That he maketh the second supper to consist onely of unleavened bread and wine given round to every guest and singing of a laudatory hymne and in the roome of sweete-meates brings in his thicke sauce forgetting the meate of the herd which was to be eaten with it having bread to eate with that sauce of herbes and another sauce into which both bread and soure herbes were dipped 2. That he maketh a double washing first from the daily use that they might lye downe and eate the paschall Lambe Secondly Supper being done they washed according to the Rite of the passeover saith he where he maketh the time of the second washing to be just at the end of the first Supper or of the beginning of the Second Supper More plainely yet he avoucheth Duplex est Coena incontinenter cum duae lotiones utramque praeeant there was a double Supper forthwith joyning together without space betweene incontinently two washings preceding both of them or rather one washing going before each of them Barradius his argument well refuteth the opinion of Scaliger Coenâ factâ surgit â coenâ saith S. John Si â coenâ surrexit jam discumbebat coenabat Non ergo ante coenum illam exhibita est pedibus aqua After Supper he rose from Supper If he rose from Supper he had before sate downe and had supped Therefore the Apostles feete were not washed before that Supper Lucas Brugensis Itinerary saith that Christ post agni esum coenam vulgarem lavit pedes Apostolorum after the Lambe was eaten and the common supper he washed his Apostles feete As if Christ washed them when the second Supper was ended being opposite to Scaliger yet it is apparent Christ sate downe againe and againe did eate Augustine Tractatu in Johan 55. reasoneth as well against this extreme of Brugensis as he did against the other extreme of Scaligers Augustin thus Non debemus intelligere coenam factam veluti jam consummatam atque transactam adhuc enim coenabatur cum Dominus surrexit pedes lavit discipulis Nam postea recubuit buccellam suo traditori postea dedit utique coenâ nondum finitâ i dum panis adhuc esset in mensa Wee must not conceive After Supper to be spoken as if Supper had beene then consummated and perfectly finished for as yet they were at Supper when the Lord arose and washed his Disciples feete For afterwards he sate downe againe and afterwards gave the Sop to him that should betray him Supper being not yet fully finished that is to say while bread was yet upon the Table Beza was more judicious in this poynt saying of Christ a mensâ consurgens pedibus discipulorum in medio convivio contra quotidianum morem ablutis rursum discubuit agreeing with Ioh. 13.4 and 12. verses It was towards the midst of the second supper when Christ arose to wash his Disciples feete and after his second sitting he did eate againe Yet Beza seemeth much mistaken saying that the chiefe of the family keept some of the unleavened bread hid under a Napkin till the end of feast which feast being done he drew out from under the Napkin the other part of the bread broken into so many peices as there were fellow-feeders or friendly guests and he first tooke part and gave the rest to his companions with this blessing This is the bread of affliction which our Fathers did eate in Aegypt for this Benediction was at the beginning of Supper before the Master of the house had dipped the sop in the platter as Scaliger well observeth and it standeth with all likelihood that they should be instructed thus before they did eate rather than afterward 3. That he brings an authority from the Rituall of the Jewes viz. That every other night they did eate of herbs of all sorts but in the Rite of the passeover onely ex intybis and yet Scaliger confesseth that the sauce into which both the unleavened bread and the soure herbes were dipped was Satura olerum amarorum quae aliis ejusmodi spissabatur was full of bitter herbes and thickned with other herbes of the like kinde Here are more herbs than the Rituall alloweth 4. That he maketh the second Supper to be incontinently and immediatly after the first when of necessitie we must grant a time for the administrants or servitours to bring up and hansomely and orderly to place on the boord the diversly-dressed flesh of the Herd though the paschall Lambe was not wholly consumed but yet stood on the Table whilst the heavenly Table-talke continued and though the Table-cloth was not wholly or fully removed but rather cleansed The Prayer MOst Gracious God who seeth not thy provident wisedome ordering all things in number weight and measure he hath blindfolded himselfe The Passeover thou commandest to be eaten with unleavened bread onely Grant good Lord that we may cast away the leaven of maliciousnesse and with all sinceritie simplicitie and singlenesse of heart serve and love thee through Jesus Christ our Lord Amen CHAP. X. The Contents of the tenth Chapter 1. Proofes from the Papists Baronius amisse in some points of the Paschall Supper Baronius Lucas Burgensis Sebastian Barradius and Maldonate prove a second Supper 2. Maldonate doubteth whether the Paschal be called a Supper Piscator censured 3. Tolet Suarez Bellarmine prove a second Supper 4. Bellarmine censured S. Cyprian cleered 5. Adam Contzen and Stapleton prove a second Supper Poculum bibatorium The Tricoenium accomplished 6. Christ was present at the First or Paschall Second or common Supper 7. The Jewes at their solemne feasts had double Commons 8. When the second Supper began about sixe of the clocke at night How long the second Supper lasted When it ended PARAGRAPH 1. Fifthly Proofes from Papists BAronius also ad annum 34. Numero 38. is much amisse in some points Two Suppers saith he were conjoyned in the Paschall feast or rather Vnius coenae duplex mensa a second course at the same Supper So farre well enough with a good interpretation In the first was the eating of the Lambe In the second was the Ceremony of unleavened bread But is it possible that so learned a man should thinke They did eate the Paschall Lambe without bread Or first gobble in the flesh and at the second course thrust in the unleavened bread after was it not the expresse Law to eate the one with the other The flesh roasted with fire and unleavened bread Exod. 12.8 Suppose we grant it to be a second course which indeede was a second Supper doe any of us eate our flesh at the first Messe and our bread at the second Messe And though it be said they shall eate it in the same night yet no man can justly imagine the flesh was eaten the first part of the night and the bread was crammed in after the first service Sense shall guide me above any Rituall and yet the Rituall both beginneth the paschall Supper with
the Scriptures 1 The New Testament in his Blood 2 The Blood of the New Testament 3 The Cup of the Lord. 4 The Communion of the Blood of Christ The blessed Eucharist consisting of both kindes is styled in Scripture 1 The Lords Supper And in what regards it is so called The Papists dislike the frequent use of this Phrase Casaubone confutes Justinian and Maldonate the Jesuites and calls it The Great Supper The most Divine Supper The Arch-Symbolicall Supper 2 The Table of the Lord 1 Cor. 10.21 With us it is commonly called Christ his last Supper And the reasons why it is called the last Supper In the Fathers it hath these titles 1 The Communion of Saints in the Apostles Creede 2 Peace of Christ Ignatius and Cyprian 3 A New Oblation Irenaeus 4 Mystery is a common appellation Augustinē 5 Life so called by the Africans Augustinē 6 The Oath and strictest band of Religion Augustinē 7 The Mysticall bread Augustinē 8 The holy Offering in regard of the offerings for the poore Augustinē 9 The Supper of God and the Lords Banques Tertullian 10 The Lords Testament or Legacie 11 A Communion prohibiting schisme and division and inclining to Peace and Vnion 12 A blessing 13 A giving of thankes 14 The Authentique performance of the Type Theodoret. 15 The Latines name is Missah the Masse which word some derive from the Hebrew or Chaldee and say it signifies A Tribute of a Free-will Offering of the hand Cevallerius dislikes that derivation The Heathen Greeke Priests dismissed their people with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Romans with these words I licet Missa est Whence the Christian Roman Church borrowes their Masse 16 The Greeke Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ministration 17 Sacramentum Sacramentorum c. Nicolaus de Cusa 18 God Tertullian Fol. 656 Par. 4 Eleventh Generall Wherein is inquired what speeches were used by our Saviour in the Coenaculum After the third Supper was administred The gratious Sermon of Christ His Prayer to God An Hymne 658 Tricoenium Christie Or the threefold Supper of Christ in the Night that he was betrayed 1 The Passeover wherein I consider 1 The occasion of this Discourse 2 The Introductories 1 What the Jewes used to doe at their ordinary meales 2 What they used to doe at their feasts 3 The Paschall Supper it selfe 1 As it was observed by the Jewes of those daies Here consider 1 What things the Iewes were commanded Which were of 2 sorts some were 1 Temporary In this I consider 1 The 7. great Passeovers recorded in the Old Testam 2 The 4. Passeovers specialized in the New Testament at which Christ was present Besides one more from which he was absent 3 How many Ceremonies were transitory namely 6. 1 They might chuse a Lambe or a Goate 2 They prepared it 4. daies before-hand 3 They bloodied their doores 4 They ate the Passeover in great haste shod girt staved rather standing than sitting rather sitting than lying downe at the first Passeover 5 They went not out of doores 6 They chose their next neighbours 2 Perpetuall to continue during the Iewish politie these were either 1 Propitiatory 14. 1 They were to chuse a Lambe 2 An unspotted one 3 A Male Lambe 4Vnder a yeare old 5 A Proportionable number were to eat it 6 All these were to be of the Iewish Church 7 It was to be killed on the first moneth of the Jewish yeare The yeare of the World when this first began is here handled 8 On the 14. day of that Moneth 9 Betweene the two Evenings 10 At Jerusalem 11 In one house 12 The People and not the Levites onely might kill the Lambe 13 They must dresse it whole In this are 5. other precepts 1 Rosie it with fire 2 Eate it not raw 3 Not sodden with water 4 The head with the legs 5 And with the purtenance 14 Every one was to bring an Offering according to his ability 2 Sacramentall properly only 3. 1 To eate the Passeover 2 To eate it with unleavened bread 3 To eate it with sowre herbes 3 Subsequent ceremonies 6. 1 A bone was not to be broken 2 The flesh was not to be carried out of the house 3 The Table-talke appointed 4 They continued the feast of unleavened bread seven dayes after 5 They were to leave none of the flesh untill the morning 6 What was left was to be burnt with fire 2 What they performed voluntarily 1 They washed 1 All of them their hands 2 Many their feete 3 Some their whole bodies 2 They consecrated their 1 Wine 2 Bread 3 Flesh 3 They imitated 13. of the Roman fashions saith Pererius A full intire tractate against Pererius who groundlesly holdeth that the Iewes in Christs time did conforme themselves in their feastings to 13. fashions of the Romans 2 As Christ and his Apostles kept it So farre as the Old Testament inforced New Testament hath related Whether at the eating of the Pascall Lambe were any servants present and administrant The summe of all as it were in a picture 3 The third Supper or Supper of the Lord the most blessed Eucharist Vide lib. 3. TRICAENIVM CHRISTI IN NOCTE PRODITIONIS SVAE The threefold Supper of Christ in the night that he was betrayed LIB 1. CHAP. 1. The Contents of the first Chapter 1. The occasion of this Discourse 2. The praesumptuous ignorance of some Caco-zelotes 3. The state of the question 4. Foure points propounded Three preparatory One decisive and determining These Preparatory 1. What course the Iewes tooke at their ordinary meates 2. What they used to doe at their Festivalls 3. What they especially practised at their Passeover 4. The mayne point is what religious or civill rites our Saviour more particularly observed when he kept the Passeover in the night of his apprehension PARAGRAPH 1. WHen I administred the thrice-blessed Sacrament of the body and blood of our Saviour Iesus Christ to my Parishioners among many other things I bad them take heed of the leaven of those refractory Ignorants swarming otherwhere who at and in the receiving of the holy Communion where so devour prayers are made where so sacred things are conferred refuse to kneele and to their chiefe objection that they must imitate our Saviour and his Apostles who did not kneele but sit or leane or lye downe PARA 2. I Answered that these presumptuous silly ones know onely the outside and not the inside of these mysteries that it is not clearely revealed in any place what posture was used or what was the bodily situation at the giving or taking of the body of our Lord but to build their pretended conformity on uncertaine and unknowne things is not conformable to reason much lesse religion sithence they by so doing doe make their imagination their onely originall their crooked will their onely rule PAR 3. THen did I enlarge the poynt that Christ and his holy Apostles except Indas who went out before the
Serm. de Caena Dom. pene in principio Parag. 2. p. 500. Christus finem legalibus Ceremoniis impositur us parari sibivoluit Pascha ex consuetudine Legis ea quari quae solennitas exigebat assum agnuâ—â— panes ezymos lactucas agrestes that is Cyprian in his Sermon of the Supper of the Lord almost in the beginning Christ being about to put an end to the Legall Ceremonies would have the Passeover prepared for him and those things to be provided according to the Custome of the Law which the solemnitie of that feast did require namely a rosted Lambe unleavened bread sowre â—erbes PAR. 2. VVE may not imagine they ate the flesh of the Paschall without unleavened bread nor yet unleavened bread alone in that supper without the Paschall-Lambe but were to be both served in and eaten together the end of rosting was for eating and the manner of eating the Lambe was with unleavened bread Exod. 12.8 They shall eate the flesh rosted with fire with unleavened bread and this precept is repeated Levit. 23.6 Numb 28.17 At the Even the 14. day was the Passeover of the Lord to be slaine and to be eaten the other Evening which began the 15. day with unleavened bread PAR. 3. MAymonides saith the Passeover may be eaten if they cannot get unleavened bread nor sowre herbes I answere it is not then truely and perfectly the Passeover the infinite wisedome of divine providence so sweetely ordeined this Sacrament that where Ewes and Lambes were fed there must needes be grasse and other herbes and naturally some wild herbes sprout up rather than the choycer herbes and may be sooner gathered picked washed and minced then a Lambe could be rosted In lesse time also might the flower be made unleavened either bread or cakes or wafers likewise the leavened Masse presupposeth the unleavened for if any flower be to be had at all it is unleavened before it is leavened So that the Jew neede not suppose the want of unleavened bread if they had any corne at all ye shall eate the Passeover with unleavened Bread and with bitter herbes therefore whatseover the Jew saith they might not eate it without either of these PAR. 4. BOth unleavened bread and bitter herbes must not onely be present but eaten and eaten with it else it was but an adulterate Passeover and a great spot or maime was in that Sacrifice was the flesh of the Passeover to be without bread especially in a Land of Corne Deut. 33.28 They may as well remove bread from being one of the materialls in our Sacrament of the Eucharist PAR. 5. IN the Sacrifice of thankesgiving they were to offer unleavened cakes or wafers Levit. 7.12 and yet besides the cakes he shall offer for his offering leavened bread with the sacrifice of thankesgiving of his peace offerings ver 13. And in the new meate offering or the first fruites unto the Lord they were to bring two wave-loaves of fine flower baken with leaven Levit. 23.16 17. And yet Leaven was wholly forbidden in divers things Levit. 2.11 No meate-offering which ye shall bring unto the Lord shall be made with Leaven for ye shall burne no leaven in any offering of the Lord made by fire I answere these words and they immediately following doe evince leaven is not excluded from all offerings but onely in burnt-offerings on the Altar As for the oblation of the first-fruits yee shall offer them unto the Lord but they shall not be burnt on the Altar for a sweete savour why so because the two wave-loaves of the first fruites were to be baken with Leaven Levit. 23.17 Briefely thus with Origen leaven was forbidden ad sacrificium non ad sacrificii ministerium ad sacrificium non ad esum that is it was forbidden in the Principall sacrifice not to the subservient ministers againe Levit. 23.18 Thou shalt not offer the blood of my sacrifice with leavened bread which is varied thus Levit. 34.25 Thou shalt not offer the blood of my Sacrifice with leaven Lastly in the Passeover offerings unleavened bread was excluded even from their houses and coasts in the feast of seven dayes which feast was called the feast of unleavened Bread Exod. 12.17 PAR. 6. THat the Israelites used any at all from their going out of Aegypt till they came into the Land of Canaan I doe not see prooved sure I am God saith Levit. 23.10 When ye be come into the Land which I shall give you leavened bread was permitted to be offered ver 17. So the Law of meate offering and drinke-offering was prescribed When ye be come into the Land of habitations Numb 15.2 and ver 18. And when you come into the Land whether I bring you then it shall be c. Likewise for the leavened wave-loaves of their first fruites this was not fulfilled in the wildernesse where they had no corne growing but the Law was to take force when they came into the borders of Canaan where corne was They carryed no Leaven out of Aegupt and within 33. dayes they were fed with Manna till they tasted of the old corne of the land of Canaan Josh 5.12.40 yeares did they eate Manna Exod. 16 35. In this journey from Ramesis to Succoth or at their resting places there they baked unleavened cakes of Dough Exod. 12.39 Josephus saith the Israelites lived on unleavened bread till they had Manna It appeareth not that they are leavened Manna nay rather it is probable that they did never leaven it For no Manna was kept above two dayes none above one day except the Sabbaticall Manna which was a wonder and except the re-memorative and miraculous Manna reserved in the pot for future times besides the taste of Manna was like wafers made with honey Exod. 16.31 If it had beene leavened it would have beene bitter or sowre cleane contrary to the taste of honeyed things againe Manna needed no preserving by leaven it was stedfastly good till the time by God appointed corruption could not seize on it on the other side all the leaven in the world could not keepe it from stinking and wormes and putrefaction if they spent it not by its appointed time to put leaven into Manna was to mingle things profane with sacred Dr. Willet on Exod. 12. quest 15. hath these words it is to be considered that in this first Passeover they were not commanded to eate unleavened bread seven dayes neither did they intend so much but they carryed their dough forth unleavened not for any Religion but for haste therefore that prescription to abstaine from leavened bread seven dayes ver 14. belonged to the perpetuall observation of the Paschall but the other Rites prescribed unto the 14. v. appertained to the first Passeover If Dr. Willet doe meane onely that the Israelites did eate unleavened bread the night of the Passeover but were not necessarily bound to keepe the feast of 7. dayes of unleavened bread till they came into Canaan I will not much oppose him both because
liquid nard which was powred on Christs head Mar 14.4 Was very precious and costly and that Nard also with which Mary anointed the feete of Iesus was so rich that the odour of the oyntment filled the house Iohn 12.3 who pleaseth to read learned and worthy curiosities on this point let him have recourse to Fulvius Vrsinus in his Appendix to Petrus Ciacconius his Triclinium nor shall I passe by it but discourse at large of anointings when I wrestle with Pererius PAR. 10. SEcondly concerning their blessings at the eating of the Paschall-Lambe the Iewes used much blessing blessings were in ordinary use therefore at extraordinary feasts and especially at this feast of feasts they were not wanting 1 Sam. 9.13 The people will not eate till Samuel be come because he doth blesse the Sacrifice afterwards they eate that are bidden Maymonides saith all communicants at the Passeover were to take off 4. consecrated cups of wine rich or poore men or women they might take 5. if they would but then they must say Psal 136. O give thankes unto the Lord c. each cup contained above a quarter of a pint as I guesse the blessing of the wine was none other than that which was used in ordinary forme blessed art thou O Lord which drawest wine out of the Vine a fourth part of an Hin of wine was exactly proportioned for a drinke-offering with the burnt offering or Sacrifice of one Lambe Numb 15.5 The Sacred Paschall-flesh and bread was not eaten without drinke The consecration of the bread was thus at the Passeover Blessed art thou O Lord our God King of the Universe in the eating of this unleavened bread this is the bread of affliction which our fathers ate in the Land of Aegypt quisquis esurit accedat Paschatizet whosoever is hungry let him eate of this Passeover Cuicunque opus est accedat Paschatizet whosoever ought or must take it let him approach and take this Passeover when the Table was furnished with the Paschall-Lambe with unleavened bread and sowre herbes and wine then did they eate and drinke and properly keepe the Passeover and fell to holy discourses That our most blessed Lord both washed when neede was and blessed all things as he ought let no Christian doubt that he strictly observed these agraphall traditions of men according to the Iewish forme commeth not into my Credo PAR. 11. BUt Reader thou wilt perhaps say here is much adoe about an antiquated ceremonie but what is the Iewish Passeover or the knowledge of the Rite of it now to us I remember a story of the old Poet who made an unpleasant beginning when he saw the people offended started up and desired them to hearken patiently unto the end and the end should declare that the beginning was not to be disliked the like say I now concerning my Tractate which may bee thought a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or needelesse peece of worke let them attend the issue and application and what resulteth from this discourse and then they will not so readily mis-judge it besides if I never made any digression but to cleere some questioned difficult or unusuall point let thy delight or benefit good Reader make thee remember the old proverbe that the farthest way about is the nearest way home and the old verse of Ennius Vnus homo nobis cunctando restituit rem that is One man to us by long delayes Did all our fortunes strangely raise Againe S. Paul saith 1 Cor. 5.7 Christ our Passeover is Sacrificed for us and there is no small resemblance betweene the Type and substance to inhere so long on the Jewish customes were impertinencie if our blessed Saviour had followed none of them but as they hold out a Lanthorne and alight to make Christs actions better knowne so is the disquisition necessary and the dwelling so long on them pertinent to many purposes But I answere without the knowledge of what belonged to the Iewish Passeover without distinguishing what were the temporary and what were the fixed and lasting Rites of this Passeover thou shalt never be able to know what our Saviour did practise when he ate the Paschall Lambe with his Disciples immediately before his death Luk. 9.31 Moses spake of Christs decease which he should accomplish at Ierusalem Moses was the schoole-master to bring unto Christ Gal. 3.24 The ignorance of Moses his Law draweth on with it the ignorance of Christs actions And by the exact discerning of the intention of the Law what Rites were to continue thou mayst be sure that Christ observed all and every one of them whether praeparatory Sacramentall or subsequent PAR. 12. FIrst Praeparatory he sent his Disciples for the choosing of a Lambe 2. It was an unspotted one 3. It was a Male-Lambe 4. It was under a yeare old 5. He had chosen before hand a fir number to eate it 6. None excluded out of the Iewish Church none uncircumcised did eate of it 7. He kept it on the first moneth of the yeare 8. He kept it on the 14. day for then it was killed 9. At the Even that in the beginning of the 15. day it was all ready 10. This was to be and was at Ierusalem 11. It was in one house to be eaten with well-fitted religious Table-talke concerning the Passeover 12. Not the Priests Leviticall but by Christs appointment the Apostles killed and prepared or caused the Passeover to be killed and prepared 13. They did dresse the Passeover whole rosted with fire throughly rosted not sodden at all with water the head with the legges the quarters with the purtenance So for the two Sacramentall Ceremonies 1. Christ and his Apostles did eate the Passeover with unleavened bread 2. Neither were the bitter herbes wanting Lastly for the subsequent Rites perpetuall not any one was omitted 1. A bone was not broken 2. No part of the Sacrifice was carried out of that private Sacrary 3. The table-talke was most holy 4. They continued the feast of unleavened bread and if Christ had lived longer he would have performed the Hebdomadall observation of that Paschall-feast with unleavened bread 5. They left none of the flesh till the morning 6. What was left was burnt with fire PAR. 13. ALL these points of fixed duration were exactly observed in Christs last Passeover For otherwise he had beene a breaker of the Law but as I proved before by undenyable arguments in divers passages and places Christ followed the Law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering number of precepts with a like number of performances he could not have helped us law-breakers but by keeping all of it Christ was the onely true observer of the Law Gal. 4.4 God sent forth his sonne made of a woman made under the Law to the intent that he might fulfill the Law Gal. 5.3 And when Christ was circumcised he was made a debtor to fulfill the whole Law I testifie againe to every man that is circumcised that he is a debtor to
God in fulgore in brightnesse such a great Priviledge of the first Temple Certainely the presence of God in Christ who was the brightnesse of Gods glory and the expresse Image of his person upholding all things by the Word of his power Heb. 1.3 was much more illustrious and glorious and the presence of Christ in the bright cloud when his face did shine as the sunne and his rayment was white as the light Mat. 17.2 was more resplendent 2. The fire falling from heaven upon the Altar made the people shout and fall on their faces Levit. 9.24 But when God bringeth in his first-begotten into the world he commanded all the Angels of God to worship him Heb. 1.6 Was it ever so sayd or done in the first Temple was the heavenly fire in Salomons Temple Did not also both a sound from heaven fill all the house where the Apostles were sitting and did there not appeare cloven tongues as of fire and sate on each of them Act. 2.2 c. which of these Miracles was greatest The fire of the Altar was to be kept in by humane helpe and Art this Sacred fire of tongues or grace needed no Art 3. But the Jewes had their Vrim and their Thummim in Salomons Temple God indeede spake to our Fathers at sundry times and in divers manners but hee hath spoken to us by his Sonne the heire of all things by whom hee made the world Heb. 1.1 c. By his Sonne whose Name is called wonderfull Counsellour the Mighty God the everlasting Father the Prince of Peace Isa 9.6 Was the Vrim and the Thummim on the brest-plate of the High Priest True but Christ was in the bosome of the Father Joh. 1.18 Were they to harken to the Vrim and the Thummim much more were they to hearken to the words which came from heaven concerning Christ and concerning the Apostles Heare ye him Mat. 17.5 The Vrim and the Thummim by its resplendencie guided onely some causes some people Christ was the true light and lightneth every man that commeth into the world Ioh. 1.9 Whose light was greater whose glory more firme or lasting Though it did prophecy yet we have a more sure word of Prophecie whereunto ye doe well that ye take heede as unto a light that shineth in darke places 2 Pet. 1.19 Fourthly the first Temple had the Arke and propitiatory what did that Arke figure out but our Saviour the keeper of our Sacred things before whom the Cherubines doe cover their faces and in whom are hid all the Treasures of wisedome and knowledge Col. 2.3 And in him dwelleth all the fulnesse of the God-head bodily ver 9. As for the Propitiatory of the Leviticall Law we have a better in the Law Evangelicall Christ forgiving us all our Trespasses Col. 2.3 c. He is our Peace Ephes 2.14 We are accepted in Christ the beloved in him we have redemption through his blood the forgivenesse of sinnes according to the riches of his grace Eph. 1.6 See our priviledge preferred before the Jewish in many Chapters of the Epistle to the Hebrewes Gods Sonne is our propitiation 1 Ioh. 4.10 1 Ioh. 2.2 Fiftly Had they an oyntment We have an Unction from the holy one 1 Ioh. 2.20 6. Had they the Pot of Manna Moses gave not that bread from heaven but my Father giveth you the true bread from heaven the bread of God is he which commeth downe from heaven I am the bread of life saith Christ He that commeth to me shall never hunger Ioh. 6.32 Had the Iewes their Altars one of Incense the other of burnt sacrifice had their Altar of burnt-offerings divers Priviledges strange and wonderfull Fire from heaven fire which never went out and yet consumed not the wood of which the Altar was made grant also that their Altar never stanke nor the place about it nor the holy meate-offerings and that never was flye there abouts nor did women ever suffer a plunge or abortion by the smell of the sacred offerings nor did Scorption or Serpent approach the place nor ever winde so boysterous but that a Constant Pillar of smoake was Pyramidally ascending grant also the traditionary miracle of the second Temple upon Herod's enlarging of it that it never rained in the day time till all the worke was ended least the labourers should be hindered but shewred downe sufficiently in the Night season grant all this say I and whatsoever more the factious Jewes invent or beleeve for the glory of their adored Sanctuary yet for all this our Priviledges goe beyond theirs and weight more than theirs though they were tryed in the ballance of their owne Sanctuaries For we also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.10 and this Altar is Christ say Ambrose and Bernard from those words Revel 6.9 I saw under the Altar Againe Moses and Aaron's Altar was made of Shittim wood and this wood was over-layd with Cedar by Salomon Altare vestivit Cedro the Altar he cloathed with Cedar and the Cedar he covered with gold we likewise have a golden Altar on which the prayers of all Saints were offered Rev. 8.3 And this Altar signifyeth Christ saith Dr. Estius and we must offer living Sacrifices Rom. 12.1 Medullata sacrificia Sacrifices that have no marow better than those which had hornes and hoofes Nor was Christ onely an Altar but on this Altar did hee offer the most blessed incense and the most blessed Sacrifice that ever was offered himselfe was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an offering on the Altar of Incense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.2 A bloody Sacrifice on the Altar of the Crosse in both a sweete-smelling Savour unto God an expiatory sufficient offering for the sins of the whole world Nor was he onely the holy Altar and the holy offering but he was also the most holy Priest and hath an unchangeable Priest-hood Heb. 7.14 He was made not after the Law of a Carnall Commandement but after the power of an endlesse lise ver 16. Wee are sanctified through the offering of the body of Iesus Christ once for all Heb. 10.10 He offered one sacrifice for sinnes for ever ver 12. By one offering he hath perfected for ever them that are Sanctifyed ver 14. He hath obtained a more excellent Ministery than Moses Heb. 8.6 yea or Aaron either and is the Mediatour of a better Covenant which was established on better promises ibid. the same Saviour being Priest offring and Altar which was in no other Law Now would I aske any indifferent man which Testament had the better priviledges Or what was there in their first that we have not by Christ in more ample manner fully accomplished in the second Temple Seventhly to conclude as they had their Passeover so Christ our Passeover is slaine 1 Cor. 5.7 If they had Prophets we have had Prophets if they had a voyce from heaven we had many if they raysed some dead many more were raysed in the New Testament for one miracle that they
he hath triumphed gloriously the horse and his rider hath hee throwne into the sea c. Then followes Miriams Amaboeum ver 21. Miriam answered them sing yee to the Lord for he hath triumphed gloriously the horse and the rider hath hee throwne into the sea as in our Cathedrialls some excellent voyce cheerefully beginneth some heavenly ditty and then the whole quire repeateth and resoundeth the same not without a joyfull quickning and reviving of devout affections PAR. 8. FRom this place of children questioning and Fathers teaching what belonged to sacred duties we may learne that instructing of youth in principles of Religion is very ancient God acknowlegeth it in Abraham Gen. 18.19 Nor was Adam negligent in that duty as may be probablized from Gen. 4.3.4 and 26. vers Die thy wooll well and it will never change colour Quo semel est imbuta recens servabit odorem Testa diu saith the Poet that is The barrell long doth keepe her primer sent Of that same liquor which it first did vent Timothy learned the holy Scriptures from a child 2 Tim. 3.25 It is the relation of the Iewes that they did instruct their children in the commandements so soone as they could eate bread They shall give me leave to doubt of that but this of Maymonides seemeth more true that they at the first gave them but a little quantity of the passeover and so trained them up by degrees and certainely at the passeover they had the whole discourse of their Case at the first passeover each Ceremony affording variety of talke some more than others and this they did yearely using fewer words when all were before well instructed but discoursing more at large where people were more ignorant the Master of the family being the Speaker in that Parliament So much be spoken concerning their Table-talke The Prayer MOst mercifull and gratious God who stintest the punishments of thy servants and sayest unto the devourer hitherto thou shalt proceed but shalt goe no further thou shalt bruize and wound but shalt not breake one bone I bow the knees of my soule unto thee and humbly doe supplicate unto thee that since I have offended and deserved punishment thou wilt be pleased to remember mercy in the middest of punishing and to restraine the fury of Abaddon and good Lord for Iesus Christ his sake commute the eternall torments which I have merited into the temporall chastisements which thou inflictest on me and then gracious God whatsoever I shall suffer I shall joy that thy wrath will end in loving kindnesse pitty and compassion most holy mediator say so be it and my soule doe thou answer Amen Amen CHAP. XV. The Contents of the fifteenth Chapter 1. The Ceremonies after their Table-talke 2. They continued to eate unleavened bread seven dayes 3. But it seemeth the Israelites were not bound to keepe the Festivall at their first Passeover or Exodus though they did eate unleavened bread 4. Nothing was to be left till the morning 5. They burned the remainder of the Passeover if any remainder were Reasons thereof Holy Sacramentall Reliques not to be prophaned The Romanes Protervia or Feast of frowardnesse PARAGRAPH 1. WHen that sacred Conference and Supper was ended or almost ended I judge other lasting subsequent Ceremonies of the Passeover to be these 1. That they continued their eating of unleavened bread for seven dayes after 2. That no part of the Passeover was to be left till the morning 3. That they burned with fire the remainder thereof if there were any remainder PAR. 2. THe next fixed subsequent rite was the continuing to eate unleavened bread seven dayes Exod. 12.15 Seven dayes shall ye eate unleavened bread even the first day shall ye put away leaven out of your houses for whosoever eateth leavened bread from the first day till the seventh day that soule shall be cut off from Israel most effectually is it precepted and ingeminated ver 17. Yee shall observe the feast of unleavened bread for in this selfe-same day have I brought your Armies out of the Land of Aegypt therefore ye shall observe this day in your generations by an ordinance for ever Exod. 12.17 In the first moneth on the 14. day of the moneth at Even ye shall eate unleavened bread untill the 21. day of the moneth at Even ver 18. see it further ratified the 19. and 20. verses No precept whatsoever concerning the Passeover is so largely and fully precepted Levit. 23.5 On the 14. day is the Lords Passeover and on the 15. is the feast of unleavened bread But how commeth it to passe that there is a memoriall for the 15. day and in Exodus for the 14. day I answere this place of Leviticus discriminateth the Sacramentall Passeover from the festivall solemnities of the Passeover the Passeover was indeede to be slaine on the 14. day toward night so both Exodus and Leviticus speaketh of the immolation and of the preparation yet was not the Passeover eaten or to be eaten till the even or betweene the two evenings when the 15. day began and then did they eate both the Passeover and unleavened bread as both Exodus and Leviticus accord nor might they eate the Passeover without unleavened bread nor unleavened bread in reference to that feast without the Passeover nor either till the beginning of the 15. day and though the Sacramentall Passeover was ended that night and the analecta or remaines if any were burned ere the morning yet the Paschall-festivity continued with unleavened bread and other sacrifices full 7. dayes inclusive including the Sacramentall Passeover Likewise Numb 28.16 is exactly the same distinction In the 14. day of the first moneth is the Passeover of the Lord in the 15. day of this moneth is the feast seven dayes shall unleavened bread be eaten killed on the 14. eaten the beginning of the Evening of the 15. day for on the first minute of the second evening began the first minute of the 15. day PAR. 3. NOw though it be generally confessed the eating of unleavened bread seven dayes was one of the lasting Ceremonies yet some question whether this was commanded to begin at the first Aegyptian Passeover That much feasting was then commanded I cannot thinke that they went out onely with unleavened bread is apparent that they are onely unleavened bread till Manna did fall Iosephus saith But they are not unleavened bread with a religious intent but for want of other bread saith Dr. Willet if he speake of the last 23. dayes I confesse they had no religious respect in the eating of unleavened bread for they had no precept to eate unleavened beyond 7. dayes in any sacred relation yet consider that the observation of 7. dayes eating unleavened bread was enjoyned before they went out of Aegypt and so they undoubtedly observed them Oh but saith Dr. Willet they went out in haste I answere haste and Religion may stand together yea they had beene irreligious in that point if they had not
have it but to the second supper And I am most sure they had soure hearbs enough at the eating of the Paschall Lambe The Iewes having but two suppers and having libertie to eate as little as they would of the first so they did eate some and that some of the Paschall was to be taken by tradition and practice of the Iewes in no greater quantity than an Olive and having no meatē or cates but a little unleavened bread with distastfull sauce in their second supper were poore feasts in the first and great night of Paschallizing solemnity Let mee adde The Pascha might be eaten either at the first or second supper or at any time of the night before the dawning of the day The Passeover was that I may so speake the standing dish for that nights Festivall And I have read a tradition of the Jewes that they closed their appetites by eating their last bit of the Pascha when they had satisfyed themselves before most of all with the Chagigah For though the Chagigah was not to bē brought to the Table much lesse to be eaten till thē first supper of the Pascha was neere ēnded or the greatest part of it legally performed since Bread and Wine the Roasted Lambe and sowre hearbes or sauce were the onely permitted food at the first of which wee have spoken bēfore yet when the second supper began they did eate more freely of the Chagigah than they did usually of the Pascha That God should ordaine a feast for his people and let them have onely a pittance of the sacred Typicall food and goe away with hungry stomacks is against the nature of a feast especially of the most wise and indulgent God his appointing Man would not serve man so Ezra 6.22 The returned captives of Israel kept the feast of unleavend bread with joy seaven dayes For the Lord had made them joyfull PAR 3. THe first instant of the seaven daies for the eating unleavened bread began at the beginning of the eating of the Paschall Lambe and the passeover was their first messe or rather their first supper The ending of the first was the beginning of the second and their merry feasting continued seaven dayes after In this second or usuall supper the Jewes might eate boyled baked stewed-meate as well as rost-meate PAR. 4. IN the Passeover or first supper they might have no other meatē but rosted and no other rosted meate but a Lambe In the 2. Chron. 30.21 The children of Israel kept the feast of unleavened bread seaven daies with great gladnesse yea seaven other dayes also of a voluntary devotion vers 23. For Hezekiah gave to the Congregation 1000. bullockes and 7000. sheepe vers 24. More plainly 2 Chron. 35.13 They rosted the Passeover with fire according to the ordinance but the other holy offerings sod they in pots and in cauldrons and in pans and divided them speedily among all the people Speedily that is even in the same night even in the same houre that they began to eate unleavened bread and the eating of the unleavened bread immediately and presently prepared the way to the eating of the Paschall Lambe so the boyled meate was not kept till next morning untouched but was speedily distributed among all the people Deeply consider the whole context and by the effects you shall apparently discerne their second supper distinguished from the first though not by those names of number Their Chagigah from their Pascha and the severall dressings of some of all the meate at one meale in the beginning of the first day of unleavened bread and severall offerings at the same time made ready the very night of the Passeover which offerings of the herd were spedily divided unto them in the first supper one supper did as it were touch the other Once more I desire you to weigh this point viz that the beginning of the first day of unleavened bread wa◠at their beginning to eate their Paschall Lambe For they did not eate unleavened bread till that houre and then they did eate it with the Passeover and with sowre hearbes Duplici coenâ fungebantur in ritu Agni Paschalis They had two suppers at the eating of the Paschall Lambe yea all their greatest solemne feasts as not onely the Passeover but Pentecost and the feast of Tabernacles whilest the Jewish policie flourished and whil'st their Temple stood were alwaies passed over with partaking of two suppers So farre excellently the worthy Ioseph Scaliger de emendatione temporum 6. pag. 571. What was granted to their other high feasts cannot be thought to be denied to the passeover which was indeed their most solemne chiefest feast and was ordeined on greatest occasions Yea seldome did the Jewes offer any sacrifice but they also feasted See the 1 Sam. 9.15 c. which custome it seemeth the heathen tooke from the Jewes for the heathens themselves did so It is observable from Theophrastus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when the Grecians offered any sacrifices they used to second them with feasting and carowsing Causabon hath observed it which custome it seemeth they tooke up from the Iewes Immolabisque Phase Domini de ovibus bobus Deuteronom 16.2 as it is in the vulgar both of Hentenius and Saintandreanus Thou shalt sacrifice the Passeover unto the Lord thy God of the flocke and the herd Vainly do some Jewes thinke a calfe might have supplyed the roome of a lambe because in great families one lambe could suffice Cornelius à Lapide truly answereth The Paschall Lambe was not ordained to satiate every one but that every one should have a part I say a little part But besides the eating of the Lambe they did eate other meats with which they filled themselves or rather drave away hunger as I say The constant offering for the first day which began at the eating of the Passeover was two young Bullocks and a Ramme seaven Lambes of the first yeare though one onely and that the first was properly the Paschall Lambe The meate offring was of flowre mingled with oyle and a Goate for a sinne offering Numb 28.19 c. Besides the Lambe saith Cornelius Cornelii à Lapide alios commedebant cibos quibus se satiabant They did eate other meates wherewith they did satisfie themselves namely those immediately before by mee named PAR. 5. CHrist saith hee as may be more fitly said stood when hee did eate the supper of the Lambe Ribera is directly against him de Templo 5.3 But he did Recumbere lye downe at the common supper which followed the supper of the Lambe And from this common or second supper hee rose to wash their feet and recumbed againe So hee Of the first point I doubt and incline rather to those who thinke he sate But I forbeare repetitions and conclude with the Jesuite That there was a common Supper after the Supper of the Lambe Surely Ribera de Templo 5.3 in fine erreth to say it was the consent of many that Saint Iohn spake