and prepared for the building of the Temple and David did in spirit foresee the particular both forme and matter of the Temple with the service of God though David lived not to see a Passeover kept there but Salomon made his dedication in the seventh moneth and in the first moneth of the yeare succeeding the fourteenth day of the moneth he kept the first Passeover at Hierusalem as he also observed the dayly offerings and the Sabbaticall offerings and offerings on the new-Moones and on their solemne Feasts three times in a yeare even in the Feast of unleavened bread which was the feast belonging unto the Passeover 2 Chron. 8.13 for though it be no where expressely said that Salomon kept the Passeover at Hierusalem yet it is not to be questioned but he who was so strict to provide the daily Sacrifice and other things according to the Commandement of Moses as is ibid did also himselfe observe it yearely according to the Law Neither doe I remember that Salomon is said to have kept ever after the Dedication or the Feast of Tabernacles or the Feast of weekes or any other of the Iewish Feasts observeable at Hierusalem but rather he is truely presupposed to have so done then punctually specialized for why did he build the Temple if not that the appointed Sacrifices should be performed and they were appointed to be performed yearely and therefore certainely were observed whilst the Iewish policie lasted whereupon I have reckoned the sacrificing and eating of the Passeover at Hierusalem to be one of the durable Rites thereof which Paschall offering as I said before the Iewes since the destruction of the Temple even to this day have not observed because that the Passeover was to be kept onely in Hierusalem PAR. 9. ONe objection seeming very strong is against the continuall observation of the Passeover at Hierusalem and this it is Did all the Israelites in all the twelve Tribes leave their severall houses in their severall Villages Townes and Cities and all the men and some women ascend up to Hierusalem as it were inviting their enemies to their undefended habitations and for a whole weeke besides their dies exitus redbitus their dayes of going and comming expose their yong ones and their cattell and wealth to danger I will answer in the words of holy writ Exod. 34 24. No man shall desire thy land when thou shalt goe up to appeare before the Lord thy God thrice in the yeare Vult intelligi ut securus quisque ascendat nee de terrâ suâ sollicitus sit deo promittente custodiam God would have them understand that every one might safely goe up to Hierusalem nor neede care for their lands God having promised to keepe them saith S. Augustin quaest 161 in Exod. Againe it is thus promised Levit. 25.8 Keepe and doe my judgements and ye shall dwell in the land in safety which is repeated ver 19. the Land shall yeeld her fruite and ye shall eate your fill and dwell therein in safety absque ullo pavore without any feare as the vulgar of Santandreanus hath it in the first place nullius impetum formid intes fearing no mans forces as it is in the 19. verse so likewise Huntenius The Interlinearie varieth it thus ad fiduciam ad confidentiam even to trust and confidence A mutuall Covenant as it were was betweene God and the Israelites if they regarded God and things divine God kept and cared for them and their humane affaires Oh let not us neglect things sacred and spirituall and God will watch over our Temporalls for our good If it were said to the Iew Exod. 23.15 None shall appeare before me emptie much more is it said to us saith Chrysostome Homil. 1. in 2. Epist ad Timoth. yet alas who thinkes of this to practise it Another use also may be made of this When thou commest into the Church if the poore lye not at the porch of the Temple but be absent yet the poore mans boxe is present That thou mayst obtaine mercy shew mercy woe worth the times the voluntary offertories are ceased prescription and custome even against the Almighty are commonly esteemed the onely guides of Devotions but when the children of Israel did breake the Covenant of their God when their will-worship was preferred before the prescript of Gods Law when the tradition of men carried it above the Commandements divine when the Isrelites made as it were the salt of the Covenant unsavory then God held himselfe discharged from the Covenant of salt Then did the Nations trample over them and lead Israel captive and there was none left but the Tribe of Iudah onely 2 King 17.2.6 18. verses After Senacherib tooke all the fenced cities of Iudah 2 King 18.13 And Hezekiah became Tributary to him ver 14. but in Zedekiah his dayes who did evill in the sight of the Lord 2 King 24.19 Nabuzaradan burnt the house of the Lord and the Kings house and the houses of Hierusalem and every great mans house and brake downe the walls of Hierusalem round about 2 King 25.9.10 And now could no more Passeover be kept in Hierusalem till the restauration of the Temple by Zorobabel No sooner was the Feast of the Dedication of the house of God kept for the Service of God which is at Hierusalem but they kept the Passeover Ezr 6.16.18.19 verses which holy duty they continued all the time of the second Temple till the destruction of it by Vespasian Titus ' Some indeede would have three Temples Salomons Zerubabels and Herods but these know not what the ancienter Iewes acknowledged that Herods worke was but an enlargement of the second Temple which second Temple being made not without much opposition as it is to be seene in Ezra and Nehemiah and perhaps by a forme prescribed and limited by the Heathen Monarch's was not so large as the first Temple but was at the last gloriously ampliated by Herod PAR 10. AGainst the learned and accute opinion of Genebrard on whose side are Elias Levita David Kimchi and Rabbi Iacob the Iesuite Ribera struggleth hard on Hag. 1. and 2. Chapters canvasing this poynt whether the five things were wanting in the second Temple which were in the first Temple Genebrard and many others of great note say that the fire from heaven which lighted on the Altar Levit. 9.24 was not in the second Temple Ribera affirmeth it from the authority of 2 Macc. 1 19. but say I that was rather water than fire No fire but thicke water ver 20. and if at the shining of the Sunne a great fire was kindled either the Sunnes heate might naturally burne the subjacent combustible things as it doth the Phoenix and her death-bed of Spices or if it were an heavenly fire extraordinary it was a new fire like that of Elijabs whose fire did kindle at the end of Eliah his short prayer whether the Sunne shined or no 1 Kin. 18.38 or like those descending fires which expected not
Nebo which he imparted to the followers of the Chaldaean Discipline saith Montanus ib. Bel was renowned for a Captaine Nebo for a Scholler both of them afterwards esteemed to be gods and divers deities Isa 46.1 Bel boweth downe Nebo stoopeth and ver 2. They stoope they bow downe even Bel and Nebo even those two their Images we have it Idolls the vulgar simulacra so Vatablus their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their graven Images were on the beasts S. Hierome interprets Nebo to be Prophecie or divination in the abstract but I follow Montanus who was the greater Hebrician and he who makes Nebo to signifie a diviner a god esteemed to have the spirit of foretelling and prophecying of things to come It is sayd remarkeably Esa 15.2 He is gone up to the high places to weepe Moab shall bowle over Nebo that there was an Altar on Nebo the 70. say that there was mourning for Nebo the judicious Mr. Selden confesseth expounding the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly rendred super by propter that they mourned for the City or Country I will not deny and I thinke they wept also over their bowed Bel and stouped Nebo their Captive Images as People weepe over their dead they bowed and stouped before Bel and Nebo but now Bel bowed and Nebo stouped before them PAR. 4. SO much if not too much to evince that no places where the heathen gods or Idolls were worshipped nor any other place which man or men should choose was to be the place of the true Gods great worship but that place onely which reserved as secret within the closet of his owne breast for a long time after they were gone out of Aegypt even untill the dayes of David then the Lord revealed himselfe more plainely that the place so often before spoken of was to be in the Temple and the Temple in Jerusalem unto which God appropriated most of his Service and among the rest the observing of the Passeover there and no where but there when once they had began there PAR. 5. FOr the Iebusities inhabited Hierusalem divers yeares after David was King in Hebron 2 Sam. 5.6 in which City of Hierusalem when David was once quietly setled I am fully perswaded that the thought of nothing more than of fixing that individuum vagum that wandring Arke and reducing those often fore-prophecyed generall words the place that God would choose to the choosing of some such determined place as God should particularly designe and marke out See 2 Sam. 7.1 c. At that time God did thus farre proceede by the Propheticall mouth of Nathan and revealed unto David 2 Sam. 7.10 c. that God would appoint a place and Davids sonne should build an house for Gods Name and Salomon by Name 1 Chron. 22.9 Yet David rested not but was very inquisitive and most eager to know the speciall place that he might provide Materialls for the future building of it Psal 132.1 Lord remember David and all his afflictions by which he meaneth not all the Troubles and crosses that David had in all his life but all his holy-afflicting cares that he had about things Sacred and the worship of God or his unresting griefes prayers and almes after he had made a vow till God had declared where the Temple should be They enquired not at the Arke of God in the dayes of Saul 1 Chr. 13.3 but there was an heare-say that Ierusalem was to be that place saith Cajetan and therefore so soone as ever David was made King by all the Tribes of Israel the first thing that ever hee is recorded to have done after he was thus chosen was to recover Ierusalem from the Jebusites 2 Sam. 5.3 and 6. verses In the fixt Chapter see his great care to bring the Arke into the City of David yet when God had smitten Vzzah David was afrayd of the Lord and sayd How shall the Arke of the Lord come to me So he carried it aside into the house of Obed Edom but when he discerned that the Lord blessed Obed Edom and all his houshould then David went and brought up the Arke of God from the house of Obed Edom into the Citie of David with gladnesse then David danced before the Lord with all his might and Michal dispised David in her heart When it was thither brought and set in the midst of the Tent which David had pitched for it 1 Chro. 16.1 and the Arke of the Covenant of the Lord remained under Curtaines 1 Chro. 17.1 David did not like those slacke covetous ones of whom God complaineth Hag. 1.4 Is it time for you O yee to dwell in your sieled houses and this house lye waste But he sayd Loe I dwell in a house of Cedar but the Arke of the Lord dwelleth within Curtaines 2 Sam. 7.2 Whereupon he intended to build the Lord an house but was forbid 1 Chro. 17.4 Yet David rested not here but having onely a promise I will ordaine a place for my people ver 9. and desirous to know the particular place now as is most likely did he make that binding vow and oath to the mighty God of Iacob that he would not come into the Tabernacle of his New-builded house nor climbe up to his bed nor sleepe nor slumber till he knew the Vbi or setled place of the Temple If you aske why he named Iacobs God rather than the God of Abraham Cajetan saith it was for the likenesse of the oath that Iacob made when he saw the Ladder reaching from earth to heaven Gen. 28.21 The Lord shall be my God and this stone which I have set for a Pillar shall be Gods house this is none other but the house of God and this is the gate of heaven saith he ver 17. Cajetan addeth that David beleeved the tradition of the Elders that the Temple should be built in the place where Iacob saw the Ladder but Cajetan and the tradition if so it were are both deceived for Bethel or Luz was not nigh the place of the temple at Ierusalem he should rather by this laft reason have called on the God of Abraham who sacrificed on mount Moriah where certainely the Temple afterward stood They are much awry who thinke David made this oath and vow to finde out the Arke at Shilo or Cariathiearim or Abinadab's or Obed Edom's house or the threshing-floore of Araunah Davids prayer was saith the Margin in Vatablus Vt Deus institutum suum de Templo perficiat that God should once bee pleased to bring to passe what he had purposed concerning the Temple all other places wheresoever the Arke had beene were sufficiently knowne to David before and needed not to be sought for or enquired after anxiâ animi solicitudine with such carking and caring as David did now in Tremellius his phrase but to finde out the exact place within which the Temple should be circumscribed Hic labor hoc opus est this David so strugled for that he might prepare things
more eminent Passeovers recorded in Scripture from the first Mosaicall Passeover which hee kept through faith k Heb. 11.28 Heb. 11.28 to this of Ezra The Prayer O Lord God thou onely art pure and none of us can be pure enough sanctifie us I beseech thee unto thy selfe and teach and helpe us to co-operate thereunto with thee informe us inwardly and outwardly square us according to thy Canon make us strive for perfection pleasing to thee but from the wild reformations of the ignorant people good Lord deliver us Amen O Amen CHAP. V. The Contents of the fift Chapter 1. The registred Passeovers of the New Testament Passeovers were duly kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the custome of the Feast and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yearely The just Ioseph and his spouse the thrice sacred virgin observed the Passeovers thrice every yeare all males were to appeare before the Lord. 2. Maimonides his opinion who might stay at home 3. Maimonides in divers points erreth 4. Calvin misopineth It is unexpressed whether Christ were carryed to the Passeover till he were twelve yeares old Some Children forwarder then others At twelve yeares of age Christ ascended 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 6. The second Passeover which the new Testament recordeth Christ to have honored with his Passeover was eighteene yeares after Then Christ cast out buyers and sellers out of the Temple and did many miracles which Nicodemus beleeved and the Galileans Christ then received the Passeover though so much be not expressed the confession of the Iewes that Christ strictly observed their Passeovers 7. The next yeares Passeover is pointed at Ioh. 5.1 after this there was a Feast of the Iewes Melchior Canus reproved Zeppers distinction of Feasts amended 8. Holy dayes 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 Iewes 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 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 Revells or Feasts for the Dedication of our Churches lawfull and ancient The royall praescriptions for this point wise and holy 10. Maldonat his insolency taxed Canus and Cajetan confuted by Pererius 11. The Feast of the Iewes mentioned Ioh. 5.1 was not the Pentecost nor the Feast of Tabernacles but the Passeover 12. Pererius is too vehement and confuted 13. The next Passeover Christ went not to Hierusalem The lawfull reason thereof The Iewes come to him because he came not to them 14. Sacraments upon exigents may be deferred PAR. 1. THe Passeovers in the new Testament honoured by divine remembrance are these the first Passeover was when Christ was about twelve yeares of age unto which I make these my approaches That there were yearely passeovers both before and after the birth of our Saviour I doubt not that Ioseph the foster father and the most holy Virgin yearely and duly at the set time received the passeover unlesse there were just and legall impediments I willingly grant certaine it is they went up to Hierusalem after the custome of the Feast a Luke 2.42 which custome was Annuall on the foureteenth day of the first moneth yea it is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the custome of the Feast but more distinctly and plainely v. 41. they went unto Hierusalem unto the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yearely per annum annuatim the vulgar of Hentenius and Saâ—tandrâ—anus hath it per omnes annos whether our Saviour was yearely carryed when he could not goe or went himselfe so soone as he was able to goe is not expressed some thinke yes because they imagine his gratious mother who loved him so tenderly would not goe to the Feast without him others thinke she left him sometimes behind her with some especiall friends which caused the good old man and the sacred Virgin to seeke him among their kinsefolkes and acquaintance b Luk. 2.44 Luke 2.44 rather then among others when he was wanting cleare it is c Exod. 23.17 Exod. 23.17 Tribus vicibus in anno conspicietur omnis masculus tuus ad facies dominatoris domini three times in the yeare all the males shall appeare before the Lord God which is repeated d Exod. 34.23 Exod. 34.23 all this seemes to make for Christs often and yearely ascent PAR. 2. YEt if we may beleeve Maimonides in Chagigah cap. 2. little children might stay at home though every Child which could hold his father by the hand and goe up from the entrance of the Citie unto the high place of the Temple which was a steepe ascent not to be performed by very young children must appeare before the Lord also besides little children and women the deafe dumbe blind lame the foole the defiled the uncircumcised the old and the sicke the Hermaphrodite and the servant were excused if they ascended not to this effect saith the Iewish professour PAR. 3. BUt he is awry in divers points first the women neare to Hierusalem were not exempted from comming nor they in Hierusalem from partaking of the Feast secondly their sonne daughter man servant and maid servant the Itenerant Levite and stranger the fatherlesse and widdow were to ascend and rejoyce at the Feast of weekes e Deut. 16.11 Deut. 16.11 and so at the great passeover in all likelihood Thirdly their Hebrew servants certainly every one that could did celebrate the passeover for if they were circumcised they were bound to keepe the whole Law as Saint Paul divinely expoundeth it f Gal. 5.3 Gal. 5.3 though their bought and uncircumcised servants might not come PAR. 4. CAlvin and his numerous Soldurii or devoted men unto him thinke none ascended to Ierusalem under twentie yeares old viz. onely those qui transibant sub censum who payed tribute or were taxed yet Christ went up at twelve yeares of age and the Iewish professour who knew better then Calvin what the Jewes practised vary from him Tostatus thinkes that the males when they came to yeares of discretion then they all ascended though it cannot be defined what yeare punctually children come to the yeares of discretion because some are both riper witted then others and better bred and of stronger complexions and so forwarder by farre then others Caesaribus virtus contigit ante diem yet I hold more probable that as soone as children had strength to goe so farre and were instructed and knew what belonged to those Solemnities then commonly they did first celebrate those Typicall Festivities
sate at feasts in their profane deifying of the golden Calfe I proved before and feasting-beds were not used long after Philo and Josephus are recited for their Accubation but that their testimony reacheth to the Eremiticall passeover or their passeover into the holy-land I deny PAR. 21. IN the forecited seven Passeovers of note there is no mention of standing sitting or lying downe nor consequence of infallible deduction for either of them so nothing is de fide in this point Humane relations and probabilities must sway all my opinion is this that they varryed their gestures pro re natâ as time and occasion prompted to them Since no particular gesture was precepted it seemes all was left at large Innius saith the Iewes observed all the succeding passeovers except the first Sitting And so much of the fourth Ceremony peculiar to the first Paschatizing viz. the eating of the passeover in haste with a declaration of its annexed appendances and questions and distinctions elucidarie PAR. 22. THe fifth Ceremony appropriated to the first Passeover was this They went no out of doores None of you shall go forth of the doores of his house untill the morningt Exod. 12.22 This is coupled or linked with the other Ceremonies before-mentioned of taking a bunch of Hysope and dipping it in the blood which is in the Bason and striking the Lintell and the side-postes all which belonged necessarily onely to the first passeover and so the reason why it was peculiar to the first passeover is this viz. The exterminator Angelus was ready to destroy them and had power to slay them if they stirred abroad when this cause was taken away when the evill Spirit was at the succeeding passeovers restrained or wanted his Commission to destroy they might and did goe forth of the doore of their houses and each man who was in anothers house might goe home to his owne house Yea but it is said vers 24. Yee shall observe this thing for an Ordinance unto thee and to thy sonnes for ever I answer the words are to be interpreted of the maine substantiall slaying of the passeover not of this particular Ceremony as followeth in the 25. verse Yea but it is said Deut. 16.7 Thou shalt roste and eate in the place which the Lord thy God shall chuse and thou shalt turne in the morning and goe into thy Tents First I answer it is confessed the Greekes and Chaldee expound it unto thy dwellings yea when the Israelites had faire houses they were called Tents 2 Chron. 7.10 Salomon sent the people away into their Tents and 2 Chron. 10.16 Israel said unto Israel every man to his Tents O Israel and they went to their Tents accordingly that is to their owne houses Cities and Tribes God slyleth the Church the Tents of Iacob Mal. 2.12 and the Tents of Iudah Zech. 12.7 But to the point this verse demonstrateth not the proper Paschall Lambe but some other Paschall Offering is here interserted which was usuall at their second supper for the paschall Lambe was to be rosted but that which our Translators turne here rost is in the Hebrew seeth not assabis rost but coques seeth so is it in the Hebrew So Montanus interlineary hath it and Pagnines Margin and the Greeke thou shalt boyle or seeth yet nearer to the point This precept howsever extendeth not to the second and third passeovers but to the Hierosolymitan passeovers viz. And the place which thy Lord thy God shall chuse Againe they are not strictly forbidden to stirre out of their doores which was the Type in the first passeover but onely thou shalt turne in the morning and goe into thy Tents abroad they might goe home they might not goe and this may be a reason This passeover might be eaten any part of the night and till it were eaten or consumed by fire they might not goe home but upon just occasions they might goe abroad If any one reply that the words of the first passeover are very strict None of you shall goe forth of doore of the his house untill the morning and we must not stretch or torture the sacred Text let him but consider for all the seeming strictnesse of words that all and every one of the Israelites went out of their doores that very night in the first passeover Pharoah called for Moses and Aaron by night Exod. 12.31 and vers 42. It is a night of observations unto the Lord from bringing them out of the land of Egypt this is that night of the Lord to wit to wit to be observed for ever for the slaying and eating of the passeover and the going out a little after mightnight but not to be observed for ever for not going out of their houses by night after the eating of the passeover PARA 23. FOr in the great passeover which our Saviour at his passing out of this world observed not onely Iudas went out of the house before day Ioh. 13.30 Judas having received the Sop went immediatly out and it was night but all Christs Apostles went our the same night and Christ himselfe went out and in that night before the day-spring he was betrayed In respect of which darkenesse Judas came to seeke him with Lanthernes and Torches Ioh. 18.3 and in that night all of them were offended because of him Mar. 14.27 I conclude the keeping within doores till the morning was none of the durable Ceremonies of the passeover necessarily observeable neither was the exact strictnesse according to the Letter performed in the first passeover it selfe and therefore both the words and the matter must be limited according to the practise and it may be thought to be fitliest placed in the number of temporary Ceremonies appropriated to the first passeover PAR. 42. THe sixth transient Cerēmony of the passeover was Exod. 12.4 Let him and his neighbour next unto his house take it according to the number of soules an holy order as the case stood PAR. 25. FOr if they had rangled and rambled farre off the evill Angell who watcheth such opportunities might have taken them stragling and whilst they sought to joyne themselves to remoter Company they might have beene lost and destroyed aliquod bonum propter vicinum bonum the next neighbour in this case was the great good hence neighbours are taught not to be over-thwart neighbours communicating neighbourhood is the best agreement amongst next neighbours is commended especially in things concerning the Service of God I was glad when they said unto me wee will goe into the House of the Lord Psal 122.1 Oh come let us worship and fall downe and kneele before the Lord our maker Psal 95.6 Innocentius Epist 97. ad Augustinum Communibus alternis plus agimus orationibus quà m singularibus out privatis vis unita fortior Sacred exercises seeke not corners but delight in publique meeting private Corner-Conventicles in a gracious time of peace argue distempered factious braines and Conventicles are places of Repitition forsooth for divers families were
never in use or allowed but in times of persecution and now are both scandalous and hurtfull God commanded next neighbours to joyne in pietie Vique alior alii de religione docerent Contiguas piet as jussit habere domos Saith Stigelius that is And that of poynts religious they might the better tell By piety they charged were like neighbours neere to dwell PAR. 26. YEt this could not be a durable and fixed Ceremony but was appropriated to the Aegyptian Passeover for how could the master of the family and his next neighbour or neighbours take it together when all they who dwelt farre off went to Jerusalem and most had no houses there but went to their several friends or kindred or hired houses perhaps farre distant one from another so that they who were next neighbours in the severall Tribes Cities Townes or Villages might sojourne farre asunder whilst they were Commorant for that weeke at Ierusalem to observe the passeover Besides no Angell of destruction having the like commission to slay them they might in after times seeke out kindred or friends more remote leaving the like liberty to their next neighbours The Prayer ALmighty God with whom is no variablenesse nor shadow of change whilst all sublunary things are alterable yea the Sunne and the Moone and the Starres and the whole host of heaven are subject to dissolution God who dost cloath Religions for severall people with divers rites as with interchangeable garments of many coloured needle-worke guide us we humbly entreate thee so to make use of them which concerne us that we may looke through the transitorie trash of this world unto the never-fading joyes which thou hast prepared for them which sit at thy right hand for Iesus Christ his sake Amen CHAP. VIII The Contents of the eight Chapter 1. The perpetuall Rites of the Passeover were instituted at severall times 2. The generall perpetuitie excluded not just Dispensations 3. In what Cases Dispensations were permitted 4. Our blessed Sacraments may be deferred 5. Change of Rites might not be 6. Even included permission is Logall 7. Some Rites of the passeover unordained in Aegypt and prescribed in their journyings 8. In extremities a Kid might serve for the passeover 9. A Kid doth not so exactly typifie our blessed Saviour as a Lambe doth 10. The Paschall Lambe must be unspotted 11. Party-coloured things in high esteeme 12. Most sheepe spotted about Iewry 13. The Heathen vilifying their owne gods 14. The perfectnesse of the offering to be made to God the imperfections signed out 15. The bodily perfection of Aaronicall Priest 16. Diversifying in colour no blemish but an ornament 17. There may be spots without blemishes 18. Blemishes without deformitie 19. Christ was blemished but most unjustly 20. Blemishes of birds a little reputed blemish hindered not the Lambe to be the Passeover an ill-blemished spotted Lambe might not be the Passeover 21. A difference betweene spotted and party-coloured 22. The Paschall Lambe must not be a female one but a male a male implieth perfection 23. The Lambe must be under a yeare old the Lambe of one houre above a yeare old was to be refused the Sonne of a yeare 24. The impurity of Creatures till seven dayes be passed over them The strange effects co-incident to the number of seven 25. The Jewes thinke a Lambe of nine dayes might be the Passeover 26. It might be a burnt offering 27. Reasons why it might not be a Paschall Lambe 28. A proportionable number was to be chosen to the eating of the Paschall Lambe 29. The exact number is not cannot be set downe 30. Maimonides saith they ought to agree of the number before they chose their Lambe 31. The fellow-communicants were called the sons of the Societie 32. It is more probable that at the first Passeover they chose their Lambe first and company afterward At the first Passeover the next neighbour or neighbours were brothers of the Societie or members of that brotherhood At the after-passeovers they were not so strict not was it a durable rite to have the next neighbours 33. Sometimes ten sometimes twentie made up the full number saith Iosephus most commonly ten Cestius the Romane President his Policy 34. Thirteene were at Christs last Passeovers eating even Christ and his twelve Apostles 35. The Romanes imitation of these Ceremony sodalitates 36. Rex convivii in Macrobius dominus Convivii in Gellius modimperator in Varto 37. The number no where fixed and certaine but ad libitum varried as it pleased the chiefe Ruler of the Feast c. PARAGRAPH 1. NOw doe we come to the Paschatizing Ceremonies which were ever observeable during the Law Mosaicall Before I speake of the Rites of lasting observation in particular I thinke fit to observe these things of them more generally First some of these were instituted Exod. 12. Some Num. 9. Some Deut. 16. PAR. 2. SEcondly Some of these durable Rites were dispensed withall by God himselfe and yet the Rites are perpetuall when there are no just causes to the contrary the perpetuall Law is Exod. 12.6 Thou shalt kill the Passeover on the fourteenth day of the first moneth PAR 3. THe dispensation on the same or like regards is likewise perpetuall Num. 9.10 If any of you or your posterity shall be uncleane by reason of a dead body or be in a journey afarre off he shall keepe the passeover to the Lord on the fourteenth day of the second moneth ver 11. And I thinke also if any had had any great sicknesse or were bed-ridden though within foure miles of Ierusalem or had dangerous wounds bruises fractures dislocations of joynts where taking fresh ayre or travelling might call into adventure a mans life or health or if a man stood in feare of his life or were threatned or sought to be destroyed which was our Saviours case they might differre and omit the passeover that moneth for those reasons also are equi-pondiall with the Causes specialized and dispensed withall Parium par ratio est the same reason the same favour PAR. 4. SO now upon inextricable perplexities even our most sacred mysteries and Sacraments may be likewise adjourned or put over PAR. 5. INdulgence is granted of time in Cases of necessitie but there is no license to exchange Rites or to introduce new matters momentuall much lesse was a totall omission or neglective disrespect permitted for the standing Law and its intention was for the eating of a Lambe and so the generall practise was ever after but in case of necessitie at the first Passeover either a Kid or a Lambe was accepted as I proved before and no doubt in exigents it might be it was done afterward a particular reasonable dispensation especially by him who made the Law hindered not but the Law may be esteemed and be called intentionally perpetuall whiles the Law of Moses was in fore PAR 6. THirdly permission is either expresse or involved an instance of the included permission is this the passeover was
as our best Translations excellently render it That the house where Samuel then rested was on an Hill is apparent 1 Sam. 911. and whereas it is said ver 25. When they were come downe from the high place into the city the Bishops Bible doth as sensibly expound it When they were come downe from the Hâ—ll but for the manner of eating it is no sooner said Samuel brought them into the Parlour but it is added immediatly Hee made them sit in the chiefest place among them that were bidden as if the Palour the Parlour onely had beene the place of refreshment and feasting and their places the chiefe places in the Parlour yea the chiefest places Now in this first point it is plainely demonstrated that the Iewes had their Coenacula Parlours or Supping-roomes before ever Rome was heard of or Romulus borne The later Nation of the Romanes might indeede follow in this point other people or these very Iewes or by the dictate of Nature might concurre with others in fitting themselves with decent Supping-places but that the Iewes did imitate the Romanes herein or tooke up this Custome either to flatter the Romanes or ambitiously to be like unto them Portrius affirmeth I deny let the Reader judge The Prayer GRant good Lord that I am not high-minded that I have no proud lookes but weane my soule from losty thoughts and let my utmost ambition be that I may be a doore-keeper in thy house and lye downe at the feete of the meanest of thy Saints whilest they sit with Abraham Isaac and Jacob at thy Table in the kingdome of Heaven grant this most mercifull God for Iesus Christ his sake Amen Amen CHAP. XVIII The Contents of the eighteenth Chapter 1. Pererius his second Particular the Romanes feasted not till they had washed 2. Washing among the Heathen twofold sacred unsacred 3. Reasons why the ancient Romans often washed first because they used not much linuen secondly to remove their sweate 4. The divers manners places times of hathing among the Romanes bathings used among the Romanes most commonly before meales the signe of the Crosse much used in the Primitive Church divers houres of Bathing stately Bathes among the ancient Romanes 5. The Jewes used to wash and bathe themselves long before Rome was founded Apocryphall Scripture is to be preferred before any Humane authority whatsoever divers costly kinds of Bathings white Doves among the Jewes sacred and inviolable 6. The Iewish traditions not derived from the Romane â—â—sance but expositions of Moses Law commanded many kinds of washings Maymonides his Exposition of the Law of washing 7. The difference betweene the Iewish and the Romane washings PARAGRAPH 1. SEcondly saith Pererius the Romanes feasted not till they had washed and often from their Baths went to their victualls and some doe guesse from those words of Joh. 13.10 He that is washed needeth not save to wash his feete but is cleane every whit that the Apostles before the last Supper had washed their faces heads and hands Certainely Mar. 7.3 It is said all the Iewes eate not except they wash their hands often I answer what Pererius hath Crebrò is diligently or as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their fist which implieth hard rubbing scouring and neate cleansing Pererius proceedeth the Pharisee did marvell that Christ washed not before dinner and it was a solemne thing with the Jewes before meate to wash their faces hands and feete I answer the words of Saint Iohn doe as well signifie that the Apostles washed their whole bodies yea more properly before that great Feast then that they washed onely their faces heads and hands as some conjectures in Pererius hold If any stand up and reply Why did Christ then wash their feete which were cleane and but newly washed before I answer first would they thinke fit that Christ should wash rather dirty and stincking feete than cleane Secondly we cannot properly imagine that the Apostles came with unwashed feete to that great Festivall because it was contrary to the Custome of those times Thirdly Christ for this end more chiefely washed their feete to give them an example of Humility Ioh. 13.14 c. and therefore it was not a needlesse worke to wash them though they were cleane before PAR. 2. I Will but poynt at the washings esteemed sacred in Aeneas his time I may not touch such things Donec me flumine vivo Abluero Vntill in living River I make my members shiver As himselfe saith of the Sacrifice to the Supernall Deities but when they sacrificed to the infernall Deities sprincklling with water was sufficient Dic corpus properet fluviali Spargere lymphâ saith Dido Goe bid him hasten to the river side Let water 'ore his body lightly glide And Virgil relateth when Misenus was upon buriall Spargeus rore levi He doth with water new His body all-bedew And in another place of Aeneas being in hell as he faineth Corpusque recenti Spargit aquâ These things you shall finde in Macrobius Saturnal 3.1 Concerning the Romanes and their unsacred washings or bathings somewhat to good purpose may be said which Pererius omitted See what I said before of their washing for the first they onely washed their hands Virgil Aeneid 1. Dant famuli manibus lymphas The servant with a Bason stands Of water pure to wash our hands In after times they washed their feete also Scaliger saith some washed their whole bodies PAR. 3. THe Romane Communalty at first used not much linnen Lini usus apud Romanos erat rarior saith Rosinus Antiq. 1.14 And therefore they had neede to wash away oftner the sweat and filth of their bodies Breeches they had not till about Christs time and it is confessed that at first they had no Table-cloaths of linnen but brushed away the analecta scraps or fragments or with a Spunge wiped their Tables afterwards they used course woollen cloathes It was long ere the common people came to use choyce linnen Table-cloathes and napkins even in Martialls time some of those above-named homely and home-spunne furniture was used before the Capitoll was so called the Iewish whore in Salomons time Pro. 7.16 Had decked her bed with coverings of Tapistry with carved workes with fine-linnen of Aegypt and the good wife maketh fine linnen Prov. 31.24 A second Reason why the Romanes were wont to wash and bathe themselves was to cleanse and remove a way their sweate after their morning walkings after their rough exercises and this they esteemed and that deservedly very wholesome Seneca Epist 86. saith Scipio Africanus had balneolum angustum tenebricosum ex consuetudine antiquâ non videhatur majoribus nostris calidum nisi obscurum abluebat corpus laboribus rusticis fessum terram ipse subigebat nunc pauper sibi videtur ac sordidus nisi aquam argenteâ epistomiâ fuderunt that is Scipio Africanus had a little darke bath according to their ancient Custome our Ancestors accounted it not hot except it were obscure he
feasts 2. Discumbing at feasts 3. Pererius his 6. Ceremony omitted 4. Pererius his 7. Ceremony supping on high-beds The woman standing behinde Christ 5. Pererius his 8. Ceremonie feasting bare-footed washing of feete practised in Abrahams dayes 6. Pererius his 9 Ceremonie lying in the bosome Abraham's bosome 7. Pererius his 10. Ceremony highest roomes at feasts the Chiefest guests sate in the cheifâ—st and highest roomes which place in discumbing was the highest whether Christ in the Supper at Bethanie sate in the highest-roome Christ had the middle-place and is sayd most commonly to be in the middest highest in situation not alwayes highest in dignity 8. Pererius his 11. Ceremonie three on a bed Triclinium whence so called How many beds at feasts Σ sigma what it was Biclinium How many guests on a bed 9. Whether Christ and his 12. Apostles at his last Supper discumbed on three beds 10. Order of discumbing Iesuites in this point dissent among themselves Faire collections from the Scriptures lawfull 11. How farre the Apostles discumbed the one from the other 12. The words dividite inter vos not to be understood of the Eucharist edentibus illis interpreted Eucharist instituted after the Paschall Supper Christ gave the bread and wine to his Disciples severally 13. Pererius his 12. Ceremonie the Romanes and Jewes ate in Common the Romanes huge Platters Aesop's Vitellius Platters Trojan Boare 14. Romanes and Jewes in their feastings had divers dishes the Romane carving of foules Aegyptians and Jewes great Platters M. Anthonies immania pocula Vessels of the Sanctuary vessels of desire 15. Romanes did lye not sit on beds discumbing Pererius affirmeth deuyeth it Romanes Suppers at times continued from night till Morning Romanes changed their Posture in discumbing Rosinus his description of the Romanes discumbing ancient Romanes temperance at feasts Romane fashion in drinking at feasts 16. Pererius his 13. Ceremony the Romanes in their feasts appointed Magistrum potandi Regem vini modimperatorem the manner of the Graecian and Latine jolly drinking 17. The Epitome of all Pererius his twofold mistaking the Conclusion directly against Pererius PARAGRAPH 1. THe sift point singled out by Pererius wherein he saith the Iewes observed the custome of the Romanes concerning their bodily Posture in their feasting 1. Pererius acknowledgeth that the ancient Iewes at supper and feasts did sit Eccles 31.12 If thou sit at a bountifull Table Prov. 23.1 if thou sit to eate with a Ruler Iudg. 19.6 The Levite and his Concubine sate downe and did eate and drinke both of them together 1 King 13.20 They sate at the table Gen. 43.33 the brethren of Joseph sate before him 1 Sam. 20.5 To morrow is the new moone or Kalends and I should not faile to sit with the King at meate Exod. 22.6 The people sate downe to eate and to drinke and rose up to play so farre Pererius Let me adde the Apostle citing that place of Exodus readeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sate downe which shaketh off tricliniary accubation and properly signifieth Session 2. The ancient Romanes were wont to sit at feasting saith he Perpetuis soliti Patres considere mensis saith Virgil. that is It was their guise in ancient Time To sit at boords when they did dine And Pererius grounds himselfe on Philander and Mercurialis Marcus Varro indeed and Servius affirme that both men and women among the Romanes anciently supped sitting in processe of time the men did lye along at their feasting and the women sate still at last both men and women lay along on beds when they supped and feasted he addes Virgil at the latter end of his first booke of Aeneids Pictis discumbere lectis To lye along on painted beds This last authority addeth no force to the point of sitting at feasts but rather weakeneth it Secondly let me adde in all those places of Canonicall Scripture the Radix Jashah is used which seldome very seldome by it selfe proveth discumbing but sitting Thirdly more places may be added Prov. 9.14 She sitteth at the doore of her house on a seate in the high-places of the Citie Ier. 3.2 In the wayes hast thou sate for them which two places cannot possibly bee interpreted of tricliniary accubation Lastly in 1 Sam. 20.5 it is doubled Iashab Esheb sedendo sedebo by sitting I will sit PAR. 2 THirdly Pererius saith the Iewes in Christs time did not feast sitting but discumbing praeter morem Romanorum quem ipsi tum imitabantur contrary to the usance of the Romanes whom they did imitate the mis-printing of Praeter is the least fault it should be juxta propter or secundum morem Romanorum quem ipsi tunc imitabantur according to the usance c. as the sense convinceth and his subsequent proofes declare fourthly the Romanes feasted and supped Non sendentes inscamnis vel sellulis sed accumbentes in lectis not sitting upon benches formes stooles or chaires but lying along on beds saith he as he proveth by many authors and by the Marble Statues to be seene in divers Palaces of Italy sternantur lecti Caeciliane sede saith Martial 8.67 The discumbing-beds are fit Pray good Caecilian sit Not onely out of Supper-time as here but even at supper sometimes was Session even in the midst of accubation upon the beds as the woman in Ezekiel Veiashabt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedisti in lecto pulcherrimo she sate even on a stately bed Ezek. 23.41 yet the stately bed on which she sate with a table prepared before it as there followeth in signe of a feasting bed is also called ver 17. the bed of love into which the Babylonians came to her So Hest 3.15 the King and Haman Iashbee sate downe that they might drinke As I easily grant this manner of Jewish and Romane feasting so nor he nor any of his shall ever bee able to proove that the Jewes did take up that custome from the Romanes though perhaps in some few or small Ceremonies of their feasting some few who had beene at Rome or were inwardly acquainted with the Romanes might conforme themselves to the Romanes For not onely other Asiatickes but the very Iewes used that custome before ever Rome was thought of much lesse will it ever bee evicted that the Iewes in their Sacred Paschalls had any resemblance with the profane feastings of the Romanes which is the maine point now in question See the first booke 7. Chap. what there I prove or disprove PAR. 3. THe sixt point wherein Pererius intended to shew the assimilation or correspondence of the Iewes unto the Romanes either he quire forgot and so I must let it dye with him or he did not marke it or mis-marked it and then it hath its answere under one of the other points PAR. 4. SEptimò saith he the Romanes were wont to sup and feast accumbere in altis lectis seu thoris to lye-downe on high-beds Inde thoro Pater Aeneas sicorsus ab alio Christ also did sup at the Pharisees house on an high
and effect of a minde inwardly sorrowfull or a certaine outward mourning which voluntarily yet by a naturall motion is undertooke whilst the soule mourneth The efficient cause of fasting is saith hee plainly naturall though both will and custome doe some way concurre unto it His conclusion runneth to this ēnd that the torments or macerations of Fastings may and use to arise from great sorrow of the minde from a broken and contrite heart from the humiliation and prostration of the soule Thus much saith hee of the efficient cause of fasting Yet certainly some if not many fast not out of any great precedent sorrow or naturall motion but from the motion of grace from a willing minde to prevent evils either of sinne or punishment to obtaine Gods favour in things they desire to tame their bodies to prepare themselves for prayer and holy exercises of devotion to helpe the afflicted either neere or farre off to shew obedience to the Magistrate and by fasting to humble themselves more than when they began to fast and more than they would have beene humbled if they had not fasted to procure a blessing upon such great and difficult affaires as they intend to compasse and to adapt the minde to spirituall contēmplations Experience proveth all this Fasting-spittle Saint Augustine calleth Virginem salivam perhaps you may terme Virgineam salivam Virgin-spittle and is in it selfe more powerfull than any other spittle PAR. 3. I Would say farēwell high and mightily fed Illyricus butchers cooks musitians bakers brewers taverners will extoll thee perhaps it grew frō thy Doctrine in that Hamborough are 777. Brewers 40. Bakers one Physitian one Lawyer But learned men will think that yee Germans little practise fasting for your selfe confesse your northerne Nations have no such fervent affections and do not grieve so much as others doe and do lesse shew outwardly their affections And therefore yee will put your selves to little or no bodily paine Yee are neate men and will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jejunium olere smell of fasting yee have beleeved Plautus rather than Christ jejunitatis plenus anima foetidat Plautus in Mercatore Hee that is given much to fasting doth use to have a stinking breath Plautus in his Comedy intituled The Merchant If Illyricus had much studied the Fathers he would not have spoken so largely against fasting Athanasius in lib de Virginitate saith Qui dicunt tibi ne frequenter jejunes ne imbicillior fias istos Diabolus subornavit The Divell hath suborned those who say fast not often lest yee grow weake An heavy yet true censure in some cases and to some persons See what fasting can doe saith Athanasius ibidem It healeth diseases dryeth up distillations chaseth away divels expelleth evill thoughts makes the minde more neate and the heart more purified Fasting is the food of Angels and he who useth it may be thought to be reckoned among the orders of Angels What saith my crammed and pampered German to this Chrysostome Homil. 1. in Genes sayth God desiring that wee should wash away all our sinnes hath invented this helpe even our fasting which is the mother of all good things the mistresse of Modestie and shamefastnesse and the food of our soules And in the next Homily It is the tranquillity of our soules the ornament of old men the Schoolemaster of youth and the teacher of continencie If Adam had abstained and fasted from one tree death had beene dead or therēfore had not dyed because it never had beene saith the same Saint Chrysost in his first Sermon of fasting The Prophet was slaine by a Lyon for eating and drinking where God said eate no bread and drinke no water 1 King 13.22 Fasting is the imitation of Angels as farre as lyeth in us a contempt of pleasant things a schoole of prayer a bridle for the mouth and a tamer of concupiscence It slacketh fury curbeth wrath appeaseth the insurrection of nature quickeneth reason lighteth the flesh drives away filthy nightly intemperance It hath revoked Gods sentence and stopped the execution of his judgements Fast because thou hast sinned Fast that thou mayest not sinne Fast to receive good Fast to retaine good The prayer of a fasting man is pleasing to God and terrible to the devill sayth Leo Magnus Serm. de Iejunio septimi mensis Iejunium est prima virtus contravitia saith Chrysologus Fasting is the first or chiefest vertue against vices Againe what is of more vertue than fasting saith Leo by observing it we draw neere to God wee resist the Devill wee overcome vice Fasting was alwaies meate to vertue from abstinence proceed chast thoughts reasonable desires wholsome counsels The most effectuall prayer against sinne is Almes and Fasting All vices are by continencie destroyed Whatsoever covetousnesse thirsteth after pride affecteth luxury lusteth for fasting overcommeth From the observation of holy fasting beginne the rules of all vertue Leo Serm. 11. de Quadrages Adest maximum sacratissimumque jejunium The greatest and most holy fast of Lent is now come which all faithfull men are bound to observe for none is so holy that hee may not be holier none so devout that hee ought not to be more devout Much more could I cite from the fathers Who are those new masters which exclude the merit of Fasting saith Saint Ambrose in the aforesaid 82. Epist to the Church of Vercellis who desireth to see more let him have recourse to Bellarmine Tom. 4. de bonis operibus in particulari lib. 2. cap. 11. c. PAR. 4. I Professe I am weary with turning after this Noveller I am sorry it hath hindred so much my maine intentions yet because I finde him an antimonarchicall man a very firebrand and bellowes for sedition a jacke of the people teaching them rather to terrifie the Princes by rebellion than to yeeld any thing for quietnesse sake and that the people should defend their opinions with uprisings commotions and insurrections for which cursed opinions his city of Magdeburge hath justly suffered therefore have I spared him the lesse esteeming him no other than a selfe-willed Epicure The Prayer ON great and just occasions O blessed God hast thou commanded us to fast and in fasting to afflict our soules good Lord grant that I may all my life moderately temperately and soberly demeane my selfe and yet upon just occasions may fast both privately and publikely to serve thee and to procure thy love and thy blessings with thy love for Jesus Christ his sake Amen CHAP. VI. The Contents of the sixth Chapter 1 What severall Evangelists wrote concerning the severall Suppers 2 The Supper of the Lord instituted after the second or common Supper 3 Why there is no expresse mention of a second Supper Consequentiall divinity Proved Approved Creation of Angels and when Infants Baptized Scripture not alwaies tyed to expresse termes John 21.25 expounded reasons thereof rendred 4 Divers reasons why the name of a second Supper is pretermitted PARAGRAPH I. The second Particular of
from Sinne Satan and the World worse enemies by farre than the Israelites had any There God walketh not onely to give up our enemies before us but to tread downe Satan under our feet or bruise him Rom. 16.20 Psalm 91.13 Thou shalt tread on the Lion and Adder or aspe the young Lion and the Dragon shalt thou trample under feete All this cannot choose but have a spirituall reference to the Triumph of a Christian over Satan Neither let any man say This was a Iudiciall or Ceremoniall Law The annexed reason of equity and avoyding of inconvenience may plead for the continuance But it was ordeined onely in their journyings I answere Had God more care of their handsomnesse and cleanlinesse in their encampings where they rested one night and departed in the morning than he had of their cleanly behaviour in their Cities and settled habitations It is not denied but after they were fixed in Villages Townes and Cities yet when their Armies were in which they might most conveniently observe and performe in their back-sides gardens hortyards and other by-places Josephus de Bello Iudaico 2.7 relateth of that most strict and religious Order of their Esseni that they even in Iudaea were diligent observers of the Law in this point Therefore shall thy Campe be Holy And in these words Cleannesse is held to be a kinde of Holinesse as the neare good housewife holds cleanlinesse to be a vertue That God may see no uncleane thing in Thee no faedity no uncheannesse in Thee The uncleannesse within the Campe is an uncleannesse within them The Sun-beames are not defiled with looking on such filth much lesse is the most pure eye of the Lord offended at it in regard of himselfe but God respecting the health of man exacteth cleanlinesse and sweetnesse from him as preservatives thereof and inhibiteth stincking nastinesse as the ingenderer of sicknesse and poyson of the good spirits Further the sight of any one uncleane thing may make the Lord turne away from thee The resultance is inforced much more from us by how much our Temples are more holy and God appeareth a more saving way amongst us than among them Nitoris tà m Interni quà m Externi amator est dous qui est fons omnis puritatis spiritusque purissimus saith Lapide God is a lover of all Inward and Outward neatnesse comelinesse and trim handsomnesse he is the fountaine of all cleannesse and purity and is a most undefiled pure Spirit Oh heaken unto this all yee who have forgot God and have discovered your nakednesse and dâ—filed the holy Temple and daily pollute the oursides of it which God abhorreth Sepulchers many Sepulchers and choice of them were among the Heathen of old Gen. 23.6 But in the first Churchyard that ever is recorded to have been in the world for so is the Abrahemium or buriall place which Abraham bought of Ephron called how carefull is the Scripture to preserve even the utmost bounds thereof from profane uses The field and the cave which was therein above-ground and under-ground and all the trees which were in the field that were in all the borders round about were made sure unto Abraham for a possession Gen. 23.17 Not a Tree throughout all the borders but was consecrated from prophane intrusion More nearely to the purpose Gen. 28.11 c. Iacob came to the Citie Luz and in some by-place thereof lay downe to sleepe and because God appeared to him in a dreame and spake to him Iacob said Surely the Lord is in this place and I knew it not And he was afraid and said How dreadfull is this place This is none other but the house of God and This is the gate of heaven Where God gave Iacob some comfortable promises even There how full of reverence modesty feare and awfull regard is he But in these our Churches and Cathedralls unto which you come and where you have the presence of God and his holy Angels and all the promises of this life and the life to come Some of you shew all immodesty and incivility Iacob did not pisse against the stones in That place nor empty his excrements in That sacred Churchyard for it was no other at that time It was not the actuall house of God Then But this stone which I have set for a pillar shall be Gods house saith Jacob Genesis 28.22 And in the meane while he powred not urine or seige at the bottome of it as some of you doe but he powred oyle upon the top of the pillar vers 18. and so with humble devotion did anoint and so consecrate it The Chaldee thus Non est locus communis sed locus in quo beneplacitum est coram deo This is no common place but a place wherein God is well pleased Let those suffer according to their deservings who pollute the places consecrated to God That there is a great difference betweene severall grounds some more holy than others is apparent Exodus 3.5 Where God said to Moses Draw not nigh hither put off thy shooes from thy feet for the place whereon thou standest is holy ground No not Moses himselfe though a very holy man No not Joshuah his successor whom the Captain of the Lords Host commanded Iosh 5.15 Loose thy shooes from off thy feet for the place whereon thou standest is holy and Ioshuah did so Might not such holy and heavenly men weare so much as their shooes because the ground was sacred And shall prophane wretches squeeze out their filth in places Consecrated Moses and Ioshuah knew not at first that the ground was Holy but the beastly ones with us doe know that the Churchyard hath beene seperated and singled from prophane abuse The more is their sinne This fault is somwhat mended by the preaching of the Lord Bishop of that Diocesse since I wrote this And you Reverend and right Worshipfull Magistrates neglect no longer to sharpen your censures and powers to punish the rebellious-sordid slovens these workers of iniquity which stink in the sight of God and of all good people Cause to be provided publike draught-houses jakes privies vaults voyders or voydances The charge is small the remedy easie The delight will be great commendable and a removall or preventer of evils perhaps of plagues pestilences Let not the spirit of Uncleannesse be in the midst of you but rather the God of Holinesse who can abide no uncleane thing Let all be covered Let nothing be left open Follow the godly Jews follow Gods precept Be ye cleanly I thus conclude this digression PAR. 5. THomas Campanella De sensu rerum Magiâ 4.2 thus The time is nigh as by the dispositions of heaven and earth I gather or consider in which the whole World shall returne to the worship of the true God and be the childe of Abraham not a bastard as Macon was But who say I ever read of Macon his being the base childe of Abraham Not the carnall childe of Abraham as the Hebrews
would not neglect the preaching of the Word of God nor exclude themselves from It to serve Tables In this sense S. Paul said 1 Corinth 1.17 Christ sent me not to Baptize but to preach the Gospel yet both Baptising and Serving at Tables especially the Sacred Ones were divine offices Christ was given for us in the Sacrifice was given to us in the Sacrament In the first per modum victimae as an offring in the last per modum epuli as Bishop Andrews hath it as in a Banquet Who knoweth not Banquets are commonly set on Tables In the Feastings of our great Ones you may perhaps find out the Jewish fashion of Feastings For as oft times our people arise when the first and second courses are removed and other meat and messes carried away and go to another Table and Banquet of Sweet-meats as the close of all So very well may it be that when Judas was excluded out of that room and gone down staires and forth of doores Christ and his Apostles might arise from their former Feasting and at another Table apply themselves to this Sacred banquet of the Holiest Heavenliest Sweet-meat since more devotion was required at this most Sacred food than at their other repast of which hereafter Besides I desire to see one proofe where ever any of Christs Apostles or any Jew of those times did feed from the Ground Floore or Pavement when they did eat in any house well-furnished I cannot omit another place 1 Cor. 10.21 Ye cannot be partakers of the Lords Table and of the Table of Devils That the Apostle speaketh of the sacred Eucharist in the first place appeareth by the precedent verses The Cup of blessing which wee blesse is it not the Communion of the Blood of Christ The Bread which wee breake is it not the Communion of the Body of Christ vers 17. Here are both Species both Kinds Christ blessed the Cup and so do we before and in the Consecration and this is the Communion of Christs blood Giving of thanks preceded consecration The Heathen had Altars on which they made offrings to their Gods the Devils and they had also Tables from which they did participate of things Offered It was lawfull to go to the Tables and Feasts of the Gentiles and to eate whatsoever was set before them 1. Cor. 10.27 But they might not approach to the Pagan Altars to partake of them Nor eat any thing in Idolio in the Idols Temple Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a thing offred to Idols no though a man did but say so vers 28. Yet Christians partaked even of the Sacrifices which were upon and taken from the Heathen Altars on which they were Sacrificed if they knew it not as the Gentiles and Jews also Deuteronomy 18.1 c. though not Altars but Tables were principally ordained to eat upon Yet they who waited at the Altar are partakers with the Altar 1 Cor. 9.13 Christ could not expect an Altar in an upper chamber of a private man Altars were no part of chamber-furniture The Jews might have no other permanent Altars after their setting in Hierusalem bu two The Altar of Incense and the Altar of Sacrifice Christ may be said in a sort to be the Altar the Offring and the Priest when he was Sacrificed on the Crosse Other than a Metaphoricall Altar he used not he was not The poore mans box or chest shall be set neare to the high Altar Injunction the 29. But he consecrated the saving Eucharist on a Table and therefore is it called the Lords Table And because Christ did so all other Christians were the apter to do so and for a while called the Church-Altars Tables in reference to Christs first Institution upon a Table For in times of persecution they could well use none but Tables and therefore doth the Primitive Church oft call them Tables and seldome Altars unto which they were not admitted to administer the Sacrament of the body and blood of the Lord. Nor did they carry Altar or Altars from house to house from City to City from Countrey to Countrey as they Communicated in severall Houses in severall Cities and Countreys and for a while daily so communicated but used the Tables such as they were made by Art wheresoever they came Nor perhaps did they stand on the particular consecration either of Tables or of Cups and Vessels to hold the Body and Blood of Christ but in the fiery furnace of persecution were content sometimes to make use of such things as could be had and rather made them holy than found them holy But he who from hence will think that the name of Altar is unlawfull or of a late invention or that they were excluded from Christian Churches or that there were Tables allowed and every where set up in the Churches Or that Altars were destroyed generally or for the most part Or that even Altars themselves were not sometimes called Tables with an eye to Christs first institution Or that will cry-up Tables to cry-down Altars He knoweth not the different usances of the Church in times of persecution and cut of it but taketh advantage of words to set asunder things which well may stand together and runneth with a strong by as to his own works Neither would I have my speciall friend to precipitate himselfe into the other extreame or so to fix his mind on Altars so to undervalew Tables as to maintain or publish that Christ did not celebrate the Heavenly Eucharist on a Table and that he instituted it on a plain Floore or pavement which opinion I think was scarce ever heard off a thousand yeares after the first Institution of the Sacrament The extract or exempt especially appropriated to our purpose is this Not only the Devils in a kind of imitation of God Almighty this worship had by the Heathen Tables erected and consecrated to them of which they took part and were allowed their divident or portion on which they fed sometimes in the Temples of their Idols sometimes at home But even the holy Christians in their best perfection had diverse Tables on which they did administer the Lords Supper and partaked of the holy Communion and they were called the Tables of the Lord. For the Lord himselfe and his holy Ones a long time after him administred the blessed Eucharist on Tables PAR. 6. THe second point held probable was and is The holy Eucharist was administred by Christ on a Table different and variant from the Paschall and Ordinary Supper-Table Object Yea but what proofes have you for that Sol. I answer what proofes have you to the contrary And why was not the Heavenly food consecrated on a distinct Table Or which opinion is like-liest In this so uncertaine a point we are not forbidden but rather commanded to search for the truth 1 John 4.1 Beleeve not every spirit but try the spirits whether they are of God 2 Thess 2.2 Be not soon shaken in mind or troubled But 1 Thess 4.21 Prove
though they were 13. all are out of the same platter as appeareth in Christs words Who dippeth his hand with me in the Platter he shall betray me that is one of you shall betray me for all are meate out of the same platter besides thirteene could not eate out of one and the same platter if the Tables had beene long-sided First I say if all this were granted mine undertakings are no way praejudiced but how lamely doe his proofes creepe Christ and his Apostles lay on three Beds because thirteene put their hands into one platter which they could not doe if it had beene a long Table For all this they might have lyen on foure or five beds yea or on two beds yea or on one if it had beene of compasse and large For their Tables were fitted to their beds and some fitted their beds to their Tables and some of them were round enough like an halfe-moone some like a Σ sigma and might have beene capacious enough Secondly the Platters were very large and were sometimes removed from one place of the Table to another and yet Judas might so lye that both Christ and the Traytor might at the same time dippe into the platter Thirdly why doth Pererius say that Christ did not signe out any certaine one of the Discumbents When he said He who dippeth the hand with me in the platter shall betray me Matth. 26.23 Did ever any other Interpreter deny but he signed out Judas particularly Though after â—here was a more manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Christ tooke a Soppe and said he would give it to the Traytor and did give it Ioh. 13.26 Yet the former words in the Paschall-Supper Matth. 26.23 made such an impression on the heart of Iudas that he said Master is it I ver 25. Theophylact on the place Manifestè proditorem reprebendit quoniam cum reprehenderetur non emendabatur propterea manifestat illum dicens qui intinxerit mecum that is He doth manifestly reprove the Traytor because when he was reprehended he was nothing amended and therefore he doth manifest him saying He that dippeth his hands with me A man may therefore justly marvell at Pererius denying that Christ by these words did signe out one certaine Traytor PAR. 8. BVt I come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Poynt matter in question betweene Pererius and me How homely and poore the Romane people were at first hath beene in part touched at I will further say Prandium Coena in propatulo fiebat quià palam coenitare dedecus non erat secretò verò coenitâsse probro ignominiae fuit They dined and supped in the open ayre under the Canopy of heaven because it was no disgrace to sup openly but it was ignominious to sup secretly Then say I they ate their meate by the fires in their Kitchins Hyeme ad focum aestivo verò anni tempore in aprico coenitabant in Winter they supped by the fires side in Summer in the open ayre sometimes they supped in other roomes close by their Kitchings which received smoake and blacknesse from their fires and from those fuliginous noy somnesses both smelt and seene those places were first called Atria though afterward such inward reserved roomes were called Atria which nor smelt of soote nor were blacke-coloured that the ruder and first Romane people did eate without any tables at all may well be collected from Alexander ab Alex. Genial Dier 5.21 in the beginning I will not deny afterwards the dainty fitting of their roomes and chambers who knoweth not Lucullus his Summer-house and his Apollo and the horrible excesse of later times PAR. 9. IT is true what Pererius saith that the place where our blessed Lord supped last of all with his Apostles is called Coenaculum grade stratum a large upper-roome furnished by the vulgar and if he had consulted with the Greeke he should have found that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie more than CoenaculuÌ„ grande stratum tribus lectis more than a large upper-roome furnished with three beds that is to say a roome so furnished ut nihil deesset sive ad usum sive adornatum that nothing was wanting either for use or ornament some Greeke Coppies after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furnished have also annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared this the Syriacke followeth and Origen hath it paratum prepared Hierome Mundatum made cleane It was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper Chamber Luke 22.12 In the Syriake Helitho so called from the ascending up the stayres which higher roomes they usually let and set out keeping the lower roomes for themselves you may call it if you please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod subductum sit â solo because it was above-ground above staires and is properly opposed to an under-roome or a roome placed on the earth I am sure it is in the vulgar of Hentenius and S. Andreanus 1 Sam. 9.21 Assumens Samuel Saulum puerum ejus introduxit eos in Triclinium dedit eis locum in capite eorum qui fuerant invitati that is And Samuel tooke Saul and his servant and brought them into the Parlour and made them sit in the chiefest place among them that were bidden Vatablus hath it better in Coenaculum Triclinia were not then heard of the 70. have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is likewise Marke 14.14 and is well interpreted a guest-chamber the Hebrew hath it Liscatab Cubiculum a Chamber as the Interlineary turneth it though the Margin supplieth Coenaculum a Supping-roome with Vatablus Some may thinke that this Feast or Sacrifice of Samuel and Saul was Sub dio in the open ayre but they are much deceived for though the houses in those times and places were made plaine that people might walke securely on the top of them because they were appointed to make battlements for their roofe lest they brought blood upon their house if any man fall from thence Deut. 22.8 and though the house tops were places to walke in and refresh themselves as David did 2 Sam. 11.2 and places for private Prayer as S. Peter used them Act. 10.9 and a place of secret conference as Samuel used it who communed with Saul upon the top of the house 1 Sam. 9.25 when Samuel would not suffer so much as Sauls owne youth to heare what passed betweene them ver 27. Christ commanded his Disciples Mat. 10.27 What ye heare in the eare that preach ye upon the house-tops Aegidius Hunnius on the place saith the Iewish house-tops were plainer than ours senced suis peribolis with battlements ut iis commodè inambulari possit I say if the house top bad not beene a convenient place for such a matter Christ would not have bid them preach it there yet I no where can find a footestep or signe of proofe that Samuel and Saul feasted in solario in the face of the Sunne but rather went into the house or into the Parlour