receptacles of gold or of other matter to receive in stead of their hands the Divine mysteries for they prefer the livelesse subject matter before the Image of God If any do so let both the Administrant and the Communicant be separated Again it is the fashion both for Men and Women to receive the sacred Bread from the hands of the Minister some with the thumb and one finger some with the thumb and two fingers and this is not sinfull nor to be condemned in it selfe as it may be carefully delivered and received But if any crumb or particle fall to the ground it is a greater sin than people imagine Tertullian took it very grievously when any such thing was Origen accounteth it a sin and a great sin told the people they did well to think so of such as let any part fall to the ground The words are Tom. 1. p. 102. in Eusebius Episcopius his edition Nostis qui divinis mysteriis interesse consuevistis quomodo cùm suscipitis Corpus Christi cum omni cautelâ veneratione servatis ne ex eo parum quid decidat ne consecrati muneris aliquid dilabatur Reos enim vos creditis rectè creditis si quid inde per negligentiam decidat Circa Corpus Christi conservandum magnâ utimini cautelâ recte utimini You who are usually present at Divine services do know with what warinesse and reverence you preserve the Body of Christ when you receive the same least by chance some small parcell or crumb of the Consecrated gift should slip out from between your fingers and fall to the ground For you do beleeve and rightly beleeve that you are guilty of the Body of Christ if any part or parcell thereof should through your negligence fall to the ground And therefore you do use and rightly use a great deale of cautelousnesse in the preservation of the Body of Christ Pope Pius the first who lived in the dayes of Justin Martyr between 100 and 200 yeares after Christ punished those by whose negligence any of the Lords Blood did fall upon the ground or Altar The like we imagine of the sacred Body Sanctificatis ergo oculis tam sancti corporis contactu communica Cave ne quid excidat tibi The very eyes being sanctified by the touching of so holy a Body receive the blessed Eucharist but take heed that no part of it fall from thee saith Cyril of Hierusalem Baronius Tom. 1. anno 75. Numero 146 saith that when they took the Eucharist in former times certaine little Tables were set before the Communicants as now saith he we hold Linnen cloths before the Receivers And all this was done and is done out of doubt least any particle should fall to the Ground Indeed there is more danger in the nice receiving with the thumb and a finger or two for the Bread is made of many cornes and every corne yeelds such mealy stuffe as may easily by breaking or in the acts of delivery and receiving moulder into crumbs and fall down There is much more care to be had of the keeping whole of such mouldring soft food than if silver gold or pretious stones from which nothing can drop away were to be consigned over or delivered to others Nor is there danger in the fall of them But danger there is in the fall of the Consecrated Bread Wherefore I doubt not but as the words of the Liturgy command not to put the holy bread into the peoples fingers or between their thumb and fingers but into their hands so the meaning is it ought to be delivered into the palmes of their hands as a safer receite and as a safer conveyer unto their mouths than the use of thumb and fingers Tertullian de Oratione cap. 11. Nos non Attollimus tantùm manus sed etiam expandimus Dominicâ passions modulantes â—rantes confitemur Christo When we pray we do not only lift up our hands but we spread them abroad like to the Crosse conforming our selves to the Passion of our Lord. For say I his hands were stretched out But this was done in private prayers In publick prayers they lifted them up but a little way as before I noted out of Tertullian Johan Damasc Orthodoxae Fidei 4.14 Accedamus ei desiderio ardenti Manus in crucis modum formantes crucisixi corpus suscipiamus apponentes oculos labra frontem divinum carbonem concipiamus Let us come to the Sacrament with an earnest desire And framing our hands like to a crosse let us receive the body of Christ crucified and laying our foreheads eyes and lips nigh to it conceive it as a divine coale to burne our sins To conclude in my opinion the left hand bearing up the right and especially in some Paraliticks one hand had need to stablish another and both crossing about the wrists and the palme of the right hand being upward and open at the receiving of the bread the blessed Sacrament of Christs body may be received But at the taking of the Cup there is no need or cause that the palme should be upright yea it cannot be so with conveniency and this doth no way enterfeere with Damascâ—n or our Lyturgy and let the Christian heart judge if this be not the safer way And thus for ought that I can object to the contrary the Apostles themselves might receive the Sacrament and perhaps did I was overjoyed when I found this proofe following agreeing both to my practise and opinion Cyrillus Hierosolymit in Mystag 5. Come not to the Communion with the palmes of thy hands spread all abroad nor thy fingers severed and open but putting the left hand under thy right to settle and establish it in the hollow of thy hand receive the Body of Christ I will not say that any other course of taking is sinfull but I have spoken my opinion for the Conveniency The liberty granted by Christ is not to be curbed or Ephorized by us But let us take heed least our liberty grow to licentiousnesse or that we love singular irregularity For if one
his sake who is the propitiation for the sinnes of the whole world even Iesus Christ the righteous to whom with the holy Father and blessed Spirit be ascribed all power all thankes all wisedome and all other good things for ever and ever so be it Amen The Synopsis or summe of All. And now having ended the second Supper give me leave as it were in a Picture to present it unto your eyes as I did the first Supper 1. THe same faire Upper-chamber was well furnished still 2. The same Table was in it almost foure-square decent adorned where they tooke their common repast 3. Three bed-steds still with good furniture incompassing three sides of the bed on which they might either sit or lye downe for their greatest and best ease 4. Great store of water standing by 5. Unleavened bread sufficient 6. The Remainders of the Paschall-Lambe not removed 7. Store of wine salt and other sauce in all conveniencie still on the same Table and Table-cloth Then 8. Rost meates sod meates baked meates stewed meates as I sayd before Esculenta Poculenta Condimenta of great variety brought in by the same Administrants for the second Supper The 2. Supper began 9. Christ and his twelve Apostles eating frugally and discoursing heavenly about one quarter of an houre 10. Contentions arising among the Apostles for superiority 11. Christ then arose from the second Supper put off his cloathes girded himselfe washed and wiped his Apostles feete All of them 12. Put on his cloathes againe lay downe and preached humility to them both by word and deede 13. This Pedilavium or washing with the discourse concerning it tooke up another quarter of an houre and upward 14. The third quarter of an houre or more before the end of the second Supper was spent in the further detection of Iudas and sealed up with an exact demonstrative discovery of the Traytor by Christs delivering of a sop to him and his taking of it 15. This Sop was not the blessed Eucharist 16. Here the second and usuall supper ended 17. Satan entred into Iudas 18. Christ separated Iudas 19. The Apostles were ignorant what Christ meant by those words to Iudas What thou doest doe quickely 20. They mis-interpreted them 21. Judas his Egresse when it was Night 22. They gave thankes at the end of the second Supper 23. They had a Grace-Cup 24. And if they sung an Hymne it was a short one 25. Thus about sixe of the clocke they began to eate the Paschall Supper which lasted not much above one quarter of that houre 26. The second Supper lasted above three quarters of an houre and about one quarter of an houre after seven in the Night both the Paschall and usuall Supper were fully and perfectly dispached and transacted When I have handled the third Supper I hope in God to remove the curtaine of obscuritie and folded preplexities and to shew you a true picture drawne almost to life of the things done and appeartaining to that Most Sacred Supper of the Lord. Deus in adjutorium meum intende Lord be thou my helper Amen FINIS TRICOENIUM CHRISTI WHEREIN THE THIRD AND LAST SUPPER OF OUR LORD IS HANDLED LIBER TERTIUS Manu ducat me Iêsus Christe juva Ignoto feror aequore plenaque ventis Vela dedi totus langueo Christe juva Aut doce Aut disce Aut cupientem prodesse patere Monuit Robertus Cenalis Episcopus Abrincensis LONDON Printed for Andrew Crooke at the green Dragon in Saint Pauls Church yard 1641. This third Book is the third Generall part of my propounded method Wherin is contained 1. A Preface 2. A Tractate wherin is shewed 1. Reasons of the word Tricoenium and why I call this work Tricoenium Christi 2. Divers differences between the Agapae and the Third Supper or Supper of the Lord. 3. The use of the Holy Kisse at the Lords Supper Chap. 1. 4. Certaine Reasons why the Sacred Eucharist was substituted to the aetetnall disannulling of the Passeover Chap. 2. 5. What course our Saviour took in the perfecting of his Third or Last Supper And therein is shewed 1. After what words Christ began this Third or Last Supper A digression 1. Concerning the division of the Bible into Chapters Verses 2. Against filthy prophaners of Churches Church-yards 3. Against Conventicles Chap. 3. 2. It was instituted in the same large upper roome wherein they ate the Paschall and Common Supper 3. It was not whilst the Apostles were eating the Second or Common Supper but After That Supper 4. It was instituted on a Table 5. On a distinct Table Chap. 4. 6. Whether Christ himselfe received the blessed Eucharist 7. What posture Christ used when he consecrated the Eucharist Chap. 5. And therein I consider his 1. Actions 1. He took bread 2. He blessed it 3. He brake it 4. He gave it to his Disciples 2. Words implyed in these words And said 1. Take 2. Eate 3. This is my Body c. Chap. 6 8. What Gesture the Apostles used in Receiving the holy Eucharist Chap. 7. 9. What Gesture we are to use at the receiving of it 10. What Names have beene given to the blessed Eucharist 11. What Speeches were spoken by our Saviour after the Third Supper before he departed out of the Coenaculum Chap. 8. A PRAYER ETernall and only wise God because on the one side Satan standeth with danger in his hands and laboureth to inveigle us to search into curious and needlesse matters and on the other side standeth our naturall lazinesse with distrust making men beleeve they can never finde out such truthes as indeed may be found I humbly beseech thee O gracious God and giver of all good gifts to preserve me from both of these extremes and grant unto me good Lord that I may abhorre to looke after things unsearchable super subtile and above my reach which lie hid within the closet of thy breast and yet may with all holy and reverent industry proceed to the finding out of Thee Thyself in and by thy Truth even Iesus Christ my alone Saviour and Redeemer Amen TRICAENIUM CHRISTI LIB III. CAP. I. Which containes the first second and third Generals Wherein is shewed 1. Reasons of the word Tricaenium 2. Differences between the Agapae and Third Supper 3. Use of the holy Kisse 1. A Praeface by way of Admonition to the Vnlearned Invocation of the Learned 2. Reasons of the word Tricaenium and why I call this Work Tricaenium 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 Doctrine The ancient Fathers both Latine and Greeke call the third Supper the Supper of the Lord. 3. A discourse concerning the Agapae or Feasts of Charity They succeeded in the place of the Chagigah or second Supper When Eaten The Eucharist before Tertullians dayes eaten in the Morning the Agapae in the Evening The Eucharist and Agapae in the Primitive
duty and God would the more love us and sooner and higher lift us up Whosoever desireth proofes from the ancient Fathers that the holy Eucharist is to be adored let him reade Bellarm de Sacramento Eucharistiae 4.29 toward the end but expound them so as if Christ were to be worshipped in the Sacrament and not the meere Elementary part When they lifted up their hands in adoration they were wont also to spread them abroad PAR. 2. COngruentiall reasons hereof doe follow First To most sacred things most sacred reverence is to be exhibited But the blessed Eucharist was and is a most divine gift and kneeling is a sacred reverence Therefore was it received with kneeling The greatest care is to be had of heavenly matters This is confirmed by Tertullian in lib. 1. ad uxorem Saecularibus satis agentes sumus utrique nostrum consultum volumus si talibus tabulas as Rigaltius well readeth it ordinamus cur non magis de divinis atque coelestibus posteritati nostrae prospicere debeamus We are wise enough in worldly businesses and will looke well enough to our selves and make our Wills and Testaments concerning these lower and meaner affairs why then ought we not rather to provide for posterity in things divine and heavenly Secondly The Fathers of the Primitive Church received the holy mysteries with kneeling And though the true Geniculation be of the mind so that one were better to have an humbled minde and stand upright than to kneele often and be proud withall yet if we worship God in our hearts our hearts will command the humble Bowing of the knees Besides Geniculatio corporis aedificat simplices the bodily kneeling doth edifie the simple Therefore Moris Ecclesiastici est Christo genuflectere saith Hierom on Esay 45. It is an Ecclesiasticall custome to Bend the Knees when Christ is named When the Corinthians did meete at the receiving of the Eucharist wee may safely pronounce they lay not on Beds but as they might Sit at their feasts of Charity so we may presume they kneeled when they partaked of the Sacrament Rhenanus in his Annotations before Tertullian de Coronâ Militis pag. 413. Propter crebram Sacramentorum tractationem inolita fuit illis religio quaedam etiam vulgarem panem vulgare poculum reverenter tractandi They were so religious when they tooke the Sacrament that they did transferre some reverence also even unto their common meats The fifty-two Injunction of Queen Elizabeth commandeth her people to make a lowly courtesie answerable to antiquitie which used a modest and humble Bowing of the body But more of this by and by Yea the Priests were wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three times to bow downe as it is in Chrysostomes Liturgy And the like was appointed to the Lay people in his Homilies The more devout as I take it did Bend and Bow their Bodies very low Thrice even almost to the Earth which was the Greater Reverence and the Lesser Reverence which was a Bending of the head and shoulders onely they performed Twelve times as a late learned Writer affirmeth If he pick out such kinde of Reverences in which by his description there was no Kneeling nor Bending of the Knee He might countenance Geniculation and bring proofes for it In the worship of God Body and Soule being united together there ought to be a sympathy betwixt them And since the Body expecteth to be Lifted up to Heaven hereafter it must Kneele here on Earth God loveth not half-worship and God will be glorified as well in our Body as in our Spirit 1 Corinth 6.20 Textullian witnesseth That the Penitents did Adgeniculare Kneele downe at the receiving of Absolution And indeed both the Baring of mens heads and the Kneeling on Bare and Bended Knees are both of them gestures of humbled and mortified minds worshipping God Not-Kneeling and coveted heads argue mens pride The Ancients were wont with Bended Knees piously to worship God except from Easter to Whitsontide saith Tertullian And on the Lords day we accompt it unlawfull to fast or geniculis adorare to Kneele Other where Tertullian esteemeth and reckoneth the Not-kneeling betweene Easter and Whitsontide an Immunity or Priviledge But at other times Kneeling was their Ordinary pious practise For Histories make it plaine that diverse of those holier times had knees as hard as horne by their often and continued praying in that gesture Therefore let such deluded Pure-trants who come into the Church as if they had no joynts as if they had swallowed two barrs of iron or as if two stakes were falne into their legges so that they will not or as if they could not stoope learne more piety and devotion and not deny That Reverence to God which they give to temporall Princes PAR. 3. IF any aske the reasons why those Primitive devout Ones did forbeare Kneeling betwixt Easter and Whitsontide I answer First the Church did so appoint it and they were the obedient children of the Church and would not teach their Teachers or spirituall Fathers When our Church commandeth thee so to doe doe so Yea but why did the Church appoint it so I say they might have and I beleeve they had many powerfull Reasons inducing them Then so to doe which we know not now I answer secondly This might be one Inductive Because it was fit the people should shew themselves Thankfull for the great and blessed gift of Baptisme which at Easter and Pentecost they received most commonly For it seemeth as the newly-baptized washed not for a whole weeke after sacred Baptisme and did weare onely White clothes whence the Sunday called Dominica in Albis or Whitsonday had its denomination Which Ceremonies had their faire significations So the Church of the Newly-Baptized gave God Thankes for the Remission of their finnes and the grace conferred on them by Baptisme Standing rather than Kneeling as may be collected from Rhenanus His words are these in his Annotations before Tertullian de Coronâ Militis Geniculari in adorando velut poenitentis est Quistans adorat tanquam jam veniam consecutus Gratias agit In the worship of God Kneeling is the signe of a Supplicant or suppliant or as it were of a Penitent Who worshipped God standing giveth Thankes as having then received pardon of his sinnes When any of our un-kneeling Schismaticks are new-baptized as none are Or if they have not sinned againe since the forgivenesse of their sinnes or if they need no pardon Or if they were so holy every way as the Primitive Church was we will indulge somewhat unto them And let them consider whether Tertullian or other Fathers did not speake in the persons of the Newly-baptized onely and represented them when they pleaded the priviledge of Standing and not Kneeling at some certaine times Tertullian de Coronâ Militis cap. 3. From the day of Baptisme we abstaine a whole weeke Lavacro quotidiano From our daily washing For as I dare say that diverse Churches did Fast on