is the washing with water such is eating and drinking Forasmuch as they are actions invariable and perpetuall Jesus Christ hath chosen them for Signes to the end that our Sacraments should not be subject to change and that the time might not make us forget a form CHAP. VII That our Saviour hath not prefixed any time for the Celebration of the Supper THe Passover could not be Celebrated but at a set time of the year But Jesus Christ substituting the Supper to the Passover advertiseth us that without distinction of time as often as we shall take this Bread and this Cup in remembrance of him we shall receive the Supper of the Lord. It is to be noted that the difference of Times of Places and of Persons to which God hath restrained the most notable Ceremonies of the Old Testament tended to the end which we have named to wit to facilitate their abrogation For he tyed the Sacrifices to one place alone whose possession comming to destruction all the Sacrifices ought to cease And consequently bound the Priestly office to one family alone which comming to be extinguish'd of it self as races are destroyed in time there ought to be no more a Priest The which is also come to passe For if at this day the the Jewes should recover and build again the Temple they would find no Priest according to the Law forasmuch as their Tribes having been confounded there is none left who can term himself of the family of Aaron Touching the distinction of times without speaking of Confusions which have since happened by the ignorance of the course of the heavens and of the continuall retrogradation of the Equinox the Jewes have lost the knowledge of the year of Jubilee one of the great points of the Law and know not how any more to find it But the Sacraments of the Christian Church were not subject to this inconvenience nor to divers others which followed the Mosaicall Ceremonies Our Baptism is not fixed to the eighth day nor our Lords Supper to the full Moon or to the Spring time or unto the Sabbath it self If some Christians should be under those Climats where one day dures many moneths and the night as long they would there have no week nor Sabbath day and nevertheless might celebrate the Supper of the Lord and his resurrection as well as wee upon Easter day CHAP. VIII Why Jesus Christ is represented unto us in the Supper as he was on the Cross and not as he is in heaven also why hee hath not Instituted a Sacrament which should represent him in his glory as he hath ordained two which represent him dead ALL the Sacraments speak of Death As for Baptism it is said that wee are baptized in the death of Christ Rom. 6. v. 3 4. As for the Supper Wee shew thereby the Lords death 1 Cor. 11. 26. And both were Instituted when Jesus Christ was yet mortall For no Sacrament was established by Jesus Christ glorified but onely he confirmed those which he had Instituted before his death Wee know then that in the Supper Jesus Christ is exhibited unto us as dead and not as glorified Now this serves to shew the falsity of the corporeall presence for which there is so much dispute For if the body of Jesus Christ be in the Host he is not there living sith that he is in this action as dead It makes us also see the nakedness of that which is called Concomitance and of the unbloody Sacrifice For the Blood of Jesus Christ is presented unto us as separate from his body This likewise makes unprofitable the exception whereby it is maintained that a glorious body may be corporally in divers places at one and the same time For were it so the body of Jesus Christ is not exhibited unto us as glorious nor yet as living but as dead as broken and his blood as shed Let this be said by the way For Orthodox divines have made these reasons of force enough But it may be demanded why Jesus Christ is represented unto us as dead and not glorified Is it there spoken of his Death and not rather of his Resurrection Why had he rather Institute a memoriall of his ignomious humiliation than of his glorious exaltation Why have we no Sacrament which represents unto us his body glorious as we have two which represent him dead For it is very true that the consideration of his humiliation excludes not that of his exaltation on the contrary it leads us to it But properly and formally the Body of Jesus Christ is not represented nor considered in the Supper but as dead brokē This question is easie to be resolved The Sacraments are Instituted in favour of men And the end of a Sacrament is to assure us of our good and salvation So in the Supper the intention of Jesus Christ was thereby to seal and ratifie that which concerns us not that which concerns himself And for this reason he presents himself in this action inasmuch as he procured the glory of others not so much as he possesseth his own Now it is by his death that he hath procured our glory True it is that his exaltation is also our Salvation But he hath received this Glory both for us and for himself whereas his Death was wholly for us Moreover it is by vertue of his Death that his Glorification is profitable unto us For that he hath taken possession of the heavens in our name and that he intercedes for us at the right hand of God all this comes from the merit of his Blood Heb. 9. v. 12. Furthermore Jesus Christ doth give himself unto us in the Eucharist inasmuch as he was delivered up for us Luke 22 v 19 20 Now it was in his Death that he was delivered So that he gives himself unto us as Dead Finally he would leave us a remembrance of the love which he bare us Now the greatest effect wherein this love appeared was that he gave himself to Death for us It is for this cause that he represents unto us rather his Death than his Exaltation From thence it is that in the Supper although wee ought to lift our hearts up to heaven where he is now living in full Majesty nevertheless his body broken and his blood shed are the proper and formall object of our contemplation And the act of our mind consists in this that we there consider his Death past rather than his present Glory This will furnish an answer for the following question CHAP. IX Why in the Supper Jesus Christ instituted not more illustrious Signes and why they are not miraculous THere is none of us who hath not this thought when he sees that this Sacrament as well as Baptism consists in such abject matters Our eye is astonish't to see nothing more glorious The Bow in the heaven which God made Noah to see for assurance that from thence-forth there should no more an universall deluge appear The Pillar of fire and
Cross was a mark or token of malediction Gal. 3. 13. a quite contrary quality from that of the Altar which is to bless and to sanctifie 3. Also the holy Scripture speaking of the same Cross on which our transgressions were expiated never gives it the Title of Altar and the holy Ghost always abstains from this phrase although that in many places of the New Testament it seems to come much to the purpose 4. Men speak very inconsiderately to say that the Altar of Burnt-Offerings or that of Incense did represent the Cross on which Jesus Christ ought to be sacrificed There is more appearance that the Cross on which Jesus Christ was put was signified by the wood on which they placed their Victims And indeed Isaac carrying the wood on which he was to be sacrificed was a figure of Jesus Christ bearing the Cross on which he was to die CHAP. III. What is the Subject of the thoughts which Christians ought to have when they receive the holy Supper The Spiritual presence ill understood among the Vulgar TWo men shall produce an action of the same kind and the same quality in which nevertheless the one hath more noble thoughts then the other And for example both may give Almes with like sincerity of heart equall measure of charity and with the same resentment of affection and yet nevertheless in this act one carries more fair and rich conceptions So among many Christians who receive the Sacrament by faith and are carried to this action by motions tending to salvation there are som whose thoughts surpass those of others being more sublime and compleat and so of a higher dignity and which render them nearer to the bosome of Jesus Christ Now the most excellent thoughts which a Christian communicating at the Supper can have are those which Jesus Christ had and did suggest unto us in this action expressing them in words full of an incomparable richness To know then what cogitations are there required the words of Jesus Christ rightly understood will furnish us with the Subject of them But such a one presumes best to understand them who is not yet topick enough in every point appertaining to this matter For I let alone the superficial intelligence wherewith Ideots content themselves When they can say that as the bread nourishes our bodies so the flesh of Christ nourishes our souls they think they know enough Even so many do very ill understand this spiritual presence of Christ that is now so much disputed of Then when they present to themselves a man nailed to a Cross they imagin by this Idea Christ is made present to their thoughts and that in this act consists the participation of the body of Christ 'T is true we cannot call to mind his death and the manner of it but by conceiving such an object namely a humane body as it is painted in the history of the Passion his side being pierced and the bloud streaming from the wound c. But all this is but an historical representation much different from the spiritual communion of the body of Christ For when I represent unto my self Jesus Christ dying on the Cross in the most lively manner possible for me to do this figure or image which I have in my mind is not all this while Jesus Christ himself CHAP. III. A Brief of all that men teach touching the Point of the Lords Supper ALL that we consider in this Doctrin is reduced principally to these things The divers names by which this Sacrament is called It s Institution and the time of it The two Signes employed at this Table and the Censure of those who deny the Cup to the people The Analogie between the Bread and the Body of Christ between the Wine and the Blood The breaking of the one and the powring forth of the other with their signification The Thanksgiving or blessing by which Jesus Christ consecrated these Elements The difference between the corporal reception of the signe common both to the faithfull and the wicked and the Spirituall Communication of the Body of Christ peculiar to believers The examining of these words wherein we finde that there is a Figure the name of the thing signified being attributed to the Signe according to the ordinary custom of Sacramentall locutions That the substance of the Signes remain entire That the Body of Christ is not enclosed in the Bread of the Eucharist nor in any place of the earth That this bodily presence is not requisit to the true and reall Communication of it That this Communion is made by the efficacy of the Spirit on the behalf of Christ and by the Organ of Faith on our part That this Faith reacheth even unto Heaven and doth truely joyn us unto Christ That the end of this action is not there to make an Expiatory Sacrifice but a Commemoration of him That this Commemoration is not idle and vain but full of efficacy and affection That the Supper is unto us a Seal of a new Covenant an earnest of our Resurrection a tye of our Union with the Church and a Badge of our Profession To these are joyned the precepts which shew the preparatory Exercises the examination which every one ought to make of himself for to partake worthily of it and finally the acknowledgement or thanksgiving which we ought to make for it But as this matter is now almost all reduced to controversie the most part of those who undertake an exact description of all that may be said upon the Point of the Eucharist do make stop principally at those things which are in dispute And in this regard it is a hard matter to add to their writings having there neither question which they have not discussed error which they have not encountred difficulty which they have not cleared syllable which they have not culled argument which they have not pressed objection which they have not dissolved But we shall find that we may yet bring hither many other important considerations and without which this Doctrin cannot be compleat CHAP. V. Observations extracted out of the Jews Liturgie THey who have read the Books of the Rites of the ancient Jews have drawn from them some lights which shew the reason of many particulars expressed in the Institution of the Supper For the proceeding of Iesus Christ in the Eucharist answers to that which the Hebrews observe in the Passeover Now besides the Divine Laws which prescribe the form of this sacred Feast the Jews had Rules for those Circumstances which were not mentioned in the Law As for example Moses having pronounced nothing touching the Drink of this Solemn Feast their Ecclesiasticall Canons ordained that which was convenient for the Action They relate therefore among the ordinary Formalities of this Banquet That at the beginning the Master of the house took the Cup and praising God caused it to pass from hand to hand to the end that all who sat at the table might tast of it Thus
every one of them So that if one of my sins hath been Expiated in this Blood all my other sins have there their Expiation also for it is generall and entire So then the termes of the Institution if wee know how to weigh them cause us to know that Jesus Christ hath sounded all the profundities of the Old Testament and drawes from thence those points which shew the excellency and advantages of the New by comparing them together CHAP. XVI The eighth Consideration upon the words of the holy Supper I Intend not to reiterate that which hath been so much written how the Bread is the Body of Christ but onely to observe something upon a question which is common enough viz. Why our Lord did not ordain Flesh rather than Bread for to represent his Body For it seems that this Symbole should be more analogick and significative According to the saying of many it is forasmuch as Flesh hath served in old time in the Sacrifices and in the Passeover and that it behoves that the Sacraments of the Christian Church should be of other Elements than those that have served under the Law But this answer is ill grounded for 1. The Bread and Wine were also used in Sacrifices There was by name an Oblation of Bread and Wine Numb 15. not to speak of the Shew-bread and of the Offerings of Cakes 2. The Element of Water served for Legall purifications Under the Law there was nothing so ordinary as the washing with Water to signifie the clensing of the Soul Yet neverthelesse God would that Baptism should be with Water 3. The contrary is rather true and this is that also which some ancient Fathers say of it That in this action Jesus Christ useth Bread and Wine because that these Elements had already been used under the Law to represent his Body and his Blood And this to the end we should know that it is the same Christ represented by the same signes But why then hath not the Flesh of living Creatures as well place in the Sacrament of the Eucharist sith it hath represented Christ in that of the Passeover and in so many kinds of Sacrifices We say indeed that Christ hath rather chosen Bread because it is the most common and the most nourishing food and so most proper to represent his Body But this excludes not other reasons which we may give thereof Moreover the Eucharist represents not the Body of Jesus Christ simply as nourishment but also as dead Now some may say which neverthelesse is not without contradiction that the Death of Christ was in Old time more ocularly represented by the killing of a Lamb than at this day by the breaking of Bread So it is this is the point I am to handle that Jesus Christ instituting signs of his Dead Body and of his Blood shed did choose things without life and Elements wherein there was no Blood Whereby he would shew that after him no creature should any more lose his life for the sins of man and that no other Blood should be shed in Expiation For the Sacraments of the Old Testament were Bloody to denote the Blood which was to be shed by the death of Christ But this effusion being made the Sacraments which represent it as done and accomplished are without effusion of Blood to shew that there shall be no more Blood shed for sins Hence it is wee have no more a Sacrament which requires the killing of any creature but Signes wherein death doth not intervene as being of themselves without life and of another substance than of Flesh and Blood CHAP. XVII The ninth Consideration upon the words of Jesus Christ MEn principally the common people do naturally love Similitudes because they are drawn from things perceptible to the senses or otherwise common and easie to be conceived But similitudes represent not the essence of a subject and doe not say what a thing is but what it resembles So our Lord would not tell us simply that his Body had resemblance unto Bread nor onely that the Bread is a Seal unto us of the Communion of his Body but also hath shewed us the causes and qualities of this Communion These words To eat the Body of Jesus Christ signifie not onely to take it for the Sustenance of our Souls as we take food for the nourishment of our Bodyes This Similitude if we specifie no more teacheth us but very generally the nature of this Communion and doth not set forth the entire sense of the words of Jesus Christ For in the Eucharist our Lord doth not propound himself as Flesh in generall but as Flesh sacrifised for our sins which is a point of great consequence in this matter I have already said that the word Eating is attributed to the Cōmunion of the body of Christ which is as much as to say that this Communion is in substance that which was in Figure the eating of Sacrifices of the Manna of the Passeover c. And namely that in this Communion we have that which the Law forbad us to wit the eating of the Flesh offred for our sins They who content themselves with the generall similitudes between the Food of the Body and the nourishment of the Soul attain not unto the specifick difference of the subject of the Eucharist But I have yet somewhat to say of an abuse which is committed in the deduction of this Similitude For as many omit that which is contained in the words of the holy Supper so there are some I speak even of Orthodox Divines who adde thereto something of their own CHAP. XVIII The tenth Consideration upon the words of Jesus Christ in the Supper WEe know that wee ought not to carry a Similitude beyond its end For when two divers things are compared to one another it is never in all and through all but onely in some regard When for example our Lord in St. Matth. 13. v. 46. compares the kingdome of Heaven to a Pearl of great price his intention is but to express the greatness of the value and richness of the Gospell Now he that would under pretence of this word Pearl dispute philosophically of all the kinds and proprieties of Pearls search of what matter they are made and how they are formed and subtilly fit all this to the kingdome of Heaven would surpasse the bounds wherein Jesus Christ hath confined the similitude For he doth not in all qualities compare the kingdome of Heaven to a Pearl but onely in the price or esteem which men have of it Notwithstanding there are few found among those who expound the Scriptures who keep themselves within these limits There are even of those who regard no measure when they handle a comparison If our Saviour say that he is a Vine they will name all sorts of Vines and their differences and tell you what territory is proper to them when they are to bee planted how they are to be pruned and kept Also what are the parts of
9. The third when they were entred into the land of Canaan Jos 5. The fourth at the Reformation of the Church made by Ezekias 2 Chronic. 30. The fift under King Josiah 2 Chron. 35. The sixt after the Return from the Captivity Esdras 6. This is the number of those which were mentioned in the Old Testament four whereof were celebrated in the Land of promise But the seventh which is the perfection of all the rest was yet to come And it is that which Jesus Christ hath celebrated the last of all whereto immediately succeeded the Supper In this last Passover the Lamb it self is there found in the very Flesh which had been represented by the Lambs of former Passovers Wee must also note that Jesus Christ who celebrated the last Passover was there where the first was celebrated to wit in Egypt Neither is it without a mystery that as the Passover came from Egypt so Jesus Christ who is the true Passover was called out of Egypt Matth. 2. 15. CHAP. IIII. Of the time of the Institution of the Supper and that its durance surpasseth that of the Mosaicall Ceremonies AS for the Circumstance of time wherein the Eucharist was instituted although it be not of the Essence of it nevertheless it is very considerable in that it concurrs with the time of the most notable Ceremonies of the Law There are some Chronologers who think that the same year wherein Christ was put to death was a year of Jubilee For from the Conquest of the Land of Canaan by Josuah untill the death of Christ they account 1400. years which contain 28. Mosaicall Jubilees the last whereof fell just in the year wherein our Lord made overture of the spirituall Jubilee the day after the Institution of the Supper We might quote many other the like conformities The hour wherein Jesus Christ gave up the Ghost upon the Cross was the third in the afternoon which the Jew accounted the ninth hour of the day The Law names it the time between two evenings And in that hour there was a daily Sacrifice for all the people Exod. 29. v. 39. So that our Lord presented his Body in Oblation in the same hour wherein they offered according to the Law the last Sacrifice of the day making it also the close of all Sacrifices But besides the Sacraments of the Christian Church have already dured longer than the Legall Ceremonies to which they succeeded For it is certain that from the first Supper untill this day there is more time passed then between the first Passover and the last destruction of the Temple And these Ceremonies of Moses have been already buried longer than they subsisted But this last Sacrament of Eating of the Body of Christ shall remain till he comes 1 Cor. 11. v. 26. CHAP. V. Of the difference of the style betwixt the Institution of the Passover and that of the Eucharist WE way see in the 12th Chapter of Exodus the Institution of the Passover recited very amply whereas that of the Eucharist is comprised in very few words Now this difference proceeds certainly from this that the one contains a multitude of Ceremonies which requires many more articles and the other consists in the simplicity of an action which may be declared in few words Hereby also we see that the Church hath been discharged of many burthensome observations The Jews having calculated all the Commandements contained in the Law of Moses as well Morall as Ceremoniall and Politick have found them to amount to the number of 613. Among which there are many which are yet subdivided into divers branches Now of so many Commandements it is not possible for them at this day to observe so much as the one half of them But I observe that the Institution of the Passover speaks much more of the sign than of the thing signified For Moyses having described at large all that concerned the Lamb and its eating when he comes to the thing signified he expressth it very summarily Exod. 12. v. 26. 27. It is also the style of the law to be prolix in the narration of Sacrifices of washings and outward purifications and to speak very briefly of spirituall graces represented under such figures Now this was the Methode of the legall Pedagogy to teach men rather by Emblemes and rudiments than by an exact doctrine Gal. 4. v. 3. On the contrary the Sacraments of the Christian Church are proposed unto us with lesse Ceremonies and more doctrine CHAP. VI. That the Holy Supper consists in signes and actions common and naturall I Will adde a Reason to those which are more ordinary upon this subject We know that there are many points of the Ceremoniall Law which the Jews cannot practise at this day not because they have no more a Temple but because they are gnorant of the form and the qualities of many things which the Law had prescrib'd to their forefathers Among the examples which may be given in great number I shall observe onely one or two The Jewes think themselves oblig'd by the words of the 30. of Exod. v. 13. to pay yearly for pious works half a shekel for each head Now as they say they know not what a shekel was its weight and its value So that the practice of this Commandement and of many others whose sense is unknown is altogether impossible for them And if suffizes not to say that they might give more than the shekel was worth For this is to be alwayes ignorant of the point wherein the Law consists and whose observation as of all the other Ceremonies ought to be exact and precise under pain of non-acceptance Likewise it is uncertain whether the Phylacteries which the Jews will yet wear according to the Law were of fringe or else of filleting or bordering and of what colour the thred or twist was whether of Purple or of Skie-colour or Sea-green For they are not agreed of it I omit the disputes which there are concerning the Cubits and measures of the Altar concerning the figures of the Cherubims the ingredients destined for the anointing of the High-Priest Urim and Thummim and things of like sort Now we must know that God giving this Law and neverthelesse having an intention to abrogate it after a certain time and foreseeing also the stubbornness of this people who would never quit these Ceremoniall Rudiments composed them of matters and forms subject to change and forgetfulness to the end that of themselves they might be abolished For the weights and measures colours and fashions of vestments of Embroydereries and Pourtraitures and other differences wherein consisted a great part of Ceremonies are changeable things and which are destroy'd with the time as being more of Art than of Nature But on the contrary our Saviour willing to Institute Sacraments which should remain to the end of the world made them of matters and actions which never change nor vary as being naturall simple uniform universall and common to all ages Such
the Cloud which witnessed the presence of God among the Israelites The going back of the Sun to confirm the faith of Ezekias had a more famous appearance than our Sacraments Wee will say as it is true that the elements whereof they are composed are more important to man For the use of water eating and drinking are more necessary for us than the sight of more majesticall objects Now it is that God would represent unto us benefits necessary for the soul under the image of those which are most necessary for the body I omit the other reasons for which it was necessary that the Eucharist should consist of Nourishment of which I have spoken here above and could also allege them for the Water of Baptism But we think further wherefore were not those Elements used in some extraordinary fashion or why are they not sent us from Heaven as the Manna or produced miraculously as the Wine at the Mariage in Cana Or why was there not some Miracle shewed as in the Loaves which Jesus Christ multiplyed for the satisfying of many thousands of persons Or why hath not the bread of the Holy Supper the vertue of sustaining us forty dayes after without eating or drinking as that which God caused to be brought to Elias And likewise why did not an Angell descend into the water of Baptism as in the pool of Bethesda for to heal corporall maladies Why was Naaman healed of his Leprosy in the water of Jordan and nevertheless if a Leaper be Baptized his Leprosy is not wiped away To all this may be given one common answer touching the causes of the Cessation of miracles But there are particulars touching our Sacraments by name touching the Supper The end of a miracle is to shew the greatness and power of God On the contrary the end of our Sacraments particularly of the Eucharist is to shew the infirmity the death and humiliation of Christ Now the disgrace could not be represented by a glorious spectacle and full of splendour nor the weakness by tokens of infinite power such as miracles are nor the death and passion by acts of an unchangeable life nor the humiliation of the Humanity by the glorious demonstrations of the Divine Nature Therefore it is that our Saviour who had multiplied the bread and turned the Water into Wine at other feasts and for other occasions hath done nothing so in this here but makes use of Bread and Wine produced naturally and such as they are in their ordinary proprieties without adding thereto any thing miraculous This ought to render the tales which men make of apparitions and other wonders seen in the Eucharist altogether suspected For it is credible that if our Saviour would have authorized it by miracles he would have rather employed them in the first Supper when the establishing of the New Sacrament was in agitation Finally as the Sacraments which were instituted to be ordinary and perpetuall in the Judaicall Church viz. the Circumcision and the Passeover had nothing supernaturall So the Sacraments which at this day take place of those and which are ordinary and perpetuall in the Christian Church ought not to consist in extraordinary and miraculous signs or operations Moreover the Eucharist succeeded the eating of Sacrifices which was truly a sacred action but wherein no miracle did intervene And lastly because men have used to turn into idols the signs whereby God hath produced some wonder witness the Brazen Serpent or to make a stay there as if the Grace and power of God were there inclosed if he had given us Sacraments of a more illustrious appearance or if some miracle had been done thereby long agoe Superstition would have deified them which yet is not left undone The Fourth Sect. Wherein are handled certain points concerning the practice of a Christian in the receiving of the Supper CHAP. I. Of our ignorance or errors in some Cirstances of the death of Christ THe doctrine of the Roman Church bears in its consequences That a man may eat the body of Jesus Christ without knowing or thinking of it For it may happen that an host fallen into the hands of such an one who knowing not that it was consecrated may swallow it down and remain ignorant of its being Jesus Christ And though he should think it he would not know how to make it evident sith that if he should put it into scales against one that were not consecrated this would be found to weigh as much as the other Finally a mouse which devoures the host thinks not to eat a Sacrament But this is an assured Maxim to us That the flesh of Jesus Christ cannot be eaten without knowing of it or thinking of it From whence follows that whosoever knows not Jesus Christ is incapable of this eating Now I need not repeat that which is notorious to all whereto at the least ought to extend the knowledge of a Christian but only to speak of that which I have laid down in chief The end of the Supper is that we declare the death of the Lord. This requires the historicall intelligence of the particularities of it whereof none is of any small importance For it is not enough to know in generall or summarily that Jesus Christ is dead but we must have a distinct knowledge of the place time and other circumstances of his death It is not in vain that the Holy Spirit hath so carefully marked them They are all as so many stars to guide us in the search of our salvation and have every one some particular influence Nevertheless if a Christian comprehend them not exactly this ignorance so that it be not wilfull will not hinder but he may communicate to salvation It is a point which imports us to know how long our Saviour was on the Cross The durance of his last sufferings is considerable in all sorts It is also represented more than once in holy History viz. in St. Mark 15. v. 25. 33. and in St. John 19. v. 14. Nevertheless all Christians understand it not For some with more ground hold that Jesus Christ was upon the Cross for the space of three hours Others double the time and believe he remained there six hours Now as t is known this difference comes from this that the Evangelists having used divers terms to express the same thing expositors have taken them diversly But if we did know perfectly all the circumstances of this death wee should not know all the particular reasons nor all the mysteries there contained As for Example upon that which was observed that our Saviour gave up the Ghost at the hour of the Evening Sacrifice there are few who think of that which is said in the 9. of Daniel v. 21. to wit that the hour wherein the Angell declared the time of the death of Christ to come many ages before was that of the Evening Sacrifice which is to be admired and full of Consolation Now our ignorance in such matters is no