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
extreame some over-prodigally feast it the immoderate use of Tobacco taxed ibi Par. 10 Some are inhospitable in hospitality under pretence of devotion disliked Fol. 7 Par. 11 The meane in eating and drinking commended ibid. Par. 12 Mirth and Feasting practised on the Lords day in Tertullians time Fol. 8 Par. 13. Holy Hester her baaquet of Vine the brethren of Ioseph were temperate though the vulgar hath it Inebriati sunt cum eo Iosephs liberality and full table was not intepemrate or immodest ibid. Par. 14 Christ feasted on Sabbath dayes ibid. Par. 15 Ahashuerus his moderation and Law wished for to be in use Fol. 9 The Contents of the third Chapter Par. 1 DIvers were the prescribed Customes of the Passeover Fol. 10 Par. 2. Seven famous Passeovers mentioned in the old Testament the first in Aegypt the second in the Wildernesse ibid. Par. 3 The differences betwixt the first and second in Maimonides his judgement onely one of his differences proveth sound ibid. Par. 4 A true distinction of the particular Eremiticall Passeover of some uncleane from the generall Passeover in the Wildernesse also a distinction of both these from the Aegyptian Passeover ibid. Par 5. The Third Passeover under Ioshua Fol 10 Par 6 The Israelites for forty yeares eate no bread but Manna Fol 11 Par 7 Manna commended Fol ib. Par 8 The Israelites bought water and meate in their Peregrination but not bread nor Corne had they of the Nations till they came to the planes of Iericho though Masius seemeth to thinke they forbare onely to eate of the corne of Canaan Fol ib. Par 9 The fourth Passeover in the dayes of Samuel Fol ibid. Par 10. The deplorable estate of Israel when Samuel entred on the governement Fol 12 Par 11. Samuel reformed the Ecclesiasticall estate Fol ibid. Par 12. Reformation wont by former Precedents David concurred with Samuel Solomon followed Davids Will Nuncupative and received from him in writing what the Spirit had taught David David guided by his Seers by Samuel by Aaron Fol ibid. Par 13. All precedâ—ntiall reformation must be according to Gods first guidance David dwelt with Samuel Fol ibid. Par 14. Samuel dedicated things of worth to the enriching of the future Temple Fol 13 Par 15 Samuel one of the sacred Trium-viri Fol ibid. Par 16 Samuel governed the state politicke he was a circuiting or itinerant Iudge Fol ib. Par 17 The nice distinction of Latria and Dulia questioned Fol ib. Par 18 The Parliament of Mizpeh the sacred water Samuels burnt offerings accepted in likelihood about this time was the great Passeover kept Fol ib. Par 19 Samuel a King Priest and Prophet Fol 14 Par 20 Josephus defended against Salianus Fol ibid. The Contents of the fourth Chapter Par 1 IN the fifth great Passeover specialized to be kept by Hezekiah the unsanctifyed in part ate it and in the second moneth by dispensation divine and the Priests and Levites onely killed the Passeover Fol 15 Par 2 The Kings prayer accepted both for the uncleane Priests and people and the people healed at the good Kings prayer Fol ib. Par 3 A voluntary Passeover to supply the imperfection of the former Devotions halfe performed are to be renewed and quickned Fol 16 Par 4 The Priests and Levites prayers accepted of God for the people Fol ibid. Par 5 Religious thoughts must be produced into Acts. Fol ib. Par 6 In the sixt glorious passeover of Iosiah were most royall offerings both for the Pascha and also for the Cagigah which exceeded the offerings of Hezekiah Fol ibid. Par 7 Salianus against Vatablus both reconciled Fol ibid. Par 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 Fol 17 Par 9 In what sense Priests are said to prophane the Sabbath the Temple Sacrifices and Circumcision chase away the Sabbath Fol ib. Par 10 The seventh extraordinary great Passeover was fore-prophesied by Ezekiel but not accomplished till the returne from captivitie in the dayes of Ezra and Nehemiah Fol 18 The Contents of the fift Chapter Par 1 THe registred Passeovers of the New Testament Passeovers were duly kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the custome of the Feast and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yearely The Ioseph and his spouse and thrice sacred Virgin observed the Passeovers thrice every yeare all males were to appeare before the Lord. Fol 19 Par 2 Maimonides his opinion who might stay at home Fol 20 Par 3 Maimonides in divers points erreth Fol ibid. Par 4 Calvin Misopineth It is unexpressed whether Christ were carried to the Passeover till he were twelve yeares old Some Children forwarder than others At twelve yeares of age Christ ascended Par 5 Divers reasons that Christ at twelve yeares of age tooke the Passeover he was a strict observer of the Law they came to the passeover principally for devotion None was ever so well prepared to receive as our Saviour Fol 20 Par 6 The second Passeover which the New Testament recordeth Christ to have honoured with his passeover was eighteene yeares after then Christ cast out buyers and sellers out of the Temple and did many miracles which Nocodemus beleeved and the Galileans Christ then received the Passeover though so much be not expressed the confession of the Jewes that Christ strictly observed their Passeovers Fol 22 Par 7 The next yeares passeover is pointed at Joh 5.1 after this there was a Feast of the Jewes Melchior Canus reproved Zeppers distinction of feasts amended Fol ib. Par 8 Holy daies appointed by the Church are sanctified by God to God the Feast of Purim from Hamons magicall Lots allowed Queene Hesters decree confirming the ordinance of the Jewes the feast of the dedication was of mans appointment our most heavenly Saviour honoured it with his presence words and workes What and of what this Dedication was Zepper doth ill confound Encaenia with Renovalia Fol 23 Par 9 He is too strict against Encaenia or feasts of Dedication All dancing is not forbidden Encaeniare knowne to be all one with novam vestem induere Revels or Feasts for the Dedication of our Churches lawfull and ancient the lawfull prescriptions for this point wise and holy Fol ibid. Par 10 Maldonat his insolencie taxed Canus and Cajetan confuted by Pererius Fol 24 Par 11 The Feasts of the Jewes mentioned Joh. 5.1 was not the Penticost nor the Feast of Tabernacles but the Passeover Fol 25 Par 12 Pererius is too vehement and confuted Fol ibid. Par 13 The next Passeover Christ went not to Hierusalem the lawfull reason thereof the Jewes come to him because he came not to them Fol ibid. Par 14 Sacraments upon exigents may be deferred Fol 26 The Contents of the sixt chapter Par 1 IN what manner Christ kept his last passeover
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
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
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
recourse to Dionysius Lambinus in his edition on the fourth Satyre of the 2. booke of Horace who hath exceeded all other in this point the same Rosinus cap. 29. saith from Macrobius and Plutarch Veteres foris coenitare nec mensam omninò tollere sed semper aliquid super eâ reliuquere consuevêrunt our Ancestors were wont to sup without doores and removed not the Table but alwayes left something upon it Rosinus cap. 30. confirmeth another custome which before I touched at from Peter Martyr A parvis calicibus incipiebant in capaciores desinebant they began with small Cups and ended in full bowles Nature being glutted with great draughts at the beginning the feasters dranke the lesse and if they doe but as it were kisse the cup drinke a little at first 4. spoonefulls which was the measure of a Cyathus they might afterwards drinke larger draughts and greater quantities And they commonly used this forme of speech Bene te Bene me Bene c. God blesse thee and God blesse me God blesse our friends and all the company Pitissando releverunt omnia mihi dolia saith he in Terence concerning the women by simpering and sipping they drew all the liquid linings out of my hogshead or Tuns he saith not amphoras which were 30. times lesse vessells they left no liquour in the vessells either greater wooden vessells or lesse Jugges or stone vessells who desireth to know more of these points let him saith Rosinus consult with Justus Lipsius Hierome Mercurialis Coelius Rhodiginus PAR. 16. THirteenthly saith Pererius the Romanes in their feasting appointed Magistrum potandi seu Regem vini for so they called him a King of good fellowes That the Romanes had it alwayes thus may be denyed or for the most part may be justly questioned as in ordinary feasting the master of the family or he at whose charge the feast was made or his substitute or especially deputed friend or the chiefest man in esteeme was called the governour of the feast such a superintendant was the Archi-Triclinus in the Nuptiall-feast at Cana of Galilee Job 2.8 So I cannot imagine this was practised dayly at their suppers but on some great momentuall occasions they might have one I meane both Jewes and Romanes who might have such titles given unto him In Varro the Ruler of the Feast is called Modimperator out of doubt Christ was Rex Sacrorum the King of the Ceremonies which was a name of high account given by the Romanes to chiefe men Christ was also Pater-familias and the chiefest in the Tricoenium and in a large sense he who is Rex mundi the King of the world may be called Rex Vini the King of wine but to intimate much more to say that Christ was Magister Potandi the master of drinking or King of wine Rex Vini in the Roman sense doth derogate from our Saviour and if Pererius apply it not that way it needed not to have beene mentioned at all when we speake of the Paschall-Supper I cannot passe by that heathenish observation Numero Deus impare gaudet God affects not the Even but the Odde number and amongst men their inclinations bended that way in very many matters in the very point of bibbing and carousing the Graecians had a kinde of diverbium Plautus in Sticho Act. 5. Scen. 4. hath it thus Cantio est Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T is a Greeke Caroll drinke thou three or else five cups end not thy quaffing in foure cuppes In the beginning of the same Scene is the manner and forme of the Joviall indulging by the Romane Serving-men Cado te praeficio Sticho O Stichus I make thee Ruler and master over my wine and wine vessell and there he intituleth him to be Strategus Convivii the Generall of the feast then follow their familiar options and frolickes when they dranke Bene vos Bene nos Bene te Bene me Bene nostram etiam Stephanium that is God blesse you and God blesse us God blesse me and God blesse thee And may our sweete-heart likewise have Life health prosperity I doe Crave The Latines excesse of drinking which began after the Jewish Compotations and good-fellowship I handled before and so I quit this matter PAR. 17. AS the Epitome of all Pererius saith two things first I have disputed these things briefely concerning the manner of supping and feasting of the old Romanes and of the Iewes in the time of Christ he should have sayd of the ancienter Jewes and latter Romanes for it is most certaine that some of these ceremonies were used by the Iewes before Rome had a Being nor hath Pererius exactly proved nay scarce so much as probablized that any one of these Jewish customes was borrowed from the Romanes Secondly saith he I touched those points which may seeme to conferre much to illustrate the History of Christs last Supper I answere if he understand by Vltima Coena all that was done at the three Suppers in the night that Christ was betrayed he speaketh somewhat to the point But Pererius did not so much as dreame of the second common or ordinary Supper and erred concerning the discumbing at the Paschall and for the most holy of holies the third Supper the Supper of the Lord the Eucharisticall Supper Pererius against all authority against sense likelihood reason or devotion avoucheth that the Apostles tooke it as they did discumbere on their beds for who can thinke that our most glorious most wise Saviour would sit on a bed or lye on a bed and then and there administer that heavenly banquet the food and refreshment of mens soules who descended from his discubitory bed in the second Supper and put off his cloathes and girded himselfe to wash the feete of his Disciples was he more cleanely in Ceremonialibus or Moralibus in Matters of Ceremony or Morality then reverend or Devout in Sacris in point of Religion Credat Judaeus Apella Non ego Beleeve 't Apella of the Iewish seede It nere shall come into my Christian Creede Hac hactenùs So much for this PAR. 18. MY Conclusion is directly opposite to Pererius and is thus briefely determined viz. the Iewes in Christs time did not either through flattery or emulation keepe the Romane fashion at feasts and suppers but rather the Iewes kept their owne old custome which the Romanes borrowed from the Graecians and the Gracians from the Asiatickes The Prayer O Thou Aeternall truth who knowest that in this Controversie with my adversary I principally sought after thy mistaken verities not after any vanitie I adore thee with my soule for such Patefactions as thou hast vouchsafed unto me and in most submissive manner beseech thee to pardon my errours and to guide me in the true way which leadeth to life everlasting for Jesus Christ his sake who is the way the truth and the life Amen CHAP. XXII The Contents of the two and twentieth Chapter 1. How Christ with his 12. Apostles kept his last Passeover 〈◊〉 〈◊〉
all things hold fast that which is good Search the Scriptures John 5.39 Our love must abound more and more in knowledge and in all judgement that we may try or approve things that are excellent Philip. 1.9 Grow in grace and in the knowledge of our Lord Jesus Christ 2 Pet. 3.18 I can say it by experience He who diligently searcheth for the revelation and inlightning of the Truth though he find not sometime that particular for which he inquired hee shall find many excellent things for which he did not seck and perhaps of more force and worth than the thing searched for And so O Truth Tu non inventa reperta es Remember withall that no beast under Heaven though never so great and vast hath so great and large braines as man hath nor broader allies lanes or cels for the animall spirits of man to walk or rest in which may serve for the disquisition of deep or higher knowledge Yet I would have no man so given to novelty as Campanella who ascribeth Sense to the earth and dry sticks 3.14 Reason to beasts with an hundred other vain imaginations The craft of the Spider saith he de sensu rerum 2.23 is wonderfull or stupendious by reason she makes her net frameth the attractory threads of her web egreditur ad captionem musce cum multis syllogismis Comes forth to catch the fly with many syllogismes And Canes exmotu sylvae latitantem syllogisant bestiam saepe arguto syllogismo Leporem insectantes And the Dogs by the motion of the wood do reason concerning the hidden beast often chasing the silly Hare with witty and subtill syllogismes And the Ants of necessity speak or use their voyces and many the like uncouth positions which he is glad at the end of that Chapter to temper and modifie with a Quasi Discursiva dicenda sunt rationalia The creatures which can discourse are said to be Reasonable yet so that Man is said to be Reasonable and not Brutes not because Brutes do not at all use Reason but for that they use Reason but a little As Plants are not called Animals because they have but a little sense And thus will we speak saith he But we understand a Man Rationall in his mind and do give Brutes only Reasonable sense which Aquinas calleth Estimative Is this all this discourse come now to this I will take a liberty to speak as I please and so I will set up new positions and contradict all in my way that ever was said before and then I will so qualifie it that I will have only new tearmes new expressions and yet but old matter that all the Reason of Beasts be but the Estimative faculty as Aquinas calleth it Affected novelty be thou humble And though we must be humble and Scepticall where we have no firme footing yet if we put into the weights two opinions with their best circumstances we are not forbid upon a diligent triall and search of them not in the Bakers ballance but in the exacter scales of the Gold-smith to say such an opinion is so many Graines Scruples Dramms Ounces or Pounds better and heavier than the other Proceed wee then to examination whether it were a distinct Table or no That it was celebrated After Supper no man can contradict If it had been at the Paschall or at the Common Supper or during their turnes or times no man could deny but it had been administred at the same Table And too many Christians not observing that point have run into many errors and let slide from their pens apparent mistakings But at that Table it could not be administred conveniently And herein again I appeale to any learned man or good Christian soule Which is fitter of the two That the most wonderfull Sacrament should be celebrated as the Recipients Lay along or Sate at a Table incompassed with Three beds Or at another Table better accommoded for their devout participation and graced with Diviner food With reference to the parties Recipient these may bee the Arguments In Naturals Morals Politicks these Axioms hold De minimis minima cura est habenda de maximis maxima cura est habenda Of least things the least care is to be taken and of greatest things the greatest care Upon this ground we preferre the Body before Raiment the Soule before the Body the joyes of Heaven above the pleasures of Earth the love of God above the love of Men. Charitas est ordinata Charity proceeds by Order and chieflyest looketh to things most necessary When Martha was carefull and troubled about many things Christ said to her One thing is needfull and Mary hath chosen that good part which shall not bee taken away from her Luke 10.42 Seeke yee First the Kingdome of God Matth. 6.33 Take no thought for the morrow I have seene a naturall foole hold up his arme to receive a blow which was aymed at his head And he is little lesse than an Idiot who bestoweth more care on small or poore things than he doth on great and better things Domitian was a foole to bestow his time in killing of Flyes when the care of the whole Roman Empire lay on his shoulders The Roman Empire was not disturbed by a Fly The particular nature will destroy it selfe to preserve the Generall Fire will descend rather than there should be a Vacuum Things will rather suffer any evill than vacuity All and every particular nature by it selfe and with others doth so abhorre vacuum vaine emptinesse that they all concurre to remedy it against their owne private inclinations and dispositions to keepe as it were their Common-wealth whole and sound For they Themselves are preserved when the Generality is preserved Ayre hath beene seene impetuously and forcibly to leap downe into the bottome of the gaping Seas and into cavernes of the earth against nature descending to inhibit Inanity To this effect excellently Campanella de Sensu Rerum 1.9 though I like not his Collections or Diductions therefrom Concerning Christs Body in the first place And shall we think that any thing in the earth is equall to the pretious Body and Blood of Christ We are not redeemed with corruptible things as silver and gold but with the pretious Blood of Christ 1 Pet. 1.19 Heb. 9.14 The Blood of Christ purgeth our consciences from dead works to serve the living God 1 Joh. 1.7 The Blood of Christ cleanseth us from All sinne He washed us from our sinnes in his owne Blood Revel 1.5 and hath made us Kings and Priests unto God as followeth His Blood was and is of infinite merit And if there should be created as many worlds of people as there are now people in this world and if God had made the like covenant with them as he hath done with us though every one of those were great sinners yet if they did repent and beleeve in Christ every one should be forgiven and saved and for all this God should remaine a debtor to