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
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
gradations in termes unconfused and proprietie of Language 1. The preparing of the passeover may imply the choosing of a fit legall Lambe 2. Then succeeding the slaying of it 3. There was the making of it ready that is flaying paunching washing dressing and roasting it 4. Lastly followed eating of it Sixtly when the Disciples had made ready the Passeover it is likely that S. Peter S. John went out to meete him for he cometh in the Evening with the 12. Marke 14.17 and the Preparers went from him forth before as it is vers 16.7 Most certaine it is Christ appointed his Disciples to prepare and make ready the Passeover in which is necessarily included the immolation and himselfe came not till the Evening that is till the exact houre when all things were made ready and when it was to be eaten PAR. 7. IT is a great misprision of M. Iohn Weemse of Lathoker that the Lambes of the passeover were killed at the Altar and brought home to their houses and his proofe is lame from Luke 22.7.8 that the Master of the house caused them to bring backe the Lambe to his house for what intimation is in that place yea or in any place of Scripture that it was so generally either precepted or practised there is no mention of Altar or bringing backe of the passeover but rather the contrary The Apostles were to prepare it the place inquired and resolved upon was an house the preparation was in an house the manducation in a guest Chamber ver 11. One Altar for there was but one could not receive so many thousand Paschall Lambes as was killed within a few houses But in their houses was the passeover slaine and in their houses flayne there was it eaten In all the Evangelists the preparation even from before the slaying to the eating seemeth to be included within the compasse of the House and the Iewish professors runne with might and maine for the democraticall immolation but the people never slew any sacrifices on the Altar PAR. 8. THe next durable ceremony is the rosting of it whole Exod. 12.8 They shall eate the flesh rosted with fire and ver 9. eate it not raw nor sodden at all with water but rost with fire his head with the legges and with the purtenance thereof In which divine words five precepts are comprehended 1. Thou shalt eate the flesh rosted with fire I omit the naturall reasons that rost meate hath lesse crudities than boyled meate that it is wholesome feeding that it is best for supper-meate and more hearty foode and more pleasant to taste I omit Reasons congruentiall that some might have wood nearer than they could have water the waters might be troubled by accident PAR. 9. Mine opiâ—ion is the mystery lay in these things Principally to signifie the extremitie of heate paine and affliction and as it were the torrid Zone under which Christ laboured sweate and languished upon the Crosse 2. To put them in minde how the Israelites themselves were as I may so say tosted and rosted in the Brickilnes of Aegypt and in the Lime-kilnes thereof Here the difference is to be observed betweene the Primary Paschall-dish and the other Paschall-Solemnities betweene the passeover and the feast of the passeover betweene the Sacrament and Sacrifice The offerings might be either sod or baked or rosted or otherwise dressed the passeover the Lambe must be rosted 2 Chron. 35.13 At the great Passeover of Iosiah they rosted the Passeover with fire according to the ordinance PAR. 10. SEcondly this was the next precept Eate it not raw Exod. 12.9 In this poynt you may not thinke that the Israelites would have eaten raw gobbets of beasts slaine if they had not beene forbidden they needed no inhibition to abstaine from raw flesh or that God esteemed them as Canibals or as dogges to gnaw on raw-undressed flesh but by raw halfe-rosted or raw-rosted is meant and by not raw is meant not greene as we use to call it not in his blood the blood or bloody-gravy may not swimme in the dish or besmeare the mouth of the Eaters as is practised at the Tables of many wanton stomacks The spirituall meaning might be against luke warmenesse in Religion against halfe-services in holy things God will not have body alone or soule alone hee will not have halfe thy prayers whilst the great Compasser of the earth and wanderer of the world hath the othâ—r part of thy straying conceptions Thy devotions must be intire Matth. 22.37 Thou shalt love the Lord thy God with all thy heart with all thy soule and with all thy minde It is added Luke 10.27 With all thy strength To walke in all Gods wayes Deut. 10.12 God findeth fault with the Angell of the Church of Sardis that his workes were not perfect before God Rev. 3.2 God likes not the Laodicaean temper Rev. 3.15 Thou art neither hot nor cold I would thou wert cold or hot so then because thou art lukewarme and neither hot nor cold I will spew thee out of my mouth Raw meate is undigestible and commonly spewed up againe To these things used among men God alludeth and therefore forbiddeth raw-meate Hither you may referre those precepts Levit. 19.19 and apply it against the Hypocrites of our dayes who are forsooth all for the first Table Gods Religion is their onely care but they esteeme not the duties of the second Table these cleanse the out-side but not the in-side PAR. 11. THe third precept was this Not sodden at all with water the Hebrew runneth Not sodden sod in water washed it must be in water perhaps hot water and rinsed it might be to cleanse it from filth or blood soked also it might be for the better defecation parboyled it might not be much lesse sodden Maymonides saith it might not be so much as basted or dripped with water yet in his opinion it might be basted or smeered with wine oyle or any other liquor Butter was permitted in all likelihood to keepe it from burning they were to eate roasted flesh not scorched or burnt Lambe especially in the Land that flowed with milk and afforded much butter He is distempered who thinketh that God prescribed distempering food meate parched like coales rather then well-ordered well-cooked meate in so extraordinary a sacrifice and Sacrament In the great Passeover of the good Iasiah other Sacrifices indeed were boyled in severall instruments but the Passeover the proper Passeover was rosted 2 Chro. 35.13 The vertue in sod meate is extracted in rost meate contracted Sod meate spends its strength in the pottage or some part of it in bettering the broth more than the rost doth I have heard of some who have spoyled their meate to make good pottage If any one aske what was the substance of this shadow and why water was forbid and fire permitted I am loath to give this reason that the great inundation by waters was passed but the fire of conflagration was pointed at or that Moses his taking out
hasted they had haste and were in all haste till the Armies of Aegypt were drowned Now this being 7. dayes from the eating of the Paschall-Lambe the inhibition of leavened bread conduced more to hasten their haste For unleavened bread or manchets or cakes are sooner made than any flower or bread can be leavened make ready quickly three measures of fine meale saith Abraham to Sarah Gen. 18.6 She could not so soone have leavened and made it ready for eating Moreover the eating of bread of unleavened bread of unleavened bread for want of other or for necessity excludeth not devout intents or performances if a Religious observation was appointed a naturall duty may concurre with an holy end At all their feasts they satisfied nature either wholly or in part these civill or naturall respects did joyne hand in hand with devout and Sacred intentions Lastly the Divine Scriptures are to be understood literally as they offer themselves in their first sense to the hearer or reader if there follow no inconvenience or absurditie therefore in the commandement to eate unleavened bread 7. dayes is included a sacred duty and an holy observation might be performed though they had no other bread to eate though they were in want and necessitie and haste See this precept of eating unleavened bread 7. dayes recommanded Deut. 16.2 c. that you may not doubt but it was eternall pro statu illius politiae not absolutely but periodically aeternall PAR. 4. ANother subsequent fixed ceremony was this Exod. 12.10 Yet shall let nothing of it remaine untill the morning This precept was not absolute and irrespective even at the first Passeover if it had beene exactly necessary there needed no second annexed command in default thereof viz. that which remaineth of it till the morning ye shall burne with fire ibid. In this sixt precept the first of these two observe that the Israelites might eate of the Passeover often if their stomacke served them till almost the very morning and I have read it as a tradition that the last meale which they ate that night was a bit or morcell of the Passeover as the last draught they dranke that night was of Sanctified wine Certainely great reason there was that nothing should be left untill the morning for the Aegyptians might have profaned it dogges might have torne it and if there were any part left some perhaps might have worshipped it As it was to be rosted whole so they might eate it wholy if they could conveniently without gluttony excesse or any other intemperancie and if the number of Communicants had beene great and the Lambe but little and adaequate for them Voluntary offerings might be eaten on the first day and if any remained it might bee eaten on the second day but on the third day the remainder of the flesh was to bee burnt with fire Levit. 7.16 c. If any flesh of the Sacrifice of Peace-offerings be eaten at all on the third day it shall be an abomination Levit. 7.18 The flesh of the Sacrifice of Peace-offerings for thankesgiving shall be eaten the same day that it is offered he shall not leave any of it untill the morning Levit. 7.15 he might eate of it any part of the day or any part of the night the strictest Law of all was for the speedy consuming of the Passeover of all other that must not be kept lest it bee dis-religionized or adored let them consider this precept who long keepe the blessed Sacrament never without some possible danger sometimes likely sometimes apparent from wormes theeves mice nastinesse mouldinesse stinke c. And yet because God never liked intemperance rather than they should play the gluttons and cramme their guts too full he commanded them to burne that which was left and this was an unchangeable closing and parting ceremony PAR. 5. THe next subsequent fixed ceremonic was this they burned the remainder of the Passeover if any remainder were no sinne it was to burne it a sinne it had beene not to burne it Flesh if any were left and bones were certainely to be burned no Passeover was exempted from this conclusive Ceremony and binding precept not fading by time till the death of the Messiah Iunius questioneth whether the skin were burnt with fire and resolveth for the affirmative I thinke the skin and entralls with its ordure were removed a good while before the eating of the flesh and if they were burnt as doubt may be made of the wooll and of the skin they were burnt either before the manducation of the Sacrament or in another fire after the end of all for if they were burnt after the full end of their Paschatizing banquet no shadow of reason evinceth or probabilizeth that the Sacrae reliquae sacred reliques of the flesh if any were or of the bones for whose not breaking such strict order was given were consumed in the same fire which the retrimenta excrementa Naturae the retriments and excrements of nature or ordure were Reverend opinion or estimate of things once sacred perswadeth the contrary Heathens would say such a mixture were an abhomination Divinis rebus suus constet honos intemeratus let holy things be attended with reverence as the whole Lambe was rosted with fire so the residue or remainder was to be burnt with fire they burned the remainder thereof with fire if any remainder were Exod. 12.10 Ye shall let nothing of it remaine untill the morning and that which remaineth of it till the morning shall ye burne with fire it is repeated thus Numb 9.12 They shall leave none of it unto the morning nor breake any bone of it the coupling of these together doth shew it was an eternall ceremonie though Iunius opineth this ceremonie seemeth to be peculiar unto this first celebration of the Passeover This excellent reason about this point may be given Levit. 7.15 The flesh of the Sacrifice of the Peace-offerings for thankesgiving shall be eaten the same day that it is offered he shall not leave any of it till the morning but the Passeover was an Eucharisticall Sacrifice Cornelius Cornelii â lapide maketh this ceremony to be perpetuall for it seemeth not consonant to so great a devout Sacrament that the dogges might gnaw the bones thereof nor other profanation to be used to any part of it it s an old Proverbe used by Aulus Gellius 13.16 Inter os offam betweene the mouth and the morsell many mischances may come which is all one with that Multa cadunt inter calicem supremaque labra that is Betweene the cup and upper lip Many times the Wine doth drip or Full many dangers quickely slip But how many sort of abuses or prophanations might be used to the reliques of that Sacred banquet if they had not beene burnt who knoweth therefore God who onely did foreknow did also provide an antidote to such horrid abuses by burning what was left the Romans had one kinde of Sacrifice which was called Protervia Frowardnesse
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
cum aetate luctatur effugit pueritia sed retrahitur that is 'T is a most insolent custome that a company of Servingmen must stand round about the Table waiting upon their Master whilst he sits at Supper when we are set downe to Supper then one forsooth must tread-out our spitting and spawling another must take up that which the drunkards have let fall under table another carves up the costly foules and carrying about his cunning hand this way and that way disjoynts the legges and the wings unhappy wretch who was borne for none other purpose but to a cunning Carver onely of the two he is the more wretched who doth teach it for pleasures sake more than he that learnes it because of necessitie another waytes on his Master to attend him with wine and he forsooth must be attired like a Virginella that so he may seeme young and contend with age his youth is past but he would faine if it were possible draw it backe againe he intimateth also the censors of the guests obsonatores quibus dominici palati notitia subtilis est To them were added Tasters and carvers analectae servi which tooke up the remainders of Supper or the things which fell from the board more than one Analect whereas almost the meanest housholder had one or more to tend on him at Feasts we cannot imagine that our blessed Saviour and twelve others of his Apostles were without some Administrants It must be acknowledged that as it is not impossible so it is very improbable that thirteene discumbing should serve themselves without any other assistants we can hardly suppose such a thing at our Refections which yet were and are more commodious for such ministeriall subserviency then the discubitory beds of the Iewes or Romanes especially on their feasting dayes and yet more especially on this great Feast by how much sitting with shooes on they can sooner aptlier and easier stand and goe from place to place and move or bring any thing to the Table or carry and remove any thing from it then they could on discubitory beds whence it was harder to arise and more cumbersome to addresse them and put on their shooes if not their cloathes also When our Saviour arose to wash his Apostles feete observe the preparation specialized besides what was omitted as putting on of Sandals or the like He riseth from Supper He laid aside his garments he tooke a towell and with it he girded himselfe Ioh. 13.4.5 and after he had washed their feete he tooke his garments put them on and did sit downe PAR. 7. THe Iewes were appointed to have a company of the yonger and inferiour sort to aske questions and heare the Rememorative Table-talke but this was a fixed Ceremony and therefore Christ omitted it not and whom should he have in all likelihood but some of his 72. Disciples For they were as children in comparison of the Apostles who were as fathers Our Saviour himselfe mentioneth two distinct sorts at the Table at that Table one greater that sitteth at meate and one that doth serve Luke 22.27 and yet even the Servitors were esteemed and called by Crassus the animated instruments of houshold affaires Comiter servum in sermonem admitte in consilium in convictum amicum invenies Seneca Epist 47. Be affable to thy servant in thy common discourses in thy counsell at meate and meale and thou shalt indeere him unto thee and make him thy friend Some servants have beene even to wonder faithfull and carefull of their Masters and have voluntarily shed their owne blood for them So was Eros to Antonius and in the times of the great proscriptions many more Naamans both maid-servants 2 King 5.3 and his men-servants ibid. ver 13. gave him better advice than himselfe and being followed proved benificiall to him above expectation Vertue knowne and alwayes stedfast draweth on the love of all by-standers as the loadstone attracteth iron and if it breede love in others it raiseth admiration in servants They who behold the divine worth the glory of the Creator the love of the Redeemer the sweet refreshing of the Comforter and see it as it were but a far-off cannot be so ravished with it as Gods sons and servants who daily discerne it and feele warmer flames of zeale piety and conformitie to the divine will O Lord I am thy servant I admire and love thee for thy selfe and in my most rectified reason acknowledge thee the chiefest good the onely good such a good as if it were in my power I would not alter nor wish any way altered I meekely praise thee for being as thou art for thou continuest such as nothing can be imagined better either in it selfe or in the common eating its goodnesse of which I have found manifest experience and therefore among other things The Prayer MY God my God I humbly blesse thee that thou hast prolonged my life and sent me such a portion of health that I have made an end of this first Book and I entirely desire thy fatherly goodnesse to continue thy gracious favours unto me that the rest of those Workes which I have undertaken to declare thy truth may be also accomplished and published and that thereby thy great name may be glorified and the soules of the Readers and my selfe edified and that for Iesus Christ his sake Amen PAR. 8. BEhold then the Summe of all that hath beene delivered by me as in a Picture A faire upper-Chamber well furnished A Table almost foure-square in it decently adorned Three Bedsteeds with their furniture one on each of the three sides of the Table the fourth side standing uniclosed and open on which they might either sit or lye downe but most probably they sate and lay not downe at the Passeover which was in a short time dispatched for the first Supper was quickly ended in the first Passeover were no such discubitory-beds Our Saviour and the Apostles washing After washing Vnleavened bread brought in A Lambe An unspotted one A male Lambe Under a yeare old served in in one dish Soure herbes were also set on the Table in all likelihood salt it being the generall Condiment All Consecrated as well as the wine The number of the recipients was thirteene Christ and the twelve Apostles All of the Iewish Church This was all done on the first moneth of the Iewish yeare On the fourteenth day of that moneth Betweene the two Evenings At Ierusalem In one House The Lambe was dressed whole Rost with fire Not eaten greene or rawish but thoroughly rosted No part sodden with water The Head with the legges altogether And with the purtenance altogether So was it eaten and A bone not broken No part of the flesh earried out of the House The Table-talke of our Saviour equall in goodnesse if not better than was commonly appointed No part of the flesh left till morning Or If any was left it was burnt with fire The Servitors or Attendants No certainty who they were
Iewish Passeover our blessed Saviour was crucified Fol. 99 Par. 15 Christ kept the Law exactly Fol. 100 Par. 16 The houre of the day that the Iewish Passeover was kept in the severall beginnings of the day by severall Nations The Iewes began from the Eveneng Fol. ibid. Par. 17 In the New Testament the reckoning was from the morning Fol. 101. Par. 18 The houre of the day was a lasting fixed Ceremony It was to be slaine betweene the two evenings the divers meaning of the word Evening Maymonides reproved Fol. ib. Par. 19 It was to be eaten betweene Sun-set and any time till towards the morning against the opinion of Scaliger It was usually eaten after the beginning of the second Evening and not long after sun-set Fol. 102 Par. 20 The fixed houre more explained Fol. 103 The Contents of the eleventh Chapter Par. 1 IT was a lasting Ceremony to keepe the Passeover at Ierusalem and not as any man fansied yet this precept binded them not till they came to Ierusalem and notwithstanding under good distinctions may truly be sayd to be no fading but fixed Ceremony Fol. 105 Par. 2 A most memorable passage from Munster concerning the last great fast of the Iewes The Iewes keepe no passeover now because they are outed from Ierusalem Fol. ib. Par. 3 The Iewes were to roote out the Names and Places where Idolatry had been Cities were sometimes so called from the Idols in that place worshipped Fol. 106 Par. 4 Not till Davids time was the particular place known where the Temple should be Fol. 107 Par. 5 Davids great care for the Temple so soone as he was enthronized Fol. ib. Par. 6 That hard place explained We have heard of it at Ephrata we found it in the fields of the wood Fol. 108 Par. 7 The Psalme 132. not made by Salomon but David Fol. 109 Par. 8 Solomon kept the first Passeover at Ierusalem Fol. 110 Par. 9 The Israelites left all their cities even almost emptie to goe to Jerusalem and eate the Passeover God kept them when they forsooke him all mischiefe fell upon the City the Temple the People Fol. ibid. Par. 10 Five things in the first Temple which were not in the second the fire from heaven which lighted on the Altar the Urim and Thummim was not in the second Temple Bathchol and its signification the Arke was not in the second Temple in this third the Arke Ribera includeth the two other of those famous five things Fol. 111 Par. 11 Divers reckonings and estimates what those five things were Ribera censured the Jewes confuted Fol. 113 Par. 12 The last Temple had more glory than the first by the presence of Christ our Messiah and it is cleared by divers memorable particularities Fol. 114 Par. 13 The Passeover from the restauration of the second Temple by Zorobabel till Vespatian and Titus destroyed it Fol. 116 Par. 14 The miseries at the Passeover when the second Temple was destroyed and the ensuing calamities of the captive Iewes Fol. 117 The Contents of the twelfth Chapter Par. 1 THe Paschall Lambe was to be eaten in one house and slaine not in the Temple but in the house commonly More Lambes might be eaten in one great house It might not be eaten without doores No salvation without the Church Schisme is forbidden Fol. 118 Par. 2 Not onely the Priests but the people of Israel migh kill the Paschall-Lambe the people might not slay any other Sacrifice nor the Levites ordinarily but the Priests onely Every one in the Congregation of Israel did nat slay the Passeover but the Chiefe in one houshold Maimonides rejected Bellarmine truly avoucheth this duty of offering the Paschall-Lambe to belong to the priviledge of the first-borne before Aaron or his sonnes were chosen to be Priests Fol. 120 Par. 3 The Levites might offer the sacrifice of the Passeover for the Priests if the Priests were not sanctified and the Priests might slay the Paschall-Lambe for the people if the people were not sanctified Fol. 221 Par. 4 Whether the head of the family himselfe must of necessitie slay the Passeover or whether he might depute another in his place Barradius rejected for saying Christ himself slew the Passeover Fol. 122 Par. 5 A strange story out of Suidas Fol. 123 Par. 6 The Apostles prepared the Passeover before Christ came Fol. ibid. Par. 7 The Passeover was not slaine at the Altar neere the Temple Fol. ibid. Par. 8 The roasting of it whole is another fixed Ceremony Fol. 124 Par. 9 They were to eate it roasted with fire Fol. ib. Par. 10 They were not to eate it raw Fol. ib. Par. 11. Not sodden at all with water Fol. ib. Par. 12 The head was to be roasted with the legges Fol. 125 Par. 13 They were to roast the Purtenance also Fol. 126 Par. 14 The Jewes came not emptie but offered according to their abilities and Christians are to equalize if not to exceede them Fol. ib. The Contents of the thirteenth Chapter Par. 1 BRead and water imply all necessary foote and sometimes full store Fol. 128 Par. 2Vnleavened Bread was not to be eaten with the Passeover and the flesh of the Passeover not to be eaten with any other save unleavened bread Fol 129 Par. 3 Maymonides confuted Fol. ib. Par. 4 Spure herbs must of necessitie be also eaten with the Passeover Fol. ib. Par. 5 When leaven was permitted when the use of it forbidden Fol. ib. Par. 6 The Israelites ate no leavened bread from their comming out of Aegypt till they trod on the borders of the Land of Canaan Fol. 130 Par. 7 Leaven betokeneth either good or evill Fol. ib. Par. 8. Illyricus his criplex fermentum Fol. 131 Par. 9. How unleavened bread is called bread of affliction Fol. ib. Par. 10. What are the best Monuments Fol. 132 Par. 11. The precepts of bitter herbes is a durable Rite Fol. ib. Par. 12 Why bitter herbes were to be eaten Fol. ib. Par. 13 Christ ate ths Passeover with bitter herbs and the Mysticall signification Fol. ib. Par. 14 The bitter herbes mentioned in the Law Fol. 133 Par. 15 The Jewes used herbes for meate as well as for sauce Fol. ib. Par. 16 Salt and Vineger were not onely the Jewish sauces Fol. ib. The Contents of the fourteenth Chapter Par. 1 THe not breaking of a bone was a perpetuall Ceremony Not a bone of Christ was broken Fol. 114 Par. 2 The marrow of the Paschall Lambes bones might not be taken forth the Mysteries thereof and of not breaking of a bone Fol. ib. Par. 3 No part of the flesh of the Lambe was to be carried out of the house Fol. 115 Par. 4 The Reasons and the mysteries thereof Fol. 135 Par. 5 The Table-tlake was another Concomitant fixed rite what it was in particular Fol. 136 Par. 6 Gods great care of keeping memorials Fol. ibid. Par. 7 Whether they sang at the Passeover or no and what they did sing Fol. 137 Par. 8 Instructing of youth in the Principles
Religious thoughts must be produced into Acts. 6. In the sixt glorious passeover of Iosiah were most royall offerings both for the Pascha and also for the Chagigah which exceeded the offerings of Hezekiah 7. Salianus against Vatablus both reconciled 8. The Masters of the family killed the Passeover but the Priests slue the Festivall offerings Levites might not sacrifice without divine inspiration or great exigents any Levite might sacrifice the proper Passeover for his owne family or for the impure 9. In what sense Priests are said to profaine the Sabbath the Temple Sacrifices and Circumcision chase away the Sabbath 10. The seventh extraordinary great Passeover was foreprophecyed by Ezekiel but not accomplished till the returne from captivity in the dayes of Ezra and Nehemiah PAR. 1. THe fifth great Passeover was in the time of Hezekiah a 2 Chro 30.15 2 Chron. 30.15 For I passe by Hezekiah his precedent reformation of taking away the high places and breaking the Images and cutting downe the groves and breaking in peeces the brazen Serpent which Moses had made to which the Israelites burned incense b 2 King 18.4 2 King 18.4 I omit also the preparatives to this great passeover and begin at the 15. verse Where it is said The Priests and Levites were ashamed for their sins and the sins of the people and sanctifyed themselves And the people received the passeover though they were not sanctifyed and in the second moneth Wherefore the people themselves or the Masters of the families killed not their Lambes for the passeover as was their wonted guise or custome at other times But the Levites had the charge of killing the Passeover for every one that was not cleane ver 17. PAR. 2. FOure other things are most observable about this passeover First that they who were not cleansed and yet did eate the passeover otherwise then it was written were prayed for by the King and the forme of Hezekiahs prayer was The good Lord pardon every one that prepareth his heart to seeke God the Lord God of his Fathers though he be not cleansed according to the purification of the sanctuary ver 18. c. And that you may know the great power of the hearty prayers of a King even of Hezekiah as well as of David and Solomon in other cases The Lord harkened to Hezekiah and healed the people For the Kings heart was cleane when the Priests Levites and peoples were uncleane PAR. 3 THe second passage is this that whereas other passeovers lasted but seven dayes what was wanting in the former part of their more perfect sacrifice was supplyed in their voluntary assumed devotions the whole assembly tooke counsell to keepe other seven dayes and did keepe other seven dayes with gladnesse ver 23. Yea a great number of Priests belike before unsanctifyed sanctifyed themselves ver 24. By which redoubled acts both of priests and people we are taught if our prayers or our owne wandring thoughts or the sierce suggestions of Sathan not to give over but to reunite our forces to renew afresh our indeavours to double the times of our holy exercises and be thou assured good Christian though the devils temptarions doe trouble thee and vexe the these repeated and more perfect prayers of thine doe more afflict and torment him and all his infernall crew PAR. 4. YEt that is not all nor the chiefest joy but toward the end of this Festivall that the people may know also the efficacy of Sacerdot all benediction both the Priests and Levites arose and blessed the people and their voyce was heard and their prayers came up to his holy dwelling place even unto heaven ver 27. which was the third observable puncto in this great Passeover PAR. 5. THe fourth and last memorable passage was that after all this was finished All Israel that were present brake the Images in peeces cut downe the groves threw downe the high places a 2 Chro. 31.1 and Altars a 2 Chron. 31.1 Whence we may learne that good sincere hearts are more devour after their religious exercises that holy performances make deepe impressions and bring forth fruites of amendment and end in no end but reformation Reformation I say not popular which is never aright but regular generall wherein Inferiours are guided by Superiours and these by Gods Word PAR. 6. THe fixt most glorious passeover was in the eighteenth yeare of the devout Josiah as appeareth b 2 Kin. 23.21 2 Chro. 35.1 2 King 23.21 and 2 Chron. 35.1 c. Toward which were given for passeover offerings 37000. Lambes and Kids and for other offerings 3800. Oxen the first fort was of the flocke meerely for the Pascha and them the Master of each Family killed and they were rosted whole and eaten by the family as God commanded by the hand of Moses the second sort were of the heards 3800 Oxen some say Calves among them these were for the chagigah for the Feast offerings and other offerings some of these holy offerings they sod in pots cauldrons and pans and divided them speedily among the people of the other part they made whole burnt offerings of which the people had no portion at all but the fire consumed all observe further things were prepared the same day to keepe the Passeover and to offer burnt offerings on the Altar of the Lord c 2 Chr. 35.16 2 Chron. 35.16 And unto the Pascha was annexed the Chagigah after their eating the passeover with sowre herbes they made up the rest of their supper a Reare or a second supper as you may well call it with other comfortable and pleasant meates according to the Law this exceeded Hezekiahs passeover both for number of paschall and other offerings and for being kept in a more legall way for the time viz. in the first moneth and because all sorts of men were more sanctifyed at the beginning of Iosiah's passeover then at Hezekiahs PAR. 7. ERe I part with this passeover I cannot let slip that there is a great question betweene two learned men Vatablus and Salianus viz. Whether it belonged to the Priests onely or to the Levites also to offer sacrifice Vatablus saith Levitae immo laverunt Pascha mactabant victimas The Levites slew the passeover and killed the beasts for sacrifices Salianus a 2 Chr. 35 11 confuteth him saying Nusquam invenies hostias â Levitis jugulatas mictatio hostiae vel maxime ad Sacerdotes pertinet so it should be read you shall no where find that the Levites killed the Sacrifices the slaying of them most properly belonged to the Priests b 2 Chr. 29 22 2 Chro. 29.22 They that is the Priests as is truely expounded killed the Bullockes and Lambes received the blood sprinkled it on the Altar This duty is layd on the Priests the sonnes of Aaron c Levit. 1.5 Levit 1.5 c. Againe Num. 18 3. The Levites shall keepe thy charge◠and the charge of all the Tabernacle onely they shall not
They ate the Passeover in great haste with their loynes girt 29. Loose hanging vestments used ordinarily by the Iewes Close well-girt apparell on speciall occasions 30. Their haste is proved from their being shod the Hypallage of Calceamenta in pedibus instead of pedes in Calceamentis paralleled 31. Going barefoote was a signe of sorrow 32. Wearing of shooes or sandals betokened haste 33. The staffe in their hand did argue their haste 34. In their hand these words doe not signifie that their staves were never out of their hands 35. Iacobs staffe passing over Jordane 36. The usefulnesse of a staffe 37. The Talmudists say it was not eaten in such haste ever after 38. Nor was there any need of such haste 39. A two fold haste simple and comparative 40. The words Exod. 12.25 Ye shall keepe this service denote rather the substantialls then the Accidentalls of the Passeover 41. A specious objection that all the precepts of the Passeover were to be kept the answere thereunto from a knowne distinction from the authority of Maimonides from other learned Christians Skilled in Hebrew Criticisme from the sacred Text. PARAGRAPH 1. THe last Passeover which Christ kept comes now to be handled what our most blessed Saviour did six dayes before the passeover see most exactly and curiously set downe in each particular in Christs Itinerary made by a Franc. Lucas Brugens in Itinera p. 16. 17 Franciscus Lucas Brugensis pag. 16. and 17. and b Selneccer fol. 440. c. Christian Padagog Selneccerus in his Christian Paedagogy fol. 440. c. The absolute full manner how he received that last Jewish Passeover cannot be perfectly understood many many things are omitted I doubt not but more is omitted then written or infallibly deducible from things written we have no surer rule then the Jewish observation of eating the Passeover in the dayes of our Saviour for as I sayd before certainly hee transgressed not the Law here Reader siste gradum stay and consider because inopina are graviora I give thee warning I will not goe the nigher way into Canaan which I could in a short time but with the Israelites by the conduct of a pillar of smoake and a pillar of fire I intend God willing to lead thee to and thorough Iordan yea thorough the deepe Seas on dry foot thorough the thorny and troublesome Wildernesse up hill and downe hill adversaries on every side if thou wilt walke along with me I doubt not but God will vouchsafe unto us both Manna and Quayles which shall fit thy taste being most heavenly food in comparison of the Garlicke Onyons and Flesh-pots of Aegypt if thou faintest give over returne leave me to God my guide and to my industrious companions neither shall we ever contentedly finde out what the Jewes of our Saviours time did observe in the eating of the Passeover till we have handled these two points First what they were to doe expressely Secondly what they did voluntarily performe without particular precept In the first point let us weigh these two parts First what was temporary and peculiar to the first Passeover Secondly what was eternally observable during the Law Mosaicall In the first Section of the first part these were the particular ceremonies annexed to the first Mosaicall Passeover 1. They had a libertie to chuse a Lambe or Goate 2. They praepared it foure dayes before hand 3. They strooke the blood upon the doores and posts of their houses 4. They ate the Passeover in haste which was onely in Aegypt saith Maimonides At other times they had not so great cause to eate it speedily and other Ceremonies depend on this 5. They went not out of doores 6. They who had small families were to fill the company from the next house PARA 2. THe first Section in the first part of the first point is this the Jewes had a libertie to choose either Lambe or Goate for the Aegyptian or Mosaicall first passeover PAR 3. TO say as Paulus Brugensis doth that a Lambe and a Kid are all one or they might not offer a Kid as others impute unto him is ridiculous for the disjunctive is observable c Exod. 12.5 Exod 12.5 ye shall take it out from the sheepe or from the goates Two distinct words in the originall both might be either might be neither is excluded There are two memorable places often to be used in this treatise proving that divers sorts of Cattle and beasts were offered at the passeover d Deut. 16.2 Deut. 16.2 Thou shalt sacrifice the Passeover unto the Lord thy God of the flocke and of the herd more apparantly and distinctly e Num. 28.19 Num. 28.19 And two young Bullockes and one Ramme seven Lambes of the first yeare without blemish and one Goate besides the burnt offerings in the morning vers 23. PAR. 4. SO f 2 Chro. 35.13 2 Chron 35.13 other divers holy offerings they had at the passeover but they differed much from the Paschall Lambe For first they roasted the passeover with fire but other holy offerings they sod ibidem Secondly the Paschall Lambe was killed the even or night before and eaten or burnt with fire e're morning but the other feast offerings continued divers dayes usque ad finem septemdialis Festi 3. None of the other Sacrifices Bullockes Heyfers Goates or Kids c. no nor other Lambe or Lambes themselves which were offered and eaten after the first night though offered on the Feast of passeover was the Paschall Lambe but rather Paschall Sacrifices and the matter of feasting with much joy and not celebrated with so ardent devotion as the Paschall Lambe insomuch that the whole Feast seemes to have the denomination from the Paschall Lambe the first dish of that Feast the especiall type of Christ and fore-runner and type of our Sacrament Likewise one Kid of the Goates was commanded to be offered for a Sinne-offering in the beginning of their moneths g Num. 28.15 Num. 28.15 in Festo Calendarum Noviluniis or new Moones or Neomenian Festivities therefore against Brugensis it is most apparent a Lambe and a Kid were not all one one was offered at one time and another at another time and both sometimes in one Feast and a Kid might be the peculiar passeover in Aegypt the Jewes themselves generally agree that not a Goate but a Lambe was ever after their Paschall oblation in token of their great delivery PAR. 5. THough a most specious objection to the contrary ariseth h 2 Chro. 35.7 2 Chron. 35.7 where the holy King Josiah gave to the people thirty thousand Lambes Ob. and Kids all for the passeover offerings yet it is thus fairely allayed Sol. He saith not expressely neither can deduction lead that Kids were then the proper passeover but both Lambes Kids and Bullocks are for the universall paschall offerings of that Feast as is in the same verse reckoned all together as the magnificent donary of that good King though the
to be eaten in their houses Exod. 12.7 but they had no houses in the Wildernesse the best had but Tents perhaps some lay sub dio and had onely the Canopy of Heaven to cover them yet under the name of houses observation of the passeover in their Tents was inclusively allowed commanded PAR. 7. SOme of the perpetuall Rites began sooner some later the Major part by farre were instituted in Aegypt and there were first practised the eating of the passeover in the second moneth was first permitted in the Wildernesse and practised but the perpetuall Ceremony of eating that Iewish Sacrament at Hierusalem was onely precepted in their journey thitherward Deut. 12.5 Deut. 16.2.7 but not performed till they came to Hierusalem for as they were commanded before they came thither they were legally to offer it at the Tabernacle at the doore of it as before they sprinkled the blood on their doores Levit. 17.3 Whosoever killeth an Oxe or Lambe in the Campe or out of it and bringeth it not to the doore of the Congregation that man shall be cut off from among Gods people vers 4. But this also was of later ordinance for in Aegypt they had no Tabernacle erected but had liberty to slay them in their owne houses Moreover the eating of their common Supper was appointed as they were journying of which hereafter and not practised in the tumultuary haste of the Aegyptian passeover And now I must proceede to the particular durable Ceremonies which were not to expire till the expiration of the Iewish Common-wealth PAR. 8. ANd thus I doe reckon them up in order as they were used though not exactly in the order prescribed 1. They were to chuse a Lambe for that Sacrifice I determined before that at the first Passeover it might be either Lambe or Kid and I hold it probable that in cases of necessitie when there were not Lambs sufficient they might follow the first precedent and rather than they should want a Sacrifice the Kid should be uccedaneall and supply the Lambs stead a Lambe rather than a Kid a Kid rather than none Againe when there were store of Lambs yet Kids also might be offered offered I say as other Paschall offerings to make up the sacred Festivall which continued seven dayes not as the proper paschall offerings being the substance of their great Sacrament and the Type of ours the Kids might be the boyled offerings not the rosted or if rosted not rosted in the beginning of the Feast on the fourteenth day of the first moneth or if then they were rosted they might not be they were not the Paschall offerings whose bones must not be broken whose remainder must be burnt with fire before morning for as I before from the Iewish consent and practise declared generally and in the intent of the Law though Kids might be used in necessitie and want of Lambs yet onely the flocke not any of the herds must send forth that burnt offering and among the flocks a Lambe not a Kid must be the proper Paschall Sacrifice PAR. 9. THis being a confessed Truth shall neede no more proofe but this that a Kid doth not so punctually typifie our Saviour as a Lambe doth in many particularities Christ is called a Lambe of God Iohn 1.29 and our Passeover 1 Cor. 5.7 there is no mention before or in his life nor since his death of a Kid as the Resemblance of him dying but often of a Lambe and though in the old Testament all Sacrifices did figure out him some more evidently others more obscurely and among the rest the Kids yet nor Kid nor any other Sacrifice did so lively adumbrate our Saviour in so many neere specialties as the Lambe did PAR. 10. SEcondly it must be an unspotted Lambe your Lambe shall be without blemish Exod. 12.5 PAR. 11. THe Jewes say a Lambe that is spotted in Wooll or skin onely without other Blemish is to be accepted and this reason is for them the best things are to be offered to God but the spotted speckled or parti-coloured sheepe were most set by in the land of Canaan and it is plaine Iudg. 5.30 1 Chro. 29.2 divers-coloured things were so high esteemed Iacoh made for his beloved Ioseph vestem polymitam a Coate of many colours Gen. 37.3 and though the Hebrew reade it in exposition particularum yet even those particulae might be polymitae that is particolouted More especially concerning sheepe Mercer thinkes the shepheards were called Nochedim or Nokedim Amos 1.1 that is keepers of spotted Cattle and though Drusius judgeth rather they were called Nochedim from the Artificiall markes with which they were wont as now they are to signe and distinguish both sheepe and beasts deriving the word from the Hebrew radix Nacad which is rendred signare yet he confesseth others thinke they were called Nochedim from keeping of such Cattell as had naturall spots PAR. 12. HE citeth also David Camius thus punctis notis pleraeque pecudes aspersae sunt most of their sheepe were speckled and these spots were not artificiall markes or signations but Naturall because Camius referreth us to Iacobs and Labans sheepe Gen. 30.32 Where certainely the sheepe were not signed by men or in wooll or fell as the Country-man speaketh but were as they were yeaned of distinct naturall Markes and most were spotted therefore more apt for such sacrifices then others This I am sure of advantageous Laban chose out for himselfe and his sonnes both the spotted and all the parti-coloured at one time and at another time or times left not one to Iacob Gen. 30 which he would not have done if he had not thought that way profitablest and I am sure also Iacob desired the spotted ones for his hire ver 32. which he would not have covenanted but that he hoped it would turne to his gaine as it did by the approbation of the Almighty who onely knoweth what is best PAR. 13. TErtullian Tertul. ad Nation 1.10 as Rigaltius hath it better than Gothofredus Enecta tabida quaeque mactatis de opimis autem integris supervacua esui capitula Gothofredus hath it without sense supervacua sui capitula ungulas plumarum setarumque praevulsa si quid demi quoque habituâ—i non fuissetis he varieth in his Apologet. Tabida scabiosa mactatis sacrificatis quae domi quoque pueris vel canibus destinassetis He justly taxeth the heathen for not giving to Hercules the third part of the tenth and for sacrificing the worst things to the gods even those offalls which the Emperors forbad to be given to their Souldiers saith Gothofredus and which they would at home have given to the boyes or to the dogges even the rotten cothed pining scabbed felon-stricken and infected Creatures PAR. 14. THree objections there are against this opinion First that the Paschall must indeede be free from any manner of imperfection whatsoever Thou shalt doe no worke with the first-ling of thy bullockes it might make him
was also sewed up with them so Modestinus de Parricidiis But it may be well observed that Romulus esteemed omne Homicidium to be Parricidium all murtherers are accounted Parricides all murtherers were to dye the death Another branch against murther is from Pandulphus Prateius in veteri jurisprudentiâ deprehensi in Homicidio statim puniuntor the Murtherers must be put to a speedie death Lex Numae de Parricidiis si quis hominem liberum dolo sciens morti duit aut det parricida esto that is Numas law of Parricides saith if any one felloniously kill a free Denison let him be accounted a Paricide A Paricide with r differeth from a Parricide with rr a Parricide is he that killeth father or mother a Paricide he that flayeth any man Ius Regium was Ne mulier quae praegnans mortua esset humaretur antequam partus ei excideretur qui contrà faceret spem animantis cum gravida peremisse videretur that is the Kings Law was No woman that dyes great with child shall be buried before her childe be cut out of her he that shall presume to doe the contrary to this Law shall be found guilty of the death both of the Mother and the child The Seventh Commandement Thou shalt not commit Adultery Lex Numae Pellex Innonis aram ne tangito Numa's law let not a strumpet presume to come neere the Altar of Iuno Ius Regium thus Adulterii convictam vir cognati utivolent necanto the Kings law thus Let the husband and Cousins of a woman convicted of Adultery kill her at their pleasure Lex Julia ranked Adultery with Treason saith Alexander ab Alexandro Genial dier 4.1 Plerique Philosophi prodidere adulterium perjurio gravius esse Crimen ibid. that is the Philosophers most an end have accounted Adultery to be a more haynous sinne than perjury Sempronius Musca C. Gallum flagellis cecidit that is Sempronius Musca caused C. Gallus the Adulterer to be beaten with rods Opilius Macrinus Adulteros tà m perniciali odio prosecutus suit ut deprehensos ignibus cremaret ib d. that is Opilius Macrinus prosecuted Adulterers with such deadly hatred that he caused all those that were taken in the fact to be burnt with fire Aulus Gellius 10.23 citeth the Law from Cato In adulterio uxores deprehensas jus fuisse Maritis necare that is the husband might lawfully kill his wife that was taken in Adultery But the Romanes Lawes as made by partiall men favoured men too much Cato ibid. In Adulterio uxorem tuam si deprehendisses sine judicio impunè necares Illa te si Adulterares digito non auderet contingere neque jus est that is If thou chance to catch thy wife in the Act of Adultery thou mayst lawfully kill her without any farther judgement but if thou shouldst chance to play the Adulterer she shall not dare neither shall it be lawfull for her so much as to touch thee with one of her fingers This was the old Law and the Iulian Law was also too indulgent to men in this sin Romulus thought adultery sprange from drunkenesse therefore a Matrone who did but open a bagge in which were the keyes of the Wine-Cellar was starved to death as Fabius Pictor hath it in his Annals and Cato reporteth that kinred neighbours or friends were wont to kisse the Women that they might know whether the women smelled of wine for wine enrageth lust perhaps that pretence was a fence cloake or colour for their often kissing The eight Commandement Thou shalt not steale If any stole or cut Come by night the man must dye the boy be whipped or pay double dammage this Law was mitigated afterwards It was Cato his complaint Fures privatorum furtorum in nervo compedibus aetatem agunt fures publici in auro purpurâ Gell. that is poore theeves who have committed private thefts doe spend their dayes in ginnes and fetters whilst publicke theeves doe swish it up and downe in gold and Scarlet The Decemvirall Lawes permitted the knowne theefe to be killed who either stole by night or by day defended himselfe with a weapon at his apprehension Gell. 11.18 And very strict were they to other theeves though now saith Gellius ibid. a lege illa Decemvirali discessum est that Decemvirall Law is now antiquated and out of date the apparent theefe must pay fourefold what he stole the theevery not fully manifested payd but double Sabinus resolveth that the Master is to be condemned as a theefe who onely bids his servant steale Servos manifesti furti prehensos verberibus affici ac de saxo praecipitari Decemviri jusserunt Aulus Gellius noct Attic. 11.18 that is the Decemviri commanded notorious theeves to be scourged and cast downe headlong from a high Rocke Furtum saith the same Gellius ibid. sine ulla attrectatione fieri potest sola mente atque animo ut furtum fiat annitente that is theft may be committed vvithout taking avvay any thing if a man doe but onely assent or consent unto the committing of theft Incujus ope consiliove furtum factum erit duplici actione â—eneâ—ur saith from the old Law Antonius Conteus a Lawyer Lection subcisivarum juris Civilis 1.14 He that shall assist or advise a theefe in his theevery is liable to a double action Alexander ab Alexandro Genial dier 6.10 Furta lex Romanorum usque adeò aversata est tà m severacorrectione plectit ut furem manifestum in servitutem tradat illi cui furto quid surreptum foret this the Law of the Romanes did so deadly detest and so severely correct and punish theft that it compelled the notorious thiefe to become his bondslave who had any thing stollen away from him Theeves disturbe Ius gentium by turning men out of their owne possession and are enemies to humane Society breakers of Lawes Divine and Humane Cicero pro Caecinnâ qui per tutelam pupillum fraudâsse ejusque rem furatus esse convinceretur infaniâ notatus duplionis poenam subiret that is If any Guardian shall be convicted of any cosenage or theft committed against his ward let him be branded for an infamous person and let him undergoe the penaltie of restoring him two for one Admirable was that their Law Rei furtivae aeterna authorit as esto at any time from any man I may challenge and take what was stollen from me yea though the possessor had lawfully and for good consideration bought it from the thiefe The manner of searching after things stollen was better and more rationall than any practise we use which as some malicious villaine hath beene found to bring secretly into his enemies house the thing reported to be stolne and sought for and himselfe to droppe it downe slily in some corner there that others might finde it and so the suspected one might be found guilty Dioxippus that noble Champion or Fencer was little better used by the the envious Macedones in Curtius 9. pag. 303. for
first houre though not before the evening say I most properly sub vesperam in the twi-light as Hunnius stemmeth the time Tempus constitutum esui agni fuit crepusculum vespertinum inter sextam septimam horas vespertinas nostro more numerandi the set time for eating the Passeover was the Evening-twilight betweene sixe and seaven of the clocke at night according to our manner of computation saith Franciscus Lucas Brugensis comedere agnum post solis occasum est legem ignorare to eate the Passeover after sun-set is to be ignorant of the Law saith Scaliger de emendat Temp. 6. pag. 568. yet was it eaten in vespera post solis occubitum in the evening after sun-set saith Hugo Cardinalis Cùm coepisset noctescere when it began to be night saith Faber Stapulensis Oecolampadius the translator of Theophylact on Mat. 26. thus Cùm esset Tempestivum accubuit When the season was come he sate downe so it was not onely the time but the seasonable time the prefixed time It was not onely opus diei in die sui the worke of the day in its day but opus illius horae in hora sua the worke of that houre in its houre Dionysius Carthusianus cum facta esset hora vespertina feriae quintae in qua hora agnus Pascholis secundum legem manducabatur when the evening houre of the fifth Festivall was come in which houre the Paschall Lambe was eaten according to the Law directly against Scaliger it is sayd They shall eate the flesh in that Night rested with fire Exod. 12.8 It is not et âdem vesperâ in the same evening but Nocte in the same night according to the Hebrew and Greeke which I marvaile Scaliger observed not and ver 10. Ye shall let nothing of it remaine till the morning therefore they might at any time of the night eate of it and that which remaineth of it till the morning you shall burne with fire if they might not eate of the Paschall-Lambe any time of the night when they pleased they would have beene commanded presently upon the eating of the Lambe to have burnt the remainders But the precept unto them to keepe the remainders till toward the morning includeth permission that they might eate of it any part of the night before the morning to save the burning thereof The eating of it at the beginning of night or in the Evening was repeated after the first Passe-over and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or practise was by the Jewes accordingly performed They who might in uncleanenesse exchange the moneth repriving the Lambe for a whole moneth they who did put off and translate the day even they alwayes observed the houre of the night and ate it in the evening nor might they eate one bit of it either before sun-set or after Sun-rising the beginning to eate of it must be in the Evening Exod. 12.8 They shall eate the flesh in that night roasted with fire The Prayer O Good and gracious my Lord God when I consider and recount within my selfe that of the Ceremonies belonging to the Passeover of the Jewes there was not any one idle unnecessary or unsignificant I admire thy wisedome but when I weigh what an happie change of Sacraments thou O God hast made for us Christians fewer in Number easier to be performed fuller of Divine energie I am astonished and ravished with the riches of thy love exceeding to us and most humbly begge at thy mercy-seate that Jesus Christ our Passeover who was once slaine for us may be my dayly foode remitting my sinnes replenishing me with goodnesse so perfecting all my courses in this life that I may be thought worthy and accepted through him to be a Communicant at his Table in the world to come for his All-sufficient merits sake Amen and Amen CHP. XI The Contents of the eleventh Chapter 1. It was a lasting Ceremonie to keepe the Passeover at Ierusalem and not as any man fansied yet this praecept binded them not till they came to Hierusalem and notwithstanding under good distinctions may truely be sayd to be no fading but fixed Ceremonie 2. A most memorable passage from Munster concerning the late great fast of the Iewes The Iewes keepe no Passeover now because they are outed from Hierusalem 3. The Iewes were to roote out the Names and places where Idolatry had beene Cities were sometimes so called from the Idolls in that place worshipped 4. Not till Davids Time was the particular place knowne where the Temple should bee 5. Davids great care for the Temple so soone as he was enthronized 6. That hard place explained We have heard of it at Ephrata we found it in the fields of the wood 7. The Psalme 132. not made by Salomon but David 8. Salomon kept the first Passeover at Ierusalem 9. The Israelites lef◠all their Cities even almost emptie to goe to Ierusalem and eate the Passeover God kept them when they forsooke him all mischiefe fill upon the City the Temple the People 10. Five things in the first Temple which were not in the second the fire from heaven which lighted on the Altar the Urim and Thummin was not in the second Temple Bath-col and its signification the Arke was not in the second Temple In this third the Arke Ribera includeth the two other of those famous five things 11. Divers reckonings and estimates what those five things were Ribera censured the Iewes confuted 12. The last Temple had more glory than the first by the Praesence of Christ our Messiah and it is cleared by divers memorable particularities 13. The Passeover from the restauration of the second Temple by Zorobabel till Vespasian and Titus destroyed it 14. The miseries at the Passeover when the second Temple was destroyed and the ensuing calamities of the captive Iewes PARAGRAPH 1. BEfore that prefixed time whereof in the 10. Chapter they might come after it they might not come and they must come dwell they farre or dwell they neere after God had fixed his Temple at Hierusalem to * See this after some intervenient digressions specialized Chap. 11. Parag. 8. Hierusalem must they come which is the next point For another fixt and durable Ceremony was they were commanded to keepe the Passeover at Hierusalem the moneth day and houre was duely to be observed and that not every where or any where as every man or Master of a family did fansie they had no libertie to choose their place but it was to be performed at Ierusalem Deut. 12.8 Ye shall not doe after all the things which ye doe here this day that is every man whatsoever seemeth good in his owne eyes Indeede it was not so commanded at the first institution of the Passeover nor could it be kept there till they came thither but they celebrated it first in Aegypt then in the wildernesse of Sinai Num. 9 5. In Ioshuahs time they are the Passeover in the plaines of Iericho Iosh 5.10 For they were not yet arrived at
Hierusalem It is also confessed that Jerusalem was not particularly named to be the onely place where the Passeover was to be eaten till after and a good while after they were seated in Ierusalem but by the generall indetermining words the place which the Lord thy God shall choose Ierusalem was undoubtedly meant and intended by God and therefore I am not afrayd to place this Ceremonie among the fixed ones and say it was eternall â parte post not â parte ante in intention not in execution eternall from the first convenient and possible observation there not to be performed till the Israelites possessed Ierusalem nor to bee performed other-where after they were throughly setled in Hierusalem and this is the onely Reason why the Jewes of these times observe not the Passeover because they cannot doe it in the Temple at Hierusalem PAR. 2. MVnster de fide Christian Iudaeor pag. 26. in fine which voctate is placed before S. Matthews Gospell in Hebrew hath a memorable story and thus trippeth up the Jewes quid quaeso juvat vos magna illa poenitentia quam fecistis Anno Christi 1502 quando vos Iehudaei omnes in cunctis habitationibus vestris in cunctis terris vestris in universa Captivitate poenitentiam fecistis quatenus veniret Messiah ferè integro anno Puer senex parvuli mulieres qualis nunquà m facta est poenitentia sicut fecistis in diebus illis c. what did your great penance profit you which you shewed in the yeare of our Lord 1502 when all you Iewes in all your habitations and Lands and in your universall Captivitie dolefully behaved your selves that the Messiah might come tepenting almost a whole yeare young and old men and women with so great a repentance in those dayes as there was never the like yet nothing was revealed unto you you were nothing the nearer insomuch as it was a wonder an hissing and clapping of the hands to all that heard that neither your Law nor repentance nor prayer nor almes that you dayly doe doe profit you but it is a plaine and evident signe that the Messiah is come I might easily instance in divers other things which the Jewes of these dayes doe keepe as exactly as did any of their fore-fathers but the Passe-over they omit and professe they omit it because it is to be observed in no place but in Ierusalem Deut. 16.2 Thou shalt Sacrifice the Passeover in the place which the Lord shall chuse to place his Name there and ver 5. thou mayst not Sacrifice the Passeover within any of thy gates but ver 6. At the place which the Lord thy God shall choose to put his Name in the reduplication is not needlesse but intimateth a stricter observation There shalt thou Sacrifice the Passeover and thou shalt roast it and eate it in the place which the Lord thy God shall choose as it followeth See this point and not onely the Passeover but for many other great matters concerning the Service of God to bee performed where God should choose his place strictly commanded and largely explained Deut. 12. from ver 5. to the 14. inclusive PAR. 3. OBserve also that the Israelites were not onely to destroy the Altars of other Nations breake downe their Images cut downe their groves and burne their graven Images with fire Deut. 7.5 But they were further commanded utterly to destroy all the places wherein the Nations served their gods upon the high mountaines and upon the hills and under every greene tree Deut. 12.2 Yea to destroy the names of them out of that place ver 3. which the Rubenites performed Numb 32.38 Nebo and Baalmeon their names being changed they that is the Rubenites called their names by the names of their Cities which they builded for so it may be read though the sense of divers translations be but one Here is a sure faire and easie answere to the first part of the most learned M. Selden his question de diis Syris syntagm 2. cap. 11. ab urbe an â monte cognomine dictus Nebo was the reputed god Nebo so called from the Citie or from the mountaine called also Nebo I answere the Idoll was not so called from the City Nebo but the Cittie was so called from the Idoll the names of Nebo and Baalmeon being Cities so named from Nebo and Baal were changed as was sayd before and therefore changed because the names of Idolls were not to be mentioned but they were to destroy the names of them out of that place Deut. 12.3 and Exod. 23.13 Make no mention of the Names of other gods nor let it be heard out of thy mouth Gaspar Sanctius on Ier. 48.1 handleth the point thus An Nebo Babylonicus Deus nomen Civitati dederit Nominis ipsius communit as nihil affert conjecturae sed quicquid est obscurum est whether Nebo the god of the Babylonians gave the name of the Citie or no the commonesse of the name proves nothing it is an obscure point but I thinke I have cleared it that the Idoll gave the name to the Citie If the Israelites had lived on mount Nebo I doubt not but they would have changed the name of that Mountaine also As for the second part of his question in likelihood that great hill was so denominated from the reputed Deitie of Nebo there worshipped Nabo or Nebo was an Idoll saith S. Hierome Numen etià m erat Nebo seu Nabo Nebo or Nabo was also an Idoll saith my honour'd friend that living Library Mr. Selden Mountaines might partake of their Deities Names Princes did Daniel was called Belteshazzar according to the Name of my God which was called Bel saith that great Tyrant Dan. 4.8 as the beginning of his owne name Nebuchadnezzar was derived from Nebo the god of the Babylonians S. Hierome makes autèm ipsum Idolum est Nabo is the same Idoll whence I thinke the full-read Mr. Selden sayd Certe haud alium Nebo a Chamos Belo Phegorio jure forsan putes verily you may suppose and that not amisse that Nebo was none other but Chamos and Bel the Idoll of the Phegorians Chamos is out of my roade at this instant I passe by him but Baal Bel or Belus was one supposed god and Nebo another Baal signifieth Dominus a Lord and intimateth Bel or Belus his domineering Belus is called Nimbrotus in ancient Histories saith Montanus on Isa 46.2 and Nimbrotus is but the corruption of Nimrodus Gen. 10.8 Nimrod began to bee a mighty one on earth a mighty hunter before the Lord For he chased the Nations and subdued many countries a famous warriour he was But Nebo was the first inventer and teacher of Chaldee Discipline and Astrologicall praedictions Nebo or Nabo is rendred Vaticinator a Prophecyer the verbe Naba is interpreted to speake or speake out the signe of the Noune Nabo sheweth some great Majesticall thing namely the very faculty and vertue of divining as native and proper to
had we have had hundreds and the Gospell of Christ hath lasted longer than both their Temples with all their Jewish Policie yea for Numbers of each side we have and yet doe exceede them by millions PAR. 13. ONce more I returne from my By-pathes and Diversions The Passeover continued all the dayes of the prosperity during the second Temple nor did the Annuall sacrifice cease at Hierusalem whilst the Temple was purified yet must you not thinke that the proper Passeover was tyed and fastned to the Temple but rather the Sacrifices of the feast belonging to the Passeover It is a confessed and yet proved truth that the Passeover was not bound to be slaine and eaten in the Temple but might be must be performed in their private houses at Hierusalem but the rest of all the Sacrifices which were to be offered during the feast of unleavened bread which endured seven dayes all those were commanded as well as other Sacrifices to be killed in the Temple at Hierusalem Deut. 12.13 Take heede to thy selfe that thou offer not thine offerings in every place that thou seest but in the place which thy Lord shall chuse in one of thy Tribes There thou shalt offer thy burnt offerings and there shalt thou doe all that I command thee ver 14. I will not deny but sometimes upon some extraordinary occasions the Passeover might be slaine in the Temple but that was not often or necessary-legall nor might ever or was it ever eaten there but in any other part of the City PAR. 14. MArke the judgements of God in these two points though many are most observable First he who undertooke and performed to keepe their Cities during their absence at Hierusalem whilest they truely served him the same Almighty God caused the Romans to fall upon their Cities and to besiege Hierusalem whilest they were there when once their sinnes were come to maturity Iosephus de Bello Iudaico 6.4 is either wronged by transcribers or wrong in his account which is not likely when he saith that the day of unleavened bread fell on the 14. of Aprill The City was full of people observant of the Passeover and Titus besieged them and they valiantly beate him off One of the 3. Factions viz. the Zelotes were slaine upon the day of unleavened bread every one of them by Iochanan the head of other mutiners who closely sent armed men into the Temple and filled it with blood They broke the Covenant and therefore the bond betweene God and them was now of none effect Nor was the siege ended till toward the end of September the Temple being fired and the people in it on the tenth day of August even the same day that it had beene burnt once before by the King of Babylon as Baronius collecteth from Iosephus the City was burned after and mount Sion forced on the Sabbath day being the 8. of September A stone was not left upon a stone in Hierusalem The second point which I observe is this that whereas the Jewes cryed fiercely when they would have Christ crucified His blood bee on us and on our Children Mat. 27.25 Titus as the Jewes were taken even five hundred a day and more caused them all to be crucified Ita ut jam spatium Crucibus deesset corporibus Cruces so that there was not roome for crosses nor crosses enough for their bodies as Iosephus an eye-witnesse relateth it de Bello Iudaico 6.12 Lastly I have either credibly heard or read that whereas Christ was sold for 30. pieces of silver the Captive Jewes were sold 30. of them for one piece of silver and more particularly for Iudas Rupertus observeth that for the 30 pieces of silver which Iudas tooke to betray Christ he had just as many Curses Prophetically denounced against him Psal 109.6 c. though I will not avouch that Rupertus hitteth the exact number or that every curse in that Psalme is appropriated to Judas onely excluding all other of Davids enemies Yet I dare say most of them fully reflect upon Iudas So much concerning this sixth Ceremony this durable Rite that the Passeover was to be kept in Hierusalem onely after the Temple was once erected The Prayer MOst infinite and incomprehensible God sometimes above all the rest of the world in Iury wert thou knowne thy Name was great in Israel in Salem was thy Tahernacle and thy dwelling place in Syon Salvation was of the Jewes unto the Jewes were committed the Oracles of God and the Sacraments of the old Law but blessed be the glory of thy mercy to us the partition wall is now broken downe and thou O blessed Saviour didest dye out of the gates of Hierusalem with thy face to us-ward and the houre now is when the true worshipper shall worship the father in Spirit and in Truth and that not in Hierusalem alone or in any other especiall mountaine or valley but every where art thou called upon and every where art praysed The heathen adore thee O God and the Islands rebound thankes unto thee for enlarging thy Kingdome for spreading thy armes of mercy to embrace them and for bringing them unto thy fold O blessed Saviour the onely shepheard of our Soules O Jesus Christ the Righteous who didst give thy life for thy sheepe and who by tasting death for all men doest bring us to life againe All prayse honour and glory be ascribed unto thee the most holy indivisible Trinity through Jesus Christ our Lord. Amen CHP. XII The Contents of the twelfth Chapter 1. The Paschall Lambe was to be eaten in one house and slaine not in the Temple but in the house commonly More Lambes might be eaten in one great house It might not be eaten without doores No Salvation without the Church Schisme is forbidden 2. Not onely the Priests but the people of Israel might kill the Paschall-Lambe the people might not slay any other Sacrifice Nor the Levites ordinarily but the Priest onely Every one in the Congregation of Israel did not slay the Passeover but the Chiefe in one houshold Maymonides rejected Bellarmine truely avoucheth this duty of offering the Paschall-Lambe to belong to the priviledges of the first-borne before Aaron or his sonnes were chosen to be Priests 3. The Levites might offer the Sacrifice of the Passeover for the Priests if the Priests were not sanctified and the Priests might slay the Paschall-Lambe for the people if the people were not sanctified 4. Whether the head of the family himselfe must of Necessity slay the Passe-over or whether he might depute another in his place Barradius rejected for saying Christ himselfe slew the Passeover 5. A strange story out of Suidas 6. The Apostles prepared the Passeover before Christ came 7. The Passeover was not slaine at the Altar neere the Temple 8. The roasting of it whole is another fixed Ceremony 9. They were to eate it roasted with fire 10. They were not to eate it raw 11. Not sodden at all with water 12. The head was to
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
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
and fault-finding with the losse of the rich and costly oyntment ambition to be in good esteeme with the chiefe Priests and the Rulers of the people by doing them such service as no man else would doe and these and other circum-repent temptations found an open entrance and pleasing intertainment in him In the third place Satan confirmeth all the precedent evills of sinne by his owne proper suggestions Every one Veluti contorta phalarica as an engine of warre carrying wild-sire in it where with timber-works were burned was violently hurled into each corner of his heart The devill having put into the heart of Iudas to betray Christ Ioh. 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum diabolus jam immisisset in cor Judae as both the Vulgar and Beza hath it when the devill had now as it were darted himselfe into or taken violent possession of the heart of Iudas the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well signifie both passed and present suggestions These were Immissae or Contortae tentationes with speedy violence like fiery darts inflamed his soule unto such a wickednesse as man durst not owne but as animated by Satan And to the furious instruments of warre may the word Immissae allude as the Apostle also more evidently seemeth to doe Ephes 6.16 when he saith That by the shield of faith we may be able to quench all the fiery darts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maligni illius saith Beza of the wicked one Nequissinii illius as it is in the vulgar of that most wicked one If our last Translation had expressed the name of the devill no exception could be taken if a man looke up to the 11. and 12. verses Or else the Metaphor in the words Satan put it or cast it or thrust it into the heart of Iudas may be taken from the command of God that whatsoever touched the border of the Mountaine were he man or beast he should surely be stoned or shot thorow Exod. 19.12 and 13. verses which the Apostle Heb. 12.20 divinely varieth He shall be thrust thorow with a dart So was Iudas his heart transpierced by Satan PAR. 13. LEt me insert a little ragge of a Sermon which I made before the most learned and holy Prelate our right reverend Diocoesan now Lord Bishop of Bath and Wells concerning these temptations I take three Conclusions as granted The first Conclusion presupposed as a knowne truth is That the temptations of the world are sometimes severall temptations from those of Satan If God withheld Satan from tempting of a man yet must we be also unspotted of the world Iames 1.27 For there are pollutions of the world 2. Pet. 2.20 Beware of men saith Christ Matth. 10.17 well expounded by S. Paul Phil. 2.3 Beware of evill workers Lastly the ranking of our enemies under the distinct Ensignes of the Flesh the World and the Devill shewes there are divers and divided temptations Sunt trio qua tentant hominem mundus Caro Daemon Three things there are which doe tempt man The world the flesh and old Satan This proves the second truth also which I assumed as granted That the Temptations of the flesh are oftentimes severall from the assaults of the devill If there were no devill at all saith Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundo we yet should finde unlawfull desires and appetites The flesh would lust against the spirit Iames 4.1 Warres and fightings come even of your lusts that warre in your members warres upon warres and Iames 1.14 Every man is tempted when hee is drawne away of his owne lusts and intised which temptation is there declared by these three degrees the Beginning the Procedure and the Consummation Or thus the Primitive Motion the Assisting Commotion Mota facilius commoventur when things are once moved they move the faster The Plenary agreeing begetting death S. Augustine varieth the phrases though not the sense de Genes contra manicheos 2.14 that the temptation of the flesh is accomplished by Suggestion Delight and Pleasure The third Conclusion presumed as undeniable is this The devill may be said to be author and cause of all and every temptation nor directly but indirectly not alwayes immediatly but principally and occasionally Since wee have never knowne the lusts of the flesh or the baytes of the world if hee had not beene I am loth to goe so farre as Hierom on that of the Psalmograph Eschew evill and doe good who saith Omnia mala ab instinctu diaboli procedunt sicut bona ab instinctu Dei All evill proceedes from the instinct of the devill as all good from the inspiration of God for from God flow all graces directly yet Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most properly is called the Tempter Matth. 4. and is meant where it is said Lest the Tempertempt you 1 Thes 3.5 He begat in mankinde a disposition to sinne as a Cleaver of wood prepareth it for burning He ministreth present matter and concurreth in most temptations as the Fueller layeth sticks upon the fire and bloweth the coales using both the World and the Flesh as his instruments to set us in Comburo as the Spaniard phrazeth it and to seduce us In which regard when we overcome the World or the Flesh we may be said in a sort to resist the devill and yet he hath peculiar Temptations by us to be opposed Resist the devill and he will flie from you So much for the three Conclusions PAR. 14. THe Question is How shall we know the Temptations of the Devill from the temptations of the World and the Flesh Some thinke they cannot be knowne I never read them distinguished aptly enough I wish men would rather labour to avoyde all yet I answer The Obrepentes or creeping Temptations are more slow The Ascendentes or arising Temptations more inward and more naturall yet more sinfull as Selfe-sowne Selfe-growne in the corrupt masse of Mankinde The third sort are more quicke more sharpe or lesse thought of and these proceede from Sathan more immediatly Once againe thus The temptations of the World properly are when men and women are drawne unto sinne by other folkes flatterings perswasions threats fashions evill examples or customes of the world because of these scandalls The temptations of the Flesh are not onely carnall lusts but all inordinate concupiscence of any wordly things The Apostle reckoneth even some spirituall offences among the sinnes of the flesh Gal. 5.19 For the concupiscence even of the Regenerate hath its seate not in the sensitive appetite so much as in the reasonable soule PAR. 15. THe temptations of Satan are many He hath Mille nocendi artes and wee may be sure those are his which doe most cunningly and fiercely tempt us for there is no head to the head of the Serpent no cunning to his cunning his strength is in his loynes Iob 40.16 There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the working of Satan 2 Thes 2.9 He spreadeth sharpe-pointing things upon the mire Job 41.30 And we are that
Numbers 36. at the last verse The 44. Section began Deuteronomy 1.1 ended Deuteronomy 3.22 The 45. Lecture began Deuteronomy 3.23 ended Deuteronomy 7.11 The 46. Lecture began Deuteronomy 7.12 ended Deuteronomy 11.25 The 47. Section began Deuteronomy 11.26 ended Deuteronomy 16.17 The 48. Lecture began Deuteronomy 16.18 ended Deuteronomy 21.9 The 49. Reading began Deuteronomy 21.10 ended Deuteronomy 25. at the last verse The 50. Lecture began Deuteronomy 26.1 ended Deuteronomy 29.9 The 51. Lecture began Deuteronomy 29.10 ended Deuteronomy 30. with the last verse The 52. Lecture began Deuteronomy 31.1 ended Deuterenomy 31. with the last verse The 53. Section of the Law began Deuteronomy 32.1 ended Deuteronomy 32 with the last verse The 54 and last Section of the Law began Deuteronomy 33.1 ended with the last words of Deuteronomy This is transcribed from the Jewish Doctors and Englished by Aynsworth and it is observable I might proceed to other their Readings out of the six Books of the Psalmes as the Jews divided them though the holy Spirit by S. Peter calleth it in the singular number The Book of the Psalmes Acts 1 20. having reference to the first composure and united body of them And out of the Prophets they had another distinct Reading Acts 13.15 After the reading of the Law and the Prophets Acts 13.27 The Rulers knew not Christ nor yet the voyces of the Prophets which are read every Sabbath day And yet by reason of one Spirits dictate and one unity and uniformity of them all in one truth of doctrine the holy Ghost saith Acts 3.18 God shewed by the Mouth of All his Prophets that Christ should suffer But now saith Cornelius Cornelii à Lapide on that place they are accustomed to sing that part which they call Haprathah Propheticam Missionem the propheticall Sending because that being ended the people are sent home See Elias Levita in his Thisbi The Jews deliver traditionally that every of the Lectures of the Law or Pentateuch consisted of one hundred thirty sixe verses And when Antiochus had rent the Books of the Law in pieces which they found and to make sure work as he imagined burnt them also with fire and this the instruments of Antiochus did monethly 1 Macchab. 1.56 58. verses To supply this the Jews saith Lapide took as many verses agreeing in sense with the former out of the Prophets and so read them united in the room of the other and wee may not think any one verse hath perished much lesse so great variety The Jews say confidently that the Lord God more regardeth and respecteth every syllable and letter of the Law than he doth the Stars of Heaven PAR. 3. THese their Deuteroseis or Traditions I will not strictly and rigidly examine though the number of verses in severall Lectures differ Only I will observe these things in or from their former good courses First against the malevolent maledicent recalcitrating ignorant Puritans who reprove our Church for mangling and cutting in pieces the Word of God because we read in our Service one piece of one Chapter and another piece of another and so patch up a Lesson as they terme it I answer In many of these Lectures of the Law Gods chosen people did do so as appeareth in their very first Lecture which ended at Genesis 6 8. and their second Lecture began not at a new whole Chapter but at Genesis 6.9 verse And the like is in diverse other Readings as by the divisions plainely appeareth Therefore if our Church led by such a President and by that which is to be preferred before any humane president Wel-grounded Reasons doth sometimes begin toward the middle of one chapter and end toward the midle of another chapter it is not to bee disallowed Wee aremore to be guided by matter than by Numbers And if any new matter of moment do occurre as often it doth about the midst of a chapter this new notable emergent point wheresoever arising may wel begin a Lesson appropriat for that time and occasion as the Sun-shine always appeareth most welcome from what part of Heaven soever it breaketh from under a cloud Secondly as I hold it most certaine that the names of the Books Divine were called even from their very beginnings as now they are Genesis Exodus and the like So I have not seene it proved that at the first the books were divided by Chapters or the Chapters by Verses Sure I am wheresoever the holy Spirit of God in the New Testament pointeth at or citeth any passage from the Old Testament though the Prophet be named or the Law that is one Book of the Pentaeteuch be mentioned or the Book of Psalmes be particularly expressed yet never in any one of all these places is the chapter much lesse the verse specialized Neither was there any need in those dayes For the Jews got by heart as we say all the Old Testament and upon the least intimation or inckling of any matter they as readily could recite it as many of us can the Lords Prayer or the Ten Commandements PAR. 4. THirdly whereas diverse people of our Westerne parts have horribly Judaized of late and have run on madly in the by-paths of Trask though it bee generally both knowne and confessed that the Iews shall be converted to us and not we Christians to the Iewes Yet I would advise them and all other English Christians whatsoever to beware of these horrid abuses following It is alas it is too common a fault for Women to hold their children out to defile the Church-yards more usuall and common for men to bepisse the corners of our Churches and make them their voyding vessels whilest some wash the filth down into their parents mouths buried nigh that place More especially and as a wicked wonder let me with griefe and indignation of heart â—ecount that whereas the City of Exeter is by its naturall situation one of the sweetest Cities of England and by the ill use of many one of the nastiest and noysommest Cities of the Land whilest not only their by-lanes but the High-faire street yeelds many offensive both sights and savours to the eyes and noses of the Passers by whilest the polluted corners of the â—athedrall are almost dyed by their urine into another colour whilest the Church-yard hath been the draught unto many and the very Câ—oysters the receptacles of their ordures Sacrilegi in Sacrario faciunt oletum I write no more than what I have seen and God thou knowest I know there in that kind worse than what I have now written which for my love to that City I do forbeare For in truth it is an honorable City and the Corporation a choyce Fraternity of worthy good wealthy men Yet let me take leave humbly to advertise them that their holy Predecessors went not to Heaven by opposing that ancient well-founded Cathedrall but by Reverencing of It and of their Canonicall Clergy the guides of their soules and their Ghostly Fathers Let them know
those very especiall Twelve or rather Eleven Judas being gon forth which were an exempt out from the rest employed above the rest more inwardly and familiarly conversing with Christ than the rest of the Disciples So since they are so often called Disciples we may think it teacheth us probably That the Apostles represented at this Eucharist in this regard viz. as Christ was the Administrant the rest of the Priesthood only not the Body of Christs Church not the whole and intire company of all the Faithfull Disciples that then were or were to bee unto the Worlds end Lay and others but the Clergy Presbyters and Ministers who are here called Disciples though the word Disciples be also often of a larger extent And this may be a reason hereof No man can imagine that Christ gave power to the Laity and Common Disciples Men and Women to consecrate his Sacred Body and Blood If they should offer to do such an Act they should be more guilty than rash Vzzah who for but touching the Arke was stroken dead by God 2 Sam. 6.7 Than foolish Saul who for offering a burnt Offering lost his Kingdome 1 Sam. 13.13 Than presumptuous Nadab and Abihu who offered strange fire before the Lord Lev. 10.1 and were consumed with fire from Heaven Than wicked Jeroboam who by raising up two Calves made Israel the greatest Calfe to sin and made of the lowest of the People Priest of the High places now the Calfe was growne to to an Oxe Any one that would or whosoever would Jeroboam consecrated him 1 King 13.33 which thing became sin to the house of Jeroboam even to cut it off and to destroy it from off the face of the Earth vers 34. It were an horrid intrusion on Sacred offices and a Nullity in the fact it selfe Not Angels or Archangels nor any of that Heavenly spirituall Host Not Kings nor Princes unlesse in Orders not any under Heaven except the Clergy have power to Consecrate the most holy Eucharist To whom he said Hoc facite which he said not to others Indeed it is true as is in my Miscellanies that Saint Peter represented sometimes all the Apostles sometimes the Apostles represented all the Clergy But in this place toward his death Christ gave his Apostles representing the whole body of the Priesthood a power to consecrate the Sacred Eucharist and gave it to them only So after his Resurrection when he had overcome actually Death and Sin Hell and Satan when he had fully satisfied to the utmost farthing for all our offences and had an over-merit left even before his Ascention he gave again when he had most and properest power for to give to the Apostles representing the Church for ever that are in holy Orders another power and authority distinct from the former yet conducing some way to it in these words John 20.21 c. As my Father sent me so send I you Then hee breathed on them and said Receive ye the holy Ghost Whosesoever sins ye remit they are remitted unto them Whosesoever sins ye retain they are retained Let the ill-bred ignorant Clown jeere at the power of the Keyes he shall never find Heaven gates open but by these Keyes And to the Clergy only were thy given maugre all the enemies of the Clergy In one respect it hath been maintained that the Apostles did at the Eucharist represent the body of the Priesthood viz. as the Sacrament wholly and only was to be Instituted and Consecrated by them by whom the Bread must bee Taken Blessed Broken Distributed and Hallowed with the right forme of consecration But in another regard the Apostles even Then may be said to represent the whole company of the Disciples in the largest signification namely as All and Every Christian was to Receive it for so were Themselves Then Recipients and as Recipients as well as in other regards Administrants were these words said to them Do this in remembrance of me and All of you drinke of this which last words cannot be restrained to the Ministers only but involve within their circumference the whole round World of devout Christians Else none might Communicate but Priests only which to say is accursed Perhaps I may say inoffensively Christ represented the Apostles and stood for them and the body of the Clergy Idealiter when he consecrated the blessed Eucharist and gave it to them But as Christ himselfe Received it and in both kindes he may be called their Symposiarchon and I am sure I may say truly and therefore boldly Our most blessed Saviour represented the whole body of his universall Church both Clergy and Lay-people if so he did Receive it as is most probable In imitation of him I say likewise that the Apostles quà Apostoli Sacerdotes did celebrate the Divine Mysteries and Administer them So representing the Clergy but as they received the Divine Food they were Participants quà Discipuli and so stood in the room of the whole Christian Laity PAR. 5. THe words of Saint Matthew and Marke and S. Paul do follow after He gave it to them And said S. Luke varieth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saying It is all one in sense Here let me tell you These words Hee said or Saying were not spoken by Christ nor part of his Consecration But they are the words of the Evangelists and Apostles recording and coupling Deeds and Words at Christs Institution Christs Consecration consisted of Actions and Words His Actions were Hee Tooke Bread Blessed it Brake it and Gave it to his Disciples His words were not these Saying or He said They are the Historicall copulative narrative of the Heavenly Penmen but his words were only these This is my Body and so forth Aquinas tertiâ parte Quaestione 78. Aritic 1. ad primum relateth That Innocencius the third opined Christ first perfected the Eucharist by Divine power and Afterwards expressed the forme which others should follow But this is expresse against the Evangelists who say Christ did blesse it which was not without some forme of words yet in favour of Innocentius he saith The words were spoken Opinativè magis quà m determinativè Rather by way of Opinion than of determination Others quoth he say the Benediction was made with certaine other words to us unknown but he replyeth wisely This cannot hold because our Benediction of Consecration is now perfected by reciting what was then done Let me adde and Said also And if it were not done by those words Then it would not be done by these words Now. A third sort say Christ spake the words of Consecration twice Once secretly the second time openly to instruct others how to do so But this cannot stand because the Priest doth consecrate uttering these words as publikely spoken by Christ not in a secret Benediction Whereupon since the words have no force but as Recited by Christ it seemeth Christ consecrated the Eucharist by manifest uttering of them More he may reade at large in him who so
of the water was here remembred as past and the fiery Pillar fiery Serpents and fiery tryall of them was prefigured or that Christ did baptize with the holy Ghost and with fire Mat. 3.11 or that the cloven tongues as of fire Act. 2.3 were secretly resembled This I am sure of an ancient Divine makes this Divine application Justinus contra Tryphonem Iudaeum Christus in Cruce nihil habuit aquae idost nihil mitigationis nihil solatii in poenis sed tam dolore quà m amore nostrifuit assus tostus Christ on his Crosse had no water that is to say no mitigation no comfort in his torments but he was tosted and rosted as well with the griefe as for the love of us No marvaile he thirsted and sayd My God my God why hast thou forsaken me At his agony in the garden Christ was so inwardly fired and rosted as Iustinus phrazeth it that he sweate great drops of blood nor were those grumi sanguinis sine guttis aquae those drops of blood without drops of water in all likelihood so when he was as on the spit of the Crosse and when they digged his hands and his feete did not both water and blood gush forth I am sure when his side was pierced there flowed out both blood and water Ioh. 19.34 PAR. 12. THe fourth precept involved in this Ceremony is the head must he rosted with the legges I shall noterre from the matter though I misse the maine intention if I say the whole rosted Passeover on the spit did some way resemble our Saviour on the Crosse the spit being a shadow of the lignum arrectarium and both the fore-legges and hinder legges bored through and strained or otherwise it had beene an unhandsome sight Each part of his was to indure affliction Rosted Iudgement must begin at the house of God I Pet. 4.17 If they have done these things in a greene tree what will they doe in the dry Luk. 23.31 Ioh. 13.16 The servant is not greater than his Lord neither he that is sent greater than he that sent him If they have persecuted me they will also persecute you Ioh. 15.20 Matth. 10.24 The Disciple is not above his Master nor the Servant above the Lord and ver 25. It is enough for the Disciple that he be as his Master and the Servant as his Lord if they have called the Master of the house Beel-zebub how much more shall they call them of the houshold Luk. 6.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectus omnis erit every one shall be perfected as his Master God had onely one sonne without sinne none without punishment Revel 3.19 As many as I love I rebuke Heb. 12.6 Whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth answerable to that Pro. 3.12 Whom the Lord loveth he correcteth even as a Father the sonne in whom he delighteth and in our Saviour rosted whole was God well pleased no rent in his coate no schisme in his body no separating Button-maker no leader of such obstinate ignorants to the all-permitting Amsterdam no Buchanan no Knox the whole inâ—â—re body without partiary divisions must be roasted together PAR. 13. THe fift and last appendant precept to this Ceremony was they were to rost the Purtenance also This may also touch at the whole Service of God and signifie their Totall delivery so that no good thing should be left behind no quarter sacrifices no halfe-sacrifices please our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either all or not at all whether in the Lambe or by it selfe or one side of the Lambe I will not determine the purtenance not the guts and garbage not the gall not any thing unsavorie uncleanely or unwholsome I will for my part not envie the feasts of those daintie ones who use to eate the guts of Larkes and Wood cockes new-killed young chickens in the shells not yet or newly pipient and raw-bacon Ingeniosa gula est Bello crudelior omni Luxuria incumbit that is The gut for dainties witty is hence farre More Cruell Luxury doth flow than warre The Lights are good food easie of digestion some love them above all other inwards the Liver and Heart are principall parts healthy and strong no good thing was to be cast away one part might please one another part might be desired by another here was variety the head of the company the Mr. of the society might eate the choycer-bits the meaner people might eate the courser and more refused or lesse-desired morsells This sacrifice was like nature it neither abounded in things superfluous nor was wanting in things necessary So much for the 13. preparatory Ceremony of continuance before the eating of the Passeover PAR. 14. THe 14. and in my Method though not in Nature the last durable Rite preparatory was that every one was to bring an offering according to his ability the proofes are these Deut. 16.16 Three times shall all thy Males appeare before the Lord in the feast of unleavened bread and they shall not appeare before the Lord empty 17. Every man shall give as he is able according to the blessing of the Lord thy God which he shall give thee The like precept for the gift at the Passeover is Exod. 34.18.20 and Exod. 23.15 which is thus enlarged Eccles 35.1 He that keepeth the Law bringeth offerings enough and so on to these words ver 6. The offering of the Righteous maketh the Altar fat and the sweete savour thereof is before the most high and so forward to the 10. ver Give unto the most high according as he hath enriched thee and â—s thou hast gotten give with a chearefull eye a reason of strong consequence is annexed in the words following for the Lord recompenseth and will give thee seven times as much In this point two things are observable from the Jewish professour First that every man of ability came into the Temple the great first day of the Feast and there and then was to make his offering a burnt-offering either of fowle or beast yet if sickenesse hindred him by the way so that of necessitie he came tardy at the beginning yet his first day of appearing in the Temple what day soever it were was to him the day of his offering and as the first day of the feast to others Secondly no man was bound to bring his offertory on the other dayes of the feast though he appeared often in the Court and holy Convocation yet if any man would it was accepted and the more Religious the people were the more they gave proportionable to their worth remember the royall gifts of Hezekiah for offering day by day during their great Passeovers 2 Chro. 30.24 and of Josiah 2 Chro. 35.7 and the most munificent offerings of Josiahs Princes ver 8. Tea to the people Hezekiah sayd Come neare and bring Sacrifices and thankesgivings into the house of the Lord and the Congregation brought in sacrifices and thanksgivings and as many as
in that feast it was the fashion that if any thing had beene left of the banquet or feast it should be consumed with fire this made Cato who was no common jeaster when Albidius had wasted his goods and at last had his house burnt to scoffe saying that he did Proterviam facere offer the Sacrifice Protervia and what he could not eate he did burne Macrobius Saturnal 2.2 This also amongst other parts of devotion among the Romans it seemed they borrowed from the Paschall-Lambes remainders burned So much for the prescribed ceremonies of the Passeover whether temporary or perpetuall The Prayer LOrd thy Law was the guide of performance unto the Jewes for the ceremonies and Service of their Passeover thy Prescriptions their directions give me grace good Lord still to looke up to thy Commandements and to regulate my thoughts words and workes thereby through the mediation of my blessed Lord and Saviour Jesus Christ Amen CHAP. XVI The Contents of the sixeteenth Chapter 1. The Jewish custome to wash their feete especially at feasts 2. The Jewes did not stinke more than other men against Cardinall Baronius Mr. Fuller taxed also 3. If the Emperour Marcus sayd so probable reasons for his imaginations at that time 4. Of Judas his stinke when he was dead out of Cedrenus and the Iewish Nation defended The great number of the Iewes long agoe and now from whom the Americans descended the Tartars came not from the Israelites 5. The Pharisees marvelling at Christs not washing before meate the double sinne of Pharisees in washing 6. Women in the Primitive Church washed the feete of Saints 7. In the old Testament they onely presented water but washed not the feete of their guests 8. The great sinner is the first recorded to have washed anothers feete even Christs and the great Saviour is the first recorded to have washed many mens feete 9. They sometimes washed and bathed their whole bodies and anointed them also 10. The Iewes used more than ordinary blessings at the Passeover a particular explication thereof 11. The reasons why I handle at large the Iewish Passeover 12. Christ kept all the fixed rites preparatory and the Sacramentall Ceremonies and the subsequent perpetuall Customes 13. Christ a perfect observer of the Law yet not bound to the Iewish voluntary undertakings or will-worship PARAGRAPH 1. ANd now am I fallen upon those rites and ceremonies of the Passeover which were not of expesse command either fading or fixed but of voluntary undertakings and those have I mustred up from Iosephus Philo the ancient Rituall from Fagius Beza and Baronius and especially from that Rabbi of Rabbins Moses Ben-Maymon and I reduce them to these two heads 1. Their washings and anointings 2. Their reiterated blessings these two belong partly to the first and partly to the second Supper First concerning their washings they are well knowne to have beene in much request pedibus de more lotis saith Iosephus de bello Iud. 6.31 This was an ordinary usance at times unsacred Nor may we thinke they omitted washing at houres of greater devotion for the Jewes placed much Religion in manifold washings at common meales they were cleanely-fowle even to superstition Baronius ad An. Christi 57. Num. 107. c. proveth that Jewes Gentiles and holy Primitive Christians were wont to wash before they prayed PAR. 2. BUt it is an incredible report that above others gravis foetor corporibus eorum inhaeret their bodies did stincke above ground which he avoucheth ad An. Christi 72. Num. 31. It may be some called them foetentes Iudaeos stinking Jewes as our English calleth those stinking companions who are wicked and offensive Besides some uncleanly might be so called properly that the Nation were so all or most I deny though we apply it to those since the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispersion of them I knew but two Jewes in all my life both Teachers of Hebrew in Cambridge with one of them I was well acquainted but never did I smell any ill smell from them more than from other men though I was one of their Auditors and very familiar with one of them PAR. 3. IF Ammianus Marcellinus say true that the Emperour Marcus passing through Palestine to Aegypt complained that the Jewes did stinke and were worse then the Marcomanni Quadi Sarmatae yet this is no proofe that the Jewes were naturall stinkards or inwardly had noysome mal-odorous bodies but many other accidentall occasions might cause the Emperour to say so he might passe through Iudaea in a very hot season when a little ill smell disperseth it selfe 2. He spake comparatively preferring the cold Germanes Bohemians and Scythians before the sweaty-open-pored Jewes 3. He might dislike the Jewes more then those other for their unruly tumultuating and pressing upon him with so much company that the steame of them was offensive as is often done amongst us in narrow roomes 4. It may be some poorer petitioners of them might be noysome as those of the Jayle are amongst us and their smell might be by that meanes unhealthy yea infections was not the like at our Assizes in England namely at Exeter in Devon under the raigne of Queene Elizabeth Anno 1586 vide Stowes Annalls fol. 1218. 5. The rebellious Jewes were often slaine by thousands and by thousands crucifyed and they might lye unburied and so corrupt the very ayre as he passed by If any pious soule shall feare an inconvenience and shall either from report or likelihood or desire perswade it selfe that it is generally observed to be thus in the places where the Jewes dwell and if we hold it as one brand of the curse that lyeth upon them since their crucifying and rejecting the Lord of Life it maketh much for the honour of our Saviour I answere I know no such generall observation nor ever heard of it till now nor was there ever any threatning of such matters denounced against them if they left their stinking when they were washed in the laver of regeneration and turned Christians which the accusers of them will not grant I would confesse both the matter and the cause nor would any argument prevaile so much with them if stinking Jewes were never changed to savorie Christians to turne inoffensive converts Iohannes Baptista Montanus in his Consilia pag. 331. saith indeed Totum genus Hebraeorum est ferè melancholicum quia sanguinem habet crassum hepar calidum the whole Nation of the Iewes is for the most part melancholy because they have grosse blood and hot livers yet these distempers make not in my opinion os olidum a rammish smell or a stinking breath foetidum anhelitum Moreover if the Iewes the now out casts of the world live in homely places and through covetousnesse be not cleanely but sordid nasty and stinking this is not their nature nor yet generall againe divers who have lived among the Iewes smell no such matter or make no such complaint I would hold it if it were true as