videns Samuel the Prophet both to distinguish him from other Samuels who were not Prophets if any such men were and to intimate that his joynt-reformation with David was determined and agreed on before hand with a divine consent flowing from the spirit of prophecy PAR. 15. IN somuch that Samuel is counted one of the Trium-viri e Psal 99 6. Psal 99.6 which were the great instruments of Gods glory in Sion whom the Lord answered when they called on him nor can any wise Christian thinke but Samuel who in expresse termes is said to order the porters f 1 Chro. 9.22 1 Chron. 9.22 Had farre greater care of greater matters Thus much for the state Ecclesiastique which Samuel reduced to good order as a Seer PAR. 16. SEcondly for the state Politique which he governed as a Iudge when in his Circuites which he yearely kept as a Judge Itinerant to Bethel Gilgal and Mizpeh he had spoken unto all the house of Israel g 1 Sam. 2.3 1 Sam. 2.3 And counselled them to put away the strange gods and Ashteroth from among them and to prepare their hearts and serve God onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Septuagint PAR. 17. NOw to shew that both dulia and latria belong onely to God and that the distinction is over nice and over-valued Christ saith to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the Israelites had done so ver 4. Then Samuel bad them gather all Israel to him and promised to pray for them PAR. 18. VVHereupon a dyer or parliament was gathered at Mizpeh ver 6. The people drew water and powred it out before the Lord though they drew it perhaps to drinke as thirsty men for it was no Sacrifice yet being drawne they would not drinke but powred it before the Lord as David did his longed-for water h 2 Sam 23.16 2 Sam. 23 16. c. They abridged their owne desires thwarted their owne appetites certainely they fasted and confessed their sinnes then also did Samuel offer a burnt offering wholly unto the Lord and Samuel cryed unto the Lord and the Lord answered him ver 9. To which place the Psalmist alluded i Psal 99.6 Psal 99.6 yea but what is all this to the Passeover of Samuel or where did Samuel keepe the Passeover I answer that in all probability it was about this time the offering of a sucking Lambe wholly for a burnt offering might be no hinderance but that both he and all the Israelites might keepe a great Passeover before at or after this great reformation though it be not described for other reformations of Joshuah Hezekiah Iosiah were accompanyed with receiving a solemne Passeover and so might this I am sure a Eccle. 46.14 Ecclesiasticus 46.14 It is said of Samuel that he judged the congregation by the Law of the Lord and that in all causes saith Tostatus PAR. 19. THough the causes concerning the divine Law belonged to the high Priest yet some unusuall priviledge was granted to Samuel who was both a Levite and a Prophet and an extraordinary Priest saith the great Salianus in his Annals let me adde that he was a judge also and that the Iudges had a regall power Samuel being herein a Type of Christ a King Priest and Prophet Lastly let the words before cited have their due consideration b 2 Chro. 35.18 2 Chron. 35 18. There was no Passeover like to that of Josiahs from the dayes of Samuel the Prophet and though we cannot punctually say it was in such a yeare of Samuel yet this resultance is unforced and may runne among the likely ones In the dayes of Samuel the prophet there was a passeover like to Josiahs PAR. 20. I Cannot omit that c Iosephus l. 10. c. 5. Iosephus agreeth with the Scripture in sense A Prophetae Samuelis temporibus in hunc usque diem saith he of Iosiahs passeover nulla talis festivit as celebrata fuit he hits upon an excellent reason quia tum omnia juxta praescriptum legum antiquas consuetudines peragebant which words as cited by Salianus may have reference to the dayes either of Samuel or Iosiah Salianus churlishly finds fault with Iosephus as if he accused of Sacriledge and of breaking Lawes and neglecting ancient customes in the greatest Festivity and Sacrifice both Hezekiah Iosaphat Asa Salomon and David himselfe yet Salianus himselfe both supinely passeth over the passeover of Samuel inhering in smaller matters and doth not observe that Iosephus hitteth exactly the Scripture straine namely not so much accusing others of Sacriledge neglect or contempt or any positive mischiefe as saying in a comparative reference that upon reformation there was no passeover every way so absolute as Iosiahs passeover was since the great passeover in the dayes of Samuel Nulla talis Festivit as which words of his may Commodo sensu be well expounded no passeover since Samuels was ever so reall and exquisite for substance manner and matter and so perfectly circumstantiated which the Scripture before Iosephus fully declared And so much for the fourth great passeover which would not have beene omitted by all writers for the place thereof if it could have beene necessarily and demonstratively proved from hence but indeed the argument is onely probable not apodicticall or necessary and yet I thought fit to enlarge this poynt because some matters momentuall are couched in it and divers things conjoyned which lay scattered and therefore not usually observed as parts of one history The Prayer MOst gracious Father thine especiall love to us hath vouchsafed to ingirt and encompasse us thy servants of great Britaine not more with the Ocean than with a Sea of prosperity and gladnesse here is no leading into captivity no complayning in our streetes peace is within our walls and plenteousnesse within our palaces the breath of our nostrils the light of our Israel is upheld and comforted by thee his most gracious spouse his most fruitefull Vine brancheth forth joy for the present and manifold stronger assorances for the time to come Most heartily we blesse thee for this thy mercy and humbly desire the continuance of it upon our most Sacred Soveraigne and upon his most gracious Queene Vpon our most hopefull Prince and royall Progeny and upon us by them for the mediation and merits of thy beloved onely Sonne in whom thou art well-pleased even Iesus Christ our onely Advocate and Redeemer Amen CHAP. IV. The Contents of the fourth Chapter 1. In the fifth great Passeover specialized to be kept by Hezekiah the unsanctifyed in part ate it and in the second moneth by dispensation divine and the Priests and Levits onely killed the Passeover 2. The Kings prayer accepted both for the uncleane Priests and people and the people healed at the good Kings prayer 3. A voluntary Passeover to supply the imperfection of the former Devotions halfe performed are to be renewed and quickened 4. The Priests and Levites prayers accepted of God for the people 5.
Sacramentall morsell Bucan in his 48 Common place pag. 658. seemeth to slubber the matter over thus Si in terram forte cadat per imprudentiam vel mica panis vel vini gutta non amplius Sacramenti rationem habet If by chance there fall to the ground a crumb of bread or drop of wine it leaveth off to bee part of the Sacrament Further observe that the Papists have kept away the sacred wine from the Laity and now they pare them and mince them and say they must be content with a lesser consecrated Host than the Priest hath So that the Laity may feare the Romanist will ere long take wholly from them the lesser Host also They shall give me leave to think if they had kept the old Institution if they had continued in the plaine way if they had not mingled Policy with Divinity and preferred gainefull Imaginations and Worldly Ratiocinations before the evidence of Scriptures there had never been a Session from that Church Some think that to be Broken is all one with to be Divided So Gaspar Sanctius on Acts 2. But he is much deceived For after it was Broken it was Divided and it might have rested Broken and yet Undivided Undivided to Christ himselfe or to his Apostles though when it was Broken it was Divided one piece from another and not till it was Broken Yet he well resolveth Panis hoc loco Frangi dicitur non Scindi it is said to be Broken not to be Cut or Sliced with a knife He might have added out of Baronius whom he cited in Anno Christi 8. which should have been 58. Numero 64. that the Rabbin skilfull in Judaicall Antiquities taught Baronius when the bread was Cut at their Common Feasts into such shape as hereafter is expressed they did cooke them so that they needed not to Cut them when they ate them but only to Break them This is direct against Lorinus before cited The forme of civill morsels at ordinary Feasts is thus described by Baronius not much differing from our March-panes or Sweetmeates cut lozenge-wise The forme of the Panis decussatus or bread made in likenesse to a Crosse or an X was in this wise as the same Baronius there hath it from the old monuments yet to be seen That the good Christians made a religious use of this forme because it did in some sort resemble a Crosse Gregory proveth Dialogorum 1.11 Yea even the unleavened bread of which they made the Eucharist was by the Ancients framed to such a quadrangular forme in a Circle whose parts being divided by Breaking were called morsels And the Crosse not only stood upon the Altar which Chrysostome avoucheth but also was drawn upon the Eucharist and afterward on the same mysticall bread Christ crucified was formed So farre Baronius Let me adde from Johannes Stephanus Durantus de Ritibus Ecclesiae cap. 34. that the holy Eucharist was kept and reserved in a vessell made in the forme of a Dove which is a token or badge of Charity or of the holy Spirit in that wise descending and lighting upon Christ And I have otherwhere read if my memory deceive me not that the signe of the Holy Lamb was sometimes printed on the Sacred Eucharist as I have seen it graven on some Chalices remaining to this day Or rather to speak according to Baronius his relation ad annum 216. Numero 15. The Image of a Shepheard carrying a Sheep at his back was wont to be effigiated in the Chalice and on the Episcopall Cloak or Pall. I have the rather transcribed these things because they are not quotidiani commatis obvious and ordinary but carry with them a new delight PAR. 4. THe next words are He gave it to His Disciples In which words at the first sight of them is plainely evidenced That Christ gave not the blessed bread to One alone and that One Apostle gave it so to Another and hee to a Third c. But that Himselfe gave it to His Apostles Himselfe and no other it was His Immediate gift to Each to All of them That the Consecrated Bread given by Christ to his Apostles was unleavened bread is most certaine To say peremptorily that we may not use leavened bread Or that we must use leavened bread only savoreth of two extreames What Alphonsus de Castro saith of the Greek Church that they are Schismaticks not because they used leavened bread in the Sacrament of the Eucharist but because they think that only leavened must be used I say on the other side If any maintaine that the bread of the Sacrament must be only unleavened bread and that it is sin to consecrate any Other bread I shall think him to be in this point little lesse than a Schismatick A liberty is left to the Churches of God which no way gives room to the unbridled licence of the giddy people against their Pastors Though at the delivery of the Wine he said Drinke yee All of this and at the delivery of the Bread did not say Eat yee all of this it is likely he did it for this cause because he gave the Broken bread to every one Himselfe by Himselfe but they gave the Cup One to the Other saith Musculus Yet I hold it far more likely that as immediately he gave to every one of His Apostles the consecrated bread so he did also deliver the Cup to Every one and was more distinct and punctuall in administring the Holy Sacrament than at common refection The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proveth it As he gave One Species so he gave the Other yet was not this Another Sacrament though it was a distinct Action and a distinct Materiall Both Eating and Drinking make up but One Sacrament Aquinas parte 3. Quaest 73. Artic. 20. This Sacrament is many things materially but One thing only formally as it makes one integrall refection Only In the First or Second Supper I confesse he said Accipite Dividite Luke 22.17 He tooke the Cup He gave thankes and said Take this Wine and divide it among your selves for they did not divide the Cup So He did not divide the Wine but They And yet at the holy Institution of the Eucharist the same Evangelist saith Hee gave the bread to Them Likewise The Cup versibus 19.20 In the First or Second Supper hee used no Benediction extraordinary They did eat and drink promiscuously and as is usual in such Feasting one Disciple might help another But in this Sacred Banquet the Consecrant and Administrant was Christ only lest any man should challenge superiority or equality of concurrence in the Institution A second rivelet from this fountaine Hee gave it to His Disciples may thus flow Foure times S. Matthew nameth Christs selected company Disciples S. Marke Thrice S. John Thrice S. Luke Once only called them Apostles Luke 22.14 and Once Disciples Now as the once-named word Apostles sheweth That the Communicants were then no part of the Disciples in General but
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