Tricoenivm Christi in nocte proditionis suæ The threefold svpper of Christ in the night that he vvas betrayed / explained by Edvvard Kellett. Kellett, Edward, 1583-1641. This text is an enriched version of the TCP digital transcription A47202 of text R30484 in the English Short Title Catalog (Wing K238). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 2229 KB of XML-encoded text transcribed from 276 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A47202 Wing K238 ESTC R30484 11338700 ocm 11338700 47497 2240870638

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 Early English books online. (EEBO-TCP ; phase 2, no. A47202) Transcribed from: (Early English Books Online ; image set 47497) Images scanned from microfilm: (Early English books, 1641-1700 ; 1465:13) Tricoenivm Christi in nocte proditionis suæ The threefold svpper of Christ in the night that he vvas betrayed / explained by Edvvard Kellett. Kellett, Edward, 1583-1641. [40], 659 p. Printed by Thomas Cotes for Andrew Crooke ..., London : 1641. Added engraved t.p. Imperfect: pages 137-140 lacking. Pages 127-150 from defective Cambridge University Library copy spliced at end. Reproduction of original in the Bodleian Library. eng Last Supper. Lord's Supper. eebo Tricoenivm Christi; in nocte proditionis suæ. The threefold svpper of Christ in the night that he vvas betrayed. Explained by Edvvard Kellett, Doctor Kellett, Edward, 1641 551 397868 2567 0 0 0 0 0 64.52 D The rate of 64.52 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2009-07 Assigned for keying and markup 2009-08 Keyed and coded from ProQuest page images 2010-12 Sampled and proofread 2010-12 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

TRICOENIVM CHRISTI , IN NOCTE PRODITIONIS SVAE .

THE THREEFOLD SVPPER OF CHRIST IN THE NIGHT THAT HE WAS BETRAYED .

Explained by EDWARD KELLETT , Doctor of Divinity , Canon of Exeter .

Balducus in praefatione in Iobum ,

Multa damus , aliis neque visa , neque audita , quae meis sensibus attemperavit spiritus ille , qui , ubi vult , spirat .

Veruntamen ; quia spiritus prophetici , subjecti sunt prophetis ; ideo me , & omnia mea , tam scripta quam scribenda , subjicio censurae Ecclesiae Anglicanae , libentissimè .

LONDON , Printed by Thomas Cotes , for Andrew Crooke , at the green Dragon in Saint Pauls Church yard . 1641.

Christ and the institution of the Eucharist in three registers THE THREE FOLD SUPPER OF CHRIST
3 Christ with bread and wine before 11 kneeling disciples
2 Christ and the 12 disciples at the Last Supper at the moment when Christ predicts his betrayal
an inset of Christ washing the feet of the 12 disciples
1 Christ and the 12 disciples being served at the Last Supper

By Dr. Kellet .

London Printed for Andrew Crooke . 1641.

W. M. sculpsit .

TO THE RIGHT HONORABLE SIR IOHN FINCH , BARON OF FORDITCH , LORD KEEPER OF HIS MAIESTIES GREAT SEALE , AND ONE OF HIS SACRED COVNSELL .

MY Miscellanies , I offered , unto Aaron ( your elder Brother ) who is set over us , by our most gracious King ; as a ruler of the House of God ; I now thinke it convenient ; to offer unto you , as to Moses , a second part of my Studies ; such as they are , God blesse them to be , as a spurre to your devotion , and as a partiary meanes of your salvation ; and then I have my desire , in this world . Let others joy in other matters : Your worth is knowne , you are inwardly indowed with an excellent spirit ; able to discerne evill from good , shadowes from substance . To you therefore doe I flye ; stand but you in the gap , and defend what I have written , I aske no more , and desire no lesse , as you knew the particulars study of my youth ; and of late ( to my wonder ) recalled and recounted the very Bookes ; in which they were written ; so now I beseech your Honour to accept with portion of the Studies of my old age . Lastly , you vouchsafed to me many speciall particulars , whereof our Westerne parts take notice ; which binds me for-ever to acknowledge , and be thankefull unto you ; and to consecrate the best part of my indeavours to the honour of your name , which I pray to God , may be as glorious in heaven , as it is on earth ; and that in the meane time , you may daily grow up more and more into favour with God , and his sacred Majestie , and as you doe with all good men .

Your Honors at Command to serve you , EDWARD KELLETT .
TO THE READER . READER ,

Be thou gentle , or ungentle , I will tell thee my faults , and accuse my selfe ; which sometimes findeth more love , than selfe-love doth . In erring , there are divers degrees ; and there is a difference betweene a deviation , a digression , and a divagation : a deviation may be but a little way off , like the exorbitancie of a wheele out of the wonted tract , or roade , though still running on in the high way ; every Writer thus erreth oftentimes : And there may be a digression , which is a fetching of a remoter compasse , either for necessitie , or delight ; as to see some fenced Castle , or royall Court , or some excellent Monument ; which being viewed , men returne to their old way : this is not much discommendable , sithence few men write , without using this libertie : But a Divagation is of larger extent , and , in effect , may be compared to the trayling of an Hare , and , after he is started , to the pursuing of him , in all his wily turne-abouts , and doubles , over hills , over dales , thorow bushes , buyers , and thornes , till he be quite tired . I could not avoyd , but use frequently many Deviations , and divers times , some digressions . The third sort , namely , Divagations , I use onely on great occasions ; if that be a fault , I yeeld , and confesse it ; yet let one say truly , I doe no where expatiate ; but if thou follow me , thou wilt finde some pleasure ; and I doubt not of good mens approbation , when in quest and search after truth , J follow a Papist , as Pererius was ; or a stiffe Opinionist , and over-rigid Lutheran , as Illyricus was , and follow close to the heeles the enemies of Truth , which way soever they take , sithence the investigation of Truth , is a more refined Recreation , and of a more spirituall refreshment , than the deceiving , sensuall , and temporary sports or pleasures can be . For all this , if thy nature cannot brooke with such extravagancies , skip cleane over them .

And yet , good Reader , I have a greater fault . Thou wilt meete with some passages nervous , and ponderous ; others not polished , but savouring of my Common-places , and not halfe digested : then followeth one point ad amussim , accurately handled , & ad subtile examinatum , as Censorinus phraseth it , unto Caerillius , anacomized to the utmost : by and by another poynt remisse , languide , and with a distinct , loose-flowing vestment : yet J will not despaire of thy favour , when thou considerest , that J have continued constant writing , in moyst and rotten weather , when a mist , or cloud hangs over my understanding , in weakenesse , and in sicknesse : the first never departing from me , the second , seldome , in griefe of minde , and paynes of body , by the Gout , and Stone , and divers other infirmities ; in the distraction of thoughts betweene Study , on the one side , and avocations irresistable , on the other side . Lastly , J assure thee , J had rather make another new Booke , then revise this againe : My faults make me crave thy pardon ; and , good Reader , pray for me , whose age and imperfections are hastning to the grave .

Thine in Christ , EDWARD KELLETT .
LIB. 1. The Contents of the first Chapter . Par. 1THe occasion of this Discourse . Fol. 1 Par. 2 The presumptuous ignorance of some Caco-zelots . Fol. 2 Par. 3 The state of the Question . ibid , Par. 4 Foure points propounded , Three preparatory . One decisive , and determining . Par. These Preparitory . 1 What course the Jewes tooke at their ordinary meates . 2 What they used to doe at their Festivalls . 3 What they especially practised at their Passover . Par. 4 The mayne poynt is , what Religious , or civill rites our Saviour more particularly observed , when he kept the Passeover , in the night of his apprehension . ibid. The Contents of the second Chapter . Par. THe Iewish strictnesse in often giving of thankes . Fol. 3 Par. 2 The duty of thankefulnesse exhorted unto . ibid Par. 3 Ingratitude condemned . Fol. 4 Par. 4 The Jewes at their Feasts began their banquet with blessing of a cup of Wine , what the particular words were , Poculum bibatorium , every one dranke in order ; our most blessed Saviour scorned not to follow that custome ; The custome of the Table of the King of Sweden . ibid. Par. 5 The Master of the Feast among the Iewes , consecrated the Bread : the very words of Consecration translated , are set downe . Fol. 5 Par. 6 Some recreations were at their Feastivalls : and wise holy discourses : sometimes riddles were propounded : our Saviours divine Table-talke . ibid Par. 7 The duty of thankesgiving appointed by the Apostle for all our doings . ibid Par. 8 The temperance of the Primitive Church at their repast , and at Feasts also , proved by Tertullian , and Minutius Foelix : also their Prayers , and singing , and sober retyring . Fol. 6 Par. 9 Our age in a double extreame : some over-prodigally feast it : the immoderate use of Tobacco taxed . ibi . Par. 10 Some are inhospitable ; in hospitality under pretence of devotion disliked . Fol. 7 Par. 11 The meane in eating , and drinking commended . ibid. Par. 12 Mirth and Feasting , practised on the Lords day in Tertullians time . Fol. 8 Par. 13. Holy Hester her baaquet of Vine : the brethren of Ioseph were temperate , though the vulgar hath it , Inebriati sunt cum eo : Iosephs liberality , and full table , was not intepemrate or immodest . ibid. Par. 14 Christ feasted on Sabbath dayes . ibid. Par. 15 Ahashuerus his moderation , and Law , wished for to be in use . Fol. 9 The Contents of the third Chapter . Par. 1 DIvers were the prescribed Customes of the Passeover . Fol. 10 Par. 2. Seven famous Passeovers mentioned in the old Testament , the first in Aegypt , the second in the Wildernesse . ibid. Par. 3 The differences betwixt the first and second , in Maimonides his judgement : onely one of his differences proveth sound . ibid. Par. 4 A true distinction of the particular Eremiticall Passeover of some uncleane , from the generall Passeover in the Wildernesse : also a distinction of both these , from the Aegyptian Passeover . ibid. Par 5. The Third Passeover under Ioshua . Fol 10 Par 6 The Israelites for forty yeares , eate no bread but Manna . Fol 11 Par 7 Manna commended . Fol ib. Par 8 The Israelites bought water , and meate , in their Peregrination , but not bread ; nor Corne had they of the Nations , till they came to the planes of Iericho , though Masius seemeth to thinke , they forbare onely to eate of the corne of Canaan . Fol ib. Par 9 The fourth Passeover in the dayes of Samuel . Fol ibid. Par 10. The deplorable estate of Israel , when Samuel entred on the governement . Fol 12 Par 11. Samuel reformed the Ecclesiasticall estate . Fol ibid. Par 12. Reformation wont by former Precedents : David concurred with Samuel : Solomon followed Davids Will Nuncupative ; and received from him in writing what the Spirit had taught David : David guided by his Seers , by Samuel , by Aaron . Fol ibid. Par 13. All preced●ntiall reformation must be according to Gods first guidance : David dwelt with Samuel . Fol ibid. Par 14. Samuel dedicated things of worth , to the enriching of the future Temple . Fol 13 Par 15 Samuel , one of the sacred Trium-viri . Fol ibid. Par 16 Samuel governed the state politicke : he was a circuiting , or itinerant Iudge . Fol ib. Par 17 The nice distinction of Latria , and Dulia questioned . Fol ib. Par 18 The Parliament of Mizpeh : the sacred water : Samuels burnt offerings accepted : in likelihood , about this time was the great Passeover kept . Fol ib. Par 19 Samuel a King , Priest , and Prophet . Fol 14 Par 20 Josephus defended against Salianus . Fol ibid. The Contents of the fourth Chapter . Par 1 IN the fifth great Passeover specialized to be kept by Hezekiah ; the unsanctifyed in part ate it ; and in the second moneth , by dispensation divine ; and the Priests and Levites onely killed the Passeover . Fol 15 Par 2 The Kings prayer accepted both for the uncleane Priests and people , and the people healed at the good Kings prayer . Fol ib. Par 3 A voluntary Passeover to supply the imperfection of the former . Devotions halfe performed are to be renewed and quickned . Fol 16 Par 4 The Priests and Levites prayers accepted of God for the people . Fol ibid. Par 5 Religious thoughts must be produced into Acts. Fol ib. Par 6 In the sixt glorious passeover of Iosiah , were most royall offerings , both for the Pascha , and also for the Cagigah , which exceeded the offerings of Hezekiah . Fol ibid. Par 7 Salianus against Vatablus , both reconciled . Fol ibid. Par 8 The Masters of the family killed the Passeover ; but the Priests slue the Festivall offerings : Levites might not sacrifice , without divine inspiration , or great exigents : any Levite might sacrifice the proper Passeover for his owne family , or for the impure . Fol 17 Par 9 In what sense Priests are said to prophane the Sabbath , the Temple , Sacrifices , and Circumcision chase away the Sabbath . Fol ib. Par 10 The seventh extraordinary great Passeover was fore-prophesied by Ezekiel , but not accomplished , till the returne from captivitie , in the dayes of Ezra , and Nehemiah . Fol 18 The Contents of the fift Chapter . Par 1 THe registred Passeovers of the New Testament : Passeovers were duly kept , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the custome of the Feast , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yearely : The Ioseph and his spouse , and thrice sacred Virgin , observed the Passeovers : thrice every yeare , all males were to appeare before the Lord. Fol 19 Par 2 Maimonides his opinion , who might stay at home . Fol 20 Par 3 Maimonides in divers points erreth . Fol ibid. Par 4 Calvin Misopineth : It is unexpressed whether Christ were carried to the Passeover , till he were twelve yeares old : Some Children forwarder than others : At twelve yeares of age Christ ascended . Par 5 Divers reasons that Christ at twelve yeares of age tooke the Passeover : he was a strict observer of the Law : they came to the passeover principally for devotion : None was ever so well prepared to receive , as our Saviour . Fol 20 Par 6 The second Passeover , which the New Testament recordeth Christ to have honoured with his passeover , was eighteene yeares after : then Christ cast out buyers and sellers out of the Temple , and did many miracles , which Nocodemus beleeved , and the Galileans : Christ then received the Passeover , though so much be not expressed : the confession of the Jewes ; that Christ strictly observed their Passeovers . Fol 22 Par 7 The next yeares passeover is pointed at , Joh 5.1 . after this there was a Feast of the Jewes : Melchior Canus reproved : Zeppers distinction of feasts amended . Fol ib. Par 8 Holy daies appointed by the Church are sanctified by God , to God : the Feast of Purim , from Hamons magicall Lots , allowed : Queene Hesters decree confirming the ordinance of the Jewes : the feast of the dedication was of mans appointment : our most heavenly Saviour honoured it with his presence , words , and workes : What , and of what this Dedication was ; Zepper doth ill confound Encaenia with Renovalia . Fol 23 Par 9 He is too strict against Encaenia , or feasts of Dedication . All dancing is not forbidden : Encaeniare knowne to be all one with novam vestem induere : Revels or Feasts for the Dedication of our Churches lawfull , and ancient : the lawfull prescriptions for this point wise and holy . Fol ibid. Par 10 Maldonat his insolencie taxed : Canus and Cajetan confuted by Pererius . Fol 24 Par 11 The Feasts of the Jewes mentioned , Joh. 5.1 . was not the Penticost , nor the Feast of Tabernacles , but the Passeover . Fol 25 Par 12 Pererius is too vehement , and confuted . Fol ibid. Par 13 The next Passeover Christ went not to Hierusalem : the lawfull reason thereof : the Jewes come to him , because he came not to them . Fol ibid. Par 14 Sacraments upon exigents , may be deferred . Fol 26 The Contents of the sixt chapter . Par 1 IN what manner Christ kept his last passeover with its particular rites , cannot be sooner found than by the Jewish observation of the Sabbath in those times . Fol 27 Par 2 The Jewes had a liberty at the first to choose a Lambe , or a Goate for the proper rasted Paschall Sacrifice . Fol 28 Par 3 A Lambe and a Kid are not all one , against Paulus Burgensis . Fol ib. Par 4 The difference betweene the Pascha and the Chagigah . Fol ibid. Par 5 The reason of some Jewes , and some late good Christians confuted . Fol 29 Par 6 Rupertus his over-nice observation . Fol 30 Par 7 The Lambes or Kids in the Aepyptian Passeover , were culled out foure dayes before . Fol ib. Par 8 This was also a temporary rite , divers reasons , why they then chose the Lambe , or Kid so long before-hand in their first Passeover . Fol ib. Par 9 Hunnius erreth in this point . Fol 31 Par 10 The str●king or sprinkling of the blood on the two side posts , and upper doore-post was not any of the durable rites , but appropriated to the first Passeover . Fol ib. Par 11 Sprinkling of blood much used of old . Fol ib. Par 12 Empty houses in Goshen , needed not be sprinkled . Fol ib. Par 13 The Angelus exterminator could not hurt , when the blood was sprinkled . Fol 32 Par 14 Such a sprinkling as this was used in no other Sacrifice . Fol ibid. Par 15 The Jewes generall consent , that such spinkling was never after in use , Fol ib. Par 16 A true reason , why this ceremony ceased . Fol ib. Par 17 Christ was the doore thus be sprinkled . Fol ib. Par 18 Hannibal his imitation Fol 33 Par 19 The first Posseover was eaten in great haste . Fol ibid. Par 20 The succeeding Passeovers were not eaten in such haste . Fol ib. Par 21 Faire meanes , and foule were used to hasten the Israelites out of Aegypt . Fol 34 Par 22 Vitablus his opinion of the foure Ensignes , under which the Israelites marched . Fol ib. Par. 23 They went out rather bene cincti , than quintati . Fol. 34 Par. 24 Reasons why they went not onely five by five in a ranke Fol. ib. Par. 25 Yet some went well armed , and some unarmed . Fol. 35 Par. 26 The most probable manner of their departure out of Aegypt described at large . Fol. 36 Par. 27 The Israelites had abundance of lesser standards , but foure chiefe ones in severall quarters . Fol. 37 Par. 28 They ate the Passeover in great haste with their loynes girt . Fol. ib. Par. 29 Loose hanging vestments used ordinarily by the Jewes : Close , well-girt apparell on speciall occasions . Fol. ib. Par. 30 Their hast is proved from their being shod , the Hypallage of Calceamenta in pedibus , instead of pedes in calceamentis , paralleled . Fol. 38 Par. 31 Going barefoote , was a signe of sorrow . Fol. ib. Par. 32 Wearing of shooes , or sandals betokened haste . Fol. ib. Par. 33 The staffe in their hand , did argue their haste . Fol. ib. Par. 34 ( In their hand ) these words do not signifie that their staves were never out of their hands . Fol. ib. Par. 35 Jacobs staffe passing over Jordane . Fol. ib. Par. 36 The usefulnesse of a staffe . Fol. 39 Par. 37 The Talmudist say , it was not eaten in such hast ever after . Fol. ibid. Par. 38 Nor was there any need of such haste . Fol. ib. Par. 39 A twofold haste , simple and comparative . Fol. ib. Par. 40 The words , Exod , 12.35 . Yee shall keepe this service , denote rather the substantials , than the accidentals of the Passeover . Fol. ib. Par. 41 A specious objection , that all the precepts of the Passeover were to be kept ; the answer thereunto , from a knowne distinction ; from the authority of Maimonides ; from other learned Christians , skilled in Hebrew criticisme , from the sacred Text. Fol. 40 The Contents of the seventh Chapter . Par. 1 SOme thinke the Jewes in the Aegyptian Passeover did discumbere in signum libertatis : not so . Fol. 42 Par. 2 Josephus misunderstood , and misapplyed . Fol ib. Par. 3 Christ was to kepe it in things necessary , not in the vanishing rites : Christ did something at his last passeover , which cannot be evinced to be done at the first passeover . Fol. ib. Par. 4 The Jewes borrowed the fashion of discumbing from the Romans , saith Josephus ; but that was of later times . Fol. 43 Par. 5 Julius Caesar feasted the Romans on twenty two thousand Triclinia . Fol. ib. Par. 6 The Indians beds , Discumbing was used in India by the Brachmans : Philostratus proveth it : the armies of the Romans never pierced into the heart of India : the Indian discumbing mentioned but as of yesterday , in comparison with the first Passeover : and rather a resemblance of the Roman fashion , then the same . Fol. ib. Par. 7 The Romans imitated the Grecians , and the Grecians the Asiatiques : most anciently the Romans did eate sitting ; so Alexander ab Alexandro , and Isidorus afterward women did sit , though men lay downe , saith Varro . Fol. ib. Par. 8 Annarus King of Babilon , & Nero discumbed with their harlots ; this was Labentibus moribus . Fol. 44 Par. 9 Discumbing practised by the Primitive Christians : even women discumbed , as Tertullian professeth : Tertullian ad Nationes , enlightened an obscure place of his Apologetique . Fol. ib. Par. 10 The Grecians did also sit at feasts first of all . Fol. ib. Par. 11 Accubation was in free prosperous times . Fol. 45 Par. 12 Curius Manlius first brought in triumph from Asia the Triclinia . Fol. ibid. Par. 13 Banqueting beds in Ahashuerus his dayes . Fol. ib. Par. 14 Discumbing was not in use with any Nation , before , at , or along while after the first Mosaicall Passeover . Fol. ib. Par. 15 The lying downe of Angels in mens shapes , Gen. 19.4 . was not upon feasting , but upon sleeping beds . Fol. 45 Par. 16 Mr Broughton censured . It is more probable that the Israelites did sit , than lye downe at the eating of the first passeover , for divers reasons . Fol. 46 Par. 17 Yet it is not expressely , either set downe , or to be determined . Fol. ib. Par. 18 No place of the Old Testament enjoyned them to stand at the eating of the Passeover : No place of the Old or New Testament testifies that they did stand : no necessary consequence can produce so much . Fol. 47 Par. 19 Yet it is most probable , that they did stand : divers reasons for it ; yet none of these reasons demonstrative , but probable . Fol. ib. Par. 20 At the succeeding Passeovers , they did not Discumbere : Philo and Josephus are to be interpreted of later times . Fol. 48 Par. 21 No particular posture can be proved from any of the great Passeovers . Fol. 49 Par. 22 They might not goe out of doores in the first Passeover , till the Angell had examined their doores : After , they went forth : this ceremony of not going out of doores , was onely temporary : Abroad they might goe , home they might not goe . Fol. ibid. Par. 23 Christ and his Disciples went forth . Fol. 50 Par. 24 The Master of a scant family , and the next neighbour to his house , were to joyne together , and to enter commons . Fol. ib. Par. 25 If they had strayed farre , the danger had beene greater . Fol. ib. Par. 26 There being no such danger of an Abaddon in future times ; they chose any of the Vertuosi , whether they were friends or kindred , though their dwellings were further off . Fol. 51 The Contents of the eight chapter . Par. 1 The perpetuall rites of the Passeover were instituted at severall times . Fol. 52 Par. 2 The generall perpetuitie excluded not just Dispensations : Fol. ib. Par. 3 In what Cases Dispensations were permitted . Fol. ib. Par. 4 Our blessed Sacraments may be deferred Fol. ibid. Par. 5 Change of Rites might not be . Fol. ib. Par. 6 Even included permission is Legall . Fol. 53 Par. 7 Some rites of the passeover unordained in Aegypt , & prescribed in their journying . Fol. ib. Par. 8 In extremities a Kid might serve for a Passeover . Fol. ibid. Par. 9 A Kid doth not so exactly typifie our blessed Saviour , as a Lambe doth . Fol. 54 Par. 10 The Paschall Lambe must be unspotted . Fol. ib. Par. 11 Party-coloured things in high esteeme . Fol. ib. Par. 12 Most s●eepe spotted about Jewry . Fol. ibid. Par. 13 The Heathen vilifying their owne gods . Fol. ib. Par. 14 The perfectnesse of the offering to be made to God ; the imperfections signed out . Fol. 55 Par. 15 The bodily perfection of Aaronicall Priests , Fol. ib. Par. 16 Diversifying in colour , no blemish , but an ornament . Fol. ib. Par. 17 There may be spots without blemishes . Fol. ib. Par. 18 Blemishes without deformity . Fol. ib. Par. 19 Christ was blemished , but most unjustly . Fol. 56 Par. 20 Blemishes of birds : a little reputed blemish hindered not the Lambe to be the Passeover : an ill blemished spotted Lambe might not be the Passeover Fol. ib. Par. 21 Difference betweene spotted , and party-coloured . Fol. ibid. Par. 22 The Paschal lambe must not be a female one , but a male : a male implyeth perfection . Fol. ib. Par. 23 The Lambe must be under a yeare old ; the Lambe of one houre above a yeare old was to be refused , the sonne of a yeare . Fol. 57 Par. 24 The impuritie of creatures , till seven daies be passed over them the strangr effects , co-incident to the number of seven . Fol. ibid. Par. 25 The Jewes thinke a Lambe of nine dayes might be the Passeover . Fol. ibid. Par. 26 It might be a burnt offering . Fol. ib. Par. 27 Reasons why it might not be a Paschall Lambe . Fol. 58 Par. 28 A proportionable number was to be chosen to the eating of the Paschall Lambe . Fol. 58 Par. 29 The exact number is not , cannot be set downe . Fol. ibid. Par. 30 Maimonides saith , they ought to agree of the number , before they chose their Lambs . Fol. ib. Par. 31 The fellow-communicants were called the sonnes of the Societie . Fol. ib. Par. 32 It is more probable , that at the first Passeover , they chose their Lambe first , and company afterward . At the first Passeover , the next neighbour , or neighbours were brothers of the Societie , or members of that brother-hood . At the after Passeovers , they were not so strict , nor was it a durable Rite to have the next neighbours . Fol. ib. Par. 33 Sometimes ten , sometimes twentie made up the full number , saith Iosephus : most commonly ten : Cestius the Romane Precident his policy . Fol. 59 Par. 34 Thirteene were at Christs last Passeovers eating , even Christ and his twelve Apostles . Fol. ib. Par. 35 The Romanes imitation of these Ceremony - sodalitates . Fol. ib. Par. 36 Rex convivii , in Macrobius , dominus convivii , in Gellius ; modimperator , in Varro . Fol. 60 Par. 37 The numbers no where fixed , and certaine ; but ab libitum ; varied as it pleased ▪ the ●●●efe Ruler of the feast , &c. Fol. ib. The Contents of the ninth Chapter . Par. 1 NOn-admittance of strangers to the Passeover : divers sorts of servants , & strangers : servants of the seede of Israel , their estate● , and priviledges : servants of forgaine Nations ; their hard conditions : hired servants ; and their differences from others : the hired servant might not be forced to be circumcised . Fol. 62 Par. 2 Maimonides falsely opineth , that the seede of Abraham were onely to be circumcised . Fol. 64 Par. 3 There were three sorts of strangers in Israel : two sorts of Aliens : Adam's sixe ▪ Precepts to all the world : Noahs additionall inhibition : the Law of Moses is a branch of the Law of Nature : Bishop Andrewes commended ; and excellent passages of his Worke transcribed : The Romane Lawes borrowed from the Jewes , in Tertullians judgement ; The twelve Tables , and their supposed perfections : their imperfection , in precept : the fragments onely remaine of them : some semblance betweene the foure first Commandements of the first Table in Gods Law , and betweene the Romane Lawes . Regalitives rejected : Gothofredus preferred : Comparisons betweene the Gentiles keeping the Saturday ; and Christians , the Sunday : Saturday was the Sabboth of the Romanes ; kept with joy , and feasting , as our Lords day : A large Treatis● concerning the Lords day : the Christians pray towards the East ; the Reasons thereof : The holy Communion Table justly placed at the East end of the Cha●cell ; ignorant , and irreligious Censurers taxed ; and objections answered : the promiscuous use of the words , Altar , and the Lords Table : The Commandements of the second Table of Moses followed by the Papyrian Law , and twelve Romane Tables ; except the tenth Commandement onely : a foreigner unfixed might not eate of the Passeover : a sojourner , or stranger , whose males were circumcised , might ea●e thereof , and so might their sons : onely Circumcised ones might eate the Passeover all other was forbidden : women were held as circumcised in the circumcisinn of the Jewish males . Fol. 65 The Contents of the tenth Chapter . Par. 1 THe yeare of the world , in which the Passeover was first instituted . Fol. 90 Par. 2 The moneth of that yeare . The old Iewish account of the yeares , and the new ; anons sa●●● , & vulgaris . The yeare preceding the seventh Sabbaticall yeare . viz. the 48. yeare after the old Iubilee , and the second yeare before the new Iubile● ; brought forth sufficient fruits for three yeares . Fol. 91 Par. 3 The Magnalia performed , in the Moneth of Abib . Fol. 94 Par. 4 The Passeover , upon some other occasions extraordinary , might be kept on another moneth . Fol. ib. Par. 5 The proclaming of festivall daies commanded both by Moses & some Heathen . Fol. 95 Par. 6 The appointed ●●y for the Passeover . Fol. ib. Par. 7 It was the fourteenth day of the moneth , not al●●ble or , dispensible with . Fol. ib. Par. 8. The full Moone . Fol. 96 Par. 9 The Iewes hope that the Messiah shall deliver Israel , the same day that Moses did , and that the Passeover was kept . Fol. ib. Par. 10 Tertullian explained . Fol. ib. Par. 11 The Iewes unlawfully altered the day of the Passeover . Fol. 97 Par. 12 Christ are the Passeover on the fourteenth day of the moneth , the Iewes on the day following . Fol. 98 Par. 13 The strict observation of the Jewish festivals : a trappe laid for Christ : and broken taxations are payable to Princes against the opinion of Pharisaicall zelot Galilaeans . The mis-understood story of the Galilaeans slaine by Pilot explained , Fol. ib. Par. 14 Before the 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 of Religion , necessary . Fol. ib. The Contents of the fifteenth Chapter . Par. 1 The ceremonies after their Table-talke . Fol. 138 Par. 2 They continued to eate unleavened bread seven dayes . Fol. ib. Par. 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 . Fol. 139 Par. 4 Nothing was to be left till the morning . Fol. 140 Par. 5 They burned the remainder of the Passeover if any remainder were : Reasons thereof : Holy Sacramentall reliques not to be prophaned : the Romans Protervia , or Feast of frowardnesse . Fol. ib. The Contents of the fixteenth Chapter . Par. 1 THe Jewish custome to wash their feet , especially at feasts . Fol. 14● Par. 2 The Jewes did not stinke more than other men ; against Cardinall Baronius ; Mr Fuller taxed also . Fol. ib. Par. 3 If the Emperour Marcus said so , probable reasons for his imaginations at that time Fol. ibid. Par. 4 Of Judas his stinke , ewhen he was dead , out of Cedrenus ; and the Iewish Nation defended . The great number of the Jewes long agoe and now : from whom the Americans descended : the Tartars came not from the Israelites . Fol. 149 Par. 5 The Pharisees marvelling at Christs not washing before meate : the double sinne of Pharisees in washing . Fol. 14 is Par. 6 Women in the Primitive Church washed the feet of Saints . Fol. ib. Par. 7 In the Old Testament they onely presented water , but washed not the feet of their guests Fol. 150 Par. 8 The great sinner is the first recorded to have washed anothers feete , even Christs : and the great Saviour is first recorded to have washed many mens feet . Fol. ib. Par. 9 They sometimes washed and bathed their whole bodies , & annointed them also . Fol. 151 Par. 10 The Jewes used more than ordinary blessings at the Passeover ; a particular explication thereof . Fol. ib. Par. 11 The reasons why I handle at large the Iewish Passeover Fol. 152 Par. 12 Christ kept all the fixed rites preparatory , and the Sacramentall Ceremonies : and the subsequent perpetuall customes . Fol. ibid. Par. 13 Christ a perfect observer of the Law ; yet not bound to the Iewish voluntary undertakings , or will worship . Fol. 153 The Contents of the seventeenth Chapter . Par. 1 A Iust Tractate against Pererius the Iesuite , concerning the correspondencie betweene the Iewes and the Romans in their feastings . Fol. 154 Par. 2 The Romans imitated the Iewes , not the Iewes the Romans in their suppings , feastings , against Peretius . Fol. ib. Par. 3 The Iewes not infected with the manners or superstitions of other Nations , Fol. 155 Par. 4 Pererius enterferes , Iewish , Roman customes , in festivals Cosin-Germans . Fol. 156 Par. 5 Conquerers condescend to the fashions of the conquered ; divers particularities instanced in . Fol. ibid. Par. 6 Pererius his 13 specialties ; wherein the Iewes ( as he sayes ) imitated the Romans : The place a Parlour , an upper Chamber , supping Chamber . Fol. 158 Par. 7 Christ and his 12. Apostles lay on three beds at his last supper : Iudas the Traytor signed out a Supper . Fol. ib. Par. 8 The ancient Romans supped in the open ayre , without any Tables . Fol. 159 Par. 9 Christ , and his twelve Apostles supped in a guest-chamber : houses in ancient times builded with flat roofes . Fol. 159 The Contents of the eighteenth Chapter . Par. 1 PErerius , his second Particular : the Romans feasted not , till they had washed . Fol. 161 Par. 2 Washing among the Heathen twofold : sacred : unsacred . Fol. ib. Par. 3 Reasons , why the ancient Romans often washed ; first , because they used not much linnen : secondly , to remove their sweate . Fol. 162 Par. 4 The divers manners , places , times of bathing among the Romans : bathing used among the Romans , most commonly before meales : the signe of the Crosse much used in the Primitive Church : divers houres of bathing ; stately baths amòng the ancient Romans . Fol. 163 Par. 5 The Jewes used to wash , and bathe themselves , long before Rome was founded : Apocryphall Scripture is to be preferred , before any humane authority whatsoever : divers costly kinds of Bathing : white Doves among the Jewes , sacred , and inviolable . Fol. 165 Par. 6 The Jewish traditions not derived from the RomanVsance ; but expositions of Moses Law ; commanded many kinds of washings : Maymonides his Exposition of the Law of washing . Fol. 166 Par. 7 The difference betweene the Jewish , and the Roman washings : Fol. ib. The Contents of the nineteenth Chapter . Par. 1 PErerius his third Ceremony : Romans annointed themselves before feasts : so might the Jewes , but not ordinarily : the Pharisee reproved for not annointing Christ : Maries , annointing Christ , was of devotion , not fashion . Fol. 167 Par. 2 Romans used unctions before feasts . Fol. 168 Par. 3 True joy rests in vertue , not in vice . Fol. 169 Par. 4 The Grecians used annointings at their feasts . Fol. ibid. Par. 5 Severall oynments for severall parts and uses : Alexidemus , and Cleopatra's , and Aesop his sonne , excessive prodigality . Fol. ib. Par. 6 Olives were of diverse sorts ; and for diverse uses : Oyle Olive commended . Fol. 171 Par. 7 Jewes used annoynting before the siege of Troy : Jewes , Syrians , anciently abounded with Oyles : Oyle good for outward , inward uses : Oyle , some sacred , some of common use : The divers uses of sacred Oyle : Kings . Priests , sacred things annointed , with it : The composition of it : David annointed King , with Gods oyle . David annointed King twice . Fol. 172 Par. 8 The Jewes commonly annointed onely , head and feete , the Babylonians annointed all their body . Fol. 173 Par. 9 The Jewes used annointing , after washing : Ashers dipping of his feet in Oyle . Fol. 174 Par. 10 Mary Magdalen washed Christs feete with teares . Fol. ib. Par. 11 Jewes annointed their heads , before ever the head of Tolus was found . Fol. 175 Par. 12 Women among the Jewes in Spaine the best perfumers . Fol. ib. Par. 13 Annointing the head ordinary among the Jewes . Fol. ib. Par. 14 Myrrhe and Nard , precious oyntments : Nard taken sometimes for an berbe , sometimes for an Oyntment . Fol. 176 Par. 15 Annointing Corporall , Spirituall . Fol. 177 The Contents of the twentieth Chapter . Par. 1 PErerius his fourth Ceremony . Fol. 178 Par. 2 Romans and Jewes at their feasts , changed their cloathes . Fol. ib. Par. 3 The Romans Tricliniary Ornaments ; wearing apparell ; Larding , and cramming , purple ; scarlet , cloth of gold , silver ; Lex vestiaria . Fol. 179 Par. 4 The Bed-ornaments of the Jewes . Fol. 180 Par. 5 Ornaments of Idols ; Levites , Priests , High-Priest ; Tabernacle . Fol. 181 Par. 6 Wearing apparell of the Jewes ; variety thereof for divers occasions ; for , 1. Gifts . 2. Appearance . 3. Disguise . 4. Sorrow , or Mortification ; Sack-cloth : feasting ; white apparell : extraordinary apparell approved at feasts ; comely alwayes : new-fanglednesse taxed , in French , English , Spanish ; English , in part defended ; diversity of apparell for severall ages , degrees : abundance of apparell a blessing : the excesse taxed . Fol. 181 Par. 7 Changing of apparell at feasts , practised by the Jewes before the Romans : Romans bad more than one garment on at feasts : the wedding garment not the onely garment : fashions at sacred civill feasts , different . Fol. 183 Par. 8 Wedding garment , What ? Fol. 184 The Contents of the one and twentieth Chapter . Par. 1 PErerius his fift Ceremony ; bodily posture : the ancient Jewes , and Romans sate at Feasts . Fol. 186 Par. 2 Discumbing at feasts . Fol. 187 Par. 3 Pererius his 6. Ceremony omitted . Fol. ib. Par. 4 Pererius his 7. Ceremony ; supping on high beds : The woman standing behinde Christ . Fol. ibid. Par. 5 Pererius his 8. Ceremony ; Fasting bare-footed : washing of feete practised , in Abrahams daies . Fol. 189 Par. 6 Pererius his 9. Ceremony , lying in the bosome : Abraham's bosome . Fol. ib. Par. 7 Pererius his 10. Ceremony : highest roomes at feasts : the chiefest guests sate in the chiefest and highest roomes : which place in discumbing was the highest ? whether Christ in the Supper , at Bethany , sate in the highest roome ? Christ had the middle place ; and is said most commonly , to be in the middest : highest in situation , not alwaies highest in dignity . Fol. ibid. Par. 8 Parerius his 11. Ceremony . Three on a bed ; Triclinium , whence so called : How many beds , at feasts : Σ sigma , what it was : Biclinium : how many guests on a bed . Fol. 291 Par. 9 Whether Christ and his 12. Apostles at his last supper discumbed , on three beds . Fol. 192 Par. 10 Order of discumbing ; Jesuites in this point dissent among themselves : faire collections from the Scriptures , lawfull . Fol. ibid. Par. 11 How farre the Apostles discumbed , the one from the other . Fol. 193 Par. 12 The words , dividite inter vos , not to be understood of the Eucharist : Edentibus illis , interpreted : Eucharist in stituted , after the Paschall Supper : Christ gave bread and wine to his Disciples severally . Fol. ibi . Par. 13 Pererius his 12. Ceremony : the Romans and Jewes ate in Common : the Romans huge platters , Aesop's , Vitellius Platters : Trojan Boare . Fol. 194 Par. 14 Romans and Jewes , in their feastings , had divers dishes : the Roman , carving of foules : Aegyptians and Jewes great platters : M. Anthonies immania pocula : Vessels of the Sanctuary , vessels of desire . Fol. 197 Par. 15 Romans did lye , not sit on beds discumbing , Pererius affirmeth , denyeth it : Romans Supper at times , continued from night till Morning ; Romans changed their posture , in discumbing : Rosinus his description of the Romans discumbing : ancient Romans temperance at feasts : Roman fashion in drinking at feasts . Fol. 198 Par. 16 Pererius his 13 Ceremonie : the Romans , in their feasts appointed : Magistrum potandi , Regem vini ; modimperatorem : the manner of the Graecian , and Latine jolly drinking . Fol. 199 Par. 17 The Epitome of all Pererius his twofold mistaking : the conclusion directly , against Pererius . Fol. 200 The Contents of the two and twentieth Chapter . Par. 1 HOw Christ with his 12. Apostles , kept his last Passeover : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : two Disciples prepare it : Christ with the 12. eate it : in the Evening , they sit down . Fol. 201 Par. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded S. Matthews Evangelisme , written in Hebrew : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , its divers significations ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , interpreted ; The Apostles , in the description of the Lords Supper , single out words , properly signifying , lying downe . Fol. 202 Par. 3 Our English Translatours excused . Fol. 203 Par. 4 Sitting Communicants censured . Fol. ibid. Par. 5 As they did eate expounded . Fol. 204 Par. 6 The use of the word Verily : Amen , its divers acceptions . Fol. ib. Par. 7 Future things are to others unknowne ; to Christ knowne . The Table and its rites sacred , even among the Heathen . Fol. 204 Par. 8 Judas not necessitated to betray Christ : the manner of Christs detecting him traytor . Fol. ib. Par. 9 What was done in the first Paschall-Supper : Iudas detected for a Traytor in a generality ; Disciples enquire . Fol. 205 Par. 10 Iudas discovered for a Traytor , in a mixt manner : good for Iudas not to have beene borne . Fol. ib. Par. 11 Thou sayest , is no full discovery of Iudas , to be the Traytor : Simon de Cassia his errour : Iudas , his treason not discovered till the second Supper ; divers reasons thereof . Fol. 206 The Contents of the three and twentieth Chapter . Par. 1 CHrists hearty desire , to eate his last Supper . Fol. 208 Par. 2 The words ( before ) after , untill , unto , from , &c. are particles , sometimes inclusive , sometimes exclusive . Fol. ib. Par. 3 Donec , or untill , negatively used , de futuro . Fol. 209 Par. 4 Kingdome of God , what . Fol. ib. Par. 5 He tooke the Cup , not the Eucharisticall Cap , first of the vine , spirituall Nectar : Turkes place eternall felicity , in sensuall Pleasures . Fol. ib. Par. 6 Maldonates error , concerning the Cup. Fol. 210 Par. 7 Spirituall Table-talke at Christs last eating of the Passeover . Fol. 211 Par. 8 Methodus rerum , aut Historiae , not alwayes observed , in Scripture : the Originall , of greatest authority : nothing to be altered , in the Scriptures . Fol. ibid. The Contents of the foure and twentieth Chapter . Par. 1 MInisters or attendants , at Christs last Passeover : the blessed Virgin Mary no attendant , difference betweene Apostles , and Disciples : Disciples might attend . Fol. 212 Par. 2 Bishops , Presbyters , succeede the Apostles , the seventy : Names of Apostles and Disciples , confounded : S. Augustine questioned . Fol. 213 Par. 3 Whether any of the 70. Disciples , were Apostates , other Disciples , beside the 70. Some of them backesliders : the 70. Disciple were the future Presbytery Idolatar : the 70. Disciples who they were , whether there were 72. Disciples . Fol. ib. Par. 4 Divers legall Types of the 12. Apostles , 70. Disciples . Fol. 215 Par. 5 The Master of the house was not excluded , he might waite on Christ , also some of the houshold might be attendants . Fol. ibid. Par. 6 Attendants , Male , and Female ; three degrees of Male-attendants : divers offices of Attendants ; Christ and his Apostles had their Attendants . Fol. 216 Par. 7 Some of the 72. were Christs Attendants , to here his Table-talke ; Servitours , animated instruments . Fol. 217 Par. 8 The Synopsis , or summe of all . Fol. 218
LIB. 2. The Contents of the first Chapter . Par. 1THree premisses . Fol. 224 Par. 2 Christs , and his Apostles Temperancie . Fol. ib. Par. 3 The Paschall Supper a Sacrament Type of the New Old Testament . Christ eate of the three Suppers sparingly Fol. 225 Par. 4 Christ did seldome eate flesh , Christ ate Butter and Honey . Christs knowledge to refuse the Evill , and chuse the Good : The words , Ad scire ipsum interpreted . Fol. 226 Par. 5 The Iewes blasphemy against Christ . The words Emmanuel , aend Samuel , whence derived . That Christ was God , proved from Scriptures , Rabins ; and the word Emanuel . Difference betweene Emmanuel , and Samuel . Fol. 227 Par. 6 The Iewes blasphemy against Christs Mother . Fol. 227 Par. 7 Christ borne according to the Scriptures : borne of a Woman , not of a Girle . The Nobility of Christs Birth wherein in consisted . Fol. 228 Par. 8 Christ a Stone . ibid. Par. 9 Gnalam , or Glialam : and Gnelem , what it signifieth . Fol. 229 Par. 10 Emmanuel . Iesus . is a name of Nature . Imposition . ibid. Par. 11 Mary a Virgin ; Aarons Rod ; Christ borne of a Virgin by Miracle ; a threefold Vnion in Christ . Fol. 230 Par. 12 Christ made but one meale in one day . The aspertion of Gluttony , in him rejected . Christ fasted , even to a miracle : oft times . Christ as God knew all things . Fol. 233 Par. 13 Why Christ sought fruit on the Figtree ? How Christ seemed ignorant of many things . Admiration is of doubtfull and great things In Christ a threefold knowledge : Divine : Infused : Experimentall . How Christ is said to wonder . No mans knowledge ever equall to Christs . Fol. 234 Par. 14. Why Christ cursed the Figtree ? Fol. 235 Par. 15 Christs hunger , rather Vluntary than necessary : Christ under-prised Temporall food in respect of spirituall . Christs abstinence from flesh . Fol. 236 Par. 16 Difference between Christs eating before his Death . A double Digestion after his Resurrection . ib. The Contents of the second Chapter . Par. 1 THe ancient Romanes ate foure times a day . Fol. 238 Par. 2 The Apostles temperancie in meate and drinke : A double daily refection allowed by God . The Apostles provision not costly . Fol. 239 Par. 3 The Disciples of Christ fasted often . The place , Act , 27.33 . clecred . The woad All in Scripture , often used for many . ib. Par. 4 Fasting much used in the old Testament . Fol. 240 Par. 5 Poenicentia Nineveh what it is . Hearty devotion the Salt of Religion . Why the Ninivits made their beasts to fast . ib. The Contents of the third Chapter . Par. 1 ILlyricus his errours concerning fasting Confession , and beating the breast in fasting . Fol. 242 Par. 2 Rising in the night to serve God . Christ shall come at midnight . A Jewish Tradition . ib. Par. 3 Bowing downe the head in fasting . Fol. 243 Par. 4 Shaving the Head . Beard . ib. Par. 5 Calixtus foure-fold fasting . Jejunia quatuor temporum . ib. Par. 6 Illiricus his absurd Division of a religious fast into crupclosum jejunium Holy . Hypocriticall . Fol. 244 Par. 7 Fasting taking for innocencie of life . S. Augustine , and S. Chrysostome fasly taxed by Illyricus . Jejunium generale . ib. Par. 8 Illyricus wild positions concerning fasting . Fasting not alwayes a signe of , but sometimes a meanes to a contrite heart , rending of garments . ib. Par. 9 Washing of guests feete . Fol. 245 Par. 10 Rending of clothes : ib. Par. 11 The Ceremonies of fasts . Lutherans crapulous repentance . ib. Par. 12 Illyricus his two Reasons against fasting . The colder the climate , the hotter the stomacke . Germans must fast proportionably to the Iewes . Fasting must tame ▪ not disease or kill the body . ib. Par. 13 Illyricus playes the Dy-dapper . He denies Fasting to conduce to Prayer . Why Christ and his Apostles did fast . A broken heart sometimes goes before Fasting , sometimes followes after fasting . God oft commutes eternall punishment into temporall . Fasting not alwayes a signe of a contrite Heart . Fol. 246 Par. 14 A body weakened by fasting is more fit to pray . Preparation before the Sacrament necessary . Illyricus and Luther taxed . Fasting , the best way to please God . Two extreames in fasting . Some fast too much ; some fast not at all . Illyricus an Epicure . The best Christians fast to pray , and pray to please God . The Contents of the fourth Chapter . Par. 1 SIcke and old folkes exempted from fasting . Fol. 249 Par. 2 Night meditations advance day-studyes . ib. Par. 3 The trouble of the body disturbes not the intention of the minde . Homer falsely cited . The belly an importune evill . ib. Par. 4 A difference betwixt Ordinances at Fasting , and Feasting . Fol. 251 Par. 5 Fasting , a voluntary , not naturall action . Divers ends of the same fast . ib. Par. 6 Sorrow prepareth us to prayer . The Apostles did not neglect fasting . A difference betweene neglecting , and not performing . Hypocriticall not true fasting faulted in the Jewes . Christ fasted ; and why ? ib. Par. 7 Sorrow a Concomitant of fasting : fasting and mourning , two distinct things . Fol. 252 Par. 8 Illyricus maketh Nature , Custome , and Chance , the ground of fasting and prayer . Prayer not the onely remedy for all evils . Fides sola & solitaria saveth not . Saving faith is not seperated from other Theologicall vertues . Fol. 253 The Contents of the fifth Chapter . Par. 1 ALL in fasting must afflict their soules . Fasting commanded in the old and new Testament . Fol. 254 Fasting is more than a temperate sober life . Par. 2 Divers effects of sorrow . Divers efficient causes of fasting . ib. Par. 3 The Germans little practise Fasting . The singular commendation of Fasting by Athanasius . S. Chrysostome . Leo Magnus . S. Ambrose . Bellarmine . Fol. 255 Par. 4 A parting blow at Illyricus Fol. 256 The Contents of the sixth Chapter . Par. 1 WHat severall Evangelists wrote concerning the severall Suppers . Fol. 257 Par. 2 The Supper of the Lord , instituted after the second , or common Supper . ib. Par. 3 Why there is no expresse mention of a second Supper . Consequentiall divinity , Proved , Approved . Creation of Angels : and when . Infants Baptized . Scripture not alwayes tyed to expresse termes , Joh. 21.25 . expounded , reasons thereof rendred . Fol. 258 Par. 4 Divers reasons why the name of a second Supper is pretermitted . Fol. 262 The Contents of them seventh Chapter . Par. 1 THat there was a second Supper at the Jewish Pascall . Proofes from the old Testament . Vnto the Paschall was annexed the Chagigah . Fol. 263 Par. 2 Difference betweene the first and second Supper . Maimonides , Schaliger , Beza , and Baronius erred in this point . Fol. 265 Par. 3 The first Supper when it begun . Fol. 265 Par. 4 The different m●ate● at the First , Second , Supper . Iewes , and Gentiles at their great feasts did eate two Supers . ib. Par. 5 Christs gesture at the Paschall Supper . Coena Domini Tricoenium Christi . Christ in his last Passeover kept the Ceremonies of the Jewes . Coena Dimissoria , what it was . Fol. 266 The Contents of the eight Chapter . Par. 1 PRoofes from the New Testament for a second Supper . Fol. 268 Par. 2 Proofes from the Fathers , especially Saint Cyprian . Cibus inconsumptibilis . ib. Par. 3 The second Supper was Fibula Legis & Evangelii . Fol. 269 Par. 4 Inter , or betweene , evinceth a Triplicity . Saint Augustine , Theophylact , Damascen . ib. The Contents of the ninth Chapter . Par. 1 PRoofes from the Protestants for a second Supper Kemnitius , Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza awry ▪ Scaliger commended . Fol. 271 Par. 2 Diverse kindes of sauces at the second supper . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth . ibid. Par. 3 Bellaria expounded , Bacchus his Bellaria . Rich wines . Scaliger and Beza censured . Fol. 272 Par. 4 A description of the Ceremony of the Passeover . Poculum Hymneseos . Things in the description of the Paschall Supper Redundant , and Deficient . Embamma , what it was . At what time of supper Christ wash't his Disciples feete . Benediction , at what time of supper used . What kinde of herbs were eaten at the Passeover . The second supper when it began . ib. The Contents of the tenth Chapter . Par. 1 PRoofes from the Papists . Baronius amisse in some points of the Paschall Supper . Baronius , Lucas Burgensis , Sebastian Barradius , and Maldonate , prove a second Supper . Fol. 275 Par. 2. Maldonate doubteth , whether the Paschal be called a Supper : Piscator censured . Fol. 276 Par. 3. Tolet , Suarez , Bellarmine , prove a second Supper . Fol. 277 Par. 4. Bellarmine censured ; S. Cyprian cleered . ib. Par. 5. Adam Conizen , and Scapleton , prove●● second Supper . Poculum bibatorium . The Tricoenium accomplished . Fol. 278 Par. 6. Christ was present at the First , or Paschall Second , or common Supper . ib. Par. 7. The Jewes at their solemne feasts , had double Commons . ib. Par. 8. When the second Supper began , about sixe of the clocke at night . How long the second Supper lasted . When it ended . Fol. 279 The Contents of the eleventh Chapter . Par. 1 WHat was Said Done at the second supper the first quarter . Christ began the Chagigah with saying of grace . Grace and thankesgiving a prime duty at feasts . Fol. 280 Par. 2 The forme of Grace at The eating of Manna . Other feast . The Paschall Festivity , Fol. 281 Par. 3 The Iewes began their second Supper , with the cup of Charity ▪ Wonderfull great grapes . ib. Par. 4 An hymne was sung after the Grace cap among the Iewes . The hymn● in the New Testament sung after the Eucharist Fol. 283 Par. 5 The discourse at the second Supper . ib. Par. 6 The Apostles contention before they received the blessed Eucharist . The Apostl●● contend for superiority . ib. Par. 7 When Christ began to wash the Apostles sects . Osiander rejected ▪ Saint Cyrill rejected . The Iewes began their second washing at the beginning of their second supper , Christ in the middle of it . Baronius argument confutes Osiander . Fol. 285 The Contents of the twelfth Chapter . Par. 1. WHat was done , or said , the second of the third quarters of the houre in the second Supper . Christ beginneth to wash his Disciples feete . The Scribes booke Commanded frequent washings . The Jewes used much water for purifications , both Legall ; Prescribed . Fol. 290 Par. 2. S. Peter the Primate , and Prince of the Apostles , Whether S. Peter lay on the discubitory bed above Christ . Fol. 291 Par. 3. Whether Christ washed S. Peters feete first of all . Whether Iudas was washed at all . No washing of the feete : no partaking of the Eucharist . ib. Par. 4 S Bernards Pedilavium no Sacrament : Christs washing his Apostles feete , an example of humility . Whether Iudas was first washed . ibi . Par. 5 All the Apostles were first washed . Vncertaine who first . It matters not . S. Peters Priviledge . Fol. 292 Par. 6 S. Peters and Christs Dialogue . Obedience required . Iohn the Baptist called a foole , Peters double deniall reproved . Fol. 293 Par. 7 Bodily washing , Spirituall washing . ibid. Par. 8. Christ kist his Apostles feete , even Iudas his feete . Fol. 294 Par. 9 Whether Christ at the second Supper had on a supping garment . Whether he had on a Cloake as Barradins , thought . 3 Vestments , as Buthymius , thought . 5 As some others have thought . Christ at his Passion had — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Par. 10 The last quarter of the seventh houre , or the third part of the second Supper . What was done , or said in it . The first passage is Christs Question . His Diversion . Fol. 294 Par. 11. The title of Lord , Master , forbidden to the Apostles . The difference betweene Rab and Rabbi : Ambition forbibden . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to Man God in the Old New Testament . How God Man Christ . is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord . Fol. 295 Par. 12. Woshing of feete imports humblenesse of minde . Christs Precept , and Example to be imitated . Lorinus his story . Christ the most perfect example of all . Seneca his advice . The difference betweene Examplar . Exemplum . Examples move more than Precepts . The Worthinesse , Vnworthinesse , of the Administrant addeth nothing detracteth nothing from the Sacrament . ibid. Par. 13 Motives to Humility Fol. 296 Servants equall to their Masters in participation of Troubles . Blessings . Servants inferiour to their Masters in Civill , Morall , Oconomicall , affaires . ibid. Par. 14 Nor worders , nor Krowers : but Doers enjoy happinesse . Fol. 297 The Contents of the thirteenth Chapter . 1 THe Par. 2. Passage in the 3. quarter of the second Supper , is , the graduall detection of the Traytor . The first degree . I ueds not chosen . Iudas like an Asse kickt against Christ . The second degree . Iudas a Horse-leech , a blood-sucker . Fol. 298 Par. 2 Iudas aymed at in the Individuum vagum . One of you , &c. The third degree . Iudas . a bold , shamelesse , impudent man , a brazen face . Fol. 299 Par. 3 Peter beckned to John . Beckes have their language . S. John understood S. Peters becke . S. John , S. Peters Mediatour to Christ . D. Colins vindicated . ib. Par. 4 The first detection of Iudas his uncleannesse . Fol. 300 Par. 5 The 2. detection ; he lifted up his heele against Christ . God fore-knew Iudas would be a Traitor . He predestinateth no man to sinne . Why Christ would chuse Iudas . The Booke of Gods Predestination cannot be opened . ib. Par. 6 The 3. Detection of Iudas . One should betray him . Christs Passions , and perturbations free from sinne . ibid. Par. 7 The fourth and last Detection of Iudas . He it is to whom I shall give a sop . Many questions concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Whether it were Bread or flesh . Diogines saying the Megerians . Nonnus holdeth that 1. The thing delivered was Bread . 2. It was dipt in Wine . 3. It was Sacred and Divine . The Aegyptians Custome . Pope Iulius wholly forbade the Intention of the Bread in the Wine . S. Augustine mistaken . Fol. 331 Par. 8 The Morsell was Part of the second Supper , Not of the blessed Eucharist . S. Bernard , Soto , Ludulphus , S. Augustine . S. Hilary . Soto mistaken in Bucella . Salsamento . Wine in all three Suppers . In the second Supper great varieties . The Sop not dipped in Wine . Fol. 332 Par. 9 The second Quaere concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whether Iudas received the blessed Eu●●charist in it or no ? Authorities that he did . S. Augustine , Nonnus , Dominus , a Soto ; and Aquinus from Chrysostome , Dionysius , S. Hirerome , and S. Bernard thinke so ; and Soto sayes that Haymo , and Remigius thought so . Fol. 333 Par. 10 Soto his note upon the words . Edentibus illis . He makes the Tricoenium compleate . Fol. 334 Par. 11 Barradius , S. Hierome : Eugenius ; S. Cyprian : Euthymius , Equinas thinke so . S. Cyprian thought the sop to be the Sacrament , ib. Par. 12 S. Augustine thought Christ praysed the Eucharist , by Word . Deed. S. Augustine saith , Iudas received it . Theophylacts wilde Crotchet . Fol. 334 The Contents of the foureteenth Chapter . Par. 1 AVthorities , that Iudas did not receive the blessed Eucharist . Hilarius , Rupertus , Innocentius , 3. Theophylact , Tatianus , Alexandrinus , Gregorinus , Pachymeres , Turian , Maximus , Ludolphus , Baradius , Beza . The ground of S. Augustines , and many other famous mens errours concerning this point . Fol. 336 Reasons to prove that Iudas did receive the blessed Eucharist . Par. 2 The 1. Reason . Fol. 337 Par. 3 The 2 Reason . ib. Par. 4 The 3 Reason . Fol. 338 Par. 5 The 4 Reason . Par. 6 The 5. Reason . Christ never shewed any extraordinary favour to Iudas . S. Augustine reports strange courtesies of Christ to Iudas . Iudas borne at Marmotis , as saith S. Bernard . Much holinesse required to the participation of the body and blood of Christ Notorius wicked men not to be admitted to the Communion . 338 Par. 7 The 6. Reason , when the Devill first entred into Judas . The prime intention of the compilers of our Liturgie concerning those words — Lest the Devill enter into you , as he did into Judas , &c. Satan entred into Iudas at severall times . Fol. 339 The Contents of the fifteenth Chapter . Par. 1 REasons proving that Iudas was not present at the Eucharist . The 1. Reason drawne from Christs owne Example . Examples pierce deeper than words . Legall Conjunction . Fol. 343 Par. 2 A second Reason drawne from the Leviticall Leaper , Leviticus 14.46 . ib. Par. 3 A third Reason drawne form the Leviticall Priests , Ezeck . 44.23 . ib. Par. 4 The fourth Reason drawne form Christs purging the Temple , from prophane things , Marke 11.11 . ib. Par. 4 The fourth Reason drawne form Christs purging the Temple , from prophane things , Marke 11.11 . ib. Par. 5 The fifth Reason drawne from Davids example , Psal. 26. Fol. 344 Par. 6 The sixth Reason , Iudas a Devill , Ioh. 6.70 . ib. Par. 7 The seventh reason drawne from 1 Cor. 10.20.21 . The cup of the Lord , and the cup of Devills opposite . ib. Par. 8 The eight Reason drawne from Christs washing the Apostles feete , Ioh. 13.2 . The Schoole-mens opinion . ib. Par. 9 The ninth Reason drawne from , Heb. 10.26 . Fol. 345 Par. 10 The tenth Reason , from Iudas his being excluded from Grace , at the end of the second supper . ib. Par. 11 The subsequent or concomitant occurences after the Traytors detection . The 1. Occurrence , Satans entring into Iudas . When and how Satan entred into Iudas . Par. 11 The subsequent or concomitant occurences after the Traytors detection . The 1. Occurrence , Satans entring into Iudas . When and how Satan entred into Iudas . Par. 11 The subsequent or concomitant occurences after the Traytors detection . The 1. Occurrence , Satans entring into Iudas . When and how Satan entred into Iudas . Par. 11 The subsequent or concomitant occurences after the Traytors detection . The 1. Occurrence , Satans entring into Iudas . When and how Satan entred into Iudas . Par. 11 The subsequent or concomitant occurences after the Traytors detection . The 1. Occurrence , Satans entring into Iudas . When and how Satan entred into Iudas . S. Augustine saith Affectu tantum & Voluntate . Ludolphus . Essentially Not into his soule . But into his body . Tolet not corporally ; but taking a quiet possession of him . Theophylact : Occupavit Cor ejus . Cyrill : praecipitem egit . Origen : Egit ut Ascensor equum . Item Judas totum Satanam suscepit in se : After the sop . ib. Par. 12 How Iudas was tempted : Temptations are either 1 Ascendentes Inward . 2 Obrepentes Outward . 3 Immissae Darted in by Satan himselfe . ib. Par. 13 Three Conclusions , 1. Conclusion , the temptations of the world , are severall from the Devills . Three kindes of tempters 1 The World . 2 The Flesh . 3 The Devill . 2. Conclusion . The temptations hath three degrees 1 Beginning . 2 Proceeding . 3 Consummation . Or thus , Consider 1 The Primitive Motion . 2 The Assisting Commotion . 3 The Plenary Agreeing . Or thus , 1 Suggestion . 2 Delight . 3 Pleasure . 3 Conclusion . The Devill is the Author and cause of all , and every temptation . The Devill a tempter . The World , and Flesh the Devills Instruments . Fol. 347 Par. 14 How the temptations of the Devill be knowne : from the temptations of the World , and the Flesh . Fol. 348 Par. 15 Satans temptations are Many . Manifold . Which temptations are grievous , and fiery : Which temptation is the worst , and most dangerous ? How the World Flesh Satan tempteth . The same sinne may be of the World . Flesh . Devill . Fol. 348 Par. 16 The creatures of God tempt us not primarily , but by casualty : the starres , and heavenly influences tempt no man to sinne ; no more does any earrhly thing in its owne Nature . What temptations be from Satan : the varietie of Satans temptations . Fol. 349 Par. 17 All men have beene tempted , even the spirituall : not Christ himselfe , nor his Apostles free from temptations . The manner of Satans temptations . ib. Par. 18 Satan may enter into a man oftentimes . Iudas his state after Satans second entrance into him . Fol. 350 The Contents of the sixteenth Chapter . Par. 1 CHrists sentence of separation of Iudas , That thou dost , doe quickly : Whither those words were spoken to the Devill , or to Iudas . Origen Cyrill Ambrose thinks they were spoken Either to the devill , or to Iudas . Augustine saith it was Verbum Non Imperantis sed Exprobrantis . The Apostles thought them spoken to Iudas . 354 2 The Apostles Nesciencie Christ himselfe knew Iudas also knew and some thinke S. Iohn knew Wherefore Christ spake these words , That thou dost , doe quickely . 3 The Apostles misunderstanding Christs words . The words were spoken not privately , but openly . ib. 4. Christ needed nothing : for Himselfe . his Apostles . Christ would have the Church plentifully provided of Temporalls . ib. 5. Cookes Reports censured . Iudas carried the bagge . Fol. 355 The money in the bagge to be employed for Christ . Apostles . Poore . Par. 6. Iudas his speedie Egresse . His receiving the Sop imports Orall manducation . Par. 7 Lanthornes , and torches import Outward light . Inward darkenesse . Iudas his Egresse at night . At what houre of the Night Iudas went forth . Selneccerus his Distribution of the Night-watches . What was done in every severall watch . Selneccerus censured . The crowing of the Cocke about what houre of the night . ib. Par. 8. Two questions concerning this Cocke-crowing . 1. Question . Whether this Cocke did crow Naturally or by Divine Motion . Christs looke upon Peter was operative , and Vertuous , Corporall and Spirituall . S. Augustine censured . Peters three denialls , when , and where . Fol. 357 Par. 9. 2. Question concerning this Cock-crowing . How the different Relations of the severall Evangelists may be reconciled . Here are handled 4. Quaeres . 1. Quaere , whether Christ sayd , as S. Marke , or as S. Matthew and S. Luke hath it . Fol. 344 Par. 10 The 2 Quaere , whether S. Peters threefold deniall was accomplished , before the Cocke crowed at all , or before it crowed twice . ib. Par. 11. The 3. Quaere : How oft S. Peter was questioned , or by others affirmed to bee Christs Disciple . ib. Par. 12. The fourth Quaere : How many times Peter denyed Christ . ib. Par. 13. Answere to the 1. Quaere . Fol. 359 Par. 14. Answere to the 2. Quaere . ib. Par. 15. Answere to the 3. Quaere . Cajetan thinkes S. Peter was 7. times examined : thrice by Women , foure times by men . ib. Par. 16. Answere to the fourth Quaere . Cajetans frivolous objection . Fol. 360 Par. 17. Three sorts of people questioned Peter . Peters threefold deniall , and the manner thereof . ib. Par. 18. The Divers Relations of the Evangelists reconciled . Fol. 361 Par. 19. The Paschall Common Supper lasted about 1. quarter 3. quarters of an houre . All the Leviticall Ceremonies performed betweene 6. and 7. a clocke at Night . Fol. 362
LIB. 3. The Contents of the first Chapter . Par. 1_A Preface by way of Admonition to the Vnlearned . Invocation of the Learned . Fol. 522 Par. 2 Reasons of the word Tricoenium , and , why I call the Work Tricoenium Christi . A threefold Supper farther proved . The Papists offended for calling the third Supper , the Supper of the Lord . A deviation concerning Maldonat the Jesuite his Life , and Doctrine . The ancient fathers , both Latine and Greeke , call the third Supper , the Supper of our Lord. Fol. 523 Par. 3 A discourse concerning the Agapae , or Feasts of Charitie . They succeeded in the place of the Chagigah , or second Supper . When Eaten . The Eucharists before Tertullians dayes eaten in the Morning : The Agapae in the Evening . The Eucharist and Agapae in the Primitive Church were kept neare about the same time . Christians falsly accused for eating Infants at their Agapae . The Agapae kept on the Lords day . What scandals were taken by the Gentiles against the Christians Agapae , Fol. 526 Par. 4 The second Eucharist , and not the Agapae ( as the Papists thinke ) is meant by the Supper of the Lord , 1 Cor. 11.20 . The Agapae never practised before Christs Ascension . The Agapae at first , were used holily and religiously : sometimes Severally from Jointly with the Lords Supper . The Corinthians did eate them before the Lords Supper . They were celebrated by the Corinthians in the Church . Each Schisme of the Corinthians supped a part , by themselves . The poore neglected by the Corinthians in their Agapae . The primary end of the Agapae , the releefe of the poore . Fol. 229 Par. 5 Charity modestly covereth a multitude of sinnes . The ill fashions of the Corinthians in receiving the Lords Supper reproved . Casaubone censured in two points . First , that the Corinthians received the Eucharist in the Morning . Secondly , that the Eucharist ought to be called a Dinner , or a break-fast , rather than a supper . The Churches , both Westerne and Easterne , did receive the supper of the Lord fasting in the fourth Age. On good-Friday the Church used to receive it thrice . That use broken by Pope Honorius , and the Counsell of Tarracon . Pope Eutichianus , his Decretall against such as received the Sacrament not-fasting . Some Churches of Africa , and some Aegyptians received it about Eventide not-fasting . In the second age of the Church , in Tertullians time they received it , some at Night , some as Mealetime , and some ere Breake of day ▪ We receive the holy Communion in the Morning in remembrance of Christs Resurrection . Fol. 530 Par. 6 In the Primitive Church they did lye on beds , when they did eate their Love-Feasts . Love-Feasts forbidden to be kept in the Church by the Laodicean Councell , ancient Fathers , and later Divines . Kneeling in the time of solemne Prayers , and administration of the Supper , commended by Calvin . Fol. 533 Par. 7 In S. Cyprians , and S. Augustines dayes , some received the Eucharist every day others at certaine times onely . S. Augustines Rule , Let every one follow the custome of the Church , wherein he liveth . Eudemon Johannis by Casaubone reproved . A Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or holy complying to avoid Schisme , and for concords sake , was practised by the ancient Fathers , by other Christians , and by Calvin himselfe ; and commended by Causabone . Rigaltius , and others . Calvins good advise to Farellus . His divine temper against Luther . Fol. 534 Par. 8 The holy Kisse usually at the blessed Sacrament . Forborne on Good-Friday . The Kisse of Charitie , why so called . 'T is called holy to discriminate it , from false amorous , and civill kisses . Why the holy Kisse was omitted on Good-Fry-day . Divers kindes of kissing . Some of salvation , some of Adoration . Divers manners of Kissing . Some kisse the lippes , or mouth , former parts , and hinder parts of the shoulder , cheeks , bands , backe of the hands , the feete , and the toe . The reason of Kissing the Popes toe . The Penitents in Tertullians dayes did kisse the very foot-steps of other Christians . Kissing of a Tablet , or holy Board . The reason thereof . Holden by the eares in kissing used among Heathen , and among Christians . The reason thereof . Joah held Amasa by the beard , and kissed him . The custome of kissing one another at the receiving of the Sacrament continued till S. Augustines dayes . The manner of kissing in Prester Johns Countrey , and among the Persians . Fol. 536 Par. 9 When the Agapae began and ended , uncertaine . Not to be eaten in the Church , and in the Chancell . The use , and abuse of them , even in the Apostles times . The abusers of them termed spots and blemishes in the abstract . The words , breaking of bread , and breaking of bread from house to house . Act. 2. verse 44 , 45 , 46. interpreted . The degrees by which abuses crept into the Agapae . Fol. 538 The Contents of the second Chapter . 1 DIvers ends , why the third holy Supper was instituted . 1 Reason . To substantiate the preceding type . The diference betweene fulfilling of a Law , and realizing or consummating of a type . Tertullian censured . Hierome applaeuded . The Passeover was a figure of the Eucharist , and of Christs Passion . All figures are not Antytipes . 541 2 2. Reason . To conferre more grace upon it , than was given unto the Jewes . The figure must come short in exellencie to the thing figured . The veritie and effect of the Lords Supper in us . 542 3 3. Reason . To prefigure Christs death , and going out of the world . All Sacraments of the old Law , were figures of the Eucharist : and did typifie Christs death . 543 4 4. Reason . To be a Remembrance to us of Christs death , till his comming againe . T holy Eucharist not onely sealeth , and fignifieth Grace ; but also conferreth and exhibiteth it by it selfe in the true use thereof . How farre forth this effect is to be understood ; Why Christ received the blessed Sacrament before he went into the Garden . Christ had degrees of devotion . Not to faint in Prayer . The blessed Virgin Mary not so full of Grace , but that she was capable of more latitude . 544 5 5. Reasons . To unite us to Christ . ib. 6. Reason . To breede brotherly love ; and to unite us one to another . Hence the Communion of Saints . the Eucharist called Communion . 7. Reason . To be an Antidote against daily sinnes . The Eucharist called Panis supersubstantialis ; and by S. Ambrose , Panis quotidianus . 8. Reason . To further our spirituall Life . 9. Reason Because it is the Sacrament of spirituall charity , and filiation . The Contents of the third Chapter . Par. 1 WHat course Christ tooke in the perfiting of this third , or last Supper , First he removed Judas . The ceremonies of the Grecians at their Sacrifices . S. Augustines error , who thought Judas did eate the bread of the Lord Sacramentally . A more probable opinion , that Christ did not institute the blessed Eucharist till Judas was gone forth . After what words Christ began his third Supper . The word When , doth not alwayes note the immediation of times , or things consequent . Fol. 547 Par. 2 A discourse ( by way of digression . ) The first part thereof . Concerning the division of the Bible into Chapters and Verses . Neither the Evangelists , nor the Apostles divided their writings into Chapters and Verses . Neither Christ nor his Apostles in the new Testament cited Chapter , or Verse of the old Testament . Probable , that the Bookes of the old Testament were from the beginning distinguished and named , as now they are . And began and ended as now they doe . The Jewes of old devided the Pentateuch into 54. Sections Readings , or Lectures . The Iewish Section is either Incompleate ; termed Parashuh , or distinction , signed with three P.P.P. Compleate , stiled Sedar , an Order marked with three S.S.S. All the Jewish Lectures read over once a yeare . The first Lecture , what time of the yeare it beganne . At what place of Scripture every one of the 54. Lectures begins and ends . Sixe Bookes of Psalmes according to the Iewish division . Every Lecture of the Law consisted of 136 verses . Antioch rent the Law in pieces . God more regardeth every Letter of the Law , than the starres of Heaven . Fol. 549 Par. 3 Puritans taxed , who taxe our Church for mangling the Word of God , and patching up a Lesson . The Bookes of the Bible , were not at the first divided by Chapters , nor the Chapters , by Verses , as now they are . The Iewes had by heart all the old Testament . Fol. 551 Par. 4 Traskites censured . The Iewes shall be converted to Christians ; not Christians to Iewes . Secondly , the second part of the Digression . Against filthy prophaners of Churches and Church-yards ; more especially against them of the City of Exeter . Nero be-pissed Venus tombe . The Heathens very zealous against such prophanation . Caecilius his opinion , concerning Vespasian forbade it . The Authors Apology . His petition , both to the Clergie , and Laity of Exeter . Gods Law , Deut. 23.12 . against filthinesse . The Cates , and the Birds cleanlinesse . God and his holy Angels walke in the midst of our Temples . That Law of God , not Ceremoniall , or Iudiciall , but Morall . The Esseni diligent observers of it . Cleanlinesse a kinde of holinesse . Vncleanenesse in the Campe was an uncleannesse in the Jewes themselves . God commandeth cleanlinesse , and sweetnesse for mans sake ; not for his owne . Vncleanlinesse makes God turne away from us . God a lover of internall and externall cleannesse . The Abrahemium the first Church-yard in the world . Iacobs reverence to the place where he slept . Some places more holy than other . The Authors exhortation in this respect to the Magistrates of Exeter . Par. 5 Campanella The Frier examined , and censured . He learned Art magicke of the Devill . Every one hath his Tutelary Angell , as Saint Hierome and Campanella are of opinion . Campanella healed of the spleene ( as hee saith ) by charmes . The name of a Fryer more scandalous than of a Priest . Proverbs and taunts against Fryers and Monkes . A Fryer , A lyer . Fryers railed against , both by Ancient and Moderne Writers . Priests and Iesuites at debate who shall be the chiefest in authoritie . Friers Deifie the Pope . Friers lashed by Pope Pius the second . Campanella a prisoner for twenty yeares together . The Iesuists nipped by the Sarbonists : banished by the Venetians : scoured by Peter de la Marteliere in the Parliament of France . Fol. 556 Par. 6 The third part of the Digression concerning Conventicles . The usance of the Zelots at their Conventicles . The effects of them . None of Gods children in ancient time ever practised them , unlesse in the daies of persecution . Iewes to be imitated in Sabbath Lectures . Every one must labour to be Christi formis . Tertullian short of the truth concerning the force of Lawes . Reason and Religion must be regulated by authority . Generall rules must be stamped by the approbation of publique Authority . Order must over-sway Subjects , and their Religion . Singularity condemned . Guides of the Church a gift of God . Fol. 557 Par. 7 The Law of Moses anciently divided into Bookes , but not into Chapters and Verses . Elias Levita saith , it was first devided into Chapters and Verses by the Iewes of Tiberias . The New Testament divided by the Ancients otherwise than now it is , both in Chapters and Verses ; witnesse Caesarius , Euthymius , Heinsius , Nonnus , Suadas , Cyrill , Sextus Senensis , the Arabick Translators , and Junins , Heinsius and Junius opinion concerning the ancient divisions . The Syriacke Translation of the New Testament disliked by Bellarmine , and others . In all probability not delivered by Saint Marke to the Churches of Syria , and Egypt . How the Acts of the Apostles ; the first and second Epistles to the Corinthians , are divided into Chapters by the Arabicke translation . How the foure Evangelists are divided into Chapters by Ammonius . The division of the foure Gospels not of Divine institution ; but of the Churches ordination . Fol. 559 Par. 8 The blessed Eucharist instituted immediately upon Judas his Excommunication . The Sacrament of the Lords Supper instituted , not whilst the Apostles were eating the second or common Supper : yet before they departed out of the Coenaculum : Estius in this point taxed . The practise of the Easterne Churches at the time of the Celebration of the Lords Supper , and the reason thereof . Salianus taxed prophane persons to be excluded from the very beholding of holy Mysteries . Fol. 561 Par. 9 When Christ was about to celebrate the Sacrament of the New Law , what Order he used : How he began : How he proceeded . Certaine things may be determined certainly ; probable things can be resolved on but probably . Aristotles sayings preferred before other Philosophers . Small degrees of knowledge that are agreeable to reason , are to be embraced : from small beginnings many times follow strange Conclusions . Plato's divine history of Socrates , and Alcibiades . Homers story of Minerva , and Diomedes . Salt Sea-water may be made fresh divers waies . Divers curious instances to this purpose . Art may imitate Nature . Divers rare instances to this purpose . The Iland Arethusa neere Hispaniola . and divers Rocks neere the Iland Navazza on the borders of America , being in the midst of the Salt-sea , send forth fresh waters . The reason why the Salt-sea sendeth forth fresh fish . New inventions are to be admired . Many things may be perfected , which yet seeme incredible . Gunpowder may be made of river-water . The Turkes have found it . Of Oyle distilling from Alume-hils : the Spaniards have practized it . Why not of our Bath-waters ? More benefit by this invention than by the discovery of the man in the Moone : or the Lord Verulam's new Atlantis : or Campanella's Northerne Iland . The best load-stones in the East Indies , in China , and Bengala . The art of flying thought possible by Campanella . The man in the Moone added much to this Invention . Two ships of equall burthen and shape , yet of unequall sayling : two clocks of the same making , yet not of the same running : Campanella's reason thereof . Light will peepe in at a little hole : The West Indies found out per minima indicia . Matters of greatest moment have many times the smallest beginnings : divers dainty instances to this purpose : especially the discovery of the Gunpowder treason . Where evident Scripture faileth , strong presumptions , or tradition , or reason may carry it . Truth ( saith Democritus ) is hid in a deepe well . Matters of faith and not to be grounded upon the bare opinions of men . The Church not bound to do many things which Christ did , especially in circumstance of time . They who deferre Baptisme till thirty yeares of their age ( as Christ did ) are taxed . Christ had many reasons so to do . Christs administration of the Eucharist a Patterne not for the circumstance , but for the substantiall forme thereof . Divers Circumstances wherein we differ from Christ in administring the blessed Eucharist . Altars in Scripture sometimes called Tables ; Tables sometimes termed Altars . Fol. 562 The Contents of the fourth Chapter . Par. 1 THe second Particular of the fifth Generall ; Wherein is shewed that the blessed Eucharist was instituted in the same roome , wherien they ate the Paschall , and Common supper . That roome was a large upper Chamber , well furnished , and prepared . In that roome , The 120. Disciples , Act. 1. were gathered together . Fol. 569 Par. 2 The third Section or Particular of the fifth Generall , sheweth , that the most holy Eucharist was not instituted whilst the Apostles were eating the second or common supper . but after that supper . The Inadvertencie of this point , hath bred many Errours . Aquinas his grosse opinion disliked by Estius . Both the bread and the wine were alike administred after supper . ib. Par. 3 What gesture or posture our Saviour used at the institution of the blessed Eucharist , uncertaine . Ludolphus twice taxed . Hugh Broughtons wild Irish opininion touched at . More probable he did institute it on a Table , that on the Pavement : 'T was not the usuall fashion in Christs time , for the Jewes to eate their meate on the Floore . Fol. 571 Par. 4 The fashions of divers Nations in taking their suppers were divers . The fashion of the Turkes , and Easterne parts of the World . Ancient Romans . Their three sorts of Tables . Cylibantum . Cartibulum . Urnarium . Jewes , who had also divers kindes of Tables . A round Table . Aretius his story of King Herod ; and of the pretious Charger which Christ used at his Supper . Sermo Domini in Coenaculo . A Table at the consecrating of the blessed Eucharist , not of absolute necessity . Most probable the Table Christ used was a square Table . Beza taxed for expounding the word ( Table ) metaphorically . Origen buried the Scriptures in Metaphors , and Allusions . King Davids Table , Psalm . 23.5 . what it was . The Iewes made much used of Tables . Fol. 573 Par. 5 The fourth Section or Particular of the fifth Generall . Which shewes , That the blessed Eucharist was instituted on a Table . What manner of Table it was , our blessed Saviour instituted the blessed Eucharist on , is uncertaine . The Table of Shittim wood , Exod. 25.23 . What allegorically it signified . The administring , and receiving of the Eucharist called the Supper of the Lord . Christs Table in his Kingdome . The Iewes Tables in Christs time were not on the ground : but standing Tables . The use of Tables is to eate and drinke on them . To serve Tables , what it is . The most holy Eucharist in Ignatius his dayes was celebrated on Tables . Christ given For us , in the Sacrifice ; Per modum Victimae . To us , in the Sacrament ; Per modum Epuli . Banquets most commonly se● on Tables . Altars are for Offerings , and Tables for eating . Christ the Altar , Offering , and Priest . Christ used a table at the first Consecration . The Christians in the Primitive Church in times of persecution used tables , where ever they came . They made use of unconsecrated tables , cups , and vessels . The name and use of Altar vindicated . The Devill had tables erected to him by the Gentiles . God had tables erected to him by the Christians . Fol. 576 Par. 6 The fifth Section , or Particular of the fifth Generall , wherein is shewed , that the holy Eucharist was administred by Christ on a distinct table . Truth commanded : not forbidden to be searched out . A fling at Campanella , who ascribes sense to stocks and stones ; and reason to bruite beasts . Of two opinions , the most probable is to be preferred . Most probable , the Deifying Sacrament was celebrated at a distinct table . Proved by arguments . 1 With reference to the parties Recipient . De maximis maxima cura est habenda . Domitians folly . Nothing equall to Christs Body , and Blood . 2 In regard of the party Administrant . Christ rose up from the Paschall Table to wash the Apostles feete . Probable , hee did the like to wash their Soules , Christs humility at his Prayers . A story of a devout Cardinall . Christs holy Gesture when hee blessed any thing . At the first institution of any great matter more reverence is used , than afterwards . divers instances to this purpose . All Christs Actions , as well as his person , pleased God . Fol. 579 The Contents of the fift Chapter . Par. 1 IN the first point , Bellarmine is silent ; Aquinas affirmeth it ; Soto seemeth to incline to the contrary opinion ; Luther resolveth he tooke it not . Many Canons of the Church command the Priests to receive first . So doth the Councell of Toledo . So did the Law of Moses . Soto his proofe is ridiculous . Sain● Hierome is expresse for the affirmative that Christ did Receive first . So is the Glosse on Ruth . 3. So is Soto in his answer to the objection to the contrary . So is Barradius . So is S. Chrysostome . So is Titus the Abbreviator of him . So is Isychius , and the old Rimer . Fol. 587 Par. 2 A double eating of the Sacrament , Spirituall , and Sacramentall . Christ received himselfe both wayes . So thinkes Aquinas , Soto , and Alexander Hales . To receive Sacramentally without the increase of Grace , how it happens . Incapability of Grace hapneth two waies . 1 When a sinner puts an Impediment against it . 2 When one is fall of Grace before hand . So Christ . Dominicus Soto Confessour to Charles the first . Christ might take the blessed Eucharist for example sake . Gregorius de Valentia treadeth in Soto his steps . Durandus faith , the Apostles did Con coenare , but not Con-celebrare cum Christo ; whom Cajetan approves . Lucas Burgensis is expresse , that Christ did receive first So are many of the Fathers . Divers collections for the Affirmative , Bishop Lake puts it out of question . Fol. 589 Par. 3 The first Section of the seaventh Generall : Wherein is declared what posture Christ used when he consecrated the Eucharist . All Gestures in Religious worship reduced to two heads . Some belong to Hope , as the lifting up of the Eyes and Hands . Humiliation , as the uncovering of the Head , beating of the Breast , bowing of the Knee . Some gesture or other is necessary at the receiving of the holy Sacrament . What gesture Christ used , cannot be demonstrated . Certainly the Devoutest . In old time they used to pray sometimes kneeling , sometimes falling downe on their faces , sometimes standing , and sometimes bowing downe their heads . Fol. 590 Par. 4 According to the degrees of Hope , Feare , there are degrees of Worship . The Publicans gesture , Luk. 18. descanted on . God gave to Man a lofty countenance . Whence called in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Foure-footed beasts have seven Muscles in their eyes : Man but sixe . Why the eyes are called by the Hebrewes Oogon . Naturally what one Eye doth , but doe . Eye-lids , and the differences of them in Men , Beasts , and Birds . One Eye in the singular number often used in Scripture for both . Fol. 591 Par. 5 Falling on the Face , and Kneeling in Divine worship . Examples thereof . And diversitie of Opinions concerning the same . Men have kneeled unto men . Examples thereof . In thankesgiving , and Blessings they ordinarily stood up , with Hands and Eyes lifted up to Heaven . Variety of gesture according to the variety of affaires , commendable , and necessary . A fixed gesture is not essentiall to a Supper , Feasting , not gesture , makes a Supper . Fol. 593 Par. 6 Adoration and the Degrees thereof . 1 Degree , Vncovering of the Head . 2 Degree , Bowing of the Head and Face . 3 Degree , Kneeling . 4 Degree , falling on the face . 5 Prayer , Kneeling , Prostration , Rising againe , Standing in adoration what they signifie . Jacobus de Valentia his degrees of adoration rejected . Others preferred . 1 Reverence and its Act. 2 Veneration and its Act. 3 Worshp . 4 Adoration . Adoration produceth 1 An act of the Intellect . 2 An act of Will . 3 Bodily Acts , bending , kneeling , Prostration , &c. Probable , when Christ instituted the blessed Eucharist , he prayed and kneeled . Prayer , and thankesgiving , almost one . Two motives to Prayer , Feare and Hope . The fruits and gestures thereof : both joyned together in prayer . Fol. 594 Par. 7 By the ancient Heroes , and Semidei , are meant famous Men and Princes of renowne . Secundei ( saith Trithemius ) successively rule the World . Pagan Gods were very men . Arnobius , and Minutius Foelix do mention the places of their Births , Countries , &c. Alexander wrote unto his mother De Diis Hominibus . Tertullian wrote of Saturne that hee was a Man , the Father and Sonne of a Man . The Heathen Gods were borne and dyed . The Heathen to preserve the memory of their Heroes , made Statues and Images of them . Minutius Foelix reproveth their manner of Deifying Men. The ancient Romans made an absurd decree , that the Emperour might not consecrate a God without the consent of the Senate . The very people did one day Deifie a God , and the next day Vndeified him . Tiberius the Emperour approved Christ to be a God . The Senate reject him . Fol. 595 Par. 8 The Pagans had severall kindes of worshipping their consecrated Gods . First they did lift up their eyes unto them . Secondly , they blessed them . Thirdly , they did sacrifice unto them . Fourthly , they did set their Idols upon their Beast , and Cattle . The lepid story of the Image of Isis set upon an Asses backe . They made Caroches , and Carts to caray their Images upon . They made Beds in their Temples in honour of their Idols . They doubed them over with silver and gold . They clothed them with costly garments . The story of Dionysius his sacraledge . The story of the Knave that stole away Jupiters golden eyes out of his head . Fol. 596 Par. 9 Another kinde of Adoration of Idols , at distance . To kisse the hand in passing by the Idol . So did Cecilius worship the Image of Serapis . A Creditour by the Law of the twelve Tables might-cut in pieces his condemned Debtor , who was not able to pay him . The rigour of that Law commuted into shame . The manner of shaming such debtors . There is a civill death of a mans honour , and good name ; as well as a corporall death of the Body . Fol. 597 Par. 10 Their fashion of Adoring their Idols , was either at Distance , or Close by . Adoration at distance was divers , either of Idols in heaven , or on Earth . If they adored the Celestiall bodies , 1 They looked up towards the Heavens . 2 They did in heart give the honour to the Creature , which is due onely to the Creator . 3 Their mouths did Kisse their hands . 4 They prayed unto them , either audibly , or tacitely . If they Adored their Images on Earth , 1 They stood before their Images , somewhat off . 2 They solemnely moved their right hand to their lips . 3 They kissed the forefinger joyned with the thumbe . 4 They turned about their body on the same hand . 5 They did draw neerer , and kisse the Images . They kissed not onely their Lips , and Mouthes : but other parts of their bodies also . Fol. 598 Par. 11 The manner of saluting one another among the Persians . The story of Polyperchon . Adoration , whence so called . The reason why in adoration they aid both bend and kisse . The reason why they put their hands to their mouthes in adoration . The ancient Romans had a house dedicated to the Sunne . A greater Obeliske dedicated to the Sunne . meaner to the Moone . Kings adored before either Sunne or Moone . The Persians worshipped the Sunne . The manner how . The buckler of the Sunne , what it is . Servius Tullus built a Temple in Honour of the Moone . The Manichees adored the Sunne and the Moone . Fol. 599 Par. 12 The originall of Adoration . Kings and Princes had not their originall of worship from the adoration of Idols or Images ; as Mr Selden openeth . But Statues and Images had the beginning of their adoration from the examplary worshipping of Kings , and famous Heroes : as Geverard Elmenhorst proveth from Saint Cyprian , Athenagoras , and Alexanders letter unto his mother . About Serug his time , they begun to draw the pictures of Magistrates , Tyrants , &c. About Terah's daies , they made Statues and Images . Statues were made 1 Of Clay , by the Potter . 2 Of stone , by the Mason . 3 Of silver , gold , &c. by the Gold-smith . 4 Of iron , by the Black-smith , And other Artificers . The divers Appellations of Images made for Gods . Heroes . Kings . Wisemen . Well-deserving men . The cause of Adoration sometimes Greatnesse . Goodnesse . Adoration , a Reward for the dead . Illective for the living . Both Men and Women for some evident priviledge of Vertue , were deified . The first inventors of every thing profitable for men , Deified . Jupiter , so called a juvando . Jovis , Jovi , Jovem , Jove , corrupt derivations from Jehovah . Fol. 601 Par. 13 The Cities , Countries , and Places of the Heathenish gods are knowne , where they were Borne . Lived . were Buried . The great variety of gods and goddesses , among the Heathen . Saturnē the ancientest among the Heathen Gods . Jupiter borne and buried in Crete . 300 Jupiters . The famous Heroes , and Princes were in the World before their Images . Statues were at first comforts . are now sacred reliques . Common people pray unto , and publiquely consecrated Images . The mouths of the Image of Hercules many Images at Rome worne bare by kissing . Fol. 602 Par. 14 In ancient times living Kings were worshipped , and adored . Sonnes of God , Gen. 6.2 . were sonnes of Princes . Elohim , the name of God ; applyable to Princes . Great men in ancient times adored for their wickednesse , Men reverenced , and adored for their Name . In ancient time great story of Kings . Nine in one battle , Gen. 14. Vsuall in India for Subjects to kisse their Kings by way of Worship . Some Kissed their hands , yet did not adore . Adored , yet kissed not their hands . Adorare , to worship , used for Orare , to pray , both in Scripture , profane authors , and Fathers : Praying to an Idoll , maketh it a false God . The true God onely must be prayed to . Prayer used for Adoration . Adoration for Prayer . The story of the Father , ( Wisedome the 14 ) for the untimely death of his sonne . Fol. 603 Par. 15 The story in the Mr of the Ecclesiasticall History , concerning the Originall of Idols . Idolatry had divers inventours . The Egyptian Idolatry the worst . That place of Scripture ; Then began men to call upon the Name of the Lord , Gen. 4.26 . vidicated from the misinterpretations of Bellarmine and Waldensis ; who apply it to a Monasticall life . Others who gather from hence the Originall of Idolatry . Examined at large , & truly interpreted . No Idolatry before the flood . Enos was Called a God . Held a God for his admirable vertue and justice . His sons called the sons of God , Gen. 6.2 . So Adam : so are Kings , and their Officers ; so are Christians . Enos the first who called upon God , by the name of Jehovah . How God was not knowne by the name of Jehovah to Abraham , Isaac , and Jacob. Two conjectures of the Author . Many words in the Hebrew Bible signifie contrary things ; to excite our mindes to a diligent search of the right meaning . Authorities that Idolatry was not before the flood : Silianus , Cyrill , Irenaeus , &c. The fi●st Idols had their primitive Adoration from the Adoration of Kings . The latter Kings , &c. have had Adoration from some kinde of Adoration derived from Idols . When Christ celebrated the holy Communion , 't is probable he fell downe on his face . Falling on the face is the most forcible Gesture exciting to Devotion . The prostration of the body is the elevation of the soule . Christ in the celebration of his last Supper varied his gestures as occasion required . The Church ought to imitate Christ in those things which shee commands . Fol. 605 The Contents of the sixth Chapter . Par. 1 THe first Action . Hee tooke bread . Christ never tooke any thing into his hand in a religious manner , but it was bettered . Ignatius was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the child whom Christ tooke in his armes . Christs Scourge had more vertue , than an ordinary whip . Christs touch importeth vertue . Fol. 614 Par. 2 The second Action , He blessed the bread . What it is to blesse . Many kindes of blessings . Gods blessing , what it is . The effects of Gods blessing . Joseph a Prophet . Christs blessing of the five loaves caused their multiplication , not in Number but in Magnitude . Christs blessing is like Gods blessing ; it consisteth not in meere words . It is effectuall in operation . Christs blessing of the bread , was not the consecration of his Body . Parents blessing . Priests blessing ; and the effects thereof . Illyricus would have altered the doctrine of the Keyes . Christs benediction consisted partly of Prayer . Thanksgiving . Giving of thankes , and blessing , sometimes used promiscuously . Piscatot's observation . How God Blesseth . How Christ Blesseth . How Man blesseth God . Why the blessed Sacrament is called the Eucharist . In the Celebration of the blessed Sacrament Blessing Giving of thankes all one . The power of blessing greater than the power of Nature . Mans blessing of God , a superlative kinde of Thankesgiving . Christs blessing of God , what it is . The vertue of Christs blessing . Mans blessing of Man , what it is . Christs thanksgiving , and blessing in the Sacrament , what it was . The Jewes had distinct Graces for their Suppers . Christs benediction of the Bread in the Sacrament , not the consecration of it . Lyranus . Hugo , Innocencius , and S. Ambrose taxed in this poynt . The properest use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst men . How Christ in the blessed Sacrament did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Blesse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Givethankes Probable that Christs blessing was not without Imposition , or lifting up of his hands . Heave Wave offerings in the old Law , typs of this . Possibly Christ might use Elevation and waving of the bread at the Benediction . Fol. 614 Par. 3 The third Action , He brake it . The end why he brake it . Maldonat ( saying breaking of the bread , and giving of it is all one ) is exploded . Christ in breaking the bread , following thee Hebrew custome . Breaking of the bread did properly signifie the breaking of his body on the Crosse . How Christs body was broken . Breaking of the bread sheweth the ancient custome of imparting the Sacrament to the standers by . Lorinus , in saying , the bread was cut with a Knife , is against three Evangelists , and S. Paul . The ancient Fathers doe not use the terme of Cutting , but Breaking of bread . The Not-breaking of the bread in the Sacrament , is a trasgression of the first Institution . The Church of Rome herein censured . The practise of the Primitive Church : both in receiving of the Bread and Wine . The Papists taxed for baring the Laiety the Cup. Broken , and divided , not all one , as Gaspar Sanctius ridiculously thinkes . The Rabbin that taught Baronius , direct against Lorinus . The forme of bread at the Iewes ordinary Feasts , described by Baron . cut Lozing-wise . The forme of the Panis discussatus , religiously used among the ancient good Christians . A crosse , or Christ crucified on the Crosse , was in ancient times impressed on the mysticall bread . The picture of a Dove , of the Holy Lambe , and of a Shepheard with a sheepe at his backe ; and the mysticall signification of them . Fol. 619 Par. 4 The fourth Action . He gave it to his Disciples . He himselfe gave it to every of his Disciples particularly . The consecrated bread given by Christ , was unleavened bread . We may consecrate either Leavened , or unleavened bread . It is probable , Christ gave the Cup Himselfe to every of his Disciples . Musculus censured therein . Aquinas saying . The Sacrament is many things materially , but one thing formally . He gave it to his Disciples . The Communicants at this Eucharist , were none of the common Disciples , but onely the eleven Apostles . They in some sort represented the rest of the Priesthood onely . Christ never gave power to any Lay-man to administer his sacred body . Common persons are not to meddle with holy things . Gods judgements upon such prophane persons . Christ at this Eucharist gave his Apostles power to Consecrate the sacred Eucharist . After his Resurrection , and before his Ascension , he seconded this power . The Apostles in another regard represented the whole company of all his Disciples , and Christians in generall . Christ , when hee Consecrated the blessed Eucharist , represented the body of the Clergie Idealiter . But when he received it , he represented the whole body of the universall Church , both Clergie and Laitie . The Apostles , qua Apostoli Discipuli represented the body of the Clergie . Laitie . Fol. 21 Par. 5 Secondly , His words . First word : Take . He said , or Saying , were not spoken by Christ : neither are they part of his Consecration . The words of Consecration were onely-these ; This is my Body , &c. Innocentius the third , his opinion concerning Christs Consecration of the blessed Sacrament , censured . A second and third opinion , related by Aquinas , censured . Lucas Brugensis thinkes Christ used more words in the Consecration . When , or at what time Christ said those words , Take , &c. Christ gave the Hallowed bread not in Promise , but in exhibition . Iohn the Baptist called a foole . Epictetus saying . Christ put not the blessed Sacrament into the Disciples mouthes , but into their hands . In the Primitive Church , the Christians received it into their hands . So did they in Tertullians time . So did they in Cyprians dayes . Taking is by the hand . Cases may fall out , wherein the hallowed food may be put into the Recipients mouthes . We are not bound to doe all , whatsoever Christ did at the first Celebration . Wee must doe all , whatsoever he commanded us to doe . Authorities for taking the blessed Sacrament into our hands . The Tripartite History . Chrysostome , Cyprian . Tertullian . The Schismaticks in old time divided not themselves from the Catholique Church in this respect ; as S. Augustine witnesseth . Nor Novatus ; as Ruffinus recordeth . The Christians in ancient time reserved the Sacrament . Some reject things really tendred unto them . Fol. 623 Par. 6 The second word : Eate . It is probable that Judas did receive the Sop into his Hand . Mouth . Many of the Fathers did thinke so . Sinnes revealed grow more sinfull . Carolostadius his fancy by most Divines disliked , disploded . The Future tense is never used for the Present tense , but the Present tense is often used for the Future in Scripture . Fol. 627 Par. 7 The third word : This is my body , which is given for you , &c. Transubstantiation roved at . The farther Disquisition thereof wittingly and willingly forborne . The Authors Apologie for the same . His Valediction to the remainder of his Miscellanies . Resolves to spend the remainder of his dayes in holy Devotion , and continuall Praying . The Moores of Morocco Pray sixe times every twenty foure houres . The Lords Prayer highly commended , and preferred before all other Prayers . It ought to be used by every Christian at least seven times a day . The Church of England commended : Vnto which the Author submits himselfe , and all his Writings . Bishop Iewell , Bishop Andrewes , Bishop Morton , Bishop White , and incomparable Master Hooker , have written Polemically the controversies of the Lords Supper : unto whose unanswerable Writtings the Author referreth all scrupulous Christians for their better satisfaction . The Contents of the seventh Chapter . Par. 1 THe Word of God hath omitted to set it downe in particular . 'T is probable , they did kisse their right hand , and so received it . An evill custome of false complementing by kissing the hand in Iobs dayes . In adoration our hands must be lifted up . Our voyce lowly , and submisse . In great Agonies it is lawfull to cry aloud , and roare . Probable it is , the Apostles received the heavenly Sacrament humbly kneeling on both their knees . Tertullian is punctuall against Sitting , even after prayer . The Heathen after their prayers , and some even at their prayers , did use to sit upon their Altars : Their servants had three Sanctuaries to flie unto from their angry Masters . Numa's Law , to sit at the time of adoring their false gods . A reason , why no passage , eyther in the Evangelists , nor Apostles , commandelh Adoration at the Sacrament . How the ancient Fathers are to be understood , when they say , The holy Eucharist is to be adored . Fol. 635 Par. 2 Reasons , proving that the Apostles received the blessed Eucharist kneeling . Par. 1 Reason . Most sacred reverence is to be exhibited to most sacred things , Par. 2 Reason . The Fathers of the Primitive Church received it kneeling . Par. 3 Kneeling doth edifie the simple . Par. 4 It is an Ecclesiasticall custome . The manner of Reverence used both by Priests , and Lay people in S. Chrysostomes dayes . God will be worshipped as well in our body , as in our Spirit . The Penitents in Tertullians time did kneele downe at the receiving of Absolution . And it was the common practise of all other Christians in his dayes to worship God kneeling : Except from Easter to Whitsontide , and on the Lords day . Divers of holier times , had knees as hard as horne by their continuall kneeling at Gods Worship . An admonition to stiffe-kneed Pure-trants . Fol. 637 Par. 3 Reasons why the devouter sort did forbeare kneeling betwixt Easter and Whitsontide . 1 The Church did so appoint it . 2 Hereby the people did shew themselves thankefull . Whitsunday , whence it hath its denomination . Kneeling imports Repentance , and sorow for sinne . Standing , implyes thanksgiving for the pardon of our sinnes . The divers usances of divers Churches in the Primitive times concerning Fasting , and Feasting on the Lords day : Kneeling and Standing at the time of Prayer : and the reasons thereof . In the Primitive Church , they baptized not any , except the sicke , but at Easter and Whitsontide The newly baptized stood to expresse their thankefulnesse to God for their baptisme . The people in some Churches stood praying at the Altar ( on every Sunday betweene Easter , and Whitsontide ) in remembrance of Christs Resurrection . The Christians in the Primitive Church prayed , Recto vultu ad Dominum ; to confront the Heathen , who fell downe flat on their faces , when they adored their false Gods . Fol. 638 Par. 4 The great variations of the Primitive Churches concerning the eating , or not eating of flesh offered to Idols , A just discourse to that purpose . A good Rule for the peace of the Church . Why our Church hath commanded Kneeling at the receiving of the blessed Sacrament : when the Primitive Church hath commanded Standing . Churches have great power committed unto them . The Church upon just motives may change her Orders . The meaner sort of all people Ecclesiasticall and Civill , are bound to obedience ; are not to Order . Peter Moulin found fault with the precise Ministers of our Church of England . The day of Christs Resurrection the first day of his Ioy after his Dolorus passions , Why the Fathers made Sunday their Holy-day . Why they forbade Kneeling and Fasting upon that day . What indifferency is , according to S. Hierome . A thing indifferent in it selfe , being commanded by the Supreame Magistrate , or Church , is no longer indifferent to thee . Varietie of Ceremonies , not hurtfull , but beneficiall to the Church of Christ . The Bishop of Rome taxed ; by Cardinall Palaeotus excused . Rome Christian in too many things , imitateth Rome Heathen : in publique prayer , commeth short of it . Heathen Rome began all their businesse in the world with this Prayer , Quod foelix faustumque sit , &c. The greater power the Pope and his Cardinals have ; the more neede they have to pray to God before their publique meetings in their Consistory . Kneeling at receiving the holy Eucharist , never disliked as a thing of its owne nature evill or unlawfull . In the Primitive Church after Whitsontide they used to kneele . Kneeling at the blessed Sacrament , not prescribed by Scripture ; but authorized by tradition ; confirmed by custome ; observed by Faith . In the Primitive Church when they received the Sacrament Standing Kneeling they prayed Standing . Kneeling . Our Factionists would follow the Primitive Church in one thing ; but leave her in another . Fol. 639 Par. 5. A third Reason . At the first Institution of things Sacred , Profane , the solemnitie is greater than in the sequell . Every new thing hath a golden taile . Proverbe . Popular Lecturers have sunke even below scorne . All sinnes of former times have descended downe upon our dayes . An Epiphonema , or Exclamation against the profane pretenders of Devotion now adayes . The lowest humiliation is too little for the house of God . They cryed Abrech , or how the knee before Ioseph . Hee that boweth himselfe most before man , is most right in the sight of God . Divers examples of Prostration and Geniculation , both out of the old and new Testament . A Vice-Roy of Ireland devoutly fell on his knees , and asked an Archiepiscopall Benediction . The Heathen kneeled downe to worship their very Idols . S. Hieromes saying . By Kneeling wee sooner obtaine what wee aske at the hands of God . Not lawfull for any to sit in the porch of the Temple , but onely the Kings of Davids loynes . The humble gesture of the Iewes , when they came in went out of the Temples . The Primitive Church kneeled to the Altars . Altars , the seats of the body and blood of Christ . The Crosse in Chrysostomes dayes did alwayes use to remaine upon the Altar . An Angel an assistant , when Christ is offered up . Ambrose . To this day we worship the flesh of Christ in the Sacrament . Idem . No man eateth the blessed Sacrament , before be have worshipped Christ in the Sacrament . Augustine . Constantine the Emperour in his Soliloquies with God , pitched on his knees , with eyes cast downe to the ground . K. Charles partaketh of the body and blood of Christ , with as much Humilitie as the meanest penitent amongst his subjects . His holy and devout gestures at the participation of the Lords Supper , turned the heart of a Romanist to embrace the truth on our side . In Origens , Arnobius , and Tertullians dayes , the Saints never met in holy places about holy things , without decent reverence . The Papists in kneeling , adore the very materials of the Sacrament . Yet the abuse of a thing , taketh not away the right use . Proved by divers curious instances . Christians may lawfully use many artificiall things , though invented by Heathenish Gods , and Goddesses . To argue from the Abuse of things to the whole removing of the use , is rediculous . Illustrated by some particulars . Veneration of the Sacrament , is accorded on all sides . In the very Act of receiving it , it is lawfull to kneele downe and worship Christ in it . Calvin himselfe holdeth that adoration to be lawfull . The Lutherans are divided in this point . Illyricus denieth Christ to be worshipped in the Eucharist . Brentius and Bucer hold , That then we must worship Christs body . Luther himselfe stileth the Eucharist , Sacramentum venerabile , & Adorabile , Chemnitius saith , None , but Sacramentaries , deny Christ to be adored in the Sacrament . Chemnitius acknowledgeth these Theses . 1. Christ God Man , is to be adored . Arrians deny this . 2. Christs humane nature for the hypostaticall union with the Divinitie , is to be adored . None but Nestorians will deny this . The Apostles worshipped the Humane Nature of Christ . Adoration precedeth Communication ; by the judgement of S. Chrysostome , and S. Augustine . Christs flesh , as made of earth , may be said to be Gods footestoole . So is the Arke . All the Angels of God doe Worship Christ . Christ is to be adored alwayes , and every where . Augustine , Ambrose . Nazianzene , and Eusebius Emissenus are Chemnitius Co-opinionists . Not the materiall Elements , but Christ onely in them , is to be adored . If wee must adore Christ when we celebrate the divine Sacrament ; much more did the Apostles . Habituall not ( alwayes ) Actuall Adoration of Christ 〈…〉 ●●●●ired of the Apostles . The Apostles worshipped Christ : 1 When he had newly performed any Super-humane worke . 2 When they begged great matters of him . 3 When he did heale some who were vehemently afflicted . 4 When he conferred any extraordinary blessing on their soules : As hee did when he instituted the new Sacrament . Master Hooker tearmeth Kneeling an Adorative gesture . No kinde of Worship accepted , that is not sometimes conjoyned with Kneeling . Gregory Nazianzens Story of his sister Gorgonia . Eusebius Emissenus , and Origen say , Christ is worshipped in the Sacrament . Kneeling at the Communion , commanded by the Booke of Advertisments , set down , set forth by Queene Elizabeth ; by the Lawes of the Realme , and the Queenes Majestie . Injunctions . They defraud the Knees of their chiefest office , and honour , who refuse to bend them at the receiving of the blessed Sacrament . Fol. 645 The Contents of the eight Chapter . Par. 1 WHat gesture we are to use at the Administration of it to others . Receiving of it our selves . Both handled promiscuously . The English Liturgie our best guide . At the Repeating of the Law , the people must kneele . Receiving of the same , the Israelites did no lesse . Never Patriarch , Prophet , Evangelist , Apostle , nor holy Man , nor Christ himselfe prayed sitting , when there Was oportunity of kneeling . The Monkes of Egypt did pray sitting . The rule of Saint Benedict mentioneth Sitting at the Reading of three Lessons . Rising up at Gloria Patri , &c. Severall gestures are to be used both by Priests and People , upon severall occasions . The Priests never kneeles , while the people stand ; but he may stand when they kneele . Great reason why they should kneele at the receiving of the Body and Blood of Christ . No superstition , nor idolatry , then to kneele : but obstinate irreverence , if not blaspemy , not to kneele . Prayer most an end used with bending of the knees . The Pharisee stood Christ kneeled when he prayed . The Rubricke of the Communion Booke is to be followed by all obediently . Fol. 652 Par. 2 The Minister is to deliver the Communion to the people kneeling in both kindes . into their Hands . Maximus would have Men to wash their hands Women to bring clean linnen that will communicate . The nicetie of former times questioned . The sixth Synod , Canon 3. against it . The consecrated bread must be carefully delivered , and received . To let any crumme or particle thereof fall to the ground , accounted a great sinne by . Tertullian and Origen . Pope Pius the first , punished those who let any of the Lords blood fall upon the ground or Altar . S. Cyrill of Hierusalem gives a caveat to this purpose . Little tables set before the Communicants in former times : as now we hold linnen clothes , saith Baronius . The usuall fashion of receiving the Consecrated bread between the thumb and a finger or two , disliked . Receiving the holy bread in the Palme of the hand , a safer way . In Tertullians dayes , the Christians did stretch abroad their hands like Christ upon the Craffe , in their prayers . Damascene would have us receive the body of Christ crucified with our hands framed like to a Crosse . The right hand being upward open , and hollow to receive the bread . This accounted the safer Way . Saint Cyril commanded the same kinde of usance . Other manner of taking it , not sinfull . In things indifferent wee must not love singular irregularity . All unseemly motions and gestures are so many profanations of the Lords Supper . Seven generall rules to be observed against the profanation of the Lords Supper . The word ( Amen ) explaned : and kneeling at receiving the blessed Sacrament , pressed . Fol. 653 Par. 3 Tenth Generall . What Names are given to the blessed Sacrament by the Scriptures and Fathers , the Latine and Greeke Church . The hallowed bread is called in the Scriptures 1 The Lords body broken for us : 2 The Communion of the Body of Christ . And the reasons thereof . Breaking of bread from house to house . 4 Holy bread , Blessed bread , Eucharisticall bread , Heavenly bread : Joh. 6. In the Fathers . 1 Taking of the Lords body , Tertullian . 2 Earthly bread sanctified by prayer , consisting of Earthly and Heavenly things , Irēnaeus . A Medicine of immortality , an antidote against death , procuring life , purging sinne , driving away all evills . idem . 3 Christs Dole to his Church , Tertullian . The plenty , abundance and fatnesse of the Lords Body . The Wine is called in 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 Eucharist was taken ) were altogether at three Suppers in one night , in that night in which he was betrayed ; and that those Apostles certainely , and Christ himselfe partaked of all the three suppers ; that they kept not one constant forme , but varyed their gestures ; that there is no firmenesse of consequence to argue , that whatsoever was done at the first supper , the same was done at the second ; or whatsoever was at the second supper , that it continued in the same fashion , untill the end of the third supper ; that these severall Suppers were not in the same degrees of holinesse , and were attended with proportionable Rites , and different ceremonies ; That the eating of the Paschall Lambe , was the first Supper ; That their joynt-eating of common food was their second Supper ; That the institution of the Eucharist , and taking of it was their third supper , called by the * * 1 Cor. 11.20 Apostle , the Supper of the Lord .

To some intelligent people , which heard me , these things seemed , though new and strange , yet probable , and analogall to faith ; others , hung betweene doubt and beliefe : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ecce Rhodus , Ecce salius , here is the man , here his leape ; Nunc specimen specitur , nunc certamen cernitur , now is the tryall , you may see it , as Mnesilochus phraseth it in Plautus ; what I said , I am ready not onely to say againe , but to prove , and justify : God the truth , and learned men the Disciples of truth , being judges ; Indocti procul este viri , procul este profani . Let men unlearned , and profane , Be farre from hence , they judge in vaine .

PAR. 4.

THat I may beare the whole truth before me , necessary to the unfolding of what our Saviour practised from the beginning of his eating of the Paschall Lambe , till he had finished the most sacred Eucharist ; I intend , ( under the divine benediction ) to handle foure poynts , three preparatory , the fourth definitive , and decretory .

1. What the Iewes of those times did , at their ordinary meales . 2. What they then did at their Feasts , or Festivall dayes . 3. What the Iewes were wont to observe at their eating their Passeover . 4. What courses in particular our blessed Saviour tooke , and used , the night of his apprehension .
The Prayer .

ASsist me therefore , I beseech thee , O omniscient , supreamest intelligence , most wonderfull Vni-Trinity , Trin-Vnity , transcendent in fulnesse of knowledge ; and , O sweet Saviour , most blessed Lord , whose cause I handle , whose truth I search , and disclose , take the vayle of ignorance from before my face ; let me see with thy piercing eyes ; let my fleece be wet with thy dew from heaven , distill upon me some drops of thy Divine knowledge , power thy sacred oyntment , and spreading oyle upon my head , and fill me with humble veracity , for thine owne Names sake , O Saviour Iesu , God and man , the gracious Mediator betweene God and Men. Amen .

CHAP. II. The Contents of the second Chapter .

1. The Iewish strictnesse in often giving of thankes .

2. The duty of thankefulnesse exhorted unto .

3. Ingratitude condemned .

4. The Iewes at their Feasts began their banquet with blessing of a ●●p of Wine , what the particular words were , poculum bibatorium , every one dranke in order : our most blessed Saviour scorned not to follow that custome ; The custome of the Table of the King of Sweden .

5. The Master of the Feast among the Iewes , consecrated the bread : the very words of consecration translated are set downe .

6. Some recreations were at their Festivals : and wise holy discourses : sometimes riddles were propounded : our Saviours divine Table talke .

7. The duty of Thankesgiving appoynted by the Apostle for all our doings .

8. The temperance of the Primitive Church at their repast , and at Feasts also , proved by Tertullian , and Minutius Foelix : also their Prayers , and singing , and sober retyring .

9. Our age in a double extreame : some over-prodigally feast it : the immoderate use of Tobacco taxed .

10. Some are inhospitable ; inhospitality under pretense of devotion distiked .

11. The meane in eating and drinking commended .

12. Mirth , and feasting , practised on the Lords day in Tertullians time .

13. Holy Hester her banquet of Wine : the brethren of Joseph were temperate , though the vulgar hath it , inebriati sunt cumeo : Iosephs liberality , and full table was not intemperate , or immodest .

14. Christ Feasted on Sabbath dayes .

15. Ahashuerus his moderation , and Law wished for to be in use .

PAR. 1.

THe Iewes were never wont to eate , or drinke without Prayers , blessings , or giving of thankes , especiall thankes for especiall blessings : sometimes shorter ejaculations were in use , sometimes longer devotions ; if they are but of Nuts , Plumbes , Apples , Grapes , or the like , they had Peculiares preculas apt short prayers . Zorobabel powred forth thankes for wisedome given unto him , 1 Esdras , 4.60 . 1 Esdras 4.60 . The Psulmist was abundant in thankesgiving , above any other duty , both for ordinary and extraordinary blessings , inviting all the Host of Heaven and Earth , reasonable , sensible , vegetable , yea inanimate creatures to prayse the Lord .

PAR. 2.

GIfts of minde , body , and fortunes , are to be received with blessing of God ; generall favours of the Almighty looke for a returne of thankes , yea are more to be esteemed , as being more common .

That the heavenly Creatures move constantly in their Spheres , that the Sunne shineth , that the Moone powreth downe the supernall influences ; that our preservation with the meanes thereof is continued , deserveth from us the Sacrifice of prayse unto God : every grace of God unto us must be answered with a grace , or thankes from us to God : all Rivers runne into the Sea , saith * * Eccle●● 1.7 . Ecclesiastes , Chap. 1.7 . Unto the place from whence the Rivers come , thither they returne againe . Adfontem ( saith Saint a a Bern. in cap. Iejunij , Serm. 1 Bernard ) unde exeunt flumina , revertuntur , ut iterum fluant ; Flummis aqua , si stare caeperit , & ipsa putrescit . & inundatione facta superveniens repellitur : sic plane , sic gratiarum cessat decursus , ubi recursus non fuerit , nec modo nihil augetur ingrato , sed & quod acceperat , vertitur ei in perniciem : Rivers returne to the fountaines that they may flow againe : if they begin to stand they grow to decay : even so grace ceaseth when it is not returned : and to the ungratefull man nothing increaseth , but what he received turnes to his overthrow . Out blessed Saviour spent a good part of his time , in this holy duty ; for brevity sake , I will infist onely upon one place , b b Ioh. 6.11 . Iob. 6.11 . Christ [ gave thankes ] and then distributed the bread to his Disciples . The Apostle gives a reason , God hath created meates to be received with thankesgiving c c 1 Tim. 4.3 . 1 Tim. 4.3 . It was Gods intention ; they were created to that purpose , or end ; and they goe against Gods intention , who are unthankefull .

He that eates , and drinkes , and le ts grace passe , Sits downe like an Oxe , and riseth like an Asse .
PAR. 3

THe ingratitude of the receivers indeed infecteth not the meate , but their receiving is uncleane , and filthy ; even their minde , and conscience is defiled , as God saith in another case , d d Tit. 1.15 . Tit. 1 : 15. Every creature of God is good , and nothing to be refused , if it be received with thankesgiving e e 1 Tim. 4.4 . 1 Tim. 4.4 . For it is sanctifyed by the Word , and Prayer , ver. 5. So sanctifyed that the devill cannot use it , to the hurt , either of our soules or bodyes , by stirring us up to sinne , so soone or so much , as if it were received thankelesly . Aquine saith truely , Satan had power over the creature , yea , over us , by our sin ; this power is taken away from Satan , through Christ , by prayer , & thanksgiving : ingratitude is one of the greatest sins to humane society , cùm ingratum dixeris , omnia dixeris , you cannot say worse of a man ; Viper is a fit Embleme of the unthankefull . This have I pressed the rather because the Apostle saith , ver. 6. If thou put the brethren in remembrance of these things , ( which otherwise they are likely to forget , or neglect ) thou shalt be a good Minister of Iesus Christ ; which God grant me to be ! Standeth it not with reason that if God blessed them for us , we should blesse him for them ? Creatures taken without thankes are as flesh in our mouthes , or in sacrifices without salt , unsavory ; see f f Levit. 2.11 . Levit. 2.11 . The returning of thankes is naturally just , saith g g Iosephus Antiquit. Iuda . c. 4.6 . Iosephus , Et pro compensutio●e rerum jam factarum , & pro invitatione futurarum , thereby man is recompenced for what is passed , and allured to be more kinde afterward ; with God this is approved ; Cessonte gratiarum actione cessat decursus gratiae , God is not gracious when man is ●nthankefull . How easie , how cheape a thing doth God expect , when he is pleased with thankes ? And what can we returne unto him , if we returne not thankes ? h h Psal. 116.22.13 , 17. Psal. 116.12.13 . What shall I render unto the Lord for all bis benefit 〈◊〉 towards me ? I will take the cup of salvation , and call upon the Name of the Lord ; See also ver. 17. in every thing giving thankes , for this is the will of God in Christ Iesus concerning you , i i Thes. 5.18 . 1 Thes. 5.18 . Who offereth praise glorifieth God , k k Psal. 50.23 . Psal. 50.23 . The Iewes I feare will rise in judgement against us unthankefull Christians , forgetfull of our duty , of our Saviours actions , and example , who was thankefull both in publique and private to his heavenly Father .

PAR. 4.

I Come now unto the second point ; what the Iewes did then at their Feasts , or Festivall dayes : whether the Iewes were at marriage Feasts , or other more solemne feasts ? this they did generally , as appeareth by the Thargum of Onkelos : the Master of the Family began with the blessing of the cup , which being filled with Wine , he tooke in his right hand , and sayd , Benedictus sis , tu Domine Deus nos●●r , qui cr●●● fr●ctum vi●i● ; blessed be thou O Lord , our God , who createst the fruite of the Vine ; then he dranke , and gave every one to drinke ; for it was the fashion of the Iewes to have poculum bibatorium , or as a a Bolducus in Iob. 1.4 . Bolducus fathereth the word upon Oleaster , bibale , a cup before their meales ; Iobs childrens Feastings ranne round , In orbem transibant Dies convivii , b b Iob. 1.5 . Iob. 1.5 . and the Iewes at their Festivals did drinke in orbem , every one partaked of it : To which fashion Christ alluded , both in his second and third Supper , ( as by his grace shall appeare ) when he said , Take this , and divide it among your selves , c c Luk. 22.17.20 . Luk. 22.17 . and againe v. 20. He gave them the cup after Supper , and said , drinke ye all of it , or more properly , All of you drinke of it , d d Mat. 26.27 . Math. 26.27 .

At the late great King of Swedens Table , a credible eye-witnesse informed me , that they are no part of their food , till the Divine , or Chaplaine of honour had given God thankes by a cup of blessing , which was first tasted ; this was in imitation of the Iewish custome continued by Christ .

PAR. 5.

THen did the Master of the house take up a loafe of bread in both hands , and consecrated it thus . Benedictus sis tu Domine Deus , qui educis panem è terra , bessed art thou , O Lord , our God , for bringing forth bread out of the earth : Then did he eate , and give every one a morsell of bread ; which sacred ceremonies being ended , they fell to their other victuals .

In imitation whereof , when excellent bread hath beene served in at my table , of Wheate , which grew by manurance of most barren ground with Lime ; I have often said , prayse , and thankes be to our gracious God , who hath taught us to make bread of stones , and blessed us in the worke of our hands , &c.

PAR. 6.

SO , when they were eating , or in the Feast time , as it is probable , they had some recreations , as the good Father of the Prodigall child had musique , and dancing e e Luk. 15.25 . Luk. 15.25 . so it is certaine , they had many wise conferences , and heavenly discourses : happy are these thy servants , saith the f f 1 King . 10.8.5 . Queene of Sheba unto Salomon , which stand continually before thee , and heare thy Wisedome ; for she spake of the attendance of his Ministers , at his Table ; it is also likely she spake these words as she was at meate caroufing with him : g g Esth . 7.2 . Est . 7.2 . On the second day , at the banquet of Wine ; began an happy discourse for the Jewes , which furthered their deliverance ; in the royall Feast of Ahashuerus , when the heart of the King was merry with Wine he sent for Vasthi , when she would not come , Memucan the last of the seven wise Princes , who knew the Times , spake first , and made an Oration , h h Esth . 1.16 . Est . 1.16 . tending to this end , that all women should give their husbands honour , both great and small , ver. 20. And that every man should beare rule in his owne house , ver. 22. taking downe the imperiousnesse of unruly women . Sometimes they propounded riddles , as Sampson , i i Iudg. 14.12 . Judg. 14.12 . Vt dum in solutione mentis acumen exercerent , interea convivialia jurgia , & intemperantiam vitarent ; While they busied their braines to unfold the riddles , in the meane time , they might avoyd all quarrelling , and imtemperance , which are too often the effects of feasting . When Christ was at any feast , it was seasoned with Divine discourses ; see Mat. 9.12 . Luk. 7.36 . Luk. 10.38 . &c. Luk. 11.39 . Luke 16.9 . Job . 12.3 . Christ about the middest of the Feast of Tabernacles ( you must not conceive it in the middest of dinner , or supper ) went into the Temple , and taught most heavenly Doctrine . k k Ioh. 7.14 . Iohn 7.14 .

PAR. 7.

WHat the Apostles practised appeares by their Precepts , l l 1 Cor. 10.31 1 Cor. 10.31 . Whether ye eate or drinke , or whatsoever ye doe , doe all to the glory of God ; To which that is conformable , m m Col. 3.17 . Col. 3.17 . What ye doe in word , or deed , doe all in the name of the Lord Iesus , giving thankes to God even the Father by him ; This they did at their meales , especially at their Festivals .

PAR. 8.

THe guise or order of the Primitive Church followeth : first for their ordinary meales , they had but poore commons , rose with appetite , pur as coenas , sine animalibus coenas suppers without flesh , a a Clem. Alexand paeoa . 1.11 . Clemens Alexandrinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Let our Supper saith he , be small and short , fit for men that watch , and not with variety of mingled meates ; the Grecians call prodigall men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , well signifying their end , i. as it seemeth to me , saith Clemens , whilst they esteeme them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , voyd of salvation , by the elision of the letter [ σ ] Sigma . Tertullian most signisicantly to the prodigall intemperate Romanes saith thus , nostras coenulas sugillatis , cum vestris ructibus acescat aer , you finde fault with our short small suppers , when the very ayre groweth sowre with your belchings . And yet the parsimony of the ancienter Romanes was exemplary , of which more hereafter ; take onely one testimony out of b b Iuvenal . Satyr . 11. ver. 77. &c. Iuvenal . Haec olim nostri jam luxuriosa senatus Coena fuit : Curius parvo quae legerat horto , Ipse foc is brevibus ponebat oluscula , quae nunc Squallidus in magna fastidit compede fossor . that is , The now luxurious suppers of the Senate Of old were meane : Curius ( when as he ate ) With a small fire cook'd such few berbes , which he Pick● from his narrow gardens hus bandry , As now a dirty Ditcher loathes to eate ; Though loaden with cold Iron , and Gyves full great .

Secondly for the feastings of the old Christians , c c Minut. Foelix , in Octavio , pa. 391. Minutius Foelix saith thus , Convivia non tantum pudica colimus , sed & sobria ; nes enim indulgemus epulis , aut convivium mero ducimus , sed gravitate bilaritatem temperamus , casto sermone , corpore castiore , pudorem non facie , sed meute praestamus , that is , our Feasts are observed with shamefastnesse , and sobriety , we doe not indulge , and glut our selves with dainties or draw out at length the banquet by bibbing of wine ; but we mingle and temper mirth and gravity together , using chaste speeches , in more chaste bodies ; our mindes out-blushing our faces : d d Ter●al . in Apolog. cap. 39. Tertullian more at large sheweth the whole forme of feasting thus ; Non priùs discumbitur , quàm or atio ad Deum praegustetur ; editur , quantum esurientes capiunt ; bibitur , quantum pudicis est utile ; ita saturantur , ut qui meminerint , etiam per noctem sibi adorandum esse ; it a fabulantur , ut qui sciant , Dominum audire ; post aquam manualem , & lumina , de Scripturis sacris , vel de ingenio proprio , canitur ; bine probatur quomodo biberit ; aeque oratio convivium dirimit ; inde disceditur , — non in eruptiones lasoiviarum , sed in candem curam modestiae & pudicitiae , ut qui non tam coenam coenaverint , quam disciplinam , that is , we sit not downe till we have first prayed to God ; grace is the first dish we taste of , we eare onely to satisfie nature ; we drinke no more then is fit for chaste people ; we so eate and drinke , as remembring we must rise in the night , to worship God ; our discourse is as in the presence of God ; after washing of our hands , by candle light we sing either some Psalmes , or other holy Hymnes , or songs of our owne invention ; by which we see , that we have not drunke much ; Prayer also concludeth the banquet ; from whence we depart , not running into lascivious course of chambering and wantounesse , or sporting our selves , in the deeds of darkenesse ; but impaling our selves within our wonted bounds of modesty , and shamefastnesse ; as if we had made our suppers , rather of discipline , and religion , then of ordinary meates .

PAR. 9.

OUr age is much faulty in both extreames , of Prodigality , and covetousnesse , neglecting the golden meane of liberality . Some with the glutton fare deliciously every day , make their belly their God , joyne dinners to suppers , and prorogue suppers till the morning-starre , and light approacheth , to dimme the candles ; turning with Heliogabalus night into day , and day into night ; their appetite makes raw digestion , and their foule stomackes , by being over-loaden , doe surfet : the meate which is left behind in the dish , is more behoofefull , and healthfull to the Cormorant , or intemperate Epicure , then that which he devoures ;

Plures occidit gula , quam gladius , The two fore-fingers and the thumbe , Kill more , then battaile , sword , or gunne .

The earth , ayre , and water afford not enough for their gluttony , and though sawcy Art , second Nature , nor eye , nor desire is satisfyed : the creatures groane under their grosse abuse ; these are swinish Epicures , prodigall consumers of Gods blessings .

Tobacco , the never unseasonable Tobacco , the all-usefull Tobacco , good for meate , drinke , and cloathing , as they say ; good for cold , heate , and all diseases ; this must sharpen their appetites before meate , must heate it at their meare , and close up their stomacke after meate , being the onely curious antipast , sauce , and post-past ; wine , and beere must wash downe the stench of that weede , and it againe must dry up their moyst fumes .

PAR. 10.

ANother sort there is who call themselves the generation of the Iust , that fall into the other extreame , who are as unhospitable as Caucasus , as covetous as Euclio , these , to save spending , spend whole Festivalls in the saving , hearing ( as they cal it ) of the word , and to turne out their poore friends , and kinred , shut up their doores , and pricke up their eares to needlesse repetitions . Fasting on the Lords day is affected , because good cheare is costly ; an health at their owne table is damnation , though they will carowze foure times the quantity , even to the overthrow of health at another mans board . Some will lay up more devout Peter-pence at the yeares end , out of thirty pound certainely , with the voluntary contributions , then charitable hospitable men can doe , with 200. pounds per annum : the roote of all evill yeelds them their desired fruite , and they live as if Mammon were the onely God they serve , and lecture it onely to picke up Mammon ; Mammon may be had , and kept , and used without sinne , yet Mammon must not be served , for yee cannot serve God and a a Mat. 6.24 . Mammon .

PAR. 11.

BVt happy is he who keepeth the middesse ; first for meate , what need a Christian solicitously provide for that which makes his ordure ? Secondly , for sauce , S. Bernard alloweth no sauce , but salt ; a stomacke dieted to a continuall appetite , is the best sauce b b Clem. Alexand● . paeda . 2.1 . Clemens Alexandrinns saith , they doe effeminate bread , who sift away the branne ; I am sure the one-way bread , the second bread , groweth not mouldy so soone , and is both heartier and passeth speedyer through the body . As for drinke , water was the onely drinke , till the flood , 2000. yeares or thereabouts : Vino vis adhibetur sapientiae , Wine offereth violence to wisdome : Vt Venus in vinis , ignis in igne furit : Fire joyn'd to fire is not more mad , then lust , if store of wine't hath had ; which is almost all one with that in Valerius Maximus , proximus a Libero patre intemper antiae gradus ad inconcessam Venerem esse consuevit : Wine in the immoderate use is Sanguis Gigantum , the blood of the Giants ; Fel draconum the gall of the Dragons ; fel Principum tenebrarum , the gall of the Princes of darkenesse : So the Manichees over-bitterly condemned wine wholly , though it be to the intemperate , Venenum terrae , the very poyson springing from the earth ; yet moderately and physically taken , it is the blood of the grape , c c Eccle. 50.15 Eccle. 50.15 . and cheareth God and Man , d d Iudg. 9.13 . Iudg. 9.13 . To age especially and some sicke people .

Aquavita , or strong water , in the abuse is , Aqua mortis , the bayliffe of death , the executioner , leading men to destruction . Tobacco is good for few ; the hourely , dayly use is good for no complexion : oh that we would use these no otherwise then Physicke ! It is not an 140. yeares since Sacke was sold onely in Apothecaries shops . A little contents Nature ; the eye is greater then the belly : Summa medecinae , abstinentia , the abbreviation of all Physicke is abstinence : youth groweth taller with slender fare , then with cramming : diseased foule bodies , the higher fed , the more unhealthy they are ; Convivia Veneris sunt praeludia , said Accursius ; Feasts make way for lasciviousnesse ; Venter vino plenus despumat in libidinem : Bacchus is a Pander unto Venus ; the gut pampereth the groyne ; gula est vestibulum luxuri● ; You goe into the house of Luxury , by , and over the threshold of Gluttony : but , se non satiare cibis , studium est sanitatis ; to eate sparingly is to study health ; qui multum vult comedere , comedat parum , as Ludovicus Cornarus both directed and practised ; a slender dyet brings one to a good stomacke : a chearefull healthfull life , a painelesse old age . If thy appetite enlarge it selfe , put thy knife to thy throate , saith Solomon , a a Pro. 23.2 . Pro. 23.2 . that is , Teach thy selfe temperance . I deny not but we may eate of the fat , and drinke of the sweete , Neh. 8.10 . and make great joy , ver. 12. and refresh our selves at feasts in a higher degree , then at our ordinary food ; otherwise there is no difference ( post sacra peracta ) betweene ordinary , and extraordinary refection .

PAR. 12.

DIe Solis laetitiam curamus , & laetitiae indulgemus , saith Tertullian , in Apologetico : Iacobus Gothofredus upon Tertullian , ad Nationes , 1.13 . thus , Die Dominica ab omnipressura , id est , a ritu , qui moerorem aliquem inferret , Christiani aberant & abstinebant ; hinc jejunium , & geniculatio , ea die , interdicta ; and when the heathen objected against the Christians , that they did curare otium & prandium , Tertullian denyeth it not , but doth compare our Dominicall feasting , to the saturnall feasts of the Gentiles , in imitation of the Sabbaticall feasts of the Iewes .

PAR. 13.

HOly Queene Esther kept a banquet of Wine , b b Esth . 5.6 . Cap. 5.6 . The brethren of Ioseph were merry , harmelesly merry with him at his Feast ; the vulgar makes the worst of it , when it saith , inebriatisunt cum eo , c c Gen. 43.34 . Gen. 43.34 , Though the letter will beare it , and the Septuagint accord to it ; yet Vatablus learnedly expounds it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shacar . Hinc videmus lautius fuisse Convivium , in quo large , & hilariter , praeter quotidianum morem , excepti fuerint ; hoc ènim significat verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — In mensis hospitalibus major erat indulgentia ; neque tamen hic notatur ulla intemperies , sed honesta , modestaque liberalitas : Hence we discerne that Joseph kept a plentifull Feast , in which they were above the ordinary fashion , largely and chearefully entertained ; for so the word [ Shacar ] signifyeth both messes , Wine and Mirth did exceed , when hospitality spread the tables for her guests . In this passage Moses toucheth not at any distemper , but denoteth honest , and modest liberality , for these were holy Patriarkes , Fathers of the twelve Tribes : and never any of them was overtaken with that devill drunkennesse .

PAR. 14.

CHrist himselfe was at divers Feasts , and that on Sabbath dayes . Christ went into the house of one of the chiefe Pharisees to eate bread on the Sabbath day , ( a pure , and chiefe Pharisee then entertained him ) to eate bread , that is , to dine , and refresh himselfe ; for by bread any sort of food is to be understood , d d Luk. 14.1 . Luk. 14.1 . Yea , it is likely that there was a very great feast , for divers guests were bidden , and they chose out the chiefest roomes , ver. 7. and Christ gave them good counsell . ver. 8. and feasted the Pharisee himselfe , who invited him with wholesome Doctrine , ver. 12. and one that was at meat replyed holily , ver. 25. On the Sabbath toward the evening , he was honorably entertained at Bethany , by Simon the Leper , Lazarus sitting downe at supper , Martha serving , Mary annoynting him , saith Lucas Brugensis , in his Itinerary ; and the Apostles accompanyed him , Math. 26.6 . Mar. 14.4 . John 12.4 . Sixe dayes before the Passeover . Tolet also accounteth , that Christ was feasted , on the Sabbath day at night : Christ also turned more water into Wine , at a marriage , then there was need of , a a Ioh. 2.7 . Ioh. 2.7 .

PAR. 15.

OH ! that Ahashuerus his law were in force , that none should be forced , b b Esth . 1.8 . Esth . 1.8 . or rather that men would force themselves to be a law unto themselves ! then might Temperance rule in our Feasts , and innocent mirth mixed with edifying discourses , be heard at our Tables ; and charitable hospitality be better practized in our houses ; which was the good fashion of the Iewes , and of the Primitive Christians . Who desireth to read more of the frugality of the ancients , let him have recourse to Franciseus de Mendoza , in his Commentaries on 1 Sam. 9.2 . Sect. 4. &c.

The Prayer .

GOod God , grant that I may be really , and truely thankefull to all , and every one , to whom received courtesy bindeth me ; to thee above all , for all thy blessings vouchsa●ed unto me , concerning either this life , or the life to come : It is thy selfe , most gracious Father , that crownest the yeare with plenty ; though the fields of Corne doe as it were laugh , and sing : thou haste pleased to give me enough , not for need onely , but for recreation : and I beseech thee , that I may make a right use of thy creatures , by taking them soberly and religiously , giving due thankes to thee , their and our Creatour , Through Iesus Christ our Lord , Amen .

CHAP. III. The Contents of the third Chapter .

1. Divers were the prescribed Customes of the Passeover .

2. Seven famous Passeovers mentioned in the old Testament , the first in Egypt : the second in the Wildernesse .

3. The differences betwixt the first and second , in Maimonides his judgement : onely one of his differences proveth sound .

4. A true distinction of the particular Eremiticall passeover , of some uncleane , from the generall Passeover in the Wildernesse : also a distinction of both these , from the Egyptian Passeover .

5. The third Passeover under Ioshua .

6. The Israelites for fourty yeares , eate no bread but Manna .

7. Manna commended .

8. The Israelites bought water , and meate , in their Peregrination , but not bread ; nor Corn●●ad they of the Nations , till they came to the planes of Jericho , though Masius se●meth to thinke , they forbare onely to eate of the corne of Cana●n .

9. The fourth Passeover in the dayes of Samuel .

10. The deplorable estate of Israel , when Samuel entred on the governement .

11. Samuel reformed the Ecclesiasticall estate .

12. Reformation went by former Praecedents : David concurred with Samuel : Solomon followed Davids will nuncupative ; and received from him in writing , what the Spirit had taught David : David guided by his Seers , by Samuel , by Aaron .

13. All Praecedentiall reformation must be according to Gods first guidance : David dwel● with Samuel .

14. Samuel dedicated things of worth to the enriching of the future Temple .

15. Samuel one of the sacred Trium-viri .

16. Samuel governed the state politicke : he was a circuiting , or itinerant judge .

17. The nice distinction of Latria , and Dulia questioned .

18. The Parliament of Mizpeh : the sacred water : Samuels burnt offering accepted : in likelyhood , about this time was the great Passeover kept .

19. Samuel a King , Priest , and Prophet .

20. Josephus defended against Salianus .

PAR. 1.

THe third question succeedeth ; what the Iewes were wont to observe , at their eating of their Passeover . That there were divers usances appointed at the eating of the Passeover , is evident , a a Numb . 9.3 . Num. 9.3 . In the foureteenth day of this moneth at even , ye shall keepe the Passeover , in his appointed season , according to all the Rites of it , and according to all the ceremonies thereof ye shall keepe it .

PAR. 2.

BEfore I descend unto the particulars by precept , I wish you to consider what was observed in seven famous Passeovers , which are specialized in the old Testament ; and in divers also of the new Testament . The first Passeover was in Egypt set downe at large , Exod. 12. of which more conveniently hereafter ; the second Passeover was in the Wildernesse , b b Numb , 9.5 . Num. 9.5 . There were some defiled by dead bodies , ver. 6. And were kept backe , that they might not offer an offering of the Lord , in his appointed season , and by especiall direction of the Lord , the uncleane by reason of a dead body , or one in a journey afarre off , were to eate the Passeover , the foureteenth day of the second moneth , ver. 10 , 11. The reason why they were put backe , was ; because the defiled by the dead were uncleane seven dayes , c c Num. 19.11 . Num. 19.11 . And the uncleane were forbid to eate of holy things , d d Levit. 7.20 . Levit. 7.20 . as after also appeared by the Dialogue of Ahimelech with David , e e 1 Sam. 21.4 . 1 Sam. 21.4 .

PAR. 3.

THe second generall Passeover differed from the first Mosaicall , in three poynts , saith Maimonides : whereas in the first Passeover there must be no leavened bread in the house , f f Exod. 12.15 . Exod. 12.15 , And they were not to carry forth ought of the flesh abroad out of the house , ver. 46. And both cleane and uncleane did take it ( as in such a promiscuous great multitude , and in so great an hurry , and haste ( without miracle , some men and women were uncleane ) for there were about sixe hudred thousand men , besides women , and children , g g Exod. 12.37 . Exod. 12.37 . In the second , saith he , they might have leavened bread in the house ; they might carry it out of the house , ( though he hath no proofe for these two points , as hereafter more at large ) they might not keepe it in uncleannesse , which last passage is evident h h Numb . 9.6 . Num. 9.6 .

PAR. 4.

THe particular Passeover of the uncleane , when they were in the Wild●rnesse , is not discerned to vary from the generall in ought ; but that the generall Passeover was kept in the first moneth , and the particular , in the second moneth : these Eremiticall Feasts both of them , had another eminent distinction from the first great Passeover , at their Exodus , viz. that the unleavened bread of these two , was made of Manna , and in the Aegyptian Passeover , their unleavened bread was of common come onely , of which see the proofe , in the next passeover .

PAR. 5.

THe third remarkeable passeover was under Joshuah : the holy Sacraments themselves being wholly omitted , during their Itinerary , not of Circumcision onely , but of the Passeover , that being but once generally celebrated , namely , the yeare following , which was in the first moneth of the second yeare , a a Num. 9.1 . Num. 9.1 . Thirty-nine yeares after , Joshuah at their passing over Iordan , by Gods appointment re-established them , b b Iosh. 5.10 . Josh. 5.10 . Those sacred ceremonies were not dead , but onely slept .

PAR. 6.

THe unleavened bread , with which they are the Passeover , the fourettenth day of the moneth at even , in the plaines of Iericho , was of Manna , as the second great Passeover was , for they did eate of the old corne of the Land , on the morrow after the Passeover , unleavened cakes , and patched corne , in the same day , ver. 11. and the Manna ceased on the morrow , after they had eaten of the old corne of the Land , neither had the children of Israel Manna any more , ver. 12. That the Israelites in their peregrination were willed to buy water , and meate of the Edomites for money , is proved c c Deut. 1.6 . Deut. 2.6 , But they were not commanded , neither needed they to buy corne of them ; for Manna supplyed the roome of it , and was better then Corne , and the best flower of Wheate .

PAR. 7.

WHen the partiall , and gluttonous mutiners said in a contemptuous loathing , d d Num. 11.6 . Num. 11.6 . There is nothing at all , besides this Manna , before our eyes ; as it proveth , by their owne confession , they had no other Corne but Manna ; so though their rebellious murmuring had not broke forth , God himselfe testifyeth e e Deut. 29.5 . Deut. 29.5 . I lead you fourty yeares : your cloathes , and shooes are not old ; ye have not eaten bread , nor drunke Wine , or strong drinke : and the divine estimate judgeth better of it ; witnesse these Eulogies , f f Neh. 9.15 . Neh. 9.15 . God gave them bread from Heaven , for their hunger ; and g g Psal. 78.23.24 . Psal. 78.23 . God commanded the clouds from above , and opened the doores of heaven , and ver. 24. God rained downe Manna upon them to eate , and gave them of the Corne of Heaven , and ver. 25. Man did eate Angels food , as made by the power of God , and ministery of Angels .

PAR. 8.

THe moderate h h Masius , is Iosh. 5.12 . Masius , on Josh. 5.12 . Inclineth , that the Israelites abstained , it not from other bread , yet from the bread of Canaan , till they were Circumcised , and till they had kept the Passeover ; that they abstained from the bread of Canaan , till then , is out of doubt ; they could not eate it , till they came toward the borders of Canaan , and about that time Manna ceased : but the place of i i Deut. 29.5 . Deut. 29 5 , Joyned with Deut. 2.6 . seemeth to me demonstrative , that they are no corne at all , of any other Nations , till they came to the plaine of Jericho .

PAR. 9.

THe fourth great Passeover k k See 2 Chro: 35.18 . recorded ( though questionlesse betweene Joshua and Samuel many more were observed ) if probability may take place , was in the dayes of Samuel , at Mizpeh , l l 2 Kin. 23.22 2 King . 23.22 . Surely there was not holden such a passeover as Josiah kept , from the dayes of the Iudges that judged Israel ( over whom Samuel was the last Judge ) nor in all the dayes of the Kings of Israel or Judah : consider the change of the phrase : there was none from the dayes of the Iudges , nor in the dayes of the Kings of Israel , or Iudah : and then we may both fairely conclude for the negative , that no King of Judah or Israel , kept so great a passeover , as Iosiah's was ; and affirmatively , that in the dayes of the Iudges , such an one was kept : and lest you might stagger , or be uncertaine , it is expressely de●ermined , m m 2 Chro. 35.18 . 2 Chron. 35.18 . There was no passeover like unto that which Iosiab celebrated , from the dayes of Samuel the Prophet : whence conjecturally we may inferre , that in the dayes of Samuel , there was a most famous passeover , equall to Iosiah's , if not superiour , and in likelihood it was at Mizpeh .

PAR. 10.

A Farther enquiry may perhaps delight you , of Israels estate , at that time , a a Iosh. 18.1 . Iosh. 18.1 . all Israel assembled together at Shiloh , and set up the Tabernacle of the Congregation there , Ioshua being President : Shiloh was Gods place , where God set his name at first , b b Ier. 7.12 . Ier. 3.12 . And the Arke was in Shiloh , and there settled till the sinnes of Eli , and his sonnes , made it errant , so God forsooke the Tabernacle of Shiloh , c c Psal. 78.60 . Psal. 78.60 . Whereupon all things went to wracke ; the Philistines overcame Israel in battaile ; the Arke in which they trusted , being sent for from Shiloh did not helpe ; but the Israelites were againe overthrowne , the Arke was taken , the high Priest brake his necke , his children dyed suddaine , and violent death's : the Tabernacle was separated from the Arke , if not destroyed , Rulers , Priests and people sinfull : a very anarchy was in Iacob , and that which was worst of all , God was offended with them .

PAR. 11.

IN this deplorable estate , Samuel entreth on the governement ; and first for the Ecclesiasticall estate , he brought it into good order , for d d 1 Chro. 9.22 1 Chron. 9.22 . Samuel , Samuel the Seer , was ordainer , and founder of Rules , and Orders for the Levites , in the set offices : though David be mentioned as joynt-reformer with Samuel , and named in the first place , before him ( as Kings are above Priests ) yet if David had not followed his advice , it would never have beene said , David and Samuel did order it .

PAR. 12.

IT is true that every latter reformation of Religion went by former precedents : King Iosiah said , e e 2 Chro. 35.4 2 Chron. 35.4 . Prepare by the houses of your Fathers , after your courses , according to the writing of David King of Israel , and according to the writing of Salomon his sonne : Againe , f f 2 Chro. 29.25 2 Chron. 29.25 . The Levites were set in the house of the Lord , with Cymbals , Psalteries , and Harpes , according to the commandement of David , and of Gad the King Seer , and Nathan the Prophet , as the Lord commanded ; the song began with the Trumpets , and instruments ordained by David , ver. 27. And they sang prayses to the Lord , with the words of David , and of Asaph the Seer , ver. 30. This was in Hezekiahs Passeover : Salomon before them , ordered the sacred things in the Temple , he did not order those things by his owne will , but by the last words of David , Ecclesiasticall affaires were ruled , as you may discerne , if you compare , g g 1 Chro. 23.27 . & 1 Chro. 24.3 . 1 Chron. 23.27 . with 1 Chron. 24.3 . And he was instructed for the building of the house of God , h h 2 Chro. 3.3 . 2 Chron. 3.3 . Neither was Salomon ruled by Davids mouth-speech alone , but David gave to Salomon his sonne the patterne of the porch , and other particulars , i i 1 Chro. 28.11 . 1 Chron. 28.11 . And the patterne of all that he had by the Spirit , ver. 12. Whence justly resulteth , that David had especiall divine Revelations from God ; and it is likely , that from the day of the first unction by Samuel ( when it was said , k k 1 Sam. 16.13 . 1 Sam. 16.13 . The Spirit of the Lord came upon David , from that day forward ) that he made divers of these gracious and divine Psalmes , and tooke on him the extraordinary thoughts of heavenly things : yea , David himselfe framed the services of the Levites according to their manner under Aaron their Father , as God commanded him l l 2 Chro. 24 19 2 Chron. 24.19 .

PAR. 13.

THus winding up from the bottome to the to ppe , all true reformation , must rest in him , from whom all order did spring , that is , God ; As in the making of the Tabernacle , there was nothing left to the invention of Moses , m m Exod. 25.9 . Exod. 25.9 . According to all that I shew thee , after the patterne of the Tabernacle , and after the patterne of all the instruments thereof , so shall ye make it . Which is re-confirmed in the New Testament ; For see ( saith God ) that thou make all things according to the patterne shewed thee in the Mount , a a Heb. 8.5 . Heb. 8 5. So , out of doubt , David had his patternes to follow : I named before the Spirit , which taught him , and the direction of his Seers , and Prophets with whom he conversed , and the example of Aaron . Last of all , I say ( that I may returne from whence I digrested ) it would never have beene said that David and Samuel ordered such and such things : if David had not rather followed Samuels patterne , or directions , then Samuel Davids : For Samuel was the ancienter both man and Iudge , and Prophet , yea , a knowne Prophet of the Lord , unto whom , in trouble David resorted in private , b b 1 Sam. 19.18 . 1 Sam 19.18 . And both he and Samuel went , and dwelt at Naioth , in Ramah , and were both together , ver. 22. When it is likely he received instructions from Samuel , concerning the future Temple .

PAR. 14.

FOr most certaine it is , that Samuel the Seer had dedicated divers things of worth , which were employed on the enriching of the Temple , c c 1 Chr. 26.28 1 Chron. 26.28 . When David was but in the poore fortune of a Reversioner : and it is as certaine that David and Samuel ordered divers things , d d 1 Chro. 9.22 1 Chron. 9.22 . as I said before : Yea it is added to good purpose , Samuel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Samuel videns , Samuel the Prophet ; both to distinguish him from other Samuels who were not Prophets ( if any such men were ) and to intimate , that his joynt-reformation with David was determined , and agreed on , before hand with a divine consent , flowing from the spirit of prophecy .

PAR. 15.

IN somuch that Samuel is counted one of the Trium-viri , e e Psal. 99 6. Psal. 99.6 . which were the great instruments of Gods glory in Sion , whom the Lord answered when they called on him ; nor can any wise Christian thinke , but Samuel , who in expresse termes is said to order the porters , f f 1 Chro. 9.22 . 1 Chron. 9.22 . Had farre greater care of greater matters . Thus much for the state Ecclesiastique , which Samuel reduced to good order , as a Seer .

PAR. 16.

SEcondly , for the state Politique , which he governed as a Iudge ; when in his Circuites , which he yearely kept , as a Judge Itinerant to Bethel , Gilgal , and Mizpeh , he had spoken unto all the house of Israel g g 1 Sam. 2.3 . 1 Sam. 2.3 . And counselled them to put away the strange gods , and Ashteroth from among them , and to prepare their hearts , and serve God onely ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Septuagint .

PAR. 17.

NOw to shew that both dulia and latria , belong onely to God , and that the distinction is over nice , and over-valued , Christ saith to Satan [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and when the Israelites had done so , ver. 4. Then Samuel bad them gather all Israel to him , and promised to pray for them .

PAR. 18.

WHereupon a dyet , or parliament was gathered at Mizpeh , ver . 6. The people drew water and powred it out before the Lord ; though they drew it perhaps to drinke , as thirsty men ( for it was no Sacrifice ) yet being drawne , they would not drinke , but powred it before the Lord , as David did his longed-for water , h h 2 Sam 23.16 2 Sam. 23 16. &c. They abridged their owne desires , thwarted their owne appetites ; certainely they fasted , and confessed their sinnes ; then also did Samuel offer a burnt offering , wholly unto the Lord , and Samuel cryed unto the Lord , and the Lord answered him , ver. 9. To which place the Psalmist alluded , i i Psal. 99.6 . Psal. 99.6 . yea , but what is all this to the Passeover of Samuel ? or where did Samuel keepe the Passeover ? I answer that in all probability , it was about this time , the offering of a sucking Lambe , wholly for a burnt offering , might be no hinderance but that both he , and all the Israelites might keepe a great Passeover before , at , or after this great reformation , though it be not described : for other reformations of Joshuah , Hezekiah , Iosiah , were accompanyed with receiving a solemne Passeover , and so might this . I am sure a a Eccle. 46.14 . Ecclesiasticus 46.14 . It is said of Samuel that he judged the congregation , by the Law of the Lord , and that in all causes , saith Tostatus .

PAR. 19.

THough the causes , concerning the divine Law , belonged to the high Priest , yet some unusuall priviledge was granted to Samuel , who was both a Levite , and a Prophet , and an extraordinary Priest , saith the great Salianus , in his Annals ; let me adde , that he was a judge also ; and that the Iudges had a regall power ; Samuel being herein a Type of Christ , a King , Priest , and Prophet . Lastly , let the words before cited have their due consideration , b b 2 Chro. 35.18 . 2 Chron. 35 , 18. There was no Passeover like to that of Josiahs , from the dayes of Samuel the Prophet ; and though we cannot punctually say , it was in such a yeare of Samuel , yet this resultance is unforced , and may runne among the likely ones . In the dayes of Samuel the prophet , there was a passeover like to Josiahs .

PAR. 20.

I Cannot omit that c c Iosephus l. 10. c. 5. Iosephus agreeth with the Scripture in sense ; A Prophetae Samuelis temporibus , in hunc usque diem ( saith he of Iosiahs passeover ) nulla talis festivit as celebrata fuit : he hits upon an excellent reason , quia tum omnia juxta praescriptum legum , & antiquas consuetudines peragebant ; which words ( as cited by Salianus ) may have reference to the dayes , either of Samuel or Iosiah . Salianus churlishly finds fault with Iosephus , as if he accused of Sacriledge , and of breaking Lawes , and neglecting ancient customes , in the greatest Festivity and Sacrifice ; both Hezekiah , Iosaphat , Asa , Salomon , and David himselfe ; yet Salianus himselfe both supinely passeth over the passeover of Samuel , inhering in smaller matters , and doth not observe , that Iosephus hitteth exactly the Scripture straine , namely not so much accusing others of Sacriledge , neglect , or contempt , or any positive mischiefe , as saying in a comparative reference , that upon reformation , there was no passeover every way so absolute , as Iosiahs passeover was , since the great passeover , in the dayes of Samuel : Nulla [ talis ] Festivit as , which words of his may , Commodo sensu , be well expounded ; no passeover since Samuels was ever so reall , and exquisite , for substance , manner , and matter , and so perfectly circumstantiated ; which the Scripture , before Iosephus fully declared . And so much for the fourth great passeover , which would not have beene omitted by all writers , for the place thereof , if it could have beene necessarily , and demonstratively proved from hence ; but indeed the argument is onely probable , not apodicticall , or necessary ; and yet I thought fit to enlarge this poynt , because some matters momentuall are couched in it , and divers things conjoyned , which lay scattered , and therefore not usually observed , as parts of one history .

The Prayer .

MOst gracious Father , thine especiall love to us hath vouchsafed to ingirt , and encompasse us thy servants of great Britaine , not more with the Ocean , than with a Sea of prosperity and gladnesse ; here is no leading into captivity , no complayning in our streetes ; peace is within our walls , and plenteousnesse within our palaces ; the breath of our nostrils , the light of our Israel , is upheld , and comforted by thee ; his most gracious spouse , his most fruitefull Vine brancheth forth joy for the present , and manifold stronger assorances for the time to come . Most heartily we blesse thee for this thy mercy , and humbly desire the continuance of it upon our most Sacred Soveraigne , and upon his most gracious Queene ; Vpon our most hopefull Prince , and royall Progeny , and upon us by them , for the mediation and merits of thy beloved onely Sonne , in whom thou art well-pleased , even Iesus Christ our onely Advocate , and Redeemer ; Amen .

CHAP. IV. The Contents of the fourth Chapter .

1. In the fifth great Passeover specialized to be kept by Hezekiah ; the unsanctifyed in part ate it ; and in the second moneth , by dispensation divine ; and the Priests and Levits onely killed the Passeover .

2. The Kings prayer accepted both for the uncleane Priests and people , and the people healed at the good Kings prayer .

3. A voluntary Passeover to supply the imperfection of the former . Devotions halfe performed are to be renewed and quickened .

4. The Priests and Levites prayers accepted of God for the people .

5. 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 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 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 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 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 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 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 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 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 come nigh the vessels of the Sanctuary , and the Altar , that neither they , nor you also dye . No lesse then death is menaced , if the Levites come nigh the Altar , which they must doe , if they sacrificed aright . Both may be well reconciled thus ; first , I say , that the ordinary continued duty was committed by God to the Priests onely ; and the Levites by their place , were not to meddle in sacrifices ; yet if Levites were divinely inspired by God , to doe so , they might , and did ; so did Samuel , a Levite , offer a whole burnt offering , d d 1 Sam. 7.9 . and in exigents , the priests were helped by the Levites , e e 2 Chro. 29.35 . 2 Chron. 29.35 . The priests were so few , that they could not flay all the burnt offerings , wherefore , their brethren the Levites did helpe them , till the worke was ended ; now the flaying of beasts belonged to the priests , the sonnes of Aaron , f f Levit. 1.6 . Levit 1.6 . As this , upon extremity , was practized by the Levites ; so were the other duties also ; and Salianus saith well in this point , Nunc ex necessitate duntaxat , propter multitudinem victimarum , non ex officio , id munus usurpabant ; Not the place or office of Levites , but necessity priviledged them for this time , and for this Worke.

PAR. 8.

LEt me adde , when priests and Levites were too few , when Sacrifices were superabundant , as in the Iewish passeovers , which were to bee killed on a set moneth ; on a set day of that moneth , on a set houre , towards the end of the day , on the first part of that houre , when all the Lambes could not be brought nigh the doore of the Tabernacle ; not onely every Levite , chiefe of an house , but every Master of a Family was allowed to be as a priest , for that time ; his servants as under Levites , his house , as a Temple : That this was one true reason of communication of that power to the Levites , and the people , appeareth by the contrary practice , when the Sacrifices were few , when they kept the passeover , g g Ezr. 9.19 . Ezr. 6.19 . The Priests and the Levites were purifyed together ; all of them were pure , and killed the Passeover , for all the children of the captivity , and for their brethren the Priests , and for themselves ; the Priests and Levites killed all the Lambes h h see 2 Chron. 29.21 . likewise : The sonnes of Aaron , offered a sin-offering for the Kingdome and the Sanctuary , and for Iudah ( for the number of the sacrifices was but 21 ) and they killed the bullockes , and received the blood , and sprinkled it on the Altar ; but when the Sacrifices and Thanke-offerings encreased , when the priests were too few , the Levites helped , as the Scripture said before ; yet if the people were unpure , they might nor , they did not , use their priviledge ; their prerogative ceased : and not the impure people themselves , but the Clerus Dei must reconcile the people : the Levites had the charge of killing the passeovers , for every one that was not cleane , to sanctify them unto the Lord , i i 2 Chro. 30 17 2 Chro. 30.17 . Yet did the onely right , in ordinary , belong to the priests , to which sacrificing of beasts by the priests , Christ alluded k k Math. 12.5 . Math. 12.5 . When he said , on the Sabbath dayes , the priests in the Temple prophane the Sabbath ; which is more forcible then if he had said , they observe not the Sabbath , because God commanded their Sabbaticall duty of sacrificing , l l Num. 28 9. Num. 28.9 . &c. Which not Levites but priests fulfilled . m m Levit. 1. Levit , 1.6 .

PAR. 9.

THey prophane the Sabbath not simply , but by an improper locution , because if eyther Priests , or any others had killed , flayed , or cut a sunder any beasts , any where else , it had beene a sinne ; but the law priviledgeth the Temple , from the Law of the Sabbath ( the wiser Jewes held in Templo non esse Sabbatum , there is no Sabbath in the Temple , and a rule they have , that Circumcision chaseth away the Sabbath , for it was exactly kept on the eight day , though the eight day happened to be the Sabbath ) it sanctified all the laborious workes of mens hands , done in it , done to the worship of God , and his service ( which is perfect freedome ) makes those handy-workes lose their name of servile workes . Away then with those halfe-Jewes , strict Sabbatarians , who will not have bells rung on the Sabbath dayes , nor water carryed in pitchers , or payles to fill the font , nor the raw ayre of the Church to bee sweetned with frankincense , perfumes , or wholesome odours , nor the decent ornaments of the Priests to be put on ; they are ignorant , that the Temple priviledgeth , if not sanctifieth such workes ; and what is done in ordine ad Deum , as tending towards the worship of God , is no way forbidden ; when their imperiall censoriousnesse , and scorne ( the daughters of pride ) are forbidden , for never had the common people libertie to judge their Priests ; oh ! how humble was Hannah to erring Ely ! The heathen were very strict in keeping of their Holy-dayes , yet , saith e e Macrob. Sturnal . 1.16 . Macrobius Vmbro denyed him to be polluted , qui opus vel ad deos pertinens , sacrorumve causâ fecisset , vel aliquid ad urgentem vitae utilitatem respiciens actitasset : Scaevola denique consultus , quid Ferijs agiliceret , respondit , quod praetermissum noceret ; Wherefore , if an Oxe fell into any dangerous place , and the master of the family did helpe him out ; or if a man under propped a broken beame of an house , to keepe it from ruine , hee seemed not to breake the holy day , saith Scaevola : which words I have the rather related , to shew , not onely , as f f Clem. Alex. Strom. 5. Clemens Alexandrinus hath it , Philosophia peripatetica ex lege Mosaicâ , & aliis dependet Prophetis ; but even the very Roman Priests borrowed much of Moses his Law ; and in likelihood , even from the Gospell his particular instance , that mercy is to be shewed to the Oxe in need , g g Luk. 14.5 . Luk. 14.5 . Which of you shall have an Oxe fallen into a pit , and will not straight way pull him out on the Sabbath day ? which is all one with that , which Scaevola delivereth after to the Romans .

PAR. 10.

ANd now I come to the seventh extraordinary great Passeover , when the Israelites came out of the Babylonish captivitie ; for the Passeover appointed in Ezekiel , was onely in Vision , where there is mention indeed of the first moneth , and foureteenth day of unleavened bread , Seven dayes , and other offerings for the feast , to be provided by the Prince , h h Exek . 45.21 . Ezek. 45.21 . but what Ezechiel fore prophesied , was not accomplished in his time , but about 150. yeares after , it was performed by Ezra , which is the last famous Passeover specialized in the old Testament : when they were freed from bondage , and had dedicate the Temple , i i Ezra 6.19 . Ezra 6.19 . they kept the passeover , for all the children of the captivitie , and for their brethren the Priests , and for themselves . And so much for the seven more eminent Passeovers recorded in Scripture , from the first Mosaicall Passeover , which hee kept through faith , k k Heb. 11.28 . Heb. 11.28 . to this of Ezra .

The Prayer .

O Lord God , thou onely art pure , and none of us can be pure enough , sanctifie us I beseech thee unto thy selfe , and teach and helpe us to co-operate thereunto with thee ; informe us inwardly , and outwardly ; square us according to thy Canon , make us strive for perfection pleasing to thee , but from the wild reformations of the ignorant people , good Lord deliver us . Amen , O Amen .

CHAP. V. The Contents of the fift Chapter .

1. The registred Passeovers of the New Testament : Passeovers were duly kept , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the custome of the Feast , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yearely : The just Ioseph and his spouse , the thrice sacred virgin , observed the Passeovers : thrice every yeare all males were to appeare before the Lord .

2. Maimonides his opinion , who might stay at home .

3. Maimonides in divers points erreth .

4. Calvin misopineth : It is unexpressed whether Christ were carryed to the Passeover till he were twelve yeares old : Some Children forwarder then others : At twelve yeares of age Christ ascended .

5. Divers reasons that Christ at twelve yeares of age tooke the passeover : he was a strict observer of the Law : They came to the Passeover principally for devotion : None was ever so well prepared to receive , as our Saviour .

6. The second Passeover , which the new Testament recordeth Christ to have honored with his Passeover , was eighteene yeares after : Then Christ cast out buyers and sellers out of the Temple , and did many miracles , which Nicodemus beleeved , and the Galileans : Christ then received the Passeover , though so much be not expressed : the confession of the Iewes , that Christ strictly observed their Passeovers .

7. The next yeares Passeover is pointed at , Ioh. 5.1 . after this there was a Feast of the Iewes : Melchior Canus reproved : Zeppers distinction of Feasts amended .

8. Holy dayes appointed by the Church are sanctified by God , to God : the Feast of Purim , from Hamons magicall Lots , allowed : Queene Hesters decree confirming the ordinance of the Iewes : the Feast of the dedication was of mans appointment : our most heavenly Saviour honoured it with his presence , words , and workes : What , and of what this Dedication was : Zepper doth ill confound encaenia with Renovalia .

9. He is too strict against encaenia , or Feasts of Dedication .

All dancing is not forbidden : encaeniare knowne to be all one with novam vestem induere : Revells or Feasts for the Dedication of our Churches lawfull , and ancient : The royall praescriptions for this point wise and holy .

10. Maldonat his insolency taxed : Canus and Cajetan confuted by Pererius .

11. The Feast of the Iewes mentioned , Ioh. 5.1 . was not the Pentecost , nor the Feast of Tabernacles , but the Passeover .

12. Pererius is too vehement , and confuted .

13. The next Passeover Christ went not to Hierusalem : The lawfull reason thereof : The Iewes come to him , because he came not to them .

14. Sacraments , upon exigents , may be deferred .

PAR. 1.

THe Passeovers in the new Testament , honoured by divine remembrance , are these : the first Passeover was , when Christ was about twelve yeares of age , unto which I make these my approaches : That there were yearely passeovers both before , and after the birth of our Saviour , I doubt not : that Ioseph the foster father , and the most holy Virgin , yearely , and duly at the set time , received the passeover unlesse there were just , and legall impediments , I willingly grant : certaine it is , they went up to Hierusalem after the custome of the Feast , a Luke 2.42 . which custome was Annuall , on the foureteenth day of the first moneth : yea , it is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the custome of the Feast . but more distinctly , and plainely , v. 41. they went unto Hierusalem , unto the Feast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yearely , per annum , annuatim : the vulgar of Hentenius , and Sa●tandr●anus hath it per omnes annos ; whether our Saviour was yearely carryed , when he could not goe , or went himselfe , so soone as he was able to goe , is not expressed : some thinke yes , because they imagine his gratious mother ( who loved him so tenderly ) would not goe to the Feast without him : others thinke , she left him sometimes behind her , with some especiall friends , which caused the good old man , and the sacred Virgin , to seeke him among their kinsefolkes and acquaintance . b b Luk. 2.44 . Luke 2.44 . rather then among others when he was wanting : cleare it is , c c Exod. 23.17 . Exod. 23.17 . Tribus vicibus in anno , conspicietur omnis masculus tuus , ad facies dominatoris domini : three times in the yeare all the males shall appeare before the Lord God , which is repeated , d d Exod. 34.23 . Exod. 34.23 . all this seemes to make for Christs often , and yearely ascent .

PAR. 2.

YEt if we may beleeve Maimonides , in Chagigah , cap. 2. little children might stay at home , though every Child which could hold his father by the hand , and goe up from the entrance of the Citie unto the high place of the Temple ( which was a steepe ascent ) not to be performed by very young children , must appeare before the Lord : also besides little children , and women , the deafe , dumbe , blind , lame , the foole , the defiled , the uncircumcised , the old , and the sicke , the Hermaphrodite , and the servant , were excused if they ascended not ; to this effect saith the Iewish professour .

PAR. 3.

BUt he is awry in divers points : first , the women neare to Hierusalem , were not exempted from comming , nor they in Hierusalem , from partaking of the Feast : secondly , their sonne , daughter , man servant and maid servant , the Itenerant Levite and stranger , the fatherlesse and widdow were to ascend , and rejoyce at the Feast of weekes , e e Deut. 16.11 . Deut. 16.11 . and so at the great passeover in all likelihood . Thirdly , their Hebrew servants certainly every one that could , did celebrate the passeover ; for if they were circumcised , they were bound to keepe the whole Law , as Saint Paul divinely expoundeth it , f f Gal. 5.3 . Gal. 5.3 . though their bought , and uncircumcised servants might not come .

PAR. 4.

CAlvin , and his numerous Soldurii , or devoted men unto him , thinke none ascended to Ierusalem , under twentie yeares old , viz. onely those , qui transibant sub censum , who payed tribute , or were taxed , yet Christ went up at twelve yeares of age , and the Iewish professour who knew better then Calvin what the Jewes practised , vary from him : Tostatus thinkes that the males , when they came to yeares of discretion then they all ascended ; though it cannot be defined what yeare punctually children come to the yeares of discretion , because some are both riper witted then others , and better bred , and of stronger complexions , and so forwarder by farre then others : Caesaribus virtus contigit ante diem : yet I hold more probable , that as soone as children had strength to goe so farre , and were instructed , and knew what belonged to those Solemnities , then commonly they did first celebrate those Typicall Festivities so , ( that I may winde up all , to my purpose ) I conclude that if our heavenly Saviour ascended , or was carryed up to Hierusalem , after the first yeare of his age , till hee was twelve yeares old , it was more then was expressely by the Law enjoyned : but because then hee did ascend , I resolve it was most convenient for him , then to ascend , if not necessary , infallible consequences prove his ascent , g g Luk. 2.43 . Luke 2.43 . The child Iesus tarried behind in Hierusalem ( therefore he ascended up hither ) and ver. 46. they found him in the Temple , therefore hee went up to Hierusalem , and was in the Temple .

PAR , 5.

BUt whether he kept that passeover , which is made so glorious by the recorded presence of him , is made quaestionable : for the Negative , I see nothing but his duodecennall age ( which yet is above answered ) and the not mentioning of his receiving it , when lesse matters are mentioned , which is also of no great weight , sithence both omissions are of great matters , as of the Angels in the creation , when smaller things are insisted on , and besides are very frequent , see a a Ioh. 20.30 . & 21.25 . Ioh. 20 30. Joh. 21.25 . for the affirmative , thus I argue , first , from authoritie , b b Theophilact in Luc. 2. Theophilact on Luke 2. Simul venit Christus cum parentibus in Ierusalem , ut per omnia ostendat se non adversarium Deo , neque repugnantem his , quae a lege posita fuerant ; Christ came to Ierusalem fully to manifest that he was no adversary , eyther to God , or the established rules of the Law : Servavit ipse legem , quam dedit , saith B●da , he oserved the law which himselfe gave , ascendit tanquàm homo cum hominibus ad offerenda Deo sacrificia , as a man , he went up with other men to offer sacrifices unto God : Ludolphus the Carthosian , Laboranit puer Iesus itineribus longis , & vadit , ut honoret patrem coelestem , in Festis suis observans humiliter legem , Dominus legis ; Christ when he was yet but a child underwent long journeyes , to honour his heavenly father ; and being Lord of the Law humbly kept the Law in his owne feasts : of our late adversaries Barradius saith , Paschale agebat Festum , he kept the Feast of the passeover : and Franciscus Lucas Brugensis , in Christs Itinerary , Celebrat Pascha cum Parentibus . Secondly , from reason , many were the civill & politick causes why the people went to Jerusalem , and there might be mixt causes , consisting both of religious & worldly thoughts , or actions , whilest many a man laboured to improve his journey , but iter hoc Festi celebrandi causâ tanti susceptum est , saith Beda ; and so much is intimated by the words of Scripture : they went up to Ierusalem yearely , at the feast of the passeover , ver. 41. after the custome of the feast , they went up to Ierusalem , ver . 42. and when they had fulfilled the dayes ( viz. of the Feast ) they returned , ver , 43. which all layd together , fairely imply , that they came to Hierusalem for devotion sake principally , if not onely , and were at the eating of the Paschall Lambe , in the appointed season , to wit , in the night of the foureteenth day of the moneth Abib , and stayed there duly , till all the rest of the dayes of that Festivall solemnitie were expired , and so soone as their holy duties were performed , presently they repaired homeward . Neither did our Saviours extraordinary stay in the holy Temple savour of ought , but Religion , which he expressely calleth his Fathers businesse , vers. 49. briefly thus , Christ came purposely to Hierusalem to offer up , and be partaker of the Passeover , and other offerings ; therefore he would not frustrate his owne ends ; see a parallell of the last point , ver. 39. they brought Christ first to Hierusalem , and presented him to the Lord , vers. 22. and it is sayd vers. 39. When they had performed all things , according to the Law of the Lord , they returned ; nothing was left undone .

The second reason is thus shaped , none ever was so well prepared to eate the passeover as Christ was ; therefore I rather resolve , that he did take it ; the antecedent is thus evinced , first , his bodily health and strength was proportionable to his age , if not above it , in his infancy , the child grew , c c Luk. 2.40 . Luk. 2.40 . in his adolescency , or juvenilitie , Iesus increased in stature , vers . 52. no bodily imperfection , or weaknesse put an obex to the receiving of the passeover ; concerning the qualification , disposition , and state of his soule ( even in his childhood ) he was not onely come to the yeares of discretion , knowing good from evill , but was capable of the greatest mysteries , he waxed strong in Spirit , was filled with wisedome , and the grace of God was upon him ; and a little after the time of this passeover , Iesus increased in wisedome , and in favour with God and man , vers. 52. increased in wisedome ( though he was filled with it before ) increased in favour with God ( though before he was strong in Spirit , though before the grace of God was on him ) Lastly , he increased in favour with men both before , and at , and after the Passeover ( there is nothing to hinder this exposition ) lest you may thinke , that mens perversenesse might have put him backe , or beene exceptive against him , e. say now who can , that ever and one was so perfectly prepated as he , or that being so divinely adapted for it , he tooke it not .

PAR. 6.

THe second passeover that Christ is recorded , in speciall , to have sanctified by his presence , was , about the beginning of miracles , which Jesus did , and about the first yeare of his publicke ministery ; and about eighteene yeares after , the last mentioned passeover : for from Cana of Galilee Christ went downe to Capernaum , and continued not there many dayes , a a Ioh. 2.12 . Iohn . 2.12 . For the Iewes Passeover was at hand , and Iesus went up to Ierusalem , ver. 13. There cast he out buyers and sellers out of the Temple , ver. 14. And did divers miracles , which when they saw , many beleeved on him at the Passeover , in the feast day , ver. 23. About which time Nicodemus seeing his Miracles , confessed Christ to be a Teacher come from God ; and by reason of the greatnesse of Christs miracles , that God was with him , b b Ioh. 3.2 . Ioh. 3.2 . Yea , the very Galilaeans having seene all the things , which he had done at Ierusalem at the Feast received him , c c Ioh. 4 45. Ioh. 4.45 . But it is not specialized , no not in this passeover neither , that Christ received it ; yet I have read none , who deny , that Christ now received : And this shall make me content with this onely proofe , that he did receive , Christ came not to destroy , but to fulfill the Law , c c Math. 5.17 . Mat. 5.17 . Therefore he being at Ierusalem at that time , when that branch of the Law was to be fulfilled , he omitted it not , he brake it not , he fulfilled it , and received the passeover . A most observable passage is in d d Sebastian Munst . Annot. in Mat. 12. Sebastian Munster , ( as that Gospell is in Hebrew , and by him set forth , and dedicated to Henry the eight ) where Nizabon of the Iewes fiercely objecteth against us Christians , Si Christus odivit Sabbata , solennitates , & Neomenias , quarè suscepit super se legem Iudaicam , circumcisionem , Sabbatum , & Vniversam legem Israel , cunctis Diebus suis ? If Christ hated our Sabbaths , solemne Feasts , and New Moones , why did he undergoe , or fulfill all the Law of the Iewes ? Circumcision , the Sabbath , and the Universall Law of Israel , all the dayes of his life ? Munster excellently retorteth it , if Christ observed their whole law ( as is here confessed ) why doe they , why did their forefathers accuse him of Sabbath breaking , and condemne him as a transgressour of the Law ? their present confession is ground enough to conclude , hee strictly solemnized this passeover ; and was unjustly both accused and condemned . Whosoever preferreth not the searching out and finding of a truth , before a little paines in reading , may passe over the next argument , and many other in this Booke .

PAR. 7.

THe next yeare , the next passeover that Christ was present at , is poynted at , in these words , e e Ioh. 5.1 . Iohn 5.1 . After this there was a feast of the Iewes , and Iesus went up to Hierusalem : If any object that here is no mention of the passeover ? I answer , there is none expresly , and further adde , both that there were many other Feasts of the Iewes ; and that the diversity of expositors , and expositions seeme to make the poynt more full of scruple , than I conceive it to be , f f Melchior Caenus , loc. com . 11 c. 5. ad 5. Melchior Canus approoveth Cajetan for holding that this Feast of the Iewes was a Winter Feast , and so could not be the Feast of Easter , Canus himselfe addeth , Nihil interest , sive dicas fuisse Festum dedicationis Templi secundi sub Zorobabele , quod celebrabatur , tertiâ die mensis Adar , hoc est , Februarii , sive potius Festum sortium , quod Iudaeis solenne erat , 14 & 15. die ejusdem postremi mensis : That is , It mattereth not , whether it was the Feast of the dedication of the second Temple , under Zorobabel , which was kept on the third day of February , or the Feast of Lots , which was observed by them , on the 14. and 15. dayes of the same February , so he may crosse the torrent , and invent a new crochet , he can be content to leave it in a certaine uncertainety . It must be acknowledged that it is said a feast of the Iewes . and that the Iewes had many feasts , some Stata , some Conceptiva , saith Zepper , but , say I , their Conceptiva , were Stata also : therefore thus they may be better divided : Some were of primitive divine institution , as besides other , the three famous feasts of the passeover , Pentecost , and Tabernacles , to which there was due a most strict obedience yearely : Thrice in a yeare shall all your male children appeare before the Lord God , a a Exod. 34.23 . Exo. 34.23 . viz. Once at each of these feasts : And there were some other posthumous feasts afterward , casually , and incidentally appointed , as the Feasts of the dedication , and of Lots , &c. made by men , pro re natâ , as occasion served , yet no way against Gods Law divine .

PAR. 8.

ANd howsoever some frothy-mouth'd ignorants raile against holy dayes , and say , none can make holy dayes save God onely , who is holy : I say , when the Church of God maketh holy dayes , it is never done against God , or besides his will , but they are lawfully made , and are holy to God , and God may be said , mediately , to make them holy . Concerning the Feast of Lots , thus . When the Iewes were wonderfully delivered from the cursed plots of Haman ; and evill fell on him who evill thought , they called those dayes Purim , b b Esth . 9.26 . Esth . 9.26 . By reason of the Magicall Lots , which Haman used , calling in the great Abaddon , to helpe the Iewes destruction ; And the Iewes ordained , and tooke upon them , and upon their seed , and upon all such as joyned themselves to them , so as it should not faile , that they would keepe those two dayes yearely , ver. 27. This was the decree of Esther , confirming the ordinance of the Iewes , ver. 32. Will you say , this was profane , or unlawfull ? So concerning the feast of Dedication , c c 1 Mac. 4.59 . 1 Mac. 4.59 Iudas and his Brethren , with the whole Congregation of Israel ordained , that the dayes of the dedication of the Altar should be kept in their season , from yeare to yeare , by the space of eight dayes Was the dedication of the Altar profane ? were no dayes holy but Sabbaths ? what was his feast of eight dayes , wherein one Sabbath at least was included ? Though they esteeme not of the Churches power , in making holy dayes , yet Christ in his time did observe those holy dayes , and sanctifyed them with the presence of his owne words , workes , and person , d d Ioh. 10.22 . Ioh. 10 22. It was at Ierusalem the Feast of dedication , and it was Winter ; there Christ did miracles , there did he plainely avouch himselfe to be God : To that feast of the Maccabees , doe our late translators apply the words of Saint Iohn , and with them agree Maldonat , and some others ; yet if it were at the dedication of the whole City of Ierusalem , when the decayed Walls were repayred , as Theodorus Mopsuestiensis opineth ( though the dedication of the City Wals is not so holy a thing ) or if it were the dedication of Salomons Temple , which was in this place aymed at , e e Cyril . in Graeca Catena . Cyril rather imbraceth ; though it will be hardly proved , that the day of Salomons dedication was kept holy , and festivall , after his Temple was destroyed , and after the new building of another Temple , and new dedication : Lastly , if it were the dedication of Zorobabel , when the Israelites came from Babylon , and Persia f f 1 Esd. 7.7 . 1 Esd. 7.7 . ( Where they off●red to the dedication of the Temple , 100. Bullockes , 200. Rammes , 400. Lambes ) I say , which soever of all these dedications it was , it is all one to our purpose ; sithence Christ did honour the feast of the dedication , with his owne presence , and with wonderfull both words , and deeds ; and that feast of dedication was at Hierusalem , and it was Winter , as I said before , from g g Ioh. 10.22 . Ioh. 10.22 . Encaenia facta sunt , I cannot but taxe Zepper , lib. 9 c. 9. Who maketh encaenia , and Renovalia to be Synonoma's , whereas Renovations must differ from dedications : and all feasts were often renovated ; yea , some annually , some , often in a yeare , as the New-Moones , or the Feasts of the Calends .

PAR. 9.

THe same Zepper , faults those meetings of people , at the feasts of dedication of Temples , and especially the dancing at those times , as provocations to venery . How temptations may arise from the Dutch dances , I know not , they may be like those ungracious ones , h h Exod. 32.6 . Exod. 32.6 . Or like the Herodian dances , though I was never any dancer ; I know a harmelesse use may be made of dancing ; himselfe confesseth Antiquitùs saltationes illae sacris populi veteris adhibitae sunt , nullaque ferè olim sacra , sine his , peracta fuerunt : the ancient Iewes used those dancings , and there were scarce any holy times , or duties , performed without them ; and he bringeth these instances , Iudg. 11.34 . 1 Sam. 18.6 . 2 Sam. 6.16 . Iudeth 15.14 . Since Christ he citeth a a Theodor hist. Ec●le . 4.27 . & Tripartit . hist. 6.48 . Theodoret , and the Tripartite history , and I am sure God turned Davids mourning into dancing ) b b Psal. 30.11 . Psal. 30.11 . And the good Father and prodigall penitent had dancing , c c Luk 15.25 . Luk 15.25 . And that churlish Euclio , the elder brother faulted it , and that the rather commends it , especially sithence the pittifull old man represented God our mercifull Father ; and Christ found not fault with dancing , when he said , We have piped , and ye have not danced d d Math. 11.17 . Math. 11.17 . But rather commends it , so e e 1 Cor 4.17 . 1 Cor. 4.17 . When the Apostle speaketh of piping and harping , giving a distinction in sounds , whereby it may be knowne what is piped , or harped ; it is very probable , that he alludeth unto the piping , and harping unto dancers , whose tunes guide the measures : But , to be briefe , it is not dancing , that we so much strive for , in our Revels , or Feasts of dedication ; as all other lawfull Recreations , post sacra peracta , with friendly neighbourhood , and harmelesse good fellowship , and wise modest moderate feastings , to the refreshing of the poore , and indigent ; to the cutting off all needlesse , and litigious Law-sutes , when so many friends doe meete to be merry , with putting on of their best apparell ; insomuch , that encaeniare saith f f August . ●ract . 48. in Iohan. Augustine , was vulgarly knowne to he all one with Novam vestem induere , to decke themselves in their best apparell , which the Country man calleth the putting on of the Apostle-day cloathes : which Feasts in both Testaments were kept with joy , and the Lord made them joyfull , that I may speake in the Scripture phrase g g Ezr. 6.16.22 Ezra 6 16.22 . Without sinne ; if we follow the prescribed rules of our most sacred Soveraigne King Charles ( who is Inter primos primus , the glory , and chiefe of Princes ) and of his most learned Father , King Iames of happy memory , who did holily what they did , to keepe the Iudaizing Reformers from further madnesse . Even in Constantines time the Encaenia were every where celebrated : Dedicationum Festivitates per urbes singulas , templorum nuper exaedificatorum consecrationes , frequentes Episcoporum in unum conventus , peregrinorum longè ab exteris regionibus accedentium concursus , mutuae populi in populum benevolentiae : And all holy exercises are particularly recounted by h h Euseb. Histo. Eccle. 10.3 . Eusebius , : So on the Anniversary Feasts in remembrance of the dedication of our Churches , after sacred exercises performed ; Festivity , mirth , and jollity may be used : Rhenanus , on Tertullian , de Coronâ militis , thus ; Mos commessandi in dedicationibus Templorum , & Natalibus Divorum diebus , antiquus esse cognoscitur ; the custome of feasting on the dayes , when Churches were dedicated , and on the birth-dayes of Saints , is knowne to be ancient : but in all the Scriptures , no holy men ever feasted on their birth dayes ; Pharaoh , and Herod did , of all the Feasts in the yeare , only the birth of our Lord , and of his fore-runner , are kept holy , the rest are the Feast dayes of their obit's . Rhenanus is justly taxed by Pamelius , for applying that to their birth-dayes ( for such was indeed the custome of the heathen ) which ought to be said of their death-dayes , for they were anniversarily observed ; and both those good customes we may , and doe keepe without sin , &c.

PAR. 10.

I Come to the Iesuite Maldonate , and nearer to the point in hand : Magnâ nos Iohannes molestiâ , contentioneque liberâsset ( saith he ) si vel unum adjecisset verbum , quo , quis ille Iudaeorum dies fuisset Festus declarâsset , that is , Saint Iohn might have rid us of much trouble , and strife , if he had added but one word declarative , what that Feast day was : sawcily , boldly , malapertly written , Plus quàm pro censurâ , satis pro imperio , over-censorious , and imperiously enough . Will the Iesuite prescribe to the Almighty a better course then he hath taken ? will he grudge if the divine Scripture hath left some points dubious , enveloped , and fit to be enquired after ? will he taxe the holy writ of deficiency ? when as Nature ( which is nothing but the right hand of God ) doth neither abound in superfluities , nor is wanting in necessaries ? Or is it a molestation to dive into the harder places of the word of God ? or if it be a strife , is it not an holy strife , to overcome errour , to trace after the truth ? The Iesuites impudency being reproved , I approach to the matter . I will not touch at all the Iewish feasts , either primary or secundary ; but such onely as have Patrones , and defenders , that they are meant by these words , a a Ioh. 5.1 . Ioh. 5.1 . There was a Feast of the Iewes : you heard before the opinion of Cajetan , and Canus , see them excellently confuted by the learned b b Perer. disput. 1 in Ioh. 5.1 . Pererius .

●AR . 11.

SOme of the late Writers held , it was the Feast of Tabernacles , saith Maldonat ; but levi conjecturâ , as he professeth his judgement ; and there indeed he is in the right : Many have held that it was the Feast of Pentecost , so Cyril . 2.123 . Chrysostome , Hom. 35. Euthymius , Author Historiae scholasticae , Aquinas , Lyranus , Hugo Cardinalis , Carthusian , thus , Communiter dicitur , quòd erat solennitas Pentecostes : Pentecoste , opinor , saith Theophylact ; but Tolet proveth at large by the series rerum , & ordo historiae , by the passages of those times , it could not be Pentecost , which is strongly confuted also by the Itinerary , in Franciscus Lucas Brugensis : Canus also ; and Cajetan hold it not likely , that it was Pentecost : Pererius refuteth it thus : after the other precedent Passeover , Christ both stayed in Iudaea , and thence after went into Galilee , and in his passage conferred with the woman of Samaria , foure moneths before the Harvest , c c Ioh. 4.35 . Ioh. 4.35 . But the Harvest in Iudaea was before Pentecost , d d Levit. 23.10 . & 16. Levit. 23.10 , To the end of the 16. verse . So this Feast of the Iewes could not be Pentecost : Jrenaeus thinkes the Passeover was meant in this place ; so Rupertus , Barradius , Tolet , and many others .

PAR. 12.

PErerius in his vehemency for the Passover , mightily overlasheth , and ( disput. 1. ) he is peremptory ; Nusquam , sive inveteris , sive in novi Testamenti Scripturâ reperire est aliud Festum , nisi Pascha , appellari Festum simplicitèr , & precise ; that is , in no place of the Old , or New Testament , is any other Feast : But the passeover called precisely , singly , and simply a Feast : but the great scholler is certainely in a great errour , for the Feast of Tabernacles is called simply , and precisely a Feast e e Ioh 7.8.10.11.14 . Ioh. 7.8.10 , 11.14 . verses : But I remember not that ever the Feast of Pentecost was called a Feast singly , and directly : And I am sure the Passeover is called so divers times , more then any other Feast : View these proofes , f f Luk. 2 42. Luk. 2.42 . They went up to Hierusalem , according to the custome of the Feast ; and that feast was the Passeover , as is proved by the precedent verse : Againe , The Iewes would take Iesus by subtilty , and kill him , but not on the Feast day , g g Math. 26.5 . Mat. 26.5 . And by that word Feast is the Passeover meant , as appeareth ver. 2. Lastly , if you looke for the use of the same word , in Saint Iohn , you shall finde in h h Ioh. 13.29 . Ioh. 13.29 . Buy those things we have need of against the feast , but by the word [ Feast ] onely the Passeover is meant in that place , as is evident ver. 1. Briefely , summe it thus ; Pentecost is never called by it selfe , a Feast : the Passeover is divers times , above other feasts solely , and simply called a Feast ; therefore by these words of the Evangelist , Ioh. 5.1 . There was a feast of the Iewes , and Iesus want up to Hierusalem ; Pentecost was not understood ; but the Passeover , in the fayrest way of argumentation , must be meant : It is prefixed , After this there was a Feast of the Iewes , that is , after all things before recorded in the 2 , 3. and 4. Chapters , Christ ascended againe into the Holy City , healed him who lay at the poole of Bethesda thirty and eight yeares , ver. 9. And did livers other things .

PAR. 13.

THe next passeover being the third , after Christs publique ministery , Christ went not to Hierusalem , nor did take the Passeover , at least , in its appoynted usuall time , and place : nor was he at the following feast of Pentecost ; being seven weekes after : A reason was this ; The Iewes sought to kill him , Iohn 7.1 . i i Ioh. 7.1 . And therefore he walked in Galilee ; and therefore he would not walke in Iury , ibid. But certainely the Scribes came to him from Hierusalem , to Galilee ( because he did not at these feasts , come to them ) and he disputed with them about keeping the Tradition of the Elders , a a Math. 15.1 . Mar. 7.1 . Math , 15.1 . Mar. 7.1 . See the many admirable things done by Christ , in the space of sixe moneths , namely , from the Passeover , till the Feast of Tabernacles , in the excellent Itinerary of Christ , made by Franciscus Lucas Brugensis : When the murtherous rage of the Iewes was somewhat cooled ( though still the Iewes hated Christ b b Iohn 7.7 . Ioh. 7.7 . ) About the middest of the feast of Tabernacles , Iesus went up into the Temple , and taught , ver. 14.

PAR. 14.

THe exact keeping of the Passeover was not so strictly appointed , but many occasions might cause it to be differred ; Christ was not bound to cast himselfe into the mouth of danger , whilest they ravenously thirsted for his blood ; but , as sometimes he withdrew himselfe , by disappearing , and passed through the middest of them , so here he thought fit , not so much as to come among them . Nor is our spirituall passeover so meerely necessary , or so absolutely commanded , but it may be omitted sometimes , though never neglected , much lesse contemned ; Sickenesse , locall distance , danger , and the astonishing , or stupifying consideration of sins unrepented of , may excuse one from receiving , for a while : I dare not pronounce that profound humility to be sin , When Peter fell downe at Iesus knees , saying , depart from me , for I am a sinfull man , O Lord , c c Luk. 5.8 . Luk. 5.8 , I suppose Christ was seldome nearer joyned to him in love : And I have knowne him , who in holy thoughts of his owne unworthinesse sinlesly ( as I conceive ) abstained . Want of Charity is a sinne ; not receiving , when men want Charity , is not sin ; to receive then , were a double sin : d d Math. 8.8 . Math. 8.8 . The Centurion said , Lord , I am not worthy , that thou shouldest come under my roofe ; yet none in Israel had so much faith , as he : To the woman of Canaan , who accounted her selfe as a dogge ( unworthy to eate bread at the Table ) content with the crummes which fell from the Masters Table , e e Math. 15.27 . Mat. 15.27 . Christ said , her faith was great , and , be it unto thee as thou wilt , ver. 28. Subjecting his power to her desires . And thus much of the third passeover , during Christs publicke manifestation , by our blessed Saviour , or omitted , or privately kept .

The Prayer .

MOst gracious God , and blessed Saviour , who hast commanded all those who are heavy laden , to come unto thee , and hast promised to refresh them , and hast appoynted thy blood of the Testament to be shed for many , for the remission of sinnes , be mercifull unto the sins of us all ; make us walke strongly , and Christianly , by the strength of thy Sacraments , all the dayes of our lives ; and let us so feed on the holy consecrated signes , that we may never be separated from the thing signifyed , even holinesse it selfe , Iesus Christ our Lord . Amen .

CHAP. VI. The Contents of the sixt Chapter .

1. In what manner Christ kept his last passeover with its particular rites , cannot bee sooner found then by the Iewish observation of the Sabbath , in those times .

2. The Iewes had a liberty at the first to choose a Lambe or a Goate for the proper rosted Paschall Sacrifice .

3. A Lambe and a Kid are not all one , against Paulus Brugensis .

4. The difference betweene the Pascha , and the Chagigah .

5. The reason of some Iewes , and some late good Christians confuted .

6. Rupertus his over-nice observation .

7. The Lambes or Kids , in the Aegyptian Passeover , were called out foure dayes before .

8. This was also a temporary rite , divers reasons , why they then chose the Lambe , or Kid so long before hand in their first Passeover .

9. Hunnius erreth in this point .

10. The striking or sprinkling of the blood on the two side-postes , and upper doore-post was not any of the durable rites , but appropriated to the first Passeover .

11. Sprinkling of blood much used of old .

12. Empty houses in Goshen , needed not be sprinkled .

13. The Angelus exterminator could not hurt , when the blood was sprinkled .

14. Such a sprinkling as this was used in no other sacrifice .

15. The Iewes generall consent , that such sprinkling was never after in use .

16. A true reason , why this ceremony ceased .

17. Christ was the doore thus besprinkled .

18. Hannibal his imitation .

19. The first Passeover was eaten in great haste .

20. The succeeding Passeovers were not eaten in such haste .

21. Faire meanes , and foule were used to hasten the Israelites out of Aegypt .

22. Vatablus his opinion of the foure Ensignes , under which the Israelites marched .

23. They went out rather bene cincti , then quintati .

24. Reasons why they went not onely five by five in a ranke .

25. Yet some went well armed , and some were unarmed .

26. The most probable manner of their departure out of Aegypt described at large .

27. The Israelites had abundance of lesser standards , but foure chiefe ones in severall quarters .

28. 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 a Franc. Lucas Brugens , in Itinera . p. 16. 17 Franciscus Lucas Brugensis , pag. 16. and 17. and b 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 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 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 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 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 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 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 Lambes onely might be at that time , the rosted passeover , spoken of vers. 13. the Sacramentall passeover , so i i Deut. 16.2 . Deut. 16.2 . immolabis Domino Phase de ovibus , & bobus , where we must not conclude , that Oxen , and Calves there and then , were to be offered as the peculiar passeover ; the holiest of holy offerings ; the sacred Sacramentall passeover : but Oxen and Calves were to bee esteemed passeover offerings , in a large sense , as conducing to the Feast of the Chagigah , and as generall Sacrifices , whose way was to be prepared by the true and proper offering of the Paschall Lambe .

Yet say some , both Jewes and late Christians , that in those tumultuary times , Ob. at their going out of Aegypt , when all things were hudled up in haste , when feare , doubt , danger , and amazement incompassed them , they might serve their readiest turne , with either Kid or Lambe , at that time ?

But this is non causa pro causâ , Sol. and they bring a shallow reason to confirme an apparent truth : the Scripture voucheth expressely , that at the first passeover they might take out of the Sheepe or from the Goates , k k Exod. 12.5 . Exod. 12.5 . But against their reason it is observable , that they were not confined to any short time , but might take leasure enough with mature deliberation , before they chose their passeover , and at the choyce of it : Besides , the Sacrifice was to be chosen , on the tenth day of the first Moneth , l l Exod. 12 3. Exod. 12.3 . and slaine on the foureteenth day , betweene the two Evenings , vers. 6. foure whole dayes they were to keepe it by them ; and therefore they preferred not the Kid to be the passeover for want of time ; nor made they their choyce in the confused hurry ; for the great hurli-burly was in the night of their Exodus , and not till the destroying Angell had passed over their houses , and their choyse of the passeover was foure dayes before : I rather take this to bee the cause , the Israelites were under the most heavy persecution of the domineering Aegyptians , and mercilessely as it were condemned to the Brick-kills , which bondage is called the Iron Fornace , a a Deut. 4 20. Deut. 4.20 . the middest of the Fornace of Iron , b b 1 King . 8.51 1 King . 8.51 . which is the hottest place ; and every Shepheard being an abomination to the Aegyptians , c c Gen 46.34 . Gen. 46.34 . though the Israelites had some Flockes , d d Exod. 10.9 . Exod. 10.9 . and the Egyptians themselves had some Flockes , e e Gen. 47.17 . Gen. 47.17 . yet it is not likely that the Israelites had Lambes enough of their owne , no nor of the Aegyptians borrowed Lambes ( if they borrowed any ) for this great passeover ; but the sacrifice in this scarcitie of Lambes , was supplyed by Kids , even by Gods owne allotment , or appointment ; which afterward might not be so , when they had sufficient Lambes .

PAR. 6.

RVpert's observation is too nice , that a Lambe , or a Kid might be the Passeover , to signifie Christ , qui in se est Agnus , sed nobis est Hoedus , quia nostra peccata in se luenda suscepit , that is Christ in himselfe is a Lambe , but to us a Kid , because hee tooke upon him the punishment of our sinnes , as if agnus dei non tollit peccata mundi , f f Ioh. 1.29 . Ioh. 1.29 . as if he were not brought as a Lambe to the slaughter , g g Esa. 53.7 Isa. 53.7 . and his soule made an offering for sinne , vers. 10. for the transgression of my people was be smitten , vers . 8. As for Hazael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , caper emissarius , or scape-Goate , the holy writ is expresse , h h Levit. 16.22 Levit. 16.22 . the Goate shall beare upon him all their iniquities : It was a Goate , not a Kid , aries not hoedus , and if it had beene hoedus it tooke not the punishment of their sinnes ( for it was a scape-Goate , and lived ) but their sinnes were layd on the head of it , but Christ his owne selfe bare our sinnes in his owne body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( to ) the Tree , or ( on ) the Tree , i i 1 Pet. 2.24 . 1 Pet. 2.24 . and Christ dyed for our sinnes , k k 1 Cor. 15.3 . 1 Cor. 15.3 .

PAR. 7.

THe second ceremony peculiar to the first Pesach , was this ; The Lambe or Kid was prepared , and in a readinesse foure dayes before .

PAR. 8.

THis circumstance is wholly omitted , at the repeating of the Law , l l Levit. 23. Levit. 23. nor is any such ceremony mentioned ( though many others are ) m m Deut. 16. Num. 28. Ezra 6. 2 Chro. 30. and 35. Deu. 16. Num. 28. Ezra . 6. 2 Chron. 30. 2 Chron. 35. The passeover was prepared for our Saviour , by his disciples , but the day , in the night whereof it was eaten , n n Matth. 26.17 Matth. 26.17 . &c.

Many were the reasons why they tooke so much time , for this Aegyptian passeover , and not ever after : First , that by beholding the Lambe , they might be put in minde , to prepare themselves , and all other things also , for their journey , and not be taken tardy , nor adjourne all things over to the last : quoties agnus balatum emittebat , toties quasi Tubae sonitus , exitur as castrorum acies excitabat , that is , as often as the Lambe bleated ( saith Rupert ) it served in stead of a Trumpet , to stirre them up , to the raysing of their armies , at least in affection . Secondly , to shew to the Aegyptians , that they feared them not , nor cared to displease them , by setting aside , so long before hand , those Kids , and especially Lambes , for to be sacrificed and eaten , which the Aegyptians could not abide to be slaine , much lesse to be eaten ; for this was abhomination to them , because they worshipped them as Gods , there being no such occasion in future times , they needed not to store up their Lambes foure dayes before the Sacrifice . Thirdly , that they might have faire time to search and examine , if there were any manner of legall defect , inward or outward , growne or growing . Fourthly , if they had beene to seeke their sacrifice , the last day they might perhaps have missed of it . So many Lambes or Kids , and those every way perfect , were not presently to be found , and then the Apollyon or exterminating Angell would have punished their defect . Fifthly , that the presence of the Lambe for foure dayes might minister unto them discourse of Gods great favour to them , by the meanes of that passeover freeing them from the death of their first-borne , and giving them this as a sacred earnest of their delivery from captivitie , and vassalage in Aegypt . Sixtly , what the Jewes wanted , they were permitted by God to borrow or take of the Aegyptians : Now if they wanted Lambes or Kids as is likely they must needs provide them foure dayes before hand , because in the three dayes antecedent among the Aegyptians , was continuall darkenesse . And though the Israelites had light , where they dwelt , yet the Aegyptians saw not one another , neither rose any from his place for three dayes o o Exod. 10.23 Exod. 10.23 . neither doe I thinke , that the Israelites had beene able to see to choose Lambes or Kids , if they had gone into the Aegyptian Territories , where one might feele darkenesse , or darkenesse might be felt , Exod. 10.21 . Exod. 10.21 . Therefore they must needes , and did provide the Lambes and Kids foure dayes before hand . Seventhly , to put them in minde , that as they provided themselves for a departure , so it was to an holy departure , and the beginnings of labouring for Canaan must be sacred , and their first footing not to be moved , till God had beene devoutly served , which cannot be done suddenly , nor hastily , nor was here done , without foure dayes preparation , and diligent circumspection . Lastly , the Lambe was to bee chosen , and as it were in their sight for foure dayes , perhaps to signifie either that Christ was publikely to be seene , knowne , made manifest by his open workes of his ministery , about foure yeares , e're he was offered up ( a day being set for a yeare in Scripture phrase ) or else to fore-signifie that Christ should come foure dayes to Hierusalem before the passion ; and so he did when they cryed Hosanna , as if they had found the perfect Sacrifice ; their redeemer being in sight , and welcomed with the extraordinary applause of the multitude , that went before , and that followed after , p p Matth. 21.9 . Matth. 21.9 . from the mount of Olives to the Citie , and through a good part of it , from the Citie into the Temple , even in which temple the children tontinued crying , and said , Hosanna to the Sonne of David , vers . 25. Now the most of those reasons saying in future times ( for they were gone out from among the Aegyptians ) and they needing no such testimonies of the faith , they had no such stinging threate , as the death of their first-borne , nor wanted such a spurre to quicken their preparation , for a speedy journey ) as they were not commanded , so neither did they practise in future times , to gather up the Lambes foure dayes before hand .

PAR. 9.

AEGidius a a Aegid . Hunnius comment . in Matth , 26. Hunnius hath it thus , Apostoliparant agnum , masculum , anniculum , immaculatum , & per quatriduum â reliquo grege separatum , mactantes juxta legem , that is , the Apostles prepare a Lambe , a male of a yeare old , without spot , separated foure dayes from the rest of the flocke , slaying it , according to the Law , in which opinion , he is both singular and singularly false , and did not distinguish the temporary rites from the perpetuall .

PAR. 10.

THe third ceremony peculiar to the first passeover was , the striking or the sprinkling of the blood on the two side-posts , and upper doore-post of the house , Exod. 12.7 . Exod. 12.7 .

PAR. 11.

THe sprinkling of blood was an ordinary ceremony , in the Leviticall Law , and sometimes it was done with the finger alone , b b Num. 19.4 . Num. 19.4 . Eleazar shall take of the blood with his singer , and shall sprinkle the blood of the red Heifer , directly before the Tabernacle of the Congregation , seven times : Sometimes sprinkling was used by other mediate things , c c Heb. 9.19 . Heb. 9.19 . Moses tooke the blood of Calves and goates with water and scarlet Wooll , and Hysope , saying , this is the blood of the Testament , which God hath enjoyned unto you , and he sprinkled with blood both the Tabernacle , and all the vessells of the Ministery . In the old Testament it was enjoyned unto the people as a part of their Covenant , to be sprinkled with blood , to which words of Moses our Saviour alludeth in his consecration , d d 1 Cor. 11.25 1 Cor. 11.25 . This cup is the New Testament in my blood , which is shed for you , or as it is varied , e e Matth. 26.28 Matth. 26.28 . This is my blood of the New Testament which is shed for many for the remission of sinnes .

PAR. 12.

ANd in this third ceremony these things are farther observable as most probable : first that those houses in Goshen needed not to be sprinkled where no people were , where no Lambe was killed , where all the inhabitants entred into other houses , to make up the full number in Communicants .

PAR. 13.

SEcondly , in the houses that were sprinkled with blood , according to the Law , ( whether the doores were open or shut , it was all one ) the destroyer was not to doe harme but was to passe by it , and to enter no other way , or ope whatsoever , though the entrances might be many , and questionlesse were many , by the chimneyes , by the windowes , and other in-lets of ayre .

PAR. 14.

THirdly , that the striking of the blood on the two side-posts , and upper doore-post of the houses was used in no other Sacrifice .

PAR. 15.

FOurthly this puncto is most certaine , that this ceremony was onely peculiar to this Passeover and to no succeeding Passeovers , for they had not the same cause . The generall consent of the Jewish Rabbins is , that it was never used after : f f Beza , ad Matth. 26.20 . Beza saith , Summo consensu , Doctores omnes Hebraurum testantur , that is , the Jewish professours , with an universall agreement , witnesse that the sprinkling of the doore-posts , and lintell , and superliminary belonged onely to that night when they were to goe out of Aegypt .

PAR. 16.

THe reason following maketh it apparent , this was commanded to prevent the destroying Angel , and to keepe the first-borne of the Israelites from being slaine , as the first-borne of the Aegyptians were slaine , which is most firmely grounded , on g g Exod. 12.13 . Exod. 12.13 . The blood shall be to you for a token upon the houses where you are , and when I see the blood , I will passe over you , and the Plague shall not be upon you to destroy you , and it is also confirmed h h Heb. 11.28 . Heb. 11.28 . Thorough faith Moses kept the Passeover , and the sprinkling of blood , lest he that destroyed the first-borne , should touch them .

When this occasion was removed , and no such cause of feare , they omitted ever after that ceremony , and Sublatâ causâ totali , tollitur effectus , nor was ever mention made afterward of this ceremony , as practised from that time , but the words to the Hebrewes seeme to restraine it to the first passeover by Moses rather then by others .

PAR. 17.

I Dare not say , that the sprinkling of the side-posts , and upper doore-post , had no reference unto Christ , who saith of himselfe i i Ioh 10.7 . Ioh. 10.7 . Verily , verily , I am the doore of the Sheepe ; and , without that addition , ver. 9. I am the doore , I am sure this doore was be sprinkled with blood , on all sides , before , and behind ; his head , and his armes , as the superliminary , both sides of him , as the side-posts , and his feete as the threshold ; Mundans aerem , terramque suo sanguine , cleansing both aire , and earth with his blood , and all mankinde in them , of such as beleeve in him ; which was a more perfect smell , or unction , then the precious oyntment of Aaron was , that runne downe upon his beard , and went downe to the skirts of his garments , Psal. 133.2 . l l Psal. 133.2 . For this trickled from his bloodyed head , crowned with sharpe thornes , his indented , and as it were furrowed backe , by the tearing whips , and rods , his broad-wounded side , so broad that Thomas the Apostle put his hand into it , l l Ioh 20.27 . Joh. 20.27 . his pierced or rather digged hands and feete for so the Hebrew will beare it , Psal. 22.16 . I saw trickled even to the ground , this is a better sprinkling , then all the Leviticall sprinklings , for by it our hearts are now sprinkled from an evill conscience . In the old Law all parts of their doores were sprinkled with blood , to turne away the Apolyon , or Abaddon , the destroying Angell , but the thresholds of their doores were not bloodied , m m Heb. 10.22 . by which omission perhaps was signified , that no sacred or holy thing should be cast on the ground , or troden under feete ; which truth our Saviour divinely ratifieth , n n Matth 7.6 . Matth. 7.6 . Give not that which is holy unto dogges , neither cast yee your pearles before Swine , lest they trample them under their feete : neither doe I remember any where that the Threshold or the ground were sprinkled in any of the Leviticall Services , but men and all the people , a a Heb 9.13 . & 19. Heb. 9.13 . and 19. and the booke in the same verse , and the Tabernacle , and all the vessells of the Ministery , vers . 21. but Christ ( spirituale illud ostium , that spirituall doore ) was sprinkled all over with blood , and by the blood sprinkling of him we are saved from the exterminator , or destroying Angell .

Two things more let me observe e●re I shake hands with this point : first , that onely one doore they did strike with blood , on the two side-posts , and on the upper doore-post of the houses , b b Exod. 12.7 . Exod. 12.7 . ( the doore in the [ singular ) throughout all the Chapter , yet doore of [ houses ] and vers. 13. posternes , backe-doores , or other out-lets needed not to be stricken with blood , but as I guesse , onely the great streete doore , or fore doore , or the doore in the high way of the death inflicting Angell . Secondly , this type must be cast into the number of those types , which were soone to fade away , and were never performed but once , as the offering up of Isaack , as Jonah's resemblance , as Sampsons carrying away the gates of Gazah , and the figure of the Lyon , and the Bees , out of the eater came meate , out of the strong came sweetnesse , other Types of our Saviour were yearely , monethly , weekely , daily to be performed , as sacrifices and the like .

PAR. 18.

IT may be the witty Hannibal had heard how the destroying Angell was to passe over the houses , marked with blood , and in part imitated it ; for he commanded the Tarentines to keepe within doores , and write their names on the doores ; all houses whose doores were not written upon he pillaged , and gave over to direption , so d d Livius , lib. 25 Livius , and Polybius specializeth the incription [ Tarentini ] that was the ward-word . I am sure Master George Sandys in the relation of his travailes begun , Anno 1610. saith thus , during our abode at Cairo in Egypt fell out the feast of their Byram , when in their private houses they slaughter a number of sheepe , which cut in gobbets they distribute unto their slaves and poorer sort of people , besmearing their doores with their blood , perhaps in imitation of the Passeover , so farre hee .

PAR. 19.

THe fourth ceremony peculiar to the first Paschatizing was , They ate their Passeover in haste ; I shall proceede too hastily if I doe not distinguish on the word [ haste ] haste is twofold , simple ; comparative : they ate the first Passeover simply , in all haste possible , God commanded it ; time , place , and the occasions so required it ; and accordingly they performed it : And in this first Passeover , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ in haste ] doth involve , tremulous , fearefull , suddaine , and confused motions , upon the apprehension of some solid , great danger ; Mephibosheth's nurse fled in haste , and in the flight lamed him , e e 2 Sam. 4.4 . 2 Sam. 4.4 . The Syrians fled in haste , and cast away their vessells , and their garments , f f 2 King . 7.15 . 2 King . 7.15 . Concerning the second kind of haste , I say , they are the Passeover ever after in haste , yet not absolutely , but onely referentially , in respect of their slower eating of their common meales ; or in respect of their continued feasting , at other Sacrifices , which were eaten with grave majesty , and devour , during solemnities : In Egypt they ate that passeover in confused haste , caused through danger , and feare ; the same radix is used , Deut. 20.3 . Deut. 20.3 . doe not tremble , or doe not haste which words are Synonyma's , in the judgement of our last translatours , and the immediate consequents prove , that terrours wēre annexed to such haste .

PAR. 20.

IN the like haste was it never eaten afterwards ; for they had not the same cause of terrour , or spurre to hasten them ; yet for ever after they might eate it in more haste then their ordinary food , and that first in remembrance of their prime praesident : Secondly as it was a Sacrifice or a Sacrament , not to be retarded , or demurred upon too long : thirdly , because it was as a preparatory , or antipast to a second supper : A sacred messe beginning with sower herbes , their Paschall Festivalls , which in Deuteronomy God enjoyned : of which ( volente Deo ) more hereafter : where , I say , the eating of the Passeover , in the fore-described haste , was peculiar to the first passeover , in that one proposition two are involved , one affirmative , the other negative , the affirmative , that it was eaten speedily then , and very speedily : the negative , it was never after eaten in such haste , as the first was , for then it would be of peculiar , more common , and indeed , not peculiar , Gratia quae datur omnibus , non est gratia , a courtesie done to all , is no especiall favour done to any one . Concerning the positive , or assertive part , thus ; that it was commanded to bee eaten in haste , is notified , g g Exod 12.11 . Exod. 12.11 . yee shall eate it , in Festinatione or Festinanter , in haste , or hastily , that the things commanded were sutably performed , is also evidenced , ver. 28. the Israelites did as the Lord commanded Moses and Aaron , which is most remarkeably repeated , so did they ; certainely Moses forepropecied to Pharaoh , and it came to passe h h Exod 11.8 . Exod. 11.8 . All these thy servants shall bow downe themselves unto me , saying , get thee out , and all the people that follow thee , therefore the Aegyptians did humbly beg them to goe forth in haste .

PAR. 21.

IOsephus saith , Iosephus lib. 2. cap. 5. the Aegyptians went by troupes to the Kings palace , crying out that the Israelites might be suffered to depart ; and as certaine it is , the Aegyptians were urgent upon the people , that they might send them out of the Land in haste , Exod. 12.33 . Exod. 12.33 . And the Israelites were thrust out of Egypt , and could not tarry , neither had they prepared for themselves any victualls , vers. 39. so all things were done in great haste , greater haste with any convenience could not be made , the Israelites longing to be gone , some Aegyptians using faire meanes , some violence , to thrust them out of Egypt in haste .

PAR. 22.

A Maine objection against the speedy departure of Israel out of Egypt , Ob. Exod. 13.18 . in a confused manner , may be taken from Exod. 13.18 . where it is said the children of Israel went up harnessed ( or by five in a ranke , as it is in the margent ) out of the Land of Egypt , quintati , say some , armati ascenderunt , saith the vulgar , Militari ordine , Vatablus in Num. 2.2 . in battaile array , as Tremellius varieth it , Vatablus from a learned Jew addeth , they marched under foure ensignes : the first was Reubens , whose banner was a Man , signifying Religion , and reason : The second standard was Judah's , and it was a Lyon , denoteing power , as in after times , Pompey the great his armes was Leo ensifer , engraven on his fignet : The third distinct colours were Ephraim's of an Oxe , intimating patience , and toylesome labour : The fourth was Dan's , bearing an Eagle , betokening wisedome , agilitie , and sublimity from whence it is likely , the Towring Romans had taken after divers descents , their Eagle , their pares aquilas ( each side having their pares aquilas in their civill warres ) and their spread-eagles , under Constantine , and since .

PAR. 23.

BVt for men to be first marshalled , in such military order , and to march in such equipage , will take up too much time , to be sayd to be done in confused haste : therefore there was no such disorderly speede , as I before established ?

PAR. 24.

I Answer , first , though the same Hebrew word may signifie ( armed ) as Josh. 1.14 . yee shall passe ( armed ) or marshalled by five , Sol. Ioh. 1.14 . as it is in our margent : likewise Phinees came to the outside of the ( armed ) men , or the men ranked by five that were in the hoast of the Midianites , and Amalekites , a a Iudg. 7 11. Iudg 7.11 . &c. Yet the Chaldee turneth it ( girded ) and the word may also well denote the girding under the fifth rib , in all three places : The 70. doe render the same word , Iosh. 1.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , well-girt : nor am I the first , who observed this double interpretation ; Aben Ezra , said of old , Hebraeos praecessisse accinctos , per Quinos , that the Hebrewes tooke their journey by Fives , and girded also under the fifth rib : or thus , their loynes being girded ( which declareth the haste , that they were appointed to make ) for the girding of loynes , is to make way for haste ; of which more hereafter . Secondly , if they had gone in single rankes , onely by Five and Five ( as many doe opine ) the first five had come to the banke of the red sea , long before any one of the last threescore thousand had stirred , one foote ; for as they travelled , they went from Rameses , and pitched in Succoth , which is but eight miles from Succoth , to the edge of the Wildernesse of Etham , b b Num. 33.6 . Num. 33.6 . And that was about eight miles more ; from Etham to Pihahiroth ( which is about 16. miles ) where they emcamped by the Sea , as it is , c c Exod. 14.1 . Exod. 14.1 . betweene the Wildernesse and the red Sea ; so they had but three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mansions , or Stations , and they were in all , about 32. miles , till they pitched by the Sea-shore ; And fifty hundred thousand men , marching along in their single files by five and five , will take up more length then thirty and two miles .

Therefore it cannot be rightly understood , that they marched onely five , or by fives abrest , or in front , and no more , but they might all , and did all goe more abroad , and tooke up a larger breadth , with their loynes girt , as they were commanded , and commanded as a token of haste : Certaine it is , the Land of Goshen is not ( in the shortest cut , and the nearest way ) above two hundred miles from Hierusalem , toward the South-west : and if all , and every one of them , and their young ones , beasts , and carriages had gone the directest way from Goshen to Ierusalem , Five onely by five , without multiplyed files , or rankes , the first five perhaps might have beene in the sight of Ierusalem , before the last five had beene out of Egypt .

PAR. 25.

YEt I doe not deny , but that some of them did goe armed , yea , and in military forme ; for God himselfe mentioneth the armies of Israel , before the eating of the Passeover , a a Exod 6.26 . & 12.17 . Exod. 6.26 . & 12.17 . Therefore some such thing there was , resembling martiall discipline : Againe , in the beginning of their march , they are called the Hostes of the Lord ; All the Hostes of the Lord went out from Aegypt , b b Exod. 12 41. Exod. 12.41 . Moreover , that the Iewes had weapons , and fought with them , when they slew the Amalekites , is demonstrated , c c Exod. 17.13 . Exod. 17.13 . Ioshuah discomfited Amaleke , and his people , with the edge of the sword ; and it is probable , they had these their weapons , either of their owne in Aegypt , or else borrowed them of the Egyptians ; For the Egyptians lent unto them such things , as they required , d d Exod. 12.36 . Exod. 12 , 36. And in common sense and wisdome , if they had wanted weapons , and armour , they would have required them , and might have had them .

That the red-sea cast up the heavy armour , and weapons of iron of the Egyptians , was a miracle , if true it were ; but it seemeth rather to smell of a Iewish fable , or a dreame of Josephus the Historian : Indeed Israel saw the Egyptians dead upon the Sea shore , e e Exod. 14.30 . Exod. 14.30 . Or lip of the sea , in the Hebrew phrase , and might take some spoyles from some of them ; even such as the Egyptians could not put off , and such as were not over massy , or weighty , to sinke downe their bodies ; ( they sanke into the bottome , as a stone , f f Exod. 15.5 . Exod. 15.5 . As lead in the mighty waters , ver. 10. Wherefore , as it is ridiculous for some to say , they were all unarmed , and unarmed went up out of Egypt , so it is vaine to imagine , that all were armed .

PAR. 26.

IN mine opinion , we may describe their Exodus , or departure most probably , thus : God gives a charge to Moses , and Aaron , g g Exod. 6.13 . Exod. 6.13 . And these are that Aaron , and Moses , to whom the Lord said , Bring out the children of Israel from the land of Egypt , according to their armies , h h Exod. 6.26 . Ezod . 6.26 . And in the following verse , it is ( not needlesly ) repeated . These are that Moses , and Aaron , called Princes , Iudges , and Rulers of the people , both the civill , and the Ecclesiasticall governours , as Saint Paul applyeth the Scripture i i Act. 23.5 . Act , 23.5 . Called gods ; k k Exod. 22.28 . Exod 22.28 So Moses and Aaron , were their two Princes ; Nothing was done , but by their conduct : The divine Writ phraseth it thus ; The children of Israel went forth with their armies , under the hand of Moses and Aaron , l l Num. 33.1 . Num. 33.1 . The united hand of them , or , the hand of Moses upheld by Aaron , or , the hand of Moses , and Aaron , upheld by God .

These two Princes did not like Alexander the great , and the greater Swede , put themselves in jeopardy , and fight , like common souldiers ; but they chose a gallant young generall , even Ioshua , who led the battle , with some chosen men , and fought with Amalecke , whilest Moses and Aaron , and Hur , stood on the toppe of the hill ( a place of sufficient safety , and security ) with the rod of God , in the hand of Moses , m m Exod. 17.9 . Exod. 17.9 . &c. And though this were done , after they were out of Egypt , yet we may guesse at the order of things precedent , by things consequent . Suppose therefore Ioshuah leading the van-guard with armed men , Princes of the Tribes , heads of thousands in Israel , n n Num. 1.16 . Numb . 1.16 . Preparing the way to their followers ; And these went more then five in a ranke , with doubled , trebled , retrebled files , and more , and broader , as occasion advised them to dilate , or contract their fore-front ; sometimes like a Moone crescent , sometimes perhaps like a wedge , or in other severall formes and shapes , wider , or narrower , more open , or closer , as the reason of warre directed . In the midst of their army , we may conjecture , were placed their weaker ones , their children , and women , and the mixt unarmed multitude ( which some doe equall in number to all the men of warre ) with their carriages , and beasts , flockes , and herds , and very much cattell , o o Exod. 12.37 . Exod 12.37 . Not an hoofe was to be left behind , p p Exod. 10.26 . Exod. 10.26 . For though it be said , q q Psal. 105.37 . Psal. 105 37. There was not one feeble person among their Tribes ( which excluded sicknesse ) yet none can deny , but children and women were weaker then men ; and the unarmed are weake , being compared with the armed ; and though in their first setting out not one was feeble , yet afterwards , with marching , divers were faint , feeble , and weary , and became hindmost , and being in the Reere , and feeble behind them , were cut off , r r Deut. 25.18 . Deut. 25.18 . Among which weaker , and affrighted sort , might be Miriam , and Zipporah , and other famous heroinae , who , to hearten the fearefull multitude might sing joyfull songs of deliverance , and administer propheticall comfort ; sure I am , that the people he brought forth with joy , and his chosen with gladnesse , or singing , f f Psal. 105 43 Psal. 105 43. Thus , as some of the Egyptians were glad at their departure , ver. 38. So , out of doubt , were some of the Israelites also ; In cantu electos suos ( as Cajetan reads it ) cum jubilo , saith Vatablus : And yet , before this came to passe , there might be , and was an hurrying haste , and confusion ; for the words of the Psalmist , have more especiall reference , to what was done , when they had safely passed over the red sea , t t Exod. 15.1 . Exod. 15.1 . Where Moses and the Israelites sang unto the Lord , and Miriam , the prophetesse , the sister of Aaron , tooke a timbrell in her hand , and all the women went out after with timbrels , and dances , Miriam , and the women answering Moses , and the men , ver. 20. Now as Miriam performed a joyfull part , when the danger was past : So , since God himselfe , u u Mic. 6.4 . Mic. 6.4 . saith , He sent Moses , and Aaron , and Miriam before the Israelites , recording her joyning in commission ( as it were ) with those two great Princes and Leaders ; I hope I have not much erred , to place this prophetesse Miriam , as a consorter in the beginning of the uprising of their army ; Indeed , God afterwards appointed the Tabernacle , to be in the middest of the campe of the Levites , w w Num. 2.17 . Numb . 2.17 . And the uncleane were put out of the Campe , x x Num. 5.2 . Numb . 5.2 . &c. And Amaleke smote the hindmost of Israel ; all that were feeble behind thee , when thou wast faint and weary , y y Deut. 25.18 . Deut. 25.18 . Lastly , I opine , that the other part of armed men , and warriours under other Princes of the Tribes of their Fathers , z z Num. 1.16 . Numb . 1.16 . led the rereward , securing ( as farre as in them lay ) the unarmed , casting themselves betwixt the mixt multitude , and danger ; supplying the roome of a Port-cullis to a gate of a City ; the mighty men of warre opposing themselves as a flood-gate , to keepe the waters from over-flowings ; and the perilous , from doing perilous things ; which part of warre to act , that is , to secure a flight , or retreate , requireth most skill , incurreth most difficulties , makes , as it were , a Parthian fight , and is reserved as a glory , for the ablest men .

PAR. 27.

AS for Vatablus , and his Iewes , their relation is of the Muster , when God commanded Moses to set the army in order : Every man of the children of Israel shall pitch by his owne Standard , with the ensigne of his Fathers house , a a Num. 2 2. . Numb . 2.2 , So , besides the particular foure eminent Standards ; First , of Judah on the East ( for he is first in place , ver. 3 Whatsoever the Iew , or Vatablus hold ) under whom were quartered the other two Tribes of Issachar , and Zabulon ; Then the Standard of Ruben on the South , under which the Tribes of Simeon and Gad did march ; Then followed the Tabernacle of the Testimony , and the Levites were in the middest of the Campe , under their owne Standards , ver. 17. In the third eminent chiefe place , was the Standard of Ephraim , to the West , and by it were the Tribes of Manasseb and Benjamin governed . In the fourth quarter , was the Standard of Dan , to the North , and under it were ranged the Tribes of Asher and Naphth●li . So they pitched by their Standards , and so they set forward , every one after their Families , ver. 34. They had of the lesser sort , Innumera penè vexilla , abundance of Ensignes ; every Colonel , perhaps every Captaine , and other inferiour officers : That this was the order , at their first departure from Egypt cannot be prooved : Some imperfect resemblance might there be ; but now at the Muster , was the march made exquisite , and perfect .

PAR. 28.

MOre punctually , concerning the nimble eating of the Passeover , remember in generall , both the generall reason immediately subjoyned . It is the Lords Passeover ; and the speciall reason ; For , I will passe through the Land of Egypt this night , and will smite all the first borne : So , if you will avoyd the death of your first-borne , kill the Passeover speedily , rost it quickely , eate it nimbly , come not out of the house . Lastly , forget not the unusuall Ceremonies , proving the speedy dispatch ; Thus you shall eate it , ver. 11. with your loynes girded , your shooes on your feete , your staffe in your hand .

PAR. 29.

COncerning the girding of the loynes in the first place . That the Iewes used to weare ordinarily loose hanging vestments , is evinced , because on extraordinary occasions , they girded their cloathes to them ; for pendent , and discinct cloathes are more offensive to travailers . When Eliah was to runne before Ahab , He girded up his loynes . b b 1 Kin. 18.46 1 Kin. 18.46 . Gird up thy loynes , said Elisha to his servant , c c 2 King . 4.29 . 2 King . 4.29 . when he sent him in haste . When Peter was commanded , d d Act. 12.7 . Act. 12.7 . To arise up quickely , he was also then commanded , First , to gird himselfe , then to bind on his sandalls , ver. 8. Which is another preparative to travaile ; and the second hastening ceremony , enjoyned to the way-fareing Israelites .

PAR. 30.

THey were also to eate this Passeover with shooes on their feete , as our last Translators well expound their meaning : indeed , if you weigh the words in the originall , there is an Hypallage , they seeme to crosse and contrary the sense , Habebitis calceamenta in pedibus , ye shall have shooes on your feete , instead of this , habebitis pedes in Calceamentis , ye shall have your feete in your shooes ; but this is cleared by the Hebrew Idiotisme otherwhere , e e Iudg. 20.48 . Judg. 20.48 , Miserant civitates omnes in ignem , where the Scripture intends onely this , miserant ignem in omnes civitates , they fired all the Cities . I will not nicely stand on the difference betweene Calceamenta , and Sandalia , Shooes , and Sandales ; A shooe was more compleate than a sandall , and of more defence for the foote

PAR. 31.

GOing bare-foote ( that I may presse to the poynt ) was a signe of much sorrow , assumed by David , when ( out of question ) he might have had shooes or Sandales ) to expresse his wofull expulsion , from his owne Countrey , by his rebellious son , f f 2 Sam. 15.30 Isa. 20.2 , 3 , 4. 2 Sam. 15.30 . And distressed captives used it in their bondage , in another Countrey , Isay 20.2 , 3 , 4. verses .

PAR. 32.

BUt wearing shooes or Sandals , betokened also a readinesse to be walking , g g Isa 5.27 . & Mar. 6.9 . Isay 5.27 . Mar. 6 9. The Apostles in visiting the places of their jurisdiction , were allowed by Christ to be shod with sandals , as the Israelites here were to have shooes on their feete , as a token of their preparation for their speedy Exodus , or forth-going : Neither had the twelve Apostles onely at their Mission , a kinde of conformity for their feet , with the twelve Tribes , at their setting forth for Canaan from Aegypt , but both sorts were commanded to have a staffe ; the Apostles had so , h h Mar. 6.8 . Mar. 6.8 . And the Israelites . i i Exod. 12.11 . Exod. 12.11 .

PAR. 33.

THe third ceremony of their preparednesse , to their journey was , that they were also to have a staffe in their hand ; and that , not to set up in a corner ; not out of sight , safely kept ; not lying by them , or among their carriages , but in their hand .

PAR. 34.

YEt by these words ( in their hand ) I would have none to thinke , that they never left holding their staffe in one hand , or other , during the eating of that Passeover ; for then they must have eaten it very unhandsomely ; and both cut and eate with one hand onely , at one time , which would have hindred , and prolonged their supper , rather then shortned it : But here , this is reckoned , as a speed-making ceremony ; and therefore , if now and then , or for the most while , they held the staffe in their hands ; and yet now and then let it rest , or leane on it , for the nimbler dispatch of their supper , the intent of the Law was fulfilled .

PAR. 35.

A Staffe in their hand : perhaps to put them in minde , that as Jacob passed over Jordan with his staffe , k k Gen. 32.10 . Gen. 32.10 . So should they with their staves ; the Israelites doing as their Father Israel did .

PAR. 36.

BEsides , a staffe in a mans hand secureth his footing , preventeth sliding , or falling ; It is an ornament to youth , a crutch , yea , a very third legge to age ; it is a stay to the whole body ; it helpeth naturall infirmities , and accidentall occurrences , l l Zach. 8.4 . Zach. 8.4 . Every man with his staffe in his hand for very age . And so much for the first assertive part , That the first Passeover was eaten in haste , in great haste , absolutely .

PAR. 37.

THat it was not eaten in such hast ever after , the Talmudists strongly averre : m m Beza , ad Mat. 26.20 . Beza saith , that the sprinkling of the blood upon the doore posts , the eating the passeover in haste , with shooes on , the men being girded , with staves in their hands , were practised onely this one night of the first passeover , and in this , saith he , all the Jewish Doctors doe fully agree .

PAR. 38.

ANd indeed , what needed the sprinkling of the posts with blood , when no Angell was to destroy ; and when they had no doore-posts in the Wildernesse to be sprinkle ? What needed their loynes to be girded , when they were at rest ? What needed shooes on their feete when they mooved not , nor needed to move ? What needed a staffe in their hand , when no journey was toward ? What needed eating in extraordinary haste , when there was no danger , nor trouble , nor discontent , nor offence , growing by the stay , or by the eating leisurely , or , cum decenti pausâ ? The prime reason why they were commanded to eate in haste , with those un-retarding ceremonies , being to prevent imminent mischiefes , arising from delayes ( which was not so , nor likely , nor scarse possible to be so , in succeeding ages ) we may fairely conclude they did not in any future times , commonly use these posting ceremonies , but they were proper to their first Paschatizing . This is undenyable , the quickning ceremonies were neither repeated , nor commanded , at the reviving of the Law , Levit. 23. Nor can be shewed to be precepted , or practized , at any other Passeover , in any other place , of the Old , or New Testament .

PAR. 39.

ANd so much sufficeth to have spoken of eating the first passeover in haste , in great haste simply : with its running , moving ceremonies , appropriated to it ; and never after , in such perplexed speech performed : though ever after , the passeover was eaten in more haste , then common food , or the food sacred , at other Festivities ; in haste , not absolute , but referentiall .

PAR. 40.

THough it be said , n n Exod. 12.25 . Exod. 12.25 . When ye be come to the Land which the Lord shall give you , ye shall keepe this service ; yet the words have no alliance with the immediately preceding transeunt ceremonies of sprinkling of blood ( which is of all men confessed to have ended for ever , in the night of their departure ) and therefore , by parity of reason , the words comprehend not the other temporary ceremonies , but onely extend to the maine businesse ; to the substantialls , rather then the Accidentals ; to the durable , and not to the vanishing , short , occasionall observances : To the Reall Sacrifice , to the Lords passeover , as it is called , ver. 27. and not to the partly Semi-diarian , partly Vespernall , fading rites of one night : All which were begotten , borne living , dying , dead , and buryed , within twelve houres : which rituall shadowes comparatively deserve not the great name of Gods worship : the word is in the Originall , [ Hagnabadah ] translated by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Latria is the highest part of Gods service : Santandreanus , and Hentenius , doe ill to render it , Ceremonyes : the more learned and wise Montanus , in his Interlineary , expounded it , opus a worke ; opus hoc this Worke ; which is very well expressed by our last translators , ye shall keepe this service ; And the service is to be denominated , from the major , or better part , from the chiefe worke , rather then from the appendant rites .

PAR. 41.

AN objection more , and that seemingly a strong one against mine opinion , is , a a Num. 9.3.12 Num. 9.3.12 . Where we read , Ob. Ye shall keepe the Passeover , according to all the rites of it ; and according to all the ceremonies thereof shall ye keepe it , and according to all the ordinances of the Passeover , ver. 12. Now though the Words ( Rites , and Ordinances ) are divers translations of one reading , in the places above cited , yet there are also two distinct words , in the Hebrew ; one , for the Rites , another for the Ceremonies ; the Interlineary renders them , Statuta , and Iudicia , Statutes and Iudgements , the vulgar of Hentenius , and Santandreanus , Ceremonias , & Iustificationes , Ceremonies , and Iustifications , Statuta , & rationes , as Tremellius : the 70. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in the 14. verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : from which diversity and extent of words may seeme to be inferred , that not onely the lasting , and more necessary Rites of the Passeover , were re-appointed , but the minutest Ceremonies , the least tittle of them must be still observed ; and therefore the eating with loynes girded , with staffe in hand , with shooes on their feete , were not peculiar to the first passeover , but were re-observed , at this second passeover , the yeare following .

I answer , Sol. the Scripture full often restraineth the word ( all ) to all , of some one kind ; to all , that are necessary ; to all , that were to endure ; to all , that were convenient ; Iuxta omne , quod convenit ei , as the Chaldee Paraphrase hath it .

Secondly , looke over the whole Chapter , and you shall find none of the Ceremonies before mentioned , of being , shod , girt , and having staves once mentioned ; but there is expresse mention of the moneth , the day of the moneth , and the time of the day , towards even , also , they were appointed to use unleavened cakes , and bitter herbes ; and nothing was to remaine , nor a bone to be broken . And these were of the lasting ceremonies ; all other , I say , all other of the same kinde , that were to continue , as , that it must be a male Lambe ; not above a yeare ; roasted , and with a competent company of receivers , and the like , are involved , and included , in the diversity of words , in the seeming universality , cited in the objection : But it cannot sinke into my head , that by these varyed words , and repeated ( all ) b b Num. 9.3 . Num. 9.3 . Was ever intended , they should chuse their offering foure dayes before ; and sprinkle the doore-posts with blood ; when they had few or no doore-posts , perhaps , scarse Tents some of them ; or , that they must eate it girt , shod , with staves in their hands , or the like hastening ceremonies .

Maimonides having used this very objection , Maimonides , in Korhan Pesach c. 10. Sect. 15. in the end resolveth , that the choosing of the Lambe on the tenth day , the sprinkling of blood with a branch of Hyssope : and the eating in haste ( to which the three fore-cited Ceremonies concurre ) were not necessary in future times , but were drowned , before they had passed the red Sea , and that the Commandements , c c Num. 9.3 . & 12. Num. 9.3 . and 12. concerne the body , and substance of the passeover : not the minuter Circumstances .

In the learned Annotations , on the Pentateuch , Imprinted by Robert Stephen at Paris , 1541. the words ( Iuxta ritus suos , & omnes ceremonias suas , celebrabitis illud . i. according to its Rites , and all its Ceremonies shall ye observe it , are thus expounded , Celebrabitis illud , observando ritus & Ceremonias peculiares illi , i. Ye shall celebrate it , by observing the Rites and Ceremonies peculiar to it . ) Some were peculiar to the first passeover , which were not to the second ; and the second had some difference from the following ones .

Lastly , the words of Num. 9.3 . &c. may be thought to distinguish the Law Rites and Ceremonies of both first , and second passeover , from the rites due to other Sacrifices ; so that the Rites , Customes , or Statutes , or other Offerings , should not be intermingled with the Passeover ; but the Paschall Ceremonies are to be exactly kept ; kept a part , and peculiarly severed from the other , rather than that th●y doe enjoyne an exact parity , and equality in every degree , of the second Passeover with the first , when the causes did differ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as farre as the East is from the West .

The Prayer .

O Blessed Iesu , our onely true Passeover , sacrificed for the sinnes of the whole world , who by abolishing all Leviticall Rites , Types , and Shadowes , hast declared , that thy selfe art the fore-signified substance , grant us , we beseech thee , so to eate thy flesh , and so to drink thy blood , that we , leaving the meaner rudiments , and all now-unnecessary Ceremonies , may in all purenesse of heart , heartiest devotion , and in the devoutest way , & manner , approach to thee , worship thee , and enjoy thee , our foode spirituall , our never-fading joy , our Celestiall happinesse . Amen . Amen .

CH●P . VII . The Contents of the seventh Chapter .

1. Some thinke the Iewes in the Aegyptian Passeover did Discumbere in signum libertatis : not so .

2. Iosephus misunder stood , and misapplyed .

3. Christ was to keepe it in things necessary , not in the vanishing Rites : Christ did something at his last Passeover , which cannot be evinced to be done at the first Passeover .

4. The Iewes borrowed the fashion of Discumbing from the Romanes , saith Iosephus ; but that was of later times .

5. Iulius Caesar feasted the Romanes on twentie two thousand Triclinia .

6. The Indians beds : Discumbing was used in India by the Brachmans ; Philostratus proveth it : the armies of the Romanes never pierced into the heart of India : the Indian Discumbing mentioned but as of yesterday , in comparison with the first Passeover : and rather a resemblance of the Roman fashion , then the same .

7. The Romanes imitated the Grecians , and the Grecians the Asiatiques : most anciently the Romanes did eate Sitting ; so Alexander ab Alexandro , and Isidorus : afterward women did sit , though men lay downe . saith Varro .

8. Annarus King of Babylon , and Nero Discumbed with their harlots ; this was , Labentibus moribus .

9. Discumbing practised by the Primitive Christians : even women discumbed , as Tertullian professeth : Tertullian ad Nationes enlightened an obscure place of his Apologetique .

10. The Grecians did also sit at Feasts first of all .

11. Accubation was in free prosperous times .

12. Curius Manlius first brought in triumph from Asia the Triclinia .

13. Banqueting beds in Ahashuerus his dayes .

14. Discumbing was not in use with any Nation , before , at , or along while after the first Mosaicall Passeover .

15. The lying downe of Angels in mens shapes , Gen. 19.4 . was not upon feasting , but upon sleeping beds .

16. Mr. Broughton censured . It is more probable that the Israelites did sit , than lye downe at the eating of their first Passeover , for divers Reasons .

17. Yet it is not expressely , either set downe , or to be determined .

18. No place of the old Testament enjoyned them to stand at the eating of the Passeover : No place of the Old or New Testament testifies that they did stand : no necessary consequence can produce so much .

19. Yet it is most probable , that they did stand : divers Reasons for it ; yet none of these Reason for it ; yet none of these Reasons demonstrative , but probable .

20. At the succeeding Passeovers , they did not Discumbere : Philo and Iosephus are to be interpreted of later times .

21. No particular posture can be proved from any of the great Passeovers .

22. They might not goe out of doores in the first Passeover , till the Angell had examined their doores : After , they went forth : this Ceremony of not going out of doores , was onely tomporary : Abroad they might goe , home they might not goe .

23. Christ , and his Disciples went forth .

24. The Master of a scant Family , and the next neighbour to his house , were to joyne together , and to enter Commons .

25. If they had strayed farre , the danger had been greater .

26. There being no such danger of an Abaddon in future Times ; they chose any of the Vertuosi , whether they were friends , or kindred , though their dwellings were further off .

PARAGRAPH . 1.

I Cannot passe to the other points , without doing the maine scope and chiefe intended worke great wrong , till I have handled these Questions .

1. Whether at the first Passeover , the Iewes did lye downe on their Discubitory beds , or couches , or sit , or stand . 2. What was practised at all other the succeeding passeovers ?

Some hold , that the Iewes did Discumbere , or lye downe at the great passeouer in Egypt : and one Argument is drawne from the Rabbins saying , that they were wont , Discumbere , in signum libertatis , to lye downe , in token of Libertie .

I Answer , this may be retorted on themselves ; for the Israelites , at their first Pasach , were not freed from their Masters , and therefore could not use that gesture , in token that they were actually manumitted ; but they were then servants , and , within a short while , to be set at liberty ; this Argument ( if unquestioned in its chiefe ground ) may prove their discubation , at the succeeding passeovers ; but whilst they were bond slaves ( as at the first passeover they were ) it evinceth nothing against us .

PAR. 2.

THe second Argument is from Iosephus , saying , Discumbebant , non sedebant , they lay downe , and did not sit ? I answer , Josephus restrayneth not his words , to the first passeover , nor extends them to it ; but that is our present inquirie .

PAR. 3.

THe third Argument is this ; Christ kept the Law exactly ; but Christ , and his Apostles did lye downe at the eating of the passeover , in the night of his betraying ; and therefore the Law of the first passeover was , that the Iewes should eat it , lying on their beds ? I Answer , that the first proposition must be distinguished upon ; namely , in things necessary , absolute ; in Ceremonies durable , Christ did keepe the Law ; but the antiquated Rites of providing the Lambe , foure dayes before the slaying of it , &c. he brake , he was not bound to keepe ; Secondly , we may not conclude , whatsoever Christ did , at the eating of the last passeover , was commanded at the first passeover of all ; for his was eaten in an higher Chamber ; and just thirteene was their number ; which no man can prove , or probablize , was so done , in the first passeover : thirdly , I say to the assumption ; what gesture , what vesture Christ , and his Apostles used most , at the eating of his fatall passeover , cannot be fully determined ; the adversary proveth Ignotum per ig●otius , obscurum per obscurius ; both this Assumption , and the manner , and forme of their supping on beds , with its severall Ceremonies , must be more fully explained in its proper place .

PAR. 4.

I Now enquire only the Originall of that Custome ; and thus I search after it : The Iewes borrowed the fashion from the Romanes , saith a a Iosephus 6.6 . Iosephus , Sane , ex quo Iudaei â Romanis subjugati sunt more Romano coenare didicerunt : from the time that the Iewes drew under the Romane yoke , they supped as the Romanes were wont , saith a most credible Author , Petrus Ciacconius , cited by his very friend b b Baronius , ad An. Christi . 34. Para. 37. Baronius ; It is true , that the Victi doe oftentimes , trans●re in mores Victoris , the Vanquished doe learne the manners of the Vanquisher ; and receive not onely Lawes , but Vsances and Customes from them : but the Romanes medled not with the Asiatique affaires , for a thousand yeares after the first passeover , not so much as began the subjugation of the Iewes , till a good start of time after it : and supposing it so , the Iewes were scarce warme on their feasting beds , in the dayes of our Saviour , according to the Romane fashion .

PAR. 5.

NOr was the fashion common at first , but to the better sort ; though before our Saviours Incarnation , Iulius Caesar , one day , feasted the people , on twentie-two thousand Triclinia as c c Alexand. ab Alexand. gen . dier. 6.6 . Alexander , ab Alexandro reporteth ; and Suetonius relateth , that in the Augustan age , Tiberius feasted the people at a thousand Tables : But it will be cleared hereafter , that the Romanes in this point , rather imitated the Syrians , than the Syrians them .

PAR. 6.

THe Indians certainely used to take their repast on their beds ; and , some say , they also imitated the Romanes , whose power was farre spread and formidable to all the world ; Potos terra excipit in lectis , quos ipsamet substraverat , d d Philostracus , lib. 3. postn . ed. sayth Philostratus of the Indians , that is , the drunkards lay downe to sleepe upon the bare ground : but these were not lecti convivales , Banqueting beds , on which they feasted , but Somniferi , their Repositories for sleepe : yet two or three leaves before , hee speaketh , of a Feast made by the Wise men to the King thus ; Terra her bis substrata erat , longe etiam mollioribus , quàm sunt nostri lecti , — discubuer unt velut in coenaculo ; that is , the earth was spread over with herbes farre more soft than our beds are ; they ( lay downe ) as it were , in a supping parlour : So Discumbing was then used in India among the Brachman's : yet this withall must be considered , that the Romane armies never pierced into the heart of India , but stucke about the bankes of Euphrates : but if they had over-runne India , and if the Indians had imitated the Romanes , in their refreshments ( which cannot be proved ) yet both Appollonius , and those Indians were not borne , till the Emperour of Rome began ; and those Emperours were but of yesterday , in Comparison of the Egyptian first passeover .

PAR. 7.

LAstly , the Words of Philostratus doe not evince the Tricliniary accubation ; but onely earthen beds , with some shew of resemblance , rather than the true forme : I rather thinke the Romans followed the Grecians ; and the Grecians imitated the effeminate Asiatiques : the Romanes tooke most of their Lawes , and most of their Customes from the Greekes . 1. Concerning this particular posture of Discumbing , e e Alexander ab A●exan . gen . dier. l. 5. c. 21. Alexander ab Alexandro , thus , a principia , Majores nostri ( sedentes ) epulabantur , Laconum more ; that is , in the beginning , our Ancestors feasted ( sitting ) as the Lacedemonians used : apud veteres Romanos , non crat usus accumbendi , saith Isidorus ; the Ancient Romanes were not wont to ( lye downe ) at meales : Afterwards , when the men did lye downe , the women sate , saith the Great Varro ; Quià turpit vis●is est in muliere accubitus , because it was a filthy unseemely sight for a woman to lye downe , saith he ; afterward none but the next kindred of women-kinde , might Accumbere neither among the greater men .

PAR. 8.

YEt Annarus Babylonia Rex cum 150. psaltrile ( accubans ) coenitabat , saith Alexander ab Alexandro , Annarus King of Babylon supped with 150. Psalterists or Minstrellests ( lying downe ) with them : even among the Romans , Suetonius saith of Caligula , pleno convivio , sorores singulas infra se vicissim collocabat , uxore suprâ cubante ; that is , at a great feast , he placed every one of his sisters , one after another , below himselfe ; and his wife ( lay ) above him : Nero mixt himselfe with Harlots , on their Feasting Beds ; in ipsis lectis , cum viris cubantibus , foeminae sedentes , coenitabant ; men and women supped together , the women ( sate ) the men ( lay ) on their beds , saith the same Alexander ab Alex. but this was labentibus moribus , when the Empire was increased and good Discipline was corrupted .

PAR. 9.

YEa Tertullian himselfe acknowledgeth , that discumbing was practised by the good Primitive Christians ; and ( cap. 39. Apologet. ) mentioneth , Triclinia Christianor um , the parlours of Christians , and otherwhere he confesseth , that even women did accumbere ( lye downe ) at meales by the men : And to the carping objection of the Heathens , Tertall Apologet . cap. 7. he answereth fully , holily and truely : the words of Tertullian are these ; Vescere libenter , intere à discumbens , dinumera loca , ubi mater , ubi soror , ( supple torum presserit ) nota diligenter , ut cum tenebrae ceciderint Canine , non erres ; piaculum enim admiseris nisi incestum feceris : the supply hath firme ground from his owne words , in another a a Tertul. ad Nationes . 1 7. place , dinumera loca , ubimater , aut soror , torum presserit : Which words of Tertullian may bethus translated ; eate willingly ( the flesh of an Infant ) in the meane time , as thou ( lyest downe ) observe the especiall places , where thy mother , or thy sister reposeth her selfe on the bed ; marke it diligently , that when the dogges have tumbled downe , and put out the Candles , thou mayst be sure to constuprate thy Mother , or thy sister ; It is an haynous offence , not to bee Incestuous : lest these words of Tertullian should be mistaken , or misapplyed ; you are to be informed , that in that part of the Chapter , Tertullian , to the confusion of the Heathen , most wittily , and divinely frameth his discourse , by way , not of truth , or granting , but by way of supposall ; as if a Christian Prelate should say these words to an Heathen newly Christianized ; eate the flesh of Infants , drinke their blood , commit Incest , doe such horrid , and dismall sinnes , and live for ever : you would not buy , saith Tertullian , eternall life at so deere a rate ; nor would you beleeve him : therefore , you are to thinke , we Christians neither doe such evill , nor beleeve such words , not say them b b Tertul. ad uxorem , v. 5. Tertullian againe ( ad uxorem ) discumbit cum marito in sodalitiis , saepè in popinis . I returne to the old Romans , who were wont to ( sit ) at meales , so c c Virgil. Aeneid . 8. Virgill , Perpetuis soliti patres ( considere ) mensis , that is , It was their guise in Ancient time , To sit at boord when they did dine .

And againe , Vivoque ( sedilia ) saxo , The rockes did sometimes afford them refreshing places , at their meate : and yet Virgill saith of Aenem , before Rome , or Romans were , Inde toro pater Aeneas sic orsus ab alto , Then old Aeneas , Virgil. Aeneid . 2. from his lofty bed , Thus gan his tale ; when first be had well fed .

PAR. 10.

THe Graciant also , at first , did fit , and not lye downe onbeds ; I observed before , that in the beginning , the Lacedamonians fashion was to sit : they of Crete held it a horrible thing to lye downe at meate , saith Alexander ab Alex. ibid. King Alexander ate his ●eate sitting , saith he , and yet within three leaves after , ( even in the same forecited Chapter ) he saith , fertur Alexander Macedo , appetente nocte , coenâsse , & primo diluculo , prandio accubuisse : Alexander of Macedon supped at earely night , and lay downe to dinner , at the first shine of morning .

PAR. 11

ACcubation was in free prosperous Times , if not delicate , and luxurious : Terentius , Varro , and Hanniball , in their Misery , supped ( standing ) and Cato , after Pompey's death , in the Civill wars , did not discumbere , as he was wont , but sate : The Romans made their way to Asia through Greece , partaking of the Graecian fashions , as the Greekes did , of the Asiatique effaeminatenes ; Antiqui torum ex palustri ulvâ , & ex stramento , vel ex cespite fuisse , saith the often cited a a Alexand. ab Alex. l. 5. cap. 25. initio . Alexander ab Alex. their beds were made of reedes , or of Sea-grasse , straw , stubble , or turfe , then they left those homely Countrey fashions ; and had first square , then round Tables , to dine , and suppe on ; which fashion , saith he , I beleeve , they borrowed from the Lacedaemonians .

PAR. 12.

AFter this , Cneius Manlius carried in Triumph , upon the Asian Conquest , amongst other things , aeratos lectos , & Triclinia , bedsteads of Brasse , and Feasting beds ; and then did voluptuousnesse encrease among the Romans , of which hereafter ; but the Asiatiques used it , long before the Romans .

PAR. 13.

BEsides what before I related of Annarus , King of Babylon ( which story . I hold to be uncertaine ) sure I am , that in the dayes of Ahashuerus , they used accubation of bed-repasting ; for Hest 1.6 . the very banqueting beds with their furniture , are described , and Hest . 7.8 . Haman was fallen on the bed whereon Ester was ; Est . 1.6 . & 7.8 . and at the banquet of wine , it was a feasting bed ; Est . 3.15 . the King , and Haman sate downe to drinke , ( Iasheba ) sate in likelihood , on their feasting beds : yea , an hundred yeares before the raigne of Abashuerus , and Ester ; Ezekiel prophecied ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he so describeth a wicked woman , that in her you may conjecture at the custome of the Jewes , and that the Jewes did not take up that custome of feasting beds from the Romans , ( for this was within a while after Romulus ) but the Romanes , or Graecians might take it from the Jewes ; howsoever b b Pererius , in Ioh 13. ● . Pererius is confident , that herein the Jewes followed the Romane usance ; the words of Ezekiel are these , cap. 23. vers. 40. &c. They came , for whom thou didst wash thy selfe , painted thy eyes , and deckedst thy selfe with Ornaments ; and satest upon a stately bed , and a table prepared before it , c c Ezek. 25.40 . &c. whereupon thou bast set mine incense , and mine oyle : all which ceremonies were after used in the Romane feasting ; if you except painting of their eyes ; higher than this , I cannot bring the Custome .

PAR. 14.

BUt this was long after the Aegyptian Passeover ; and therefore let them , who imagine the Israelites lay on beds , at the first Passeover , produce one Authour or other , sacred or prophane , that at that time , any Nation under heaven used to lye or leane on beds , at their feasting ; and then they shall say something , though not fully Conclusive .

PAR. 15.

INdeede it is sayd of Angells , in the shape of men , Gen. 19.4 . Gen. 19.4 . before they ( lay downe ) but it is plaine that it is not meant of lying downe on feast-beds ( for their supper preceeded ) but of their beds , to rest on , all night : and I never found any expositour otherwise interpreting it ; the intention of the Sodomites may prove , that their villanies were ordeined , not at supper-time , but at bed-time : But indeede the manner of Accubation , or discubation at meate was not in use any where for many centuries of yeares after .

PAR. 16.

THe second part of the first question was , whether the Israelites did sit at the first Passeover ? M. Broughton in his Generall view of the holy Scriptures , concerning the Ceremonie of sitting , and standing at the Passeover , Pag. 120. thus distinguisheth . This is the consent of the Jewes , they of fit yeares did fit , those that were young did stand , unlesse they were bid to sit ; if all this bee granted ( for he taketh it up on trust , and specializeth no authority ) yet his following discourse savoureth of madnesse , not of truth , or sobriety , Pag. 121. he saith , Christ sate with his Apostles after the manner of the wilde Irish , on the ground : did they so Hugh ? Where is thy proofe ? Where is any likelihood ? First , they are it in an upper Chamber , the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifying a large upper roome furnished , and prepared , Mar. 14.15 . ) and so it was above ground : Secondly , lying all along on the ground affordeth liberty , and ease for one to lye on anothers brest ; whilest they sate on the ground , their posture must be upright , and is not so well accommoded for leaning ; but S. Iohn did leane on Christs breast , therefore then he sate not on the ground . Christ washed the Apostles feete ; and he ( arose ) to doe so ; did they then sit on the ( ground ? ) and did he kneele to wash and wipe them ? Another perhaps would finde fault with M. Broughtons improprietie of language , for saying Christ , and his Apostles sate , after the manner of the wilde Irish ; when hee might better have sayd ( if he could have sayd it verifially ) the wild Irish fit after the manner of Christ , and his Apostles ; ye cannot be partakers of the Lords ( Table ) and of the Table of Devills , 1 Cor. 10.21 . where he intimateth , that they are their Sacred morsells on Tables , or as they were taken from the Consecrated Tables . Have the wilde Irish ( tables ) to eate on , when they sit on the ground ? The hand of him who betrayeth me , is with me on the Table , saith Christ , Luk 22.21 . Was a guest-chamber sought ? Was a large upper roome furnished , and yeelded up to make ready there , as is to be gathered from , Luke , 22.11.12 . and in the end , shall they sit on the ground , and eate the Passeover ? Hath M. Broughton beene so drench'd in his Heathen Greeke , that he forgetteth that all the Greeke words ( used in the New Testament ) describing their posture , at the eating of the Paschall Lambe , doe in their Native signification , imply rather lying along , and recumbing , than sitting ? Was the Passeover ever eaten by such , as sate on the ground ? Did ever any Jew , any ancient Grecian or Roman , yeeld authority to M. Broughton , for his so wilde Irish a conceite ? Though Ludolphus the Carthusian went too farre that way ; yet doth he not fully agree with him : but of this God willing in the third booke , more at large ; indeede e e Clem. Alexan. paedagog . 2.3 . Clemens Alexandrinus speaking against costly Utensills , and excesse , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rich drinke bringeth danger with it ; polished glasse teacheth us both to feare , and to drinke ; the costly beds were insolentium deliciarum argumenta , invidiae , mollisque ignaviae insidiosa commoda , signes of excessive pleasure , insnaring benefits of Envie , and soft sloath , — sed vide , but behold , Christus in vili catino cibum sumpsit , & fecit discipulos super herham accumbere , & pedes eorum lavit linteo accinctus ; Christ did eate his meate in a poore platter ; and made his Disciples lye along on the grasse , and washed their feete , he being bound with a Towell ; some have had so little wit , as to apply all this to his last supper , and it may bee Hugh Broughton , and Ludolphus dranke of this cup of intoxication : but whosoever readeth Clemens himselfe in the place , will finde that he speaketh not of Christs last supper onely , or any one supper onely , but of the continued course of Christ's life , and that by an induction , or enumeration of particulars , hee proveth Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and evinceth his being a stranger to pride . As for the first Passeover there cited in the Margin , Mat. 14.19 . where it is sayd that he bad the multitude to sit downe on the grasse ; and Mar. 6 39. where we reade the Apostles made all to sit downe upon the greene grasse ; these passages have no reference to Christs last supper , and therefore are nothing to the purpose , though the words following doe reflect on the second supper , immediately after the Paschall . I hope they had no grasse growing in an upper Chamber . I hope there is a difference betweene the thousands of Disciples , and his twelve Legates â latere , his most holy Apostles : divers actions are fitted to divers places : and Clemens addeth , Christ asked water out of the Samaritans earthen water-pot , Iohn 4.7 . distinct people , distinct places ; distinct occasions must not be indistinctly huddled together , and falsely applyed onely to Christs last Supper . And yet I must needes declare for my part : I judge it farre more probable that they did sit , than that they did lye downe at this first Passeover . First , for that the Passeover was to be eaten in haste ; but sitting is a gesture more accommoded for haste , than the manner of discumbing was , or could be : Secondly , sitting at Feasts was before this time in use ; the brethren of Ioseph ( sate ) before him , at a feast , Gen. 43.33 . which custome of sitting we must not thinke was introductory , but explanatory , it was not onely then used because onely then expressed ; but this posture or gesture , did declare the Common practise of them , in those times . Thirdly , sitting was in use by the same Individuall people , who are the Passeover ; For the Israelites , even almost as soone as they were gone out of Aegypt , at the Feast of the golden Calfe ; I say , the people ( sate downe ) to eate , and to drinke , Exod. 32.6 . Which the New Testament alsorelateth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the people ( sate downe ) to eate , and to drinke , 1 Cor. 10.7 . where the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) differenceth the gesture from discumbing . Fourthly , the fashion of ( sitting ) at meate , was in use afterwards : Saul being a private man ( sate ) with Samuel , at a feast and Sacrifice , 1 Sam. 9.22 . Yea , Sauls servant also : we will not ( sit downe ) saith Samuel , till David commeth , 1 Sam. 16.11 . David might ( sit ) with Saul at meare , 1 Sam. 20.5 . and Abner did , ver. 25. So it is more than likely the Jewish people did ( sit ) at other feasts , and meales , rather than ( lye downe ) Ier. 16.8 . Thou shalt not goe into the house of feasting , to ( sit ) with them , to eate , and to drinke .

PAR. 17.

BUt I will not determine , that they did ( sit ) at the Passeover ; first , because it is no where so expressed : Secondly , because they were to have their staffe in their hand ; and this was ( as I may so call it ) a running banquet ; a speedy sacrifice ; where delay was dangerous , and haste commanded . To the truer observation whereof , as fitting was more commodious , than discumbing ; so ( standing ) was more proper than fitting . And thus I am devolved on the third branch of the first question .

PAR. 18.

WHether the Jewes did ( stand ) at the eating of the first Passeover ? Both the affirmative , and Negative have many Noble Authours . It is an hinge , on which great matters doe hang ; and yet I hope to cleare all difficulties , by these Theses following : First , it is no where in the old Testament , expressely commanded , that the Israelites should ( stand ) at the eating of the first Passeover . Secondly , is no where in old , or New Testament directly sayd , that they did stand ; who thinketh otherwise , let him produce his proofes , and places . Thirdly , there can bee no necessary consequence framed , to prove , they did stand ; make tryall who will .

PAR. 19.

YEt I hold it most probable , that they did ( stand ) at the eating of their first Passeover ; and these be my reasons . First , Eph. 6.11.13.14 . verses , there is mentioned of ( standing ) and a command to ( stand ) with loynes girt , &c. but all this was in allusion to the eating of the Passeover ; as by divers other particulars beside standing , it appeares , though it may be answered : first , that there is no allusion to the Israelites , in some particulars there expressed ; nor is it likely , that the Iewes had Brest-plates , shield , helmet , and sword ; at least , not all of these ; which the Apostle wisheth in the spirituall panoplia , generally . 2. If the Apostle had his Principall allusion to that place , or custome ; yet Symbolica Theologia non est argumentativa , an argument from a simile is no good Divinity , but saith Cornelius Cornelii â lapide , Apostolus sanè huc ( i. to the Israelites gesture ) allusisse , velpotiùs Allegoricum bujus loci sensum dedisse videtur : Surely , the Apostle seemeth to have alluded hither ; or rather , to have given the Allegoricall meaning of this place . 3. It seemeth that S. Paul putteth the Christian Souldier , into the posture , not of a Traveller , or a moving , journying , way-faring man ; as the eaters of the Lambe were to be , and were : but of an armed , prepared , Centinell , watchman , or Souldier , or combatant , bound to keepe his place , and not to goe away , or shew his back ( as the Israelites did ) for there is no Armour for the backe in all that spirituall Armorie : but all is as for a Combatant , or warriour , who is to bee spiritually as well furnished as the defendant is in the lists , bodily . My second reason is because their staves were in their hands ; what needed fitting men have staves in their hands ? and they were to goe forth in haste ; but men are readier to goe , when they stand , than when they sit : and they were to eate it in haste , but hasty meales are commonly made by people standing , rather than sitting : sitting imployeth some continuance , therefore in all likelihood , they sate not but stood : and yet who peremptorily concludes , that the Israelites ( stood ) , because they were shod , girded , and had a staffe , doe not enough consider that our gallants in times of peace , in the middest of ease , and Court-glory , doe sit at meate , booted , and spurr'd , some perhaps girt with a sword , when they intend no journying . Barradius thinkes it credible that the Israelites did ( sit ) at the Passeover in Aegypt , with staves in their hands ; which I hold not so credible . The third reason is this the Master sits down to meate , the Servant makes ready supper , girdeth himselfe and serveth , Luk 17.7.8 . but the Israelites were now servants , and made ready the Passeover , and waited for a signall of departure , and therefore sate not in ease , but ( stood ) in expectancie . Fourthly , they had packed up their housholdstuffe , and perhaps that houshold-stuffe , on which they would otherwise have sate , even their kneading-troughs , being bound up in their cloathes , upon their shoulders , Exod. 12.34 . and the Aegypcians were urgent upon the people , that they might send them out of the Land in haste , ver. 38. and the Israelites were thrust out of Aegypt , and could not tarry , ver. 39. these places prove a busie stirring , and removall , rather than a reposed sitting , either at or after meate . Fiftly , some say Christ ( stood ) at the eating of the Paschall lambe , and therefore at the first , the Israelites are it ( standing : ) but a man may answere , argumentum claudicat utroque poplite , is lame in both knees , is divers wayes awry ; neither will any be able to proove that Christ and his Apostles are it ( standing ; ) neither , if they did ( stand ) will it follow that such was the gesture of the praecedent Passeovers ; but rather of the Passeover , at that time . Besides , as at the Aegyptian Passeover , it is more likely that they did ( sit ) than ( lye downe , ) and stood rather than sit : so , at our Saviours last Passeover , when wee come to it , it will appeare that it is least probable , that he and his Apostles did ( stand ; ) probable , that they did ( lye downe ) more probable , that they did ( sit ) most probable , that Christ did stand administring ; and both he and they ( kneele ) at the receiving of the Sacred Eucharist . Nor was our Saviour tyed to the entire conformity , with the first Passeover : none of these Arguments ( we see ) are demonstrative ; but must be cast into the number of the probable ones .

PAR. 20.

NOw Idesoend to the second Question ; what gesture the Jewes used , at the succeeding Passeovers ? Some Rabbins say they did discumbere , in signum libertatis adeptae , lye on beds , to signifie their freedome from Captivitie ; but Authori mendaci , vera dicenti cautè credendum est ; we must beware of a lyer , even when he speaketh Truth , saith Adam Contzen ; that they were at liberty , I confesse , when they were over the red Sea ; but that they used any Accubation , in token thereof , cannot be proved : That they ( sate ) at feasts , in their profane deifying of the golden Calfe , I proved before ; and feasting-beds were not used , long after : Philo , and Josephus are recited for their Accubation ; but that their testimony reacheth to the Eremiticall passeover , or their passeover into the holy-land , I deny .

PAR. 21.

IN the forecited seven Passeovers of note , there is no mention of standing , sitting or lying downe , nor consequence of infallible deduction for either of them : so nothing is de fide , in this point : Humane relations , and probabilities must sway all ; my opinion is this ; that they varryed their gestures , pro re natâ , as time , and occasion prompted to them : Since no particular gesture was precepted , it seemes all was left at large : Innius saith , the Iewes observed all the succeding passeovers ( except the first ) Sitting . And so much of the fourth Ceremony , peculiar to the first Paschatizing , viz. the eating of the passeover , in ( haste ) with a declaration of its annexed appendances , and questions , and distinctions elucidarie .

PAR. 22.

THe fifth Ceremony appropriated to the first Passeover , was this ; They went no , out of doores ; None of you shall go forth of the doores of his house , untill the morningt Exod. 12.22 . This is coupled , or linked with the other Ceremonies before-mentioned ; of taking a bunch of Hysope , and dipping it in the blood which is in the Bason , and striking the Lintell , and the side-postes ; all which belonged necessarily , onely to the first passeover ; and so the reason , why it was peculiar to the first passeover , is this viz. The exterminator Angelus , was ready to destroy them , and had power to slay them , if they stirred abroad ; when this cause was taken away ; when the evill Spirit was , at the succeeding passeovers restrained , or wanted his Commission to destroy , they might , and did goe forth of the doore of their houses , and each man , who was in anothers house , might goe home to his owne house .

Yea , but it is said , vers. 24. Yee shall observe this thing for an Ordinance unto thee , and to thy sonnes for ever .

I answer , the words are to be interpreted of the maine substantiall slaying of the passeover ; not of this particular Ceremony , as followeth , in the 25. verse . Yea , but it is said , Deut. 16.7 . Thou shalt roste , and eate in the place , which the Lord thy God shall chuse , and thou shalt turne in the morning , and goe into thy Tents ? First , I answer , it is confessed , the Greekes , and Chaldee expound it , unto thy dwellings ; yea , when the Israelites had faire houses , they were called Tents , 2 Chron. 7.10 . Salomon sent the people away into their Tents : and 2 Chron. 10.16 . Israel said unto Israel ; every man to his Tents , O Israel ; and they went to their Tents accordingly , that is , to their owne houses , Cities , and Tribes : God slyleth the Church , the Tents of Iacob , Mal. 2.12 . and the Tents of Iudah , Zech. 12.7 . But to the point ; this verse demonstrateth not the proper Paschall Lambe , but some other Paschall Offering is here interserted , which was usuall at their second supper ; for the paschall Lambe was to be rosted ; but that which our Translators turne here ( rost ) is in the Hebrew ( seeth ) not assabis , rost , but coques , seeth ; so is it in the Hebrew : So Montanus interlineary hath it ; and Pagnines Margin , and the Greeke , thou shalt boyle , or seeth : yet nearer to the point ; This precept howsever extendeth not to the second , and third passeovers ; but to the Hierosolymitan passeovers , viz. And the place which thy Lord thy God shall chuse . Againe , they are not strictly forbidden to stirre out of their doores ( which was the Type , in the first passeover ) but onely , thou shalt turne in the morning , and goe into thy Tents ; abroad they might goe , home they might not goe ; and this may be a reason : This passeover might be eaten any part of the night ; and till it were eaten , or consumed by fire , they might not goe home but upon just occasions , they might goe abroad : If any one reply , that the words of the first passeover are very strict ; None of you shall goe forth of doore of the his house , untill the morning : and we must not stretch , or torture the sacred Text , let him but consider , for all the seeming strictnesse of words ; that all , and every one of the Israelites went out of their doores , that very night , in the first passeover : Pharoah called for Moses and Aaron by night , Exod. 12.31 . and vers. 42. It is a night of observations unto the Lord , from bringing them out of the land of Egypt ; this is that night of the Lord , to wit , to wit , to be observed for ever , for the slaying , and eating of the passeover , and the going out , a little after mightnight ; but not to be observed for ever , for not going out of their houses by night , after the eating of the passeover .

PARA . 23.

FOr in the great passeover , which our Saviour at his passing out of this world , observed ; not onely Iudas went out of the house , before day , Ioh. 13.30 . Judas having received the Sop , went immediatly out , and it was night ; but all Christs Apostles went our , the same night ; and Christ himselfe went out ; and , in that night , before the day-spring , he was betrayed : In respect of which darkenesse , Judas came to seeke him with Lanthernes , and Torches , Ioh. 18.3 . and in that night , all of them were offended , because of him , Mar. 14.27 . I conclude the keeping within doores till the morning , was none of the durable Ceremonies of the passeover , necessarily observeable ; neither was the exact strictnesse , according to the Letter , performed , in the first passeover it selfe ; and therefore both the words , and the matter must be limited according to the practise ; and it may be thought to be fitliest placed , in the number of temporary Ceremonies , appropriated to the first passeover .

PAR. 42.

THe sixth transient Cerēmony of the passeover , was , Exod. 12.4 . Let him and his neighbour next unto his house , take it , according to the number of soules ; an holy order , as the case stood .

PAR. 25.

FOr if they had rangled , and rambled farre off , the evill Angell , who watcheth such opportunities , might have taken them stragling , and whilst they sought to joyne themselves to remoter Company , they might have beene lost , and destroyed ; aliquod bonum , propter vicinum bonum ; the next neighbour in this case , was the great good ; hence neighbours are taught not to be over-thwart neighbours ; communicating neighbourhood is the best ; agreement amongst next neighbours is commended , especially in things concerning the Service of God ; I was glad , when they said unto me , wee will goe into the House of the Lord , Psal. 122.1 . Oh come , let us worship and fall downe , and kneele before the Lord our maker , Psal. 95.6 . Innocentius ( Epist. 97. ad Augustinum ) Communibus , & alternis plus agimus orationibus , quàm singularibus , out privatis : vis unita fortior ; Sacred exercises seeke not corners , but delight in publique meeting ; private Corner-Conventicles , in a gracious time of peace , argue distempered , factious braines ; and Conventicles , are places of Repitition forsooth , for divers families , were never in use , or allowed , but in times of persecution ; and now are both scandalous , and hurtfull : God commanded next neighbours to joyne in pietie , Vique alior alii de religione docerent , Contiguas piet as jussit habere domos . Saith Stigelius , that is , And that of poynts religious they might the better tell , By piety they charged were like neighbours neere to dwell .

PAR. 26.

YEt this could not be a durable , and fixed Ceremony , but was appropriated to the Aegyptian Passeover ; for how could the master of the family , and his next neighbour , or neighbours take it together , when all they , who dwelt farre off , went to Jerusalem ; and most had no houses there ; but went to their several friends or kindred , or hired houses , perhaps farre distant , one from another ; so that they , who were next neighbours , in the severall Tribes , Cities , Townes , or Villages , might sojourne farre asunder , whilst they were Commorant , for that weeke , at Ierusalem , to observe the passeover : Besides , no Angell of destruction having the like commission to slay them , they might , in after times , seeke out kindred , or friends more remote , leaving the like liberty to their next neighbours .

The Prayer .

ALmighty God , with whom is no variablenesse , nor shadow of change , whilst all sublunary things are alterable ; yea the Sunne and the Moone , and the Starres , and the whole host of heaven , are subject to dissolution ; God who dost cloath Religions , for severall people , with divers rites , as with interchangeable garments , of many coloured needle-worke ; guide us , we humbly entreate thee , so to make use of them , which concerne us , that we may looke through the transitorie trash of this world , unto the never-fading joyes , which thou hast prepared for them which sit at thy right hand , for Iesus Christ his sake . Amen .

CHAP. VIII . The Contents of the eight Chapter .

1. The perpetuall Rites of the Passeover were instituted at severall times .

2. The generall perpetuitie excluded not just Dispensations .

3. In what Cases Dispensations were permitted .

4. Our blessed Sacraments may be deferred .

5. Change of Rites might not be .

6. Even included permission is Logall .

7. Some Rites of the passeover unordained in Aegypt , and prescribed in their journyings

8. In extremities a Kid might serve for the passeover .

9. A Kid doth not so exactly typifie our blessed Saviour , as a Lambe doth .

10. The Paschall Lambe must be unspotted .

11. Party-coloured things in high esteeme .

12. Most sheepe spotted about Iewry .

13. The Heathen vilifying their owne gods .

14. The perfectnesse of the offering to be made to God ; the imperfections signed out .

15. The bodily perfection of Aaronicall Priest .

16. Diversifying in colour , no blemish , but an ornament .

17. There may be spots without blemishes .

18. Blemishes without deformitie .

19. Christ was blemished , but most unjustly .

20. Blemishes of birds : a little reputed blemish hindered not the Lambe to be the Passeover : an ill-blemished spotted Lambe might not be the Passeover .

21. A difference betweene spotted , and party-coloured .

22. The Paschall Lambe must not be a female one , but a male : a male implieth perfection .

23. The Lambe must be under a yeare old ; the Lambe of one houre above a yeare old was to be refused , the Sonne of a yeare .

24. The impurity of Creatures , till seven dayes be passed over them : The strange effects co-incident to the number of seven .

25. The Jewes thinke a Lambe of nine dayes might be the Passeover .

26. It might be a burnt offering .

27. Reasons why it might not be a Paschall Lambe .

28. A proportionable number was to be chosen to the eating of the Paschall Lambe .

29. The exact number is not , cannot be set downe .

30. Maimonides saith , they ought to agree of the number , before they chose their Lambe .

31. The fellow-communicants were called the sons of the Societie .

32. It is more probable , that at the first Passeover , they chose their Lambe first , and company afterward . At the first Passeover , the next neighbour , or neighbours were brothers of the Societie , or members of that brotherhood . At the after-passeovers they were not so strict , not was it a durable rite to have the next neighbours .

33. Sometimes ten , sometimes twentie made up the full number , saith Iosephus : most commonly ten : Cestius the Romane President his Policy .

34. Thirteene were at Christs last Passeovers eating , even Christ and his twelve Apostles .

35. The Romanes imitation of these Ceremony - sodalitates .

36. Rex convivii , in Macrobius ; dominus Convivii , in Gellius ; modimperator , in Varto .

37. The number no where fixed , and certaine ; but ad libitum ; varried , as it pleased the chiefe Ruler of the Feast , &c.

PARAGRAPH . 1.

NOw doe we come to the Paschatizing Ceremonies , which were ever observeable , during the Law Mosaicall . Before I speake of the Rites of lasting observation in particular ; I thinke fit to observe these things of them more generally : First , some of these were instituted , Exod. 12. Some Num. 9. Some , Deut. 16.

PAR. 2.

SEcondly , Some of these durable Rites were dispensed withall , by God himselfe ; and yet the Rites are perpetuall , when there are no just causes to the contrary , the perpetuall Law is , Exod. 12.6 . Thou shalt kill the Passeover , on the fourteenth day of the first moneth .

PAR , 3.

THe dispensation on the same , or like regards , is likewise perpetuall , Num. 9.10 . If any of you , or your posterity shall be uncleane , by reason of a dead body , or be in a journey , afarre off ; he shall keepe the passeover to the Lord , on the fourteenth day of the second moneth , ver. 11. And I thinke also , if any had had any great sicknesse , or were bed-ridden , though within foure miles of Ierusalem ; or had dangerous wounds , bruises , fractures , dislocations of joynts , where taking fresh ayre , or travelling might call into adventure a mans life , or health ; or if a man stood in feare of his life , or were threatned , or sought to be destroyed ( which was our Saviours case ) they might differre , , and omit the passeover that moneth ; for those reasons also are equi-pondiall with the Causes specialized , and dispensed withall ; Parium par ratio est , the same reason , the same favour .

PAR. 4.

SO now , upon inextricable perplexities , even our most sacred mysteries , and Sacraments , may be likewise , adjourned , or put over .

PAR. 5.

INdulgence is granted of time in Cases of necessitie ; but there is no license to exchange Rites , or to introduce new matters momentuall ; much lesse was a totall omission , or neglective disrespect , permitted ; for , the standing Law , and its intention was for the eating of a Lambe ; and so the generall practise was , ever after ; but in case of necessitie , at the first Passeover , either a Kid , or a Lambe was accepted , as I proved before ; and no doubt , in exigents it might be , it was done afterward : a particular reasonable dispensation , especially by him , who made the Law , hindered not , but the Law may be esteemed , and be called , intentionally , perpetuall , whiles the Law of Moses was in fore .

PAR 6.

THirdly , permission is either expresse , or involved , an instance of the included permission is this : the passeover was 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 , habitu●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 weake , or weary ) nor sheare the firstlings of thy sheepe ( which being shorne is of lesse price ) if there be any blemish therein ; if it be lame , or blind , or have any ill blemish , thou shalt not sacrifice it , Deut. 15.19 , &c. And thou shalt not sacrifice unto the Lord thy God , any bullocke , or sheepe ( or goate ) wherein is blemish , or any ill-favourednesse ; for it is an abomination , Deut. 17.1 . Whatsoever hath a blemish , ye shall not offer : — it shall be perfect , to be accepted , — blind , broken , or maymed , having a Wenne , or skurvie , or scabbed , — a bullocke , lambe , or kid , that hath any thing superfluous , or lacking , in his parts , or bruized , or crushed , or broken , or cut , you may not offer , Levit. 22.20 . &c. The red heifer , Num. 19.2 . was to be , without spot ; wherein is no blemish , upon which never yoke came .

PAR. 15.

SEcondly , the Sacrifice must be like the Sacrificer , without Blemish , Levit. 21.17 . &c. Whosoever he be , of Aarons seed , in their generations , that hath a blemish , he shall not approach to offer the bread , or food of his God ; not blind , lame , flat-nosed , or blowne-up , or having any thing superfluous , not broken-footed , or broken-handed , or crooke-back'd , or a dwarfe , or that hath a blemish in his eye , or be scurvie , or scabbed , or hath his stones broken .

PAR. 16.

TO the first , I answere ; a little change , or diversifying in colour is no imperfection ; nor ill-blemish , or ill-favourednesse , which are both the words , and intention of the Law ; deformity inward or outward , was to be removed : But many have most delight in speckled , parti-coloured creatures : Is not the Peacocke proud of his Tayle ? and most variously feathered birds most glorious in shew ? hath not Spaine , of late , sollicited , and obteined some of our pyde or speckled Bulls , and sparked , or splatted Kine ? what if I say , this diversity is no blemish at all , but an Ornament ?

PAR. 17.

THere is a spot , with a blemish ; and some blemishes are greater , some lesse ; sinfull things are called bespotted , the wicked are in the abstract , spots , 1 Pet. 2 13. Iud. vers . 12. On the contrary the Virgin Saints in heaven , were sine macula . Rev. 14.5 . without fault ; yea , in the Church , on earth , non est macula , Cant. 4.7 , There is no spot , and yet I may say also , there are spots , without ill-blemishes ; and there are blemishes in comparison , with exactest perfections which yet are graces , in Relation to deformities , or full imperfections .

PAR. 18.

TO the second objection , I answere ; a little mole in the face , or , a little redmarke in hand , or body , excluded not a Priest from Sacrificing : in corpore quantum velis puro , aut integro , naevus aliquis effruticat , verruncula exurgit , aut lentigo sordescit , saith b b Tertul. contra Nation . 1.5 . Tertullian , caelum ipsum , nulla serenit as tam colata purgat , ut non alicujus nubecule flocculo resignetur ; as he addeth the perfectest body in the world , hath some little frecke , wart , or pimple , or wan leotell ; in the clearest skie , is some little clowd : The speckle , or mole , in the face of Venus , was esteemed as a grace unto her ; as a foyle , adding more lustre to a precious stone , and not a blemish : the blemishes forbidden , in the Priests , or offerings , were blemishes tending to deformitie : the Roman nose ; the Austrian lip , are highly honoured ; unspottednesse argueth freedome from any ill-blemishes , excludeth not change of colours ; spottednesse implyeth a ( remarkeable ) imperfection ; damneth not a gracefull decorum : yea , nor things of a middle Nature , or indifferent middesses , betweene deformity , and fairenesse ; perfection and imperfection . A Lambe ( broken ) in any part , a weake , sickely , poore , or shorne Lambe , was the spotted or blemished Lambe , in the eye of the Law , though the colour of it were all white : and the perfect Lambe both inwardly , and outwardly was the unblemished Passeover , according to the strict Law , though the wooll and skin were parti-coloured .

PAR. 19.

THe third objection is ; our Saviour was adumbrated by the Paschall Lambe most significantly ? What of that ? But Christ was without all shadow of imperfection ? True , nothing truer ; therefore the Pascall Lambe must be likewise ? I answere , the most significant ceremonies were not in all , and every puncto like ; likenesse in every minutest Re , aut Reculâ , differeth not much from selfe-samenesse ; it was enough for the Type to be without any reall deformity , or ill-blemish ; but such a blemish as seemes a blemish to some , and not so to others , is not to be required in the Lambe , or Paschall offering , for even the substance it selfe , the perfectly immaculate Lambe of God , was thus blemished , and many wayes blemished ; his eating with Publicans , and sinners was ( esteemed ) as a blemish or fault , Mar. 2.16 . He was worse blemished , when they sayd , Mar. 11.19 . he was a glutton , and a wine-bibber : and yet none of those , were true blemishes ; but divine condescents heavenly favours , and most faire fruites of unspotted humility , and communicated charity : So , in an under degree of comparison , ( without disparagement to our most glorious Saviour ) the parti-coloured Lambe , for the Paschall offering , might be thought blemished , by some ; and yet indeed not truely blemished ; Christ are such an unspotted Lambe ; offered himselfe , an unspotted Sacrificer , an unspotted Sacrifice .

PAR. 20.

THe Rabbins make the offering of Birdes , answerable to the offerings of Beasts , in this point ; and more particularly avetre , that small blemishes in Turtles , or Doves , exclude them not from being holy Sacrifices ; as if they lost by casualty , some of their feathers ; but if they were blemished by the losse of a wing , legge , or eye , this very offering ( though of the poore themselves ) was to be rejected from Gods Altar , as a forbidden Sacrifice . So much be sayd to distinguish what blemishes , or spots , were accepted , what rejected ; and that a Lambe with a petite , or reputed blemish , might be ; and an ill-blemished , spotted Lambe , might not be the rosted Paschall offering .

PAR. 21.

THere is an apparent difference , Gen. 31.8 . betweene the spotted , and particoloured ; though all the spotted were parti-coloured , yet all the parti-coloured were not spotted ; for one halfe of them might be white , the other halfe black : likewise , of spots , some might be ornamentall , and lovely , some ill-favoured and ougly ; deformity excluded the Lambe , from being the Passe-over ; a little , shallow , putative blemish , admitted it .

PAR. 22.

SOme thinke an Ew-lambe might be the great Paschall offering ; perhaps , in necessitie , such a matter was dispensed withall ; not in ordinary , and usuall practise : But the word signifieth , and so it is translated , a Male-lambe , and Hee-kid : an Ew-lambe had but imperfect reference unto Christ , who was not Agna , or Agnella , but immaculatus Agnus , qui tollit peecata mundi ; though he came of a woman , without man ; yet was he not to be a woman , but a man : costlyer things were to be offered still ; and the best , if they were to be had ; but the male is stronger , worthier , costlier ; and without necessitie , ( which dispenseth with great matters ) was one of the durable Rites of Paschatizing : if the Lambe had beene a Fee-Martyn , ( as my Neighbours call it ) that is , of both sexes ; it must not be offered ; nor one , that is of neither sexe , discernable ; nor yet one , that is cut , or a weather-Lambe : Indeede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seh ) doth comprehend both sexes , in Grammaticall construction ; & tam Agnam , quam Agnum significat , saith Cornelius â Lapide ; it signifyeth as well the Eew , as the Ram-Lambe , yet the perpetuall silence , in the Scripture , that ever an Eew-lambe was the eminent Paschall-Lambe ; though there was manifold occasion , to utter so much ; and though on lesse occasions , in another sacrifice , mention is mude of an Eew-lambe ; and the usuall practise , in the generall opinion , probablizeth , a Male-Lambe was to be that offering ; a Ram-Lambe was to be the Paschall Lambe ; perhaps , in extreame Neces-sity ; and perhaps not . Mal. 1.14 . Cursed he deceiver , who hath in bis flocke 〈◊〉 Male , and voweth , and Sacrificeth unto the Lord a corrupt thing ; where ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Male ) implyeth perfection , and is opposed to corruption ; as unfit for sacrifice , especially in this chiefest offering .

PAR. 23.

A Gaine , the Paschall-lambe must be under a yeare , the Rabbines say well , and truely ; if the Lambe had beene , but one day ( I say , but one houre ) above a yeare old ; it might have beene used amongst the subsequent Paschall-offerings ; but it was super-annuated , for a Paschall Lambe : I adde , it was , and was to be , under a yeare old , somewhat : viz. Anno currente , non completo ; the full yeare , not fully expired . Exod. 12.5 . It runneth thus , in the Hebrew ; a Male-lambe , the Son of a yeare , that is , not entring into the second yeare ; so , Levit. 14.10 . There is mention of an Eew-lambe , the daughter of her yeare , that is , before the entring into , or the inchoation of the second yeare : which words , you are to take exclusively ; and inclusively : exclusive , that the offertory be not above a yeare old ; and inclusively ; that it might be , any reasonable Time , within the yeare .

PAR. 24.

YEa , but what is that reasonable Time ? Man , under seven dayes was counted uncleane , and was to be circumcised ; beasts , for a whole weeke , were esteemed uncleane , and as it were in their blood ; but in the beginning of the second weeke , when one entire Sabboth had also , in a sort , sanctifyed them ; they might offer them without sinne , Exod. 22.30 . Seven dayes it shall be with his mother ; on the eight day , thou shalt give it me ; also , Levit. 22.27 . It shall be seaven dayes , under the dawne ; from the eight day , and thence-forth it shall be accepted , as an offering made by fire unto the Lord : see admirable mysteries concerning man , and other things , Macrobius , Saturnal . 1.7 . in Macrobius , accomplished by seavens .

PAR. 25.

THe Iewish Doctors have delivered , that a Lambe , from the ninth day , inclusively , to a whole , full yeares age , exclusive of the last day , may be the great Paschall offering .

PAR. 26.

BUt mine opinion is , although God accepted Lambes for burnt-offerings by fire ; after they began to be nine dayes old ; yet a Lambe of nine dayes old , was not to be admitted , for the eminent Paschall-offering ; nor doth the Scripture any where evince , or intimate so much .

PAR. 27.

MY reasons are ; First , a Lambe , at nine dayes old , is no good meate ; it is like a Chicke in the Egge-shell ; the flesh is rather slime , and uncocted gelly , than substantiall food ; and the bones rather tender gristles , than firme , hard , bones ; but God would not prescribe unwholesome greene meate in his most solemne feasts ; yea , did not : againe a Lambe but of nine dayes old , when it is rosted , is but a poore rost : Two men may easily eate that up ; yea , one man with a good stomacke ; if the unsavorinesse of the food doe not turne his stomacke ; but the Passeover was to be provided to serve a whole houshold , Exod. 12.13 . and if the houshold be too little for the Lambe ; it was to be food for two housholds , ver. 4. And in the intention of God , it was to be so great , even for two housholds , that a consuming fire was appointed to burne the remainder , when any was left . Tradition hath delivered , that ten in number , were chosen out , for the eating of the chosen Lambe : thirteene were at the eating of Christs last Passeover : A Novendiall Lambe could not suffice so many , as the Law in generall intended ; so that there could be a remainder even of the flesh , with the bones , combustible : therefore , the Paschall-Lambe must be somewhat under a yeare ; somewhat above nine dayes old .

PAR. 28.

MOreover , there was to be a proportionable number , so nigh as could bee guessed at ; yea , and according to the good , or bad stomackes of the receivers ; if they were great eaters , there might be fewer , if the assembly in one house had tender weake appetites , they were to be more in number .

PAR. 29.

NO certainety of number was of institution Divine , but accidentall , and occasionall ; the expresse words notifie so much , Exod. 12.3 . &c. They shall take to them every man , according to the house of their Fathers , a Lambe for an house ; and if the houshold be too little for the Lambe ; let him and his neighbour next to his house take it , according to the number of the Soules ; every man according to his eating , shall make your count for the Lambe .

PAR. 30.

IF any enquire whether they chose the Lambe first , and the number after ; or the number first , and then the Lambe proportionable : Mamonides relateth , that they might not choose the living Lambe , till they were agreed on the number of the communicants ; much lesse might they kill it till then ; but when the receivers , and the set number of them were knowne , and resolved on ; then they chose a Lambe , proportionable to their Company ; a greater Lambe for the greatest assembly , and a lesser , for the lesse .

PAR. 31.

ANd those fellow-eaters they termed , brotherly participants , the sonnes of the societie ; they might call them filiot contuberniorum ( for they did sort themselves , per contubernia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per sodalitia , ( saith Iesephus ) amongst which was , ( as Demosthenes sayd of the Grecians in another kinde ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , princeps fratriae .

PAR. 32.

BUt by the words of Scripture , before recited , it is more than probable , that in the first Passeover , the Lambe was first chosen , and then the company sought out , conjecturally-adaequate , for the entire eating up of that sacrifice ; and foure dayes after , they had time to make choyce of more , or lesse of the next neighbouring Communicants : yet , for all this , if the traditionary consent of the Jewes be true , we may reckon the selected ( I say not , alwayes a certaine ) number of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or sacred feast , to be one of the durable Rites of the Passeover ; though afterwards , they did not alwayes admit into their societie , their next neighbours onely not ante-elect the Lambe .

PAR. 33.

IF any yet be more inquisitive , what was the exact number of the Communicants , in the common practises , at the Passeover ? I answere that neither by Divine nor humane Lawes , was there alwayes a stinted number : a a Ioseph . de Bello Iudaico , 6.31 . Iosephus saith , there went not lesse than ten , and sometimes twentie people concurred to the eating of one Paschall Lambe : yet the same Josephus b b Id. ib. 7.17 . elsewhere seemeth to restraine the number to ten , and this is his relation ; Cestius the governour of the Jewes , ( who was c c Caesars Register , Auditor , or Secretary , or accountant . Rationalis Caesaris , as other Praesidents of Provinces were , and gave account to the Emperour of all their publicke proceedings of note ) was willing to certifie Nero the Emperour , the number of all the Jewes ; to which purpose he dealt politickely with the High-Priest , and compassed his desires by him ; and so by the number of Paschall-Lambes , which were slaine at one Feast ; the Certificate of the High-Priest being , that there were two hundred fifty sixe thousand , and reckoning ten to every Lambe he found , that the number of the Jewes by poll , arose to three thousand thousand , and seventy thousand of them who celebrated the Passeover .

PAR. 34.

MOst certaine it is , our most blessed Lord , and Saviour ate his last Passeover , with his twelve Disciples , Mat. 26.20 . He sate downe with the twelve ; the twelve Apostles , with him , Luk. 22.14 .

PAR. 35.

AMong the Romanes , they had some resemblance of this custome ; Cato Censorinus ( in Cicero , de Senectute ) saith , Sodalitates were instituted , when he was Quaestor , that is , the companies of a Corporation , or brother-hood ; adding , epulabar cum sodalibus , modice , I ate a bit with the Company . Quintilian , Tempestiva convivia , & pervigiles jecos , advocatâ sodalium turbâ , solutus , & effluens agebam , that is , I was at times extraordinarily merry , with a company of good fellowes : Macrobius ( Saturnal . 1.7 . ) Convivarum numerus neque minor quàm Gratiarum sit , neque quàm Musarum numerosior , that is , a knot of good fellowes must not be lesse than three , nor above nine : Gellius ( 13.11 . ) Nec loquaces convivas , nec mutos legere oportet , that is , at a feast , you must not make choyce of such guests , which are either as prating as parrets ; or as mute as fishes ; incipe â Gratiarum , & progredere ad numerum Musarum , ibid. from Varro , that is , begin with the number of the Graces , which were but three ; and exceede not the number of the Muses , which were nine : discumbit cum marito in sodalitiis ; saith Tertullian , ( ad uxorem , 2.6 . ) speaking of a Christian wife , and Gentile husband ; discumbit , cum marito , in sodalitiis , saepè in popinis ; she went with her husband , sometimes to Feasts ; oft to the Tavernes : Plautus , ( in Sti. Act. 3. Scen. 2. ) when the parasite handsomely had begg'd a Supper ; Epignomus had no better way to put him off , then by saying , here with me , nine other stranger sup ; the parasite replyeth , he desired not to be in the chiefest bed , scis tu me esse imi subsellii virum , you know me sir very well , a seate , or a low stoole will be good enough for me , and serve my turne : these sodalitates were broken off , Lege Liciniâ , Arator ( l. 1. Hist. ) saith , the twelve Apostles , are venerabilis orbicuti●s , a company , which the whole world should reverence ; Eusebius ( de vitâ Constantini , 4.12 . ) calleth the meetings of Saints , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Catalogue of Christians ; and Constantine himselfe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Councill or Colledge .

PAR. 36.

THe Master , or chiefe of their Feasts was called , Rex Convivii , by Macrobius , Locis supra citatis . Dominus Convivii , by Gellius , Locis supra citatis . Modimperator , in Varro , Locis supra citatis .

PAR. 37.

IN their common Feasts , the Iewes tyed themselves to no strict number ; Ioseph feasting had the number of eleven , or more , at one Table : besides the Aegyptians , who fed by themselves , belike at a second Table , Esters banquet held but three , the King , her selfe , and Haman : If we consider Jobs childrens banquet , there were ten , besides their wives , and their fisters husbands ; which in likelihood , they had ; and Origen ( lib. 1. in Iob ) affirmeth it ; In orbem transibant dies convivii , they feasted one another round , that is , contigui , non interrupti , saith Bolducus , ( in Iob 1. ) but Ahashuerus his royalls Feast ; first , to the Nobilitie , for 180. dayes , Ester 1.4 . and after , unto all the people , in the palace of Shushan , ver . 5. was in wonderfull numbers : to the Sodalitates , or Sodalitia ; it seemes our blessed Saviour alluded , when he said , Luke 9.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , facite illos discumbere discubitus , per Quinquagenos , make them sit downe , by fifties in a company , as is rendred faithfully to the sense , by our last Translators ; for Christ could have fed them , if so he had pleased , without sorting them to their Tithings , or Divisions , or halfe hundreds .

Aulus * * A. Gellius , Noct Attic. 13.11 . Gellius requiring foure things to a perfect feast ; sets this in the first place ; Si belli homunculi collecti sunt ; If jolly good fellowes be gathered together ; Homer allowed ten : Plato more .

PAR. 38.

AVgustus his Supper is famous ; Sueton. ( p. 127. post . medium secundi libri ) It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where sixe men were at the Table , in the habit of sixe gods ; and sixe women , in the habite of sixe Goddesses , Dum nova divorum coenat adulteria , as the Satyriall Poet galled him , Whilest the old Heathen gods adulteries He imitates , supping with new supplies , Of faigned , yet knowne whoring deities . Lucius Verus Imperator , praeter exempla majorum , cum duodecim , solenni convivio , primus accubuit , saith Alexander ab Alex. ( 5.21 . ) yet , what did Augustus , as is cited immediatly before ? Convivium majores nostri solenne instituerunt , idque Charistia appellaverunt , cui praeter cognatos , & affines , nemo interponebatur ; ut si qua , inter necessarias personas querela esset orta , apud Sacra mensae , & hilaritatem animorum fautoribus Concordiae adhibitis , tolleretur , saith Valerius Maximus ( 2.1 ) that is , they were wont in old time , to keepe a solemne Feast , which they called Charistia , at which none but children and kinsfolkes were present ; to the intent , that if there were any quarrell betweene any friends , the matter might be taken up by some Referees , and Vmpires in the middest of their Feasting and merriment . It may be from hence sprang the Custome , in our Westerne parts on little-wiving Sunday ( such are the termes ) for all married children to bring Cakes to their Parents , and to be merry , and feast with them : Cùm paucissimi convivae erant , non minores tribus ; cum plurimi , non ultranovem , in eâdem mensâ , eisdémque lectis coenitabant , saith he , there crossing himselfe ; unlesse you interpret him favourably , by distinguishing of common , and extraordinary Feasts : saying , ( that I may English his words , when the guests were fewest , there were not lesse then three ; and at the most , not above nine did sup at the same Table , and on the same beds : the Grecians used to sup , foure or five together : It is an old proverbe ; Sixe make a Feast ; seven a brawle ; Turba plerunque turbnlenta est , sayth Gellius ( 13.11 ) from Varro , that is , a route most commonly turnes into a riot . I would chuse alwayes , if I might , the number of the foure Evangelists , at an ordinary repast ; I cannot abide to eate my morsells alone : at a great solemne Feast , the number of the twelve Apostles , seemeth fit to me .

The Primitive Christians continued their course of meeting Per sodalitia , by fraternities , even at the time , that Rome was arrived to its highest pitch of glory : Pliny ( 10.97 . ) wrote to Trajan , that the Christians confessed , they were wont to meete before day , to adore , worship , and sing praises to Christ , as God , then to receive the Sacrament , binding them , as it were , from all evill , and to all manner of goodnesse ; when these things were ended , they departed , and met customarily againe , to eate meate together promiscuously , but innocently . This was at their Love-feasts , which then were taken , after the blessed Eucharist . The same truth is also confirmed by Tertullian , in Apologet. ( cap. 2. ) Belike Trajan had heard of such meetings ; for sayth Plinius to him , secundum mandata tua hetaerias esse vetui ; betaeriae , hoc est , ipsa sodalitita vetia erant , sayth b b Baron . ad An. Christi . 104. Num. 4. Baronius ; when Pliny had forbid them , according to the mandate of the Emperour ; the Christians did forbeare such meetings . To this effect , Caius Plinius secundus : But I fully beleeve , that after Trajan his favorable Edict , Conquirendi non sunt , that Christians should not be enquired after : and much more , after that Persecution wholy failed , and Peace was restored to the Churches of God , the Christians met againe , as they were wont , and more boldly , more publiquely , celebrated both Divine , and Humane Offices , and renewed their sodalitates or fraternities .

The Prayer .

O Lord , our good God , a little doth content our naturall bodies , yet superabundance of provision thou hast prepared for us ; yea , thy mercy hath permitted us ; to recreate our selves sometimes , even with Feasting ; and holy thankes be ascribed to thy name therefore ; yet we meekely beseech thee , O gracious God , that we never so eate , or drinke , to sustaine our weake nature , but we may alwayes keepe our selves in appetite , and strong desire , to feed on the Divine food at thy heavenly Table , with all the most blessed societie , of our beatified Predecessors , the Participants , and Communicants with Iesus Christ our Lord in his Kingdome . Amen .

CH●P . IX . The Contents of the ninth Chapter .

1. Non-admittance of strangers to the Passeover : divers sorts of servants , and strangers : servants of the seed of Israel , their estates , and priviledges : servants of forraine Nations ; their hard condition : hired servants ; and their differences from others : the hired servant might not he forced to be circumcised .

2. Maimonides falsely opineth , that the seed of Abraham were onely to be circumcised .

3. There were three sorts of strangers in Israel : two sorts of Aliens : Adam's sixe Preceps to all the world : Noahs additionall inhibition : the Law of Moses is a branch of the Law of Nature : Bishop Andrewes commended ; and excellent passages of his Worke , transcribed : The Romane Lawes borrowed from the Iewes , in Tertullian's judgement ; The twelve Tables , and their supposed perfection : their imperfection , in precept : The fragments onely remaine of them : some semblance betweene the foure first Commandements of the first Table in Gods Law , and betweene the Romane Lawes : Rigalitius rejected : Gothofredus preferred : Comparisons beeweene the Gentiles keeping the Saturday ; and Christians , the Sunday : Saturday was the Sabboth of the Romanes ; kept with joy , and feasting , as our Lords day : A large Treatise concerning the Lords day : the Christians pray towards the East ; the Reasons thereof : The holy Communion Table justly placed at the East end of the Chancell , ignorant , and irreligious Censurers taxed ; and objections answered : the promiscuous use of the words , Altar , and the Lords Table : The Commandements of the second Table of Moses followed by the Papyrian Law , and twelve Romane Tables ; except the tenth Commandement onely : a forraigner unfixed might not eate of the Passeover : a sojourner , or stranger , whose males were circumcised , might eate thereof , and so might their sons : onely Circumcised ones might eate the Passeover : all others were forbidden : women were held as circumcised in the circumcision of the Iewish males .

PARAGRAPH . 1.

ANother Paschatizing Ceremony of durabilitie , which is the sixt , was , the non-admittance of strangers ; or the admittance of the Iewish Church onely : the expresse Lawes concerning this point are some inhibitory , some mandatory . The negative precepts are ; first of all , Exod. 12.43 . This is the Ordinance of the Passeover , there shall no stranger eate thereof : Secondly , ver. 45. A forraigner shall not eate thereof ; an hired servant shall not eate thereof . The preceps affirmative are these ; Exod 12.44 . Every man servant that is bought for money , when thou hast circumcised him , then shall be eate thereof : and ver. 48. When a stranger shall sojourne with the , and will keepe the Passeover to the Lord , let all his males be circumcised ; and then let him come neare , and keepe it , and he shall be as one borne in the Land — One Law shall be to him that is home-borne , and unto the stranger that sojourneth among you , ver. 49. The same , in effect , is repeated , to shew it is a lasting Rite of the passeover , Num. 9.14 . If we deepely consider the occurrent , and emergent particularities , comprised in the affirmative , and negative precepts ; I dare say , we cannot open , nor understand the businsse , as it ought to be understood ; unlesse we take notice , both of the divers sorts of servants , and divers sorts of strangers , in the Iewish Law . Servants were thus to be distinguished ; first , such as were of the seede of Iacob : secondly , servants of other Nations . The first kinde of servants were in a farre better estate , than the latter , and had divers priviledges above other servants : a powerfull man might take some true , or supposed offenders , for bondmen ; otherwise , the brethren of Joseph had needlesse , and false suppositions , in their heads ; for they feared , lest they should be taken for bondmen , Gen. 43.18 . Any man might make himselfe a bondman , We will be my Lords bondmen , Gen. 44.9 . If a Iew did sell himselfe to a stranger , or sojourner ; he himselfe , if he grew able , or any of his kindred might redeeme him ; if not , he was to be , as a yearely-hired servant , he shall not be ruled with rigour ; he , and his children shall goe out , in the yeare of Iubilee : the reasons of these priviledges followeth , Levit. 25.55 . For unto me , saith God , the children of Israel are servants , they are my servants ; as if he had said , the Israelites indeed were Pharoahs bondmen , Exod. 6.21 . Thou wast a bondman , Deut. 15.15 . But I have redeemed you , out of the house of bondmen , from the hand of Pharoah , Deut. 7.8 . therefore they shall be no longer bondmen . Gods service is perfect freedome ; and now , ( saith God ) Exod. 4.22 . Israel is my Sonne , even my first borne ; let my Sonne goe , that hee may serve me , ver. 23. If a Iew did sell himselfe to any of his brethren , the Iewes ; hee was not to be compelled to serve as a bond servant , Levit. 25.39 . Hee shall be with thee ( not onely as an hired servant , but ) as a sojourner , he shall be with thee , ver. 40. which was higher in Priviledge , then the servant-Iew , which was sold to a stranger : and no doubt , they used their brethren-servants the Iewes , better that they did servants of other Nations ; or than Masters of other Nations did use their servants . The Iewes ; even to this day , the hard-hearted Iewes are more compassionate on distressed Iewes , than Christians are on Christians . As concerning the servants of forraigne Nations , they were of foure sorts . 1. Bondmen , or bought-servants . 2. Bondmens children . 3. Captives . 4. Hired servants . The three former were almost , of one condition . 1. They might be used with rigour ; they were kept hard at worke , most times , in the more uncomfortable places , of their houses , or out-houses ; many , in one house ; God redeemed you out of the house of bondmen , Deut. 7.8 . which , for extremity of hard usage , is called the iron furnace , Deut. 4.20 . Salomon saith of himselfe , Eccles. 2.7 . I got me servants , and maydens ; & had sons of mine house , &c. that is , children of my bond-men and bond-women ; in a sort distinguishing them from sonnes of the bed ; or rather from the children of free-women . 2. They were not to be dismissed , at the yeare of Iubilee , Levit. 25 44. &c. Thy bondmen , and thy bond-maydes shall be of the Heathen , that are round about thee ; and of the childrdn of sojourning strangers begot in your Land ; ye shall take them as an inheritance , for your children after you , to inherite for a possession : they shall be your bondmen for ever : Such were the Gibeonites . Josh . 9.23 . Yee are cursed , and there shall none of you be freed from being bondmen : yet none will deny , but Captives , and other bondmen might be sold , and redeemed ; if so it pleased the owners , and Masters of them . Aristotle ( Ethic. 5. ) Servus est Possessio Domini ; a servant is the Masters possession ; vobis erunt in possessionem , they shall be to you for a possession ; as it is according to the Hebrew , in the place of Leviticus last cited : and servants were reckoned among Salomons possessions , as is in Eccles. 2.7 . Now upon valuable considerations , such possessions might be sold ; yea , he might ( if so it pleased him ) manumize any of his servants ; and was not hindered , from giving freely freedome , and libertie to either male , or female , if he would be so gracious unto them : the words are rather Permissive , then Coactive , that is , thou mayst keepe him for ever , for thy vassall , if thou wilt , him , and his ; but it is left to thy choyce , to make him a freeman , if thou pleasest , him or his : The last sort of servants ; were the hired servants ; and they were hired as they are with us , by the day , or by the yeare : these were in a better estate than bondmen ; God had a more especiall care of them ; the impoverished Iew was to be , as an hired servant , Levit. 19.13 . The wages of him that is hired , shall not abide with thee all night , untill the morning . You may understand this of the day-labourer . Thou shalt not oppresse an hired servant that is poore , and needy , brother , or stranger ; at his day , thou shalt give him his hire ; neither shall the Sunne goe downe upon it , for he is poore , Deut. 24.14 . &c. This you may understand of the Covenant servant , hired a yeare ; who was to be payd quarterly , or yearely , as was conditioned : Tob. 4.14 . Let not the wages of any man which hath wrought for thee , tarry with thee , but give it him out of hand ; the hired servants had bread enough , and to spare , Luk. 15.17 . Bread , that is all things sufficient , and competent ; in which regard , the Prodigall sonne resolved within himselfe , to bespeake his father thus ; Make me as one of thy hired servants , ver. 19. The faithfull and wise Steward , Ruler of the houshold , was to give them their portion of meate , in due season , Luke 12.42 . and blessed hee was for doing so , ver. 43. hee was not to beate the Men-servants , and Maydens , ver. 45. the Steward was to call the Labourers to give them their hire ; even , in the Evening of the same day , Matth. 20.8 . and among hired servants , some had more favour , than others , ver. 14. One difference more there was , betweene the hired servants , and the bondmen : Bondmens children or Captives : the hired servants might not be compelled , or inforced , to be circumcised . Maymoinides sayth , if a Iew bought a man-servant of the Heathen , he might retaine his servant , a whole yeare , though he were uncircumcised then if he would not be circumcised he must sell him again to his Heathen-Master ; but if the servant , whilst he was with the Heathen conditioned , and articled with the Iew ; that he should not force him to be circumcised ; then the Master might keep his new servant still , in the uncricumcision ; but if the servant bought with money , had these priviledges , the hired servant was much more free ; Religion in people of full yeares , and discretion , and of a degree approaching to liberty , was not to be inforced ; but their soules were left free , and they were to have it by election , and choyce , without violence , or coaction . But the Iewish glosse of Maymonides , in my opinion , corrupteth the Text ; sure I am , God sayd to Abraham , Gen. 17.13 . Hee that is borne in thine house , and he that is bought with thy money , must needs be circumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Himmol , Immol , Circumcidedo , circumcidentur , ver. 12. Why the children of Abraham should preferre the Covenant , betweene Master and Man , before the Covenant betweene God and Abraham , I see no reason : As sure it is , Abraham circumcised Ishmael , and all his servants , as God commanded , ver. 23. : Wherefore , not onely they , that were bought with money , and the Captives ( whose condition was all one ) were to be circumcised ; but Omnis servus , dominatus ; every sonne of the bondman , or of the Captives , all their children , and childrens children , that were Masculine , were to be circumcised , and were circumcised , Gen. 17.12 . these Vernae or Vernaculi , houshould slaves , commonly with us called Villaines ; whose tenure is said to be in villenage , had no wrong to be circumcised , on the eight day : for if Abraham did circumcise his owne children ; should he spare his bond children ? If he circumcised himselfe , should his servants escape ? If he were content , should they complaine ? The children were young , and it was a deed of charitie , to bring them within the Covenant ; the men were of age sufficient ; and it was honour to them , to be of the family of Abraham , and to have the seale of God : All were to be circumcised , except the hired servant , whom they used for their need ; but had little , or no proprietie in him , or to his person , but rather to his labour .

PAR. 2.

MAymonides againe is awry , and wringeth blood from the Text , whilst hee voucheth , that Circumcision was appointed to Abraham , and his seed onely ; Thou and thy seed after thee , Gen. 17.9 . The seed of Ishmael was not bound , sayth he , but in Isaac shall thy seed be called , Gen. 21.12 . Esau also , sayth hee , was excepted from Circumcision ; for Isaac sayd to Jacob , Gen. 28.4 . God give thee the blessing of Abraham , even to thee , and thy seed with thee : but the Iewish Doctor did forget , that Abraham circumcised Ishmael , and that the succeeding seed of Ishmael were circumcised ; he forgot also , that Abraham did circumcise all bought with his money , Gen. 17.23 . and yet the Iew dares not say , all they were of the seed of Abraham : He forgot thirdly , that Abraham circumcised all ; all the men in the house , borne in the house , ver. 29. Were those home-borne slaves of the seed of Abraham ? Fourthly , he forgot , that Esau was cicumcised ; concluding Isaac to be a breaker of Gods Law , by omitting his young sonne Esau his Circumcision . Epiphanius , de mensur â , & ponderibus , about the middle of the booke ( as I proved in my Sermon , at the re-admission of a relapsed Christian , into our Church from Turcisme , and is entituled , A returne from Argier ) Epiphanius , I say , acknowledgeth Esaus Circumcision and sayth , the Iewes themselves doe father the invention of that Attractory instrument , whereby circumcision was made , in effect , uncircumcision , upon the wicked Esau , and his first practise on himself . Lastly , the Iewish Rabbi forgot that the Esauites , or : Edomites were circumcised , and therein imitated their father . As for the places of Scripture tortured by Maymonides ; this may be sayd of them , concerning that place , Thou and thy seed ; I say no Iew shall ever be able to prove them spoken , Quoad externas omnes ceremonias , exclusive , & absolutè for many Proselytes came into the Iewish Church , and were circumcised : Secondly , if you take the word naturally , for the seed , and generation , which flowed from Abraham , Ishmael was of the seed , and Ishmael was circumcised ; and the Iew should prove , which hee cannot , that no Ishmaelite was circumcised . The next objection is ; in Isaac shall thy seed be called , that is , called to be more blessed , more holy , more preferred , more prosperous in this world , more beneficiall to others , for the world to come ; from Isaac , and his seed shall Christ come ; yet Christ came of Ruth the Moabitesse , who was of the seed of Lot ; I know not that ever he came from any Ishmaelite ; the Apostle , Gal. 3.16 . interprets thus ; he sayth not , unto seeds as of many , but as of one ; and to thy seed , which is Christ . Lastly , Isaac sayd to Iacch ( as in the Jewes objection ) God give thee the blessing of Abraham , to thee , and thy seed with thee ? I answer , Gal. 3.14 . S. Paul applieth the Blessing of Abraham Thus ; That the blessing of Abraham might come on the Gentles through Jesus Christ ; and so it did ; for Christ came not from Esau , but Iacob : Secondly , the blessing of Abraham was , the promise that he should be the heyre of the world , Rom. 4.13 . This indeed befell not Ishmael , or Esau ; but Isaac , and Iacob , and their seede , yea the Apostle saith expressely , Rom. 4.9.10.11 . Blessednesse came not upon the circumcision onely , but upon the uncircumcision also . So much for answere to Maymonides his crotchet ; whereof , the one part may satisfie any Iew ; and the other part any Christian .

PAR. 3.

I Must now proceede to distinguish of strangers also ; for strangers , in the beginning of this point seeme to be ; both rejected from the Passeover ; and admitted to the Passeover ; which some reconcile thus . In civill things was one Law both for Jewes , and strangers ; but say I , these were matters of Religion ; and so we have but slippery footing : secondly , Exod. 12.48 . concerning not a civill businesse , but about taking of the Passeover it selfe ; it is sayd , One Law shall be to him that is home-borne , and unto the stranger that sojourneth among you . Wherefore , I hold it best , to fetch the beginning of mine answere a farre off , that it may be more fit : there were three sorts of strangers , in the Iewish government ; 1. the meere Alien . 2. the n n Concerning this sojourning or Forrenour , strangers in the businesse of eating the Passeover : see Chap. 9. Pargra . 10. Forraigner . 3. the Sojournour , or the Profeselyte . The meere Alien was also of two sorts : first , such an one , who would make no manner of profession of holinesse ; no conformitie , either with the Jew or other holy Patriarkes doctrine , before the dayes of Abraham : and such the Jewes might not converse withall ; but slew them every one , as unworthy to breath , or live , so soone as he was descryed , or knowne . The second sort of meere Aliens , were such as acknowledged the Law of Nature ; and kept the tradition of Adam , and Noah ; and lived in a faire way of Religion , though discrepant from the Jew .

The Jewes say , Adam gave these sixe Precepts to be kept for ever . 1. The first against Idolatry , against the adoring of Sunne , Moone , and Starres ; and against Images ; To this the two first Commandements may bee reduced . 2. The second was , against the blaspheming of the Name of God ; our third Commandement conteineth this ; for if we may not take the name of God in vaine ; much lesse may wee blaspheme the Name of God ; and the blasphemer of the Name of the Lord , was stoned , Levit. 24.11.14 . 3. The third Precept , say the Jewes , of Adam was against blood-shedding : it may be this was given , upon the murther of Abel ; if sooner , Cain had the greater sinne : to this accordeth our sixth Commandement , Thou shalt doe no murther . 4. The fourth Precept of Adam was opposed to unjust , carnall copulations ; our seventh Commandement is correspondent to this . 5. The fifth traditionaty mandate of Adam was against stealing ; and to that our eighth Commandement answereth exactly . 6. The last supposed Precept of Adam , was a charge to punish male-factors . But what needes this Precept , say I , when the breach of any Commandement , had intentionally the punishment annexed to it , to be inflicted on the malefactor ? Noah gave a seventh Commandement , say the Jewes , and it was this , not to eate the blood . It is true that God commanded Noah , Gen. 9.4 . Flesh with the life thereof which is the blood thereof shall ye not eate ; but every precept which was given to a Patriarch , was not commanded by the Patriarch to others ; much lesse to all others , for to be observed for ever : if the heathen should not yeeld to observe all these Lawes , the Iewes did interdict them ; yea , flew them out-right , as hated Atheists , and professed enemies of God ; the murther of whom was a pleasing sacrifice of God Almighty . If the heathen were content to make a profession to these points of Religion , though they kept a loofe off , from the other parts of the Iewish Credo ; yet they dwelt among the Iewes , and sojourned in their land ; and were the Aliens , or meere strangers , who were not yet admitted to the Iewes Passeover : I have made the best of these Iewish subtile speculations : but in truth the Law of Moses is but a branch of the Law of Nature ; and both Gentiles and Iewes had all the Law of Nature , written in their hearts , though some more plainely , others more obscurely .

PAR. 4.

THe Author of that excellent worke , whosoever he was , called a Patterne of Catechisticall Doctrine , Pag. 122. &c. sheweth , first , that the Iewes had the effect of every Commandement in them , before the Law , as 1. Gen. 35.2 . Put away the strange gods . 2. Gen. 31.34 . Idolls ; Gen. 35.5 . Earerings . 3. Gen. 25.3 . Sweare by the Lord God of Heaven . 4. Gen. 2.3 . And Exod. 16.23 . Rest of the Sabbath . 5. Gen. 27 41. Dayes of mourning for my Father . 6. Gen. 4.9 . Cain hideth his killing of Abel . 7. Gen. 38.24 . The whore Thamar to be burnt , and 34.3 . 8. Gen. 44.7 . God forbid we should steale . 9. Gen. 38.20 . Iudah kept promise , not lying , or deceiving by untruth's . 10. Gen. 12.17 . and 20.3 . It was sin to looke on a woman , with lust after her . Vide ( si libet ) plura hâc de Re , apud Nicolaum Hemmingium , in libro de lege Naturae . Secondly , not onely the Iewes , but the Gentiles also had the same law by Nature in their hearts ; though some of the Commandements , more manifestly , than other some , Manifestly sixe , namely , the 3.5.6.7.8.9 . Somewhat obscurely , foure , as 1.2.4.10 .

For the most manifest Commandements ; the third was a Law of the Aegyptians , as Diodorus Siculus faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sweare not , nisi morieris , lest thou dye ; let me adde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He who sweareth , and nameth , Eccles. 23.11 . for Reverence to the Name of God ; this word [ God ] is not in the Greeke , but wholly forborne ; nor in Hentenius , and Santandreanus ; though the Bishops Bible , and our late Translation have expressed it , according to the sense , without difference of Character ; and though the precedent verse doth necessarily cause it to be understood of God . Drusius on the place thus ; the Iewes doe so scrupulously , if not superstitiously observe the precept , that they doe not write in their letters , the name of Elohim , which name yet is communicated to the Creatures ; but the proper Name of God , they called Iehovah , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the word of foure Letters ; they are so farre from naming ; that they know not this day , how it is to be read , or pronounced . Furthermore , it is very likely , that the Heathen imitated the Iewes ; for the Religious among them did forbeare to speclalize , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but contented themselves with the reserved sense and understanding , saying onely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Suidas . The fifth , Homer saith of one , that had a misfortune , it was Quia parentes non honoravit , because he honoured not his Parents : the fixt is a Rule even in Nature , Homicîda , quod fecit , expectet , let the murtherer expect murther : the seventh Stephanas , out of Nicostratus , Fuge nomen moechi , si mortem fugies ; avoyd Adultery , as thou wouldst death : the eighth Demosthenes against Timocrates , repeateth it as Solons Law , in the very words ; Thou shalt not steale . The ninth in the twelve tables , Tarpeio saxo dejieatur , cast him downe from a high rocke , who giveth false testimony . For those they had somewhat obscurely . For the first , Pythagoras sayd ; if a man come and say , I am God , let him create another world , and we will beleeve him . For the second they agreed , that every god should be worshipped , as he himselfe thought good ; and this is the very foundation of the second Commandement . For the fourth , little can be found ; but sufficient for their condemnation ; they know that numerus septenarius est Deo gratissimus , the number of seaven is most pleasing unto God , and it was numerus quietis , a number of rest ; and thence they might have gathered , that God would have his rest that day : and so saith the Doctor the seventh day after birth , they kept exequiae ; and the seventh day after death , the funerall ; which words were mistaken , or mis-printed : the tenth their Lawes neuer touched , yet the scope of them was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non concupiscere , Thou shalt not covet ; and Menander saith , they should not covet so much as a button ; so he most deepely and divinely .

PAR. 5.

ANd yet because the Author bringeth but one instance , and specially out of the Roman Lawes ; I hope mine ensuing discourse will not bee ill accepted , by the intelligent Criticke ; but he will taste of my gleanings ; and thanke God , and pray for me , Tacitus ( Annal. 3. ) saith the twelve Tables were compounded , and made ac citis quae usquam egregia fuerunt , from Greece and other parts . Indeede there were at first but ten tables of the Roman , answerable to the number of Gods Lawes , being onely ten : afterwards , the Decem-viri added two tables more , quae leges Romanorum proprias continebant , which conteined the proper Lawes of the Romanes ; the ten Tables being taken from other Cities , and Law-makers ; and as by the sequell will appeare , principally from the lawes of God : that the Sibyllae were well acquainted with the Iewish affaires , is most apparent ; that the Romanes esteemed the Sibylline bookes , as the Oracles of God ; the Romanes themselves doe confesse ; and the keeping of them Tarquinnius Superbus committed Duo-viris , sive Duumviris Sacrorum , who were the most eminent Patricians ; but because Marcus Tullius gave Petronius Sabinus leave to transcribe that booke , which conteined Secreta civilium sacrorum , the Mysteries of the civill Lawes ; Tarquinius caused Marcus Tullius to be so wed up in a sacke , and cast into the Sea . To conclude , by what streames soever , the Romanes had their Lawes , conveighed , or derived unto them ; most certaine it is , the fountaines , and heads of their Lawes , they had from the Law of God ; Phocylides writeth so many divine passages , that you may imagine , he was acquainted with Moses , or his Law ; and so did diverse of the Greeke Poets , in whom the Romanes were well versed .

PAR. 6.

TErtullian ( Apologet. cap. 45. ) Scitis ipsas leges quoque vestras , quae videntur ad innocentiam pergere , de divinâlege , ut antiquiore , formam mutuatas ; which words of Tertullian , since neither Rhenanus , Pamelius , Cerda , Iunius , Albaspinaeus , Regaltius , nor any other , ever explaned in particular ; suffer me to exercise my Tyrociny , that way ; in amplifying this unperformed , this unattempted passage : Cicero ( lib. 1. de Oratore ) bringeth in Crassus strongly thus avouching ; fremant omnes licèt , dicant quodsentio ; Bibleothecas meherculè omnium Philosophorum , unus mihi videtur 12. Tabularum libellus , si quis legum fontes , & capita viderit , & authoritatis pondere , & utilitatis ubertate , superare : Take exception , who will , I will speake what I thinke , assuredly , that one little booke of the 12. Tables , if a man have recourse to the head-springs of the Lawes , is to be preferred before the Libraries of all the Philosophers , both by the strength of its authority ; and abundance of benefit . Well Rhetorized Tully ; you knew some would chafe at your Hyberbolicall straine ; and laboured to prevent it , by fathering it on Crassus : Tully knew what belonged to an Oratour , Rhetori concessum est , sententiis utifalsis , audacibus , subdolis , captiosis , simodò verisimiles sint , & possint ad movendos animos hominum , qualicunque astuirrepere , saith Aulus Gellius ( 1.6 . ) A Rhetorician may lawfully use any false presumptuous , subtile , captious passages , so long as they carry with them some colour of truth , and can cunningly wimble themselves into mens minds , by way of perswasion : now , not onely — pictoribus , atque Poëtis , but even to Rhetoricians , quidlibet audendi sempêr datur aequa potestas ;

Paynters in paynting , Poets in Poetry , Have alwayes had an equall liberty .

It must needes be acknowledged that the Romanes had a very high esteeme of them ; and even till Cicero his time , the Roman youth did learne them by heart ; discebamus pueri duodecim Tabulas , ut carmen necessarium ( not as our children doe , idlesongs ) yet presently after , Cicero ( 2. de legibus ) confesseth , Nemo eas jam discit , so that that custome ceased in Cicero his age : other learned men doe differ from Tully , and Crassus : Yet Alexander ab Alexandro ( Gen. dier . 6.10 . ) saith , some of them are made parùmconsultè , & nimis severè ; quaedam duriter , & inhumanè ; multa velut immitia , & agrestia refellenda sunt ; multa incuriosè , & subrusticè , partim insolenter , nonprobabili , nec recto judicio , eâdemlege decreta videntur , & constituta ; that is , some of them are made inconsiderately , and too too severely ; some are to harsh , and inhumane ; many things are to be repealed , as savouring of too much cruelty , and barbarity ; many things in the same law , seeme to be decreed , and established carelesly , and rudely ; and partly , in an unusuall straine , without probability , without a rectifyed judgement . This was a ridiculous Law of the 12. Tables , si injuriam alterifaxit , viginti quinque aeris , poenae sunto , that is , if one man doe offer an injury to anorher , let him be ammerced 25. peeces of money : an impudent fellow on L. Nerutius delighted to strike men in the faces , and presently his man had in readinesse 25. peeces of brasse to satisfie them ; which was in all about a groate : and Phavorinus , in Gellius ( Noct. Attic. 20.1 ) ) findes fault with divers other : I must confesse that I am sorry , that all the world cannot produce the whole and entire twelve Tables , that we might the better judge of them ; or the coppies of them ; though some say , the writings of Hermodôrus the Ephesian , the first interpreter of the Decemvirall Lawes , are extant ; yet these threescore and ten yeares , since Alexander ab Alexandro related this ; we cannot finde them , not in these searching and most learned dayes . The points which concerned publique Religion are almost wholly lost ; it may be the latter Romans dealt with the Lawes of their devout Numa ; and with part of the Ius Papirianum ; as the former Romanes did , with those bookes of Numa ; which they found buried by himselfe ; and being taken up , divers hundred yeares after his death ; when they were informed that they were discordant from the then professed Religion , they burned them . If they had beene kept transcribed and published ; I confesse , I had rather have seene them , then all the Triumphall monuments , that ever were brought into the Capitoll . It may be they perished , when Rome was sacked ; wherefore you may not expect a Totall conformity to the first Table of Moses his Law ; yet observe somë remnants tending that way : Cicero ( de devinat . lib. 1. ) Romulus made a Law , that noe man should be ushered into the throne either of Kings , or Magistrates , but by Heavenly approbation . Cicero ( 2. de leg . ) hath divers Lawes touching Religion ( it is likely from Numa ) separatim nemo habessit Deos , neve novos , sive advenas , nisi publicè ad-scitos , privatim colunto ; let not any man deify new gods , or strange gods ; nor privately worship any , but those publiquely received . How little doe these differ from the first Commandement , Exod. 20.3 . Non habebis Ders alienos coram me , Thou shalt have none other gods but me : and these words of the second Commandement , Exod. 20.5 . Non adorabis , neque coles ea ; Thou shalt not bow downe to them , nor worship them ; nor had they Images , in Numa his time ( if my memory fayle me not ) Carmeli Deus colebatur , cui nec Templum erat , nec simulachum ; sed aratantum , et divinus cultus ; that is , the God of mount Carmel had neither Temple , nor Image ; but onely an Altar erected unto him , and was Worshipped with divine worship , as Alexander ab Alex. ( 4.17 . ) That on the by . And whereas the letter of the Law ran , Sacra privata perpetuò manento , Cicero ( ibid , interprets that the Fathers should teach their Children , and derive unto them their received Religion . Franciscus Baldwinus Iurisconsultus ( In lib. de legibus Romuli ) citeth this as the fixth ; deorum fabulas , necredunto , let them not beleeve the Poets fables , concerning the Gods : and as the seventh , Dees peregrines , praeter Faunum ne colunto , let them worship no strange gods , but Faunus . Romulus did thinke , the Fables which the Ancients reported of the gods , conteining their sinnes , and shame , to be filthy , unprofitable , mis-beseeming good men ; much more the gods : suffering nothing to be ascribed unto them , but what was agreable to their happy Nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Si dii vitiosa faciunt , non sunt dii . Answerably Euripides , in Bellerophonte : how greeable is this to our third Commandement ? Non assumes nomen domini tui in vanum , Exod. 20.7 . Thou shalt not take the Name of the Lord thy God in vaine : did not they take their gods Names in vaine , who told of their adulteries , incests , rapes , murthers , and the like odious and shamefull things , which Romulus forbad ? Which rectified Nature abhorrerh , the very mention of , and corrupted Nature delighteth in , as a provocative of sin , and a defence of it ; what is to take their gods name in vaine , if this be not ?

PAR. 8.

A Gaine , concerning the Sabbath dayes Service , they had a resemblance of it : the great Rigaltius hath these words from Tertullians first booke ad Nationes , cap. 13. Vos certè estis , qui etiam in laterculum septem dierum , solem recepistis , & ex diebus ipsum praelegistis , quo die , lavacrum subtrabatis , aut in vesperam differatis , aut otium , & prandium curetis , quod quidem facitis , exorbitantes & ipsi â vestris ad alienas religiones ; that is , you certainely are they , who have received Sunday into your register ; and fore-chose that day especially ; on which day you bath not , or bath late , you give your selves to ease , and eating ; which you doe , wheeling off from your owne , to other mens Religions . But sure Rigaltius is amisse ; for the learned Jacobus Gothofredus , from whom Rigaltius had Agobardus his manuscript of Tertullion , in stead of ipsum hath it ipsorum : and the true sense is this ; you assuredly are they , who have received Sunday into your Calender , or Registry ; for , one of the Seaven dayes of the weeke ; and out of those dayes have chosen one ; on which day ye bath not you selves , or deferre bathing till night ; or give your selves to rest and good cheere , which ye doe in imitation of other Religions : the summe of the controversie is ; Rigaltius intimateth , that the Roman Sunday was to them , as the Jewish Sabbath : Gothofredus accounts their Saturday , called Dies Saturni , to be , as their Sabbath ; which is the truest opinion : Gothofredus , in his notes on that Chapter , among many other excellent things , observes ; that Tertullian compareth the Gentiles keeping of their Saturday ; as the Christians keepe the Lords day . First , by their not comming at all to their bath , that day . Secondly , or comming late , ( some Colonies anniversarily cloathed with sacke-cloth , sprinckled with ashes , pray to their Idolles ; their shops , and Bathes shut up , till neere nine , saith he ( adversus Psychicos , cap. 16. ) their nine is all one , with our three of the clocke , in the afternoone : Thirdly , he compareth the rest , and the banqueting of the Gentiles on their dies Sabbathi or Saturday , with the rest and banqueting of the Christians , on our Lords day ; quare ut ab excessu revertar ; qui solem , & diem ejus nobis exprobratis , agnoscite vicunitatem , non longè â Saturno , & Sabbatis vestris sumas ; wherefore , that I may returne from my diversion ; you Gentiles , who cast into the teeth of Christians , the adoring of the sun , from their strict observation of the Sunday ; confesse that you , and we disagree very little ; we keepe our Sabbath's , on Sundayes ; ye , on Saturnes-dayes , or Saturdayes : the day of the Lord , or Sunday is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Isidorus Pelusiota , in his Epistles ; a day of rest , and remission ; the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is sometime taken , in an ill sense ; here it is not ; the Apostle complaineth he had no ( rest ) in his spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 2.13 . or it may be taken for bodily Rest , and repose ; 2 Cor. 7.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our flesh had no rest ; or it may be taken for liberty , opposed to durance , so S. Paul , Act. 24.23 . had ( liberty ) that his friends might come unto him , was permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gothofredus might have observed another parallell , in the beginning of the chapter ; alii solem Christianum Deum aestimant ; quod innotuerit ad orientis partem , facere nos precationem ; vel , die solis laetitiam curare ; quid vos minus facitis ? nonne plerique affectione adorandi , aliquando etiam coelestia , ad solis initium , labra vibratis ? some others say , the Sun is the God of the Christians , because it is commonly knowne ; we pray towards the East ; and are merry , and refresh our selves on Sundayes ; you are like to us ; you doe little lesse ; most of you affecting the adoration , sometimes of heavenly things , at Sun rising , doe mutter , or pray ; hee saith not , in die solis ; but , ad solis initium ; or ( as it is varied in cap. 16. Apologet. ) ad solis ortum ; and this they practised as well on any other day , as Sunday ; for Sunday was not their holyday , or Sabbath day , but Saturday which I marvell that the great Rigaltius erred in , for these considerations . First , that the same Chapter affordeth divers passages , that Saturnes day was , as it were the Gentiles Sabbath ; therefore their Sunday was not so . Secondly , that Gothofredus from Iosephus ( lib. 2. contra Appionē ) and from Clem. Alexandrinus ( 5. Strom. ) had before hand published , Saturni Diem , seu Sabbatum , otio , & quieti ubique Gentium , Iudaeorum imitatione assignatum fuisse ; that Saturnes day or Saturday was the Sabbath , or resting day of the Gentiles in all places , which they borrowed from the Jewish custome . Thirdly , Tertullian in his Apologeticke , ( which is an elucidary to the bookes , ad Nationes ; and the amplified , and refined comment on them ) cap. 16. hath it ; Aequè si diem solis laetitiae indulgemus , aliâ longe ratione , quàm religione solis , secundo loco ab iis sumus , qui diem Saturni otio , & victui decernunt ; if we indulge and be merry , on Sunday ; we doe it not in any religion to the Sun ; or its day , as the day of the sunne , but as the Lords day ; and we are alike , or next to those , who consecrate aturnes day to repast , and rest . Fourthly , Sidonius like wise ( Epist. 2. l. 1. ) acknowledgeth so much ; that the Gentiles kept Festivall the day of Saturne , and termeth their profusenesse , luxum Sabbatarium . I am sure , the Noble and holy Lady Paula ( in S. Hieromes time ) and her company , even on the Lords day ; after Sacred services were ended ; vel sibi , vel caeteris indumenta faciebant ; as reformed Churches abroad doe seeme to confine the Sabbaticall day to the Sabbaticall exercises ; as witnesseth Hierome ( ad Eustochium , Epist . 27. ) and esteeme us little better than Jewes , for our strict sabbatizing : Also her ( feasts ) were turned into mourning , and her Sabbaths into reproach , for Antiochus Epiphanes had by letters commanded , that they should profane the Sabbaths , and Festivall dayes , 1 Mac. 1.39 . &c. Yea , many Israelites profaned the Sabbath , ver. 43. Augustine ( de Civitate Dei , 6.11 . ) usque eò sceleratissimae gentis consuetudo convaluit , ut per omnes jâm terras recepta sit , victi victoribus leges dederunt , that is , the custome of that most wicked Nation hath beene so prevalent , that it is now generally received almost by all Nations , the vanquished have given Lawes to the vanquisher : these words doth S. Austin cite out of Seneca , of the generall observation of the Jewish Sabbath . Fiftly , Philo ( in his booke , de vitâ Mosis ) glorieth , that all the Easterne people kept their Sabbath , forgetting that the Chaldaeans did mocke at the Sabbaths of Ierusalem , in the dayes of Ieremie the Prophet , Lam. 1.7 . Sixtly , Macrobius ( Saturnal . 1.7 . ) at the end affirmeth , that the Saturnalia were more ancient , than the Cittie of Rome : that Macrobius speaketh not of the weekly sacrifices , I confesse , but his Authors words may meane more , than he did : Lucius Accius , in his Poeticall Annalls , thus , Maxima Pars Graium Saturno , & maximae Athenae Conficiunt sacra , — that is , The Greatest part of Greece , yea Athens hight , To Saturne on his day , their incense light . Cumque diem celebrant , per agros , urbesque fere omnes , Exercent epulis laeti . — that is , And when both towne and Country , their holiday doe keepe , They most an end doe feast it , untill they goe to sleepe .

Every Saturday , their Servants might rejoyce with them . He farther relateth from Cicero , Septenarium numerum rerum omnium fere modum esse , that the number of seven is the measure almost of all things . The very vast Ocean observes this number , the first day of the Moones tining , the Ocean is more full , than usuall , it decreaseth somewhat on the second day , the third day leaveth it lesse , and dayly it diminisheth , to the seventh day , the eighth day is like the seventh , the ninth equalleth the sixth , the tenth day answereth to the fifth , the eleventh to the fourth , the twelfth to the third , the thirteenth to the second , the fourteenth day is as the first day . So much for the two first weekes ; till the full of the Moone : the third week the Ocean keepes his course , according to the first weeke , and the fourth weeke doth as the second did : and so the weekes and moneths runne round with the Ocean . Seventhly Seneca ( Epist. 95. somewhat past the middle ) confesseth they did accendere lucernam Sabbatis , light their Tapers on the Sabbath dayes , and faulting them , for so doing ; because nor God wants light , nor men take pleasure in the steame , or stench of Lampes , or Candles ; confesseth withall , their Religious observation of the Sabbaths , by the Romans , for the point was , quo modo d● sint colendi ? How God ought to be worshipped ? Tibullus , ( lib. 1. Eleg. 3. pag. 84. ) is firme proofe , that he obserued Saturnes day , as the holy day ; whether we read it , as it is , in the body of his workes . Saturni , aut sacram me tenuisse diem , that is , Or that unto Saturnus old , I us'd his holy-day to hold .

Or , whether it be , as Joseph Scaliger the Prince of Critickes , in his Castigations on the place , saith , it is better — Omnia dira Saturni Sacrame tenuisse die , that is , Or that to Saturne , on his day , I us'd to feast , to pray , to play .

Thus much with Gothofredus , and the most learned Cerda , against Rigaltius his needlesse alteration of Tertullian , by which the day of the Sunne , or Sunday , is unjustly made to be the Gentles day of rest , or Sabbath , which indeed was on their Saturday : and yet , if Rigaltius his reading , be supposed to be the best , it affordeth Testimony ; that the Gentiles had some knowledge of the weekely honour , due to God , one day or other ; in that they observed a Sabbath * * The returne to this Point , after the ensuing digressions , you shall finde below , Paragraph the 9. Chap. 9 which reacheth proofe enough to my maine intention .

I cannot yet end the businesse of the Lords Day , but have divers of mine owne observations to set downe , and come nearer to the purpose : the controversie against the Sabbatarians ; concerning both the day , and the Recreations then lawfull ; hath beene so unanswerably handled , by Bishop White , and other most learned Doctors , that much cannot be added ; somewhat shall , in a mixed way ; nor will I blot out mine owne observations , though others also have lighted on some of them . First then , I say , the Sabbatarians doe grossely , & infantiliter , childishly expound S. Austin ; whilst they would violently hale him to their sides , against all manner of Recreations ; and nothing is more common , than S. Augustines authoritie produced against any Recreation , on the Lords Day : I professe his authoritie moved me much ; till I read him himselfe , and saw him misunderstood , even by great ones , and chiefe among the Sabbatarians .

The first place is on the enarration of the 91. Psalme , on the Preface of the Psalme , Melius est arare ( in Sabbato ) quam saltare ; T is better to goe to Plow , than dance on the Sabbath Day ; but S. Augustine speaketh of the Iewish Sabbath , or Saturnes day , of the first day after the creation , when God is said to rest : Let me adde unto him ; To Plow on that Sabbath , the Iewish Sabbath was not amisse in a Christian , but to Dance on the Iewish Sabbath , was an approving of the old first Sabbath , and as it were a renouncing of the Christian Sabbath . See the place who will , and he shall find that S. Augustine spake not of the Lords Day , or Dies solis , Sunday , nor of the Christians day of rest , properly ; but of the Metaphoricall spirituall Sabbath of the dayly Sabbath , or rest of a good conscience ; view his words , In corde est Sabbathum nostrum , multi enim vacant membris , & tumultuantur conscientiâ , Omnis homo malus Sabbatum habere non potest , ipsa tranquillitas , Sabbatum est cordis ; our Sabbath is kept in our heart ; for many have bodily rest , who are troubled in conscience ; an evill man hath no Sabbath ; Inward tranquility is the Sabbath of our heart . What is this to the question of the Lords day ? His words there are these ; Ecce , & hodiernus dies Sabbati est , hune in praesenti tempore , ot● quodom corporaliter languido , & fluxo , & luxarioso celebrant Iudai , Behold , even this day is the Sabbath day : The Iewes keepe this day , at this present time , idlely , lazily , and luxuriously , so he : But our question is concerning the Lords Day , the memoriall not of the Creation , but of Christs Resurrection , which S. Augustin doth not name , nor meane , not so much as point at , nor the least way censure , for faire Recreations in this place .

The second place extorted from S. Augustin , is in his Booke , De decem chordis , cap. 3. almost at the beginning , It is in his tenth Tome , and is thus cited by Zepper , Legum Mosaicarum Forenstum , 4.9 . Satius est operari , quàm spectaculis interesse , mulieres nere , quâm tota die , impidicè saltare ? I answer ,

First , I finde not those words , in that Booke , Satius est operari , quàm spectaculis interesse : Secondly , if Augustin hath said so , the beholding of bloody spectacles ( which were in viridi observantiâ , in greatest request , and permitted most even by some Christian Emperours ) was sinfull in it selfe , and condemned by many Fathers , and reacheth not against faire recreations , post sacra peracta , after Service is ended . Thirdly , the words indeede are thus truely translated . It is sayd to thee , that thou spiritually observe the Sabbath , not as the Iewes ; who observe the Sabbath , by being carnally idle , applying their mindes , to trifling toyes , and luxurie ; a Iew should doe better , to goe about his profit , in his ground , then ( inthesauro ) in the Exchequer , or perhaps in his Counting-house , to be seditious , and their women , on the Sabbath day ( or the women on the Sabbath day ) the words will beare it , were better card , and spinne , than impudently to dance , the whole day , in their new Moones : but thou art spiritually to keepe the Sabbath , in hope of future rest ; which God hath promised thee , who doth what he can , to obtaine that rest , though it seeme laborious what he doth ; yet if he referre it to the faith of the promised rest , he hath not truely the Sabbath , in re , but in spe , not in possession , but in hope : but thou wilt rest , that thou mayst labour , when thou oughtest to labour , that thou mayst rest . So farre he . The like he hath toward the later end of the first Chapter . Observe , First , he speaketh of the Christians spirituall Sabbath , with an eye looking forward , to the eternall promised Sabbath of Sabbaths , as he phrazeth it in his first Chapter . Secondly , he speaketh of the Iewish carnall Sabbath , he speaketh not one word , of the Lords Day , or Sunday , neither doth he fault any recreations of Christians on that day . Thirdly , he telleth not , what a Christian , but what a Iew should doe , not simply , but comparatively , rather be busie , and profitable in his ground ; than seditious ; and their women , rather card and spinne , than the whole day in their Festivals , and Feastings to dance immodestly , but what are their new Moones , and solemne Iewes-feasts to us Christians ? They shamefully wrong S. Augustin , and wrong the unlearned Readers , who produce this testimonie , to confute seemely recreations , of Christians , on the Lords Day , after the holy Service is ended . Fourthly , let the indifferent judge , whether S. Augustines later passages , in this testimony , doe not rather afford a patrociny for labour , than the former words did condemne fit refreshings .

Lastly , good Reader , when thou readest in the Fathers , or from the Fathers , ought concerning the Sabbath , I pray thee search , and examine , whether they speake of the Iewish Sabbath , or of the Christian Quiet ; very seldome doe they call the day of Christian rest properly to be Sabbatum : They doe often say it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dies dominicus , our Lords Day , or Sunday . So much be said to vindicate S. Augustin , from divers too Iewishly addicted , in our dayes against our lawfull Sports .

Secondly , that most learned Prelate , the last Lord Bishop of Ely , citeth Theodoret on Ezechiel the 20. as saying , that no other Nations , but onely the Iewes observed the Sabbath Day . He meant , no Nation kept the Sabbath , to the same end , and with the same strictnesse that Iewes did .

2. Indeede no Nation , but the Iewes onely kept the Sabbath at that time , which Ezechiel speakes of , viz. at their comming out of Aegypt , Ezech. 20.10 . &c. yet many Nations did afterwards keepe the Sabbath day .

3. No Nation kept it as a particular Law , and as a signe of a distinct republique ; as Israel did , Vt sit signum inter me , & ipsos , to be a signe betweene me and them , saith Theodoret in the very words of the text , ver. 12. yet is he , Totius historiae ignarus , blinde in all history , who denieth , that other Nations imitated the Iewes , in observation of a Sabbath ; In which regard , the most reverend Prelate , ( the Eye of our Tymes ; and one , who for all religious learning , may be called , Arca Foederis ) In the same page 156. saith , If any Heathen did observe the Iewish Sabbath , they did it not , by the light of naturall reason , but by imitation of Gods people .

But because the living Library , in his Margin , in the same place , quoteth Josephus , contra Appionem lib. 2. and Clemens Alexandrinus , ( stromat . 5. ) as denying Vrbem ullam Graecorum , sive Barbarorum ex Judaico ritu , âdiei septini cessatione ab opere suo , in suos mores suscepisse . That any city of the Grecians , or Barbarians , did use the fashion of resting from their worke on the seventh day ; from the custome of the Iewes ; I thus answer them , If they sayd , and meaned , that the Iewish Sabbath , with all its circumstance , and severe strictnesse ( which the words , ex Iudaico titu , will well permit ) was never received by any Heathen cities , or by the immediat delivery of God , as the Iewes had it ; then they are in the right ; but particularly Josephus , in the same Booke , against Appion , declareth the cleane contrary , avouching that every Nation , Greeke or Barbarous , observed the Sabbath in imitation of the Iewes ; and Clemens , Alexandrinus in the same cited booke saith expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Septimum diem esse , sacrum non solùm sicut Hebraei , verum etiam Graci : Not onely the Iewes , but the Gentiles also know , that the seventh day , is the holy day , and he proveth it by divers reasons and authorities ; but Clemens ibidem , exceedeth , when from Plato his tenth Booke , de Repub. he would prove , that Plato did fore-divine of the Lords day , page 437.

Againe , though that Mundus eruditionis , that world of learning , saith ; the Grecians and the Romanes observed for resting dayes , the one , the eight day ; and the other , the ninth day , and saith it well enough , to oppose the simple Sabbatarians , who horribly incline to Iudaisme of late , and will not remember , that the Iewes , shall be turned to be Christians , but that the Christians should be converted Proselytes of the Iewes , was never foretold nor expected ; yet the most learned Lord Bishops words , if they be rightly printed , must be interpreted of some of the Romanes , and some of the Grecians ; and not of the greater part : Or secondly , of the extraordinary dayes of rest , and not of the ordinary , and continued weekely Sabbath . Plutarch in the later end of Theseus life , saith indeed , the Athenians did make the solemnest , and chiefest sacrifices unto Theseus , on the eight of October : and doe further honor him , every eight day of every moneth ; but first , this was Athens alone : Secondly , this honoring of Theseus , on the eight day , hindered not their other observations of the seventh day , which they constantly , also kept , as I have demonstated .

Thirdly , in the same place of Plutarch , it is sayd , they worshipped Neptune , or did sacrifice to him on the eight day of every moneth , because the number of eight is the first Cube , made of the even number , and the double of the first squared , which reasons are ridiculous .

Lastly , as we have holy dayes , besides our Lords Day : so had they multitudes of extraordinary Festivals , which were not properly , such dayes , of sacred rest , as the Iewes observed : Romish Pestivalls , on the Ides of their moneths : See at large set downe by Alexander ab Alexandro ( Genialium dierum , 3.18 . ) singulis Idibus , saith he ) ibidem , which Ides jumpe not exactly , with every eight day : a Gracis , singuli● Calendis dii vener antur . The gods are worshipped by the Grecians , every Calends . Macrobius in the like place , maketh not the ninth day a generall rest ; Indeed , saith he , Nundina est Romanorum Dea , a nono die nusceritium nuncupata : qui lustric●● dicitur quo die infantes lustrantur , & nomen accipiunt . Sed is maribus nonus : Octavus est faeminis ; Nundina is a goddesse of the Romanes , so called from the ninth day that infants were borne , which day was called Lustricus , because on it children were purged , and first named ; but in men children it was the ninth day , in women children the eight day ; it may now be used for the Christning day , Idem Macrob. 1.11 . Nonis Iuliis diem festūm esse ancillarum , vulgò notum est ; it is commonly knowne , that the Nones of Iuly is maides holiday : Dio Cassius placing the weekely Sabbath among the speciall observances of that Nation , doth not say , that no other Nations kept their Sabbath day , but rather pointeth at this , the Sabbaths were given more especially to the Iewes ; that they were the first Nation that kept the Sabbaths , and generally and strictly observed them .

Secondly , the Sabbatarians , unto their forced expositions , invent lyes that they may further their seeming devotions ; but God needs not mans lye to uphold his truth . Who but the Father of lyes suggested those horrid untruths , which are published concerning the evills that befell upon Glastonbury , for prophaning the Sabbath , which the Inhabitants thereof , and we the neighbours doe know to be false , almost in every point .

Thirdly , is it not knowne generally , how dangerously many fell into Iudaisme , and turned Traskites , the most ignorant of all Hereticks ? and would bury in the Dunghill , chines of porke or puddings , or any swines flesh , which their neighboures courteously bestowed upon them ; they further bragged , they would know the saved from the damned by their lookes , the Lords day they regarded not , and were as obstinate as the Iewes , laughing at imprisonment , and punishment , as a good poore man complained of his wife to me ; and was it not time , that the supreme Magistrate should looke to them ? If we consider the Scripture of the new Testament , which must first be heard , we shall finde that Christ doth not diminish , but rather augment the weight , force , and power of divers other commandements , concerning Murther , see the strictnesse , Matth. 5.21 . &c. and concerning Adultery , Matth. 5.28 . &c. and Matth. 5.24 . are choyce Rules for swearing ; and for other matters in that Chapter ; but he no where commanded a more rigorous keeping of the Sabbath : Indeed he sayd , Matth. 24.20 . Pray , that your flight be not on the Sabbath ; this evinceth not , that he intended a stricter observation of the Sabbath , than the Iewes admitted ; but sensu primo , his well-wishings were , that they might meete in their flight , ( which was to be both sudden , and remote , even out of Judea with no impediment ) either from their opinion of the Sabbath , who ( then ) thought , they might not travell on that day , above two miles ; which they accounted a Sabbaths dayes journey , Act. 1.12 . or from any other Crosses whatsoever ; and that Christ meaned not , in that place , to improve the strict Religion of the Sabbath , fairely resulteth from the other words , in the first place ; Pray that your flight be not in the Winter , that is , cold , wet , stormy weather , or short dayes ; nor on the Sabbath , when ye are unprovided to fly , by reason of your full bellies , and store of cloathes , or your over-strict opinion ; for in these Cases , many more will dye , than if the flight were at other times . Marke 13.18 . He wholly leaveth out the mentioning of the Sabbath ; and onely sayth , Pray ye , that your flight be not in the Winter : when he mentioneth an impediment from the Sabbath ; himselfe meaneth not , that it is unlawfull , to fly farther than two miles , to save ones life ; but argueth from their opinion , at ( that ) time : but in all other places of Scripture , where he speaketh of the Sabbath , though the Mosaicall Law was then of force , and the Sabbath strictly to be observed ; he inveieth against the Iewish rigour , and reduceth it to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : our Church of England runneth the same way , and is not Iewishly zealous . In a booke of Canons , Printed 1571 , by Iohn Day , pag. 15. It is said , Every Sunday and holiday ; the Parsons , Vicars , and Curates shall come to Church , so timely , and conveniently , in due season ; that the Parishioners , having done their businesses , may come together , &c. Lo , a permittance of doing worldly businesse , before they come to Church ; and obiter , pag. 13. on other times , the Parsons are to use their Bowes , and shafts onely : more to the former point ; in the advertisement made upon Queene Elizabeths command , 1584. among the Articles for administration of Sacraments , it is sayd ; in all Faires and common Markets falling upon Sundayes , there shall be no shewing of wares , before the service be done . Loe , here also is no disallowing of shewing wares , after service is done ; but rather an involved indulgence , and permittance . Besides , Christ defended his Disciples , for plucking , and eating some eares of corne , which the Pharisees condemned , Matth. 12.1 . but Christ proved the lawfulnesse thereof , by Davids eating the shew-bread , in an exigent , which otherwise was unlawfull , ver. 3.4 . Secondly , by the Priests , who prophane the Sabbath , and yet are blamelesse , ver. 5. by reason that Christ was greater , than the Temple , and Lord even of the Sabhath day ; which Lord accepteth more of mercy , than of Sacrifices , ver. 6.7.8 . and not fearing their accusation , hee both miraculously healed the mans withered hand , on the Sabbath day ; and since every one of them , who should have a sheepe fallen into a pit , on the Sabbath day , would lay hold of it , and lift it out ; how much better is a man , than a sheepe ? wherefore saith Christ , it is lawfull to doe well , on the Sabbath day , ver. 11.12 . S. Marke 2.27 . addeth remarkeably , The Sabbath was made for man , and not man for the Sabbath : and S. Luke speaking of the same Story , sayth , Christ propounded to them , this quicke question ; Is it lawfull on the Sabbath day , to doe good or to doe evill , Luke 6.9 . apparently implying , that not to doe a good worke on the Sabbath day , was to doe evill . Againe , when the Ruler of the Synagogue answered with indignation , because Christ healed one , on the Sabbath day , Christ called him hypocrite , Luke 13.25 . confuting him , by his owne , and their generall practise ; Doth not each one of you on the Sabbath , loose his Oxe , or his Asse from the Stall , and lead him away to watering ? Observe first , nor Oxe , nor Asse can take much hurt , if they be not wrought , though they drinke not , from Sun-rising . to Sun-set ; yet for covetousnesse , or for pitty , they did loose them : Secondly , they might have loosed them , though themselves had not led them away , to the watering places ; for Nature teacheth beasts to know their drinking places ; but they would ( lead ) them away thither , which they needed not ; and being done for lucre , was certainely a breach of the Sabbath . And Iohn 7.22 . The Iewes did on the Sabbath day , circumcise a man , about which they used many Ceremonies , of preparation , of abscission , of washing , of stopping the blood , and applying of salves to heale the would ; though it were but one little part , to be wounded , and made whole ; and are ye angry with me , saith Christ , because I have made a man every whit whole on the Sabbath day ? Every member of his body ; and I doubt not also , but he healed the ulcers of every ones ( soule ) whose ( bodily ) parts he healed . In 1 Cor. 16.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is well translated , On the first day of the weeke ; on the Sabbath day , Christ did not take up already made , but newly made clay , and healed the blinde , Joh. 9.14 . so that , not onely the mayne worke of healing , or doing good ; but all necessary , or convenient helpes , conducing thereto may be used , on the Sabbath day , without prophanation thereof ; for Christ anointed his eyes , and sent him to the Poole Siloam , and there he washed . Againe , it is said , Matth. 28.1 . In the end of the Sabbath , as it began to dawne , toward the first day of the weeke , and Marke 16.1 . When the Sabbath was passed ; the words are most observeable , and may involve within themselves ; not onely , that the Sabbath of that weeke , was at an end , and passed ; which was true , and no man questioneth ; but even this deeper sense ; when Christ's rest in the grave had supplied , and substantiated the Typicall Sabbath , adumbrating his rest ; for the Sabbaths were shadowes of things to come , but the body was Christ , Col. 2.17 . and his Resurrection from the dead , on the beginning of the first day , in the week , had given life to an holy rest on the Lords day ; then ended , and passed , not onely the Sabbath of that weeke ; but all , and every Sabbath for ever , of the Mosaicall Law was abolished : Men were no more obliged to them ; when Christ arose , the Sabbaths lay downe , and began to taste of their eternall periods : as it was sinne , not to have observed the legall Sabbaths before ; so after Christs Resurrection ; it had beene a greater sin , to observe it : the Ceremoniall Law was languishing all Christs life ; was dead , at Christs death , in most things ; but after his Resurrection , and the promulgation of the Gospell was deadly . The next Sabbath day of the Iewish Church , not after Christs death immediatly ; yet after the Lords day was consecrated , by Christs Resurrection ; was the first Sabbath , that was needlessely kept , and continued : and now the Apostle , in the same place to the Colossians , is bold to inferre , that no man should judge them , in respect of an holy day , or New-moones , or of the Sabbath dayes , ver. 16. And if any had judged of them amisse , they neede not to esteeme it : and in all the Apostolicall Writings , is no incitement to observe the Sabbaths any longer , but the Lords day ; which Christ himselfe chalked out unto us , by his oftner appearing on that day , than on the Iewish Sabbaths : yea , but S. Paul , Rom. 9.29 . called God the Lord of Sabbath ; it should be read Sabaoth , and the Apostle quoteth it , from Esay 1.9 . Where it is Iehovah Tsebaoth , in the Originall ; in the Greeke , as it is in S. Paul ; in the Latine , Dominus exercituum ; and Iehovah exercituum , in our English , The Lord of hostes , and so should be read , in Rom 9.29 . for the same words truely transtated , Iam. 5.4 . The Lord of Sabaoth , or the Lord of Hosts ; yea but , Act. 13.14 . the Apostle went into the Synagogue , on the Sabbath day and preached ? and S. Panl , Act. 17.2 . reasoned with them , three Sabbath dayes ? And againe , Act. 14 , 4. He reasoned in the Synagogue every Sabbath day ? I answer , the Apostles relapsed not to Iudaisme , but laboured to convert the Iewes to Christianitie , and reasoned , out of the Scriptures , to convert both Iewes and Gentiles unto Christ . Secondly , no ( place ) is excepted , but one may ( any where ) endeavour the salvation of soules ; and what place is fitter , than the Church ? or , where are men better prepared to receive instruction , than there ? Paul kept not the Iewes Sabbath . These were my thoughts , when I read our last , and best English Translation ; but when I consulted with the Originall , Greeke Text , Luke 18.12 . I was more confirmed in mine opinion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , I fast twice in the weeke ; there cannot be two fasts in one Sabbath , but in a weeke , they might fast twice or more ; and therefore Sabbatum , is there taken for a weeke . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know then , the Hebrew Schabbath , and Schabbathon , have produced , with a milder pronunciation , the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so used every where , both in the Translation of the 70. and in the new Testament ; thence issued the Latine Sabbatum , and never Sabbathum , and doth sometime signifie a Weeke , according to the Hebrew Idiotisme ; and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is used for one Sabbath , Matth. 12.1 . and this Sabbatum is properly called the Sabbath of dayes . But otherwhere , there is mention , of the ( day ) of the Sabbath , Luke 13.16 . and Luk. 14.4 . yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are all one , Luke 13.14 . The Sabbath day is the primary expression from the fourth Commandement ; or the same day was the Sabbath , Luk , 5.9 . Much more may be sayd of the Sabbath , viz. as that the Primitive Church , and holy Fathers , did seldome , or never call the Lords day , the Sabbath day ; and I could wish , we would follow their example . S. Augustin ( ad Ianuarium ) saith thus ; in one place , men receive the Sacrament , on the Sabbath , and on the Lords day ; in another place , they take it onely , on the Lords day : Behold a maine difference betweene the Sabbath and the Lords day ; the Sabbath was not the Lords day ; nor the Lords day the Sabbath ; but they were two distinct names , and things . Likewise , though ( Morale ) naturall poynts out onely (a) set day , for the service of God ; yet Morale disciplinae guideth us to doe , as God our Teacher did prescribe , that is , on the seventh day to worship him , rather than on any other day , though the Jewish Sabbath expired , at Christs death , yet one day in the weeke was the Lords . But I hasten to the words , Matt. 28.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is translated by most learned men ; In the end of the Sabbath , as it beganne to dawne , towards the first day of the weeke ; but the interlineary hath it excellently , and properly , Vespere autèm Sabbatorum , in the Plurall , Lucescenti in unam Sabbatorum ; and this agreeth with my Interpretation ; that not onely that Hebdomal Sabbath was passed over , but all the Iewish Sabbaths were now ended , and passed ; none ever more needing to observe them ; when one of the Christian Sabbaths ( as , in a good sense , they may be called ) or Holy-dayes began to dawne ; which in other places is called the Lords day , ( Drusius on that place ) saith , that a late Interpreter hath turned it , extremo Sabbato , or extremo Sabbatorum , as Illyricus hath it , that is , as I conceive , the last Iewish Sabbath , that ever was ; though perhaps they understood it not so In Marke 16.1 . it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not onely peractâ die Sabati ; but peracto Sabbato ; or , cùm peractum Sabbatum transiret , sayth the Interlineary . The end of one kinde of Sabbath was the beginning of another ; or rather , the beginning of the Lords day , was the consummate end of all other Sabbaths : If the publishing , the abrogation of the Mosaicall Sabbath , was not intended by the Holy-ghost , by those words ; I am much deceived ; and yet herein I submit my selfe to my Superiours . It might have beene sayd , and would in all likelihood ; if it had beene spoken onely of the weekely Sabbath , viz. In the end of the Sabbath , or , of the , or that Sabbath day ; but , in the end of the Sabbath , cannot but have reference , as the case stood , to the expiration of the Moisaicall Sabbaths ; the Latine Translations have it , Vespere Sabbathi : observe the naturall day , in the Iewish account , began at the Vespers ; The ( Evening ) and the morning were the first day , Gen. 1.5 . and the Paschall day was both to begin at Even , Exod. 12.18 . and the Sabbath day among the rest , began at Eventide ; for it is said , from Even to Even , you shall celebrate your Sabbath's , Levit. 23.32 . And that was the reason , why the Jewes besought Pilate to have the legges of the Crucifyed broken , and that they might bee taken away , that the bodies might not remaine , on the Crosse , on the Sabbath day , Ioh. 19.31 . Which it must have done , if they had not taken them downe , before the beginning of their Sabbath , by the Vespers : observe further , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be truely , and literally interpreted , and is by some in un●m Sabbatorum ; which accordeth with , Gen. 1.5 . Where it is sayd , & fuit Vespera , & fuit Mane , Dies unus , as it is in the interlineary ; yet I thinke , it may be better interpreted , the first day , for indeed it was the first day of the world ; and the evening and the morning made the first day , saith our last and best Translation ( unum and primum often concurre in one , and adhere together ) Vatablus agreeth , ex Vesperâ , & Mane completus fuit Primus Dies ; or , as others have it , fuit Vespera , & fuit Mane diei primae ; for instead of the word ( first ) the Hebrew usurpe the word ( one , ) Cardinalem numerum pro ordinali , the principall for the initiall ; the chiefe , for the first , in number , or order ; as if he had sayd , the ( first day ) was passed , so farre Vatablus : If therefore you reade it , according to the letter , in the end of the Sabbath's , as it began to dawne : in the first of the Sabbaths , ( then you have the end of the Jewish Sabbath , and the beginning of the Christian Sabbath ) the last of the old Sabbath's , and the first of the New Sabbath's , the Christian Sabbath beginning in the Morning , the Jewish , at the Evening : observe in the third place , that as every other Jewish Sabbath had one Vesper , and but one : so , this last Sabbath that ever ought to be among them , had two Vespers , the first of them ordinary , and usuall , to make up a naturall day ; their Sabbath day beginning with one Vesper , the other subsequent Vesper was ordeined , to bury their last Sabbath , that ever the Jewes should have ; their Sabbath was begun with darkenesse , and ended with darkenesse , our Christian Sabbath began with the dawning of the day , and with light ; and cannot have two Vespers , their latter Vespers being but halfe of a Naturall day without light , and ending in darkenesse : as their Law it selfe was obscure , and transitory , fuller of pleights , and vayles than the Gospell : the Scripture being cleared that not the Mosaicall Sabbath , with its strictnesse , and rigour , is now in force ; but the Lords Day in remembrance of Christs Resurrection : what then was the Church to doe , but to abolish Judaisme , punish Traskisme , and animate the godly in good courses ?

PAR. 8.

AFter this long divagation ; or extravagancie ; that I may returne with some effect : I must crosse two by-pathes , and therefore , I pray you suffer two digressions more : one from the words of Tertullian , which shall not be impertinent for these times ; another in defence of Authority , for placing our holy Tables at the East : Tertullian is so plaine ( ad Nationes , 1.13 . ) quod innotuerit , ad Orientis partem , facere nos precationem ; or ( as he after varied it ) quod innotuerit , nos ad Orientis regionem , precari ( Apologet. cap. 16. ) that is , It is commonly or certainely knowne , that we pray towards the East ; that Gothofredus justly referreth : Some neede not doubt any longer of that point : Junius was much awry to thinke Tertullian spake Ironically ; and Gretzer did well to reprehend , him for it : for not Tertullian alone but many other holy learned Fathers , give in their verdict with Tertullian , that the Primitive Church ( to which we ought to conforme even reformation it selfe ) used to pray towards the East , or bending that way . First therefore let us prove that they did so . Secondly , let us shew the reasons why they did so : Origen sideth with Tertullian in giving no reason why they did so ; yet saith , they did so ; and we must needes doe so , ( in lib. Num. Hom. 5. ) In Ecclesiasticis observationibus sunt nonnulla hujusmodi , quae omnibus quidem facere necesse est , nec tamen Ratio eorum omnibus patet ; nam quòd genua flectimus , orantes ; & quòd ex omnibus caeli plagis , ad solam Orientis partem conversi , orationem fundimus , non facile cuiquam puto ratione compertum , that is , there are many things , in the Ecclesiasticall constitutions , which all indeede must needes doe , and yet the reason of them is not manifest unto all ; for why wee doe bend our knees in time of prayers : and why of all the coasts of heaven , wee turne our faces duely towards the Easterne part , while we doe pray : I suppose no man can readily render a reason : what Origen ascribeth to Ecclesiasticall observations , wee finde written in the Apostolicall Constitutions , ( 2.61 . ) Nor doe I agree with Origen , saying , ibid. that they who know the reasons , must also know , sibi velanda haec , & operienda , that these things are covered unto them , as it were with a vaile : other Fathers have revealed the reasons ; and we may , and ( God willing ) will pluck away the Curraine : Epiphanius , adversus Ossen , haere sin , inter Elxai errores posuit , quòd ad Orientem orare , suos sectatores prohibuit , that is , it was Elxai his errour to forbid his followers , to pray towards the East . Prochorus ( cap. 5. ) in the life of S. Iohn the Evangelist , saith that the holy Apostle , at his praying , sighing , or sobbing turned towards the East ; the like he saith of Linus ; and of S. Paul .

I close up this first point briefely , because all the proofes , for the second point , viz. why they prayed towards the East , doe infallibly demonstrate the precedent , namely , that that they did pray towards the East ; every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a cause cannot be given why a matter is so , if the matter be not so . S. Basil . ( de S. sancto , cap. 27. ) referreth to make us thinke of the Creation , we all looke to the East , when we pray , but few of us know that in so doing we wish , and desire our old Country namely Paradise ; which God did frame in Eden , to the East : if S. Basil had thought that Christians inhabite in the East , beyond Eden ; by his reason they should turne their faces West-ward ; if his words may be restrained onely to us of the Westeme Church , the words may passe for currant : Damascene ( de side Orthodoxâ , 4.12 . ) useth Basils reason amongst others : the like I answere to the full , Cerda who alledgeth this reason ; when Christ was on the Crosse his face was towards the West ; therefore the Churches converting themselves , as it were to Christ hanging on the Crosse ; did looke Eastward : but the Easterne Christians , which lived beyond Ierusalem , could not looke toward the East , as it were to see Christs face ; unlesse their imagination either framed a Crosse , and a Christ , on the East of them ; or else supposed themselves to be , on the West of Ierusalem : Caelius Rodiginus ( antiquar . Lection . 12.9 . ) saith , the Jewes worshipped towards the West ; and therefore the Christians did , toward the East : Pamelius doubteth of the Jewish posture : Indocus Clichtovaeus , on Damascene ( de fide Orthodoxâ 4.13 . who might leade the way to Caelius Rodiginus ) thus ; the Jewes by Gods appointment worshipped God to the West , and he prooveth it fully by Ezekiel , 8.16 . Where it is counted the greatest of many abominations , in that Chapter : their backes were toward the Temple of the Lord and their faces towards the East , and they worshipped the Sunne towards the East : and Clitchtovaeus holds it probable that the Jewes were commanded to worship toward the West , to recall them from the Idolatry of the Gentiles , who in their adoration bended towards the East : But Idolatry being rooted out by Christianity , and there being no occasion to feare the imitation of Ethnickes ; as the Jewish Circumcision was turned into the more convenient Baptisme , the Paschall Lambe into the thrice blessed Sacrament ; the Sabbath into the Lords day , so the praying toward the West , by the Jewes was more aptly changed to the praying Eastward by the Christians : Clemens Alex indrinus ( Stromat . 7. ante medium pag. 520. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Diei Natalis Imago , est Oriens , that is , the East is , as it were the birth day of the day , and from thence the light springeth ; therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad ortum matutinum , habentur preces , we pray towards the East : Iustin Martyr ( quaest. ad Orthodox . ) with us , the most excellent things are destinated to the honour of God ; it were better for all , ( if it were so in our times ) but in the opinion of men , the East is better than the other parts , and therefore in the time of prayer , doe we all turne toward the East : this reason was taken from the Apostles ( saith Iustin Martyr ) not because they thought the Climate of the sunne , to be the Habitacle of God ; but for the reasons now specialize . Hyginus ( de limitibus ) the Ancients builded their Temples toward the West ; afterward they changed all Religion , to that place , from which place of heaven , the earth is enlightned : surely Hyginus borrowed the first part of his words , from Clemen Alexandrinus , in the place above cited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The most ancient Churches , looked towards the West . S. Hierame ( ad cap. 6. Amos in flne ) from the 67. Psalme thus reads it , Psallire Domino , qua ascendit super Caelum caeli , ad orientem ; unde ( saith he ) in mysteriis , primùm renunciamus ei , qui in occidente est , nobisque moritur cum peccatis ; & sic versi ad orientem , pactum inimus cum sole Iustitiae , & ei servituros nos esse promittimus , that is , Sing unto the Lord , who ascended above the Heaven of Heavens , at , or in the East , whence in our Sacraments , we first renounce Sathan in the West ; and then turning to the East wee coven●nt with Christ and promise to serve him ; but this is not done , without prayers : Ambrose likewise , Ad Orientem converteris , qui enim renunciat Diabolo , ad Christum convertitur ; illum directo cernit obtutu ; the initiate is turned toward the East , for he who renounceth the Devill , turneth to Christ , and seeth Christ directly : Dionyfins Areopagtia ( de Hierarch . Eccles. cap. 2. ) Turning to the West thou shalt abjure Sathan ; then turning to the East , thou shalt prayse God . These three last Authorities evince ; that the turning to the East , was not casuall or indifferent , or done without speciall Reason ; but that it proceeded from a Religious observation of those holy times , even in the height of Divine Mysteries , I will close up the point , with the learned Father Damascene ( de fide Orthod . 4.13 . Non simpliciter , & fortuitò ad Orientem adoramus , that is , we doe not simply , ignorantly , or casually adore God , toward the East ; but upon good Motives , did they so : First , because God is an intelligible Light ; and our Saviour is the Son of righteousnesse , Mal. 4.2 . and Christ is called Oriens , The day-spring from on high hath visited us , Luk. 1.78 . Therefore , the East is to be dedicated unto him , in our Adoration . 2. Secondly , he who bestoweth every good gift largely , willingly , lovingly on us , is to receive from us omne praestantius , every thing that was most excellent ; such was the Adoration , towards the East , supposed to be ; see the most learned Commentary of Iudocus Clitchtovaeus , on this passage . 3. Thirdly , God placed Eden in the East , and cast out man to the West ; therefore desiring our old habitation , and sighing for it , towards it we worship . 4. Moses his Tabernacle had the vayle , and propitiatory on the East ; and the Tribe of Iudah as the most honourable Tribe , encamped on the East ; and in the most famous Temple of Salomon , the Porch was towards the East . 5. Christ being Crucified looked towards the West ; and we in fervent desire , sighing after him , worship towards him ; Christ in his assumption ascended toward the East ; and so his Apostles worshipped him ; and so shall he descend to the last judgement , at his second comming ; for Act. 1.11 . This same Iesus , which is taken up from you into heaven , shall so come ( in like manner ) as you have seene him going into Heaven ; say the blessed Angels ; and this they learned from Christ himselfe , Mat. 24.27 . As the lightning commeth out of the East , and shineth even unto the West ; ( so ) shall also the comming of the sonne of man be : If it be objected speciously , that it is to be understood , de modo , non de situ , & positione corporis ? First , I answere , I onely cited Damascen's argument . Secondly , in mode , situs , & positio Corporis potest intelligi . Thirdly , the unusuall , doubled phrases , shall so come , and in like manner , point out variety of matter , in the manner , for I thinke not fit , to exclude the manner , nor his ascent to the East . 4. Situs corporis may be understood two wayes ; either , pro positione corporis quiescentis ; this the Text doth not meane ; or , propositionis corporis moti , vel moventis sese ; and of this posture is the Text to be interpreted ; for Christ , in his body shall come from the East , toward the West . 6. Damascen acknowledgeth , there is no expresse command in Scripture , to pray or worship toward the East ; by saying it is an Apostolicall tradition : and an unwritten Apostolicall Tradition ( if it be so certainely ) binds us as well , as if it were written : see most of these pointsamplified by the learned Clitchtovaeus , upon Damascene : Concerning the two last arguments of Damascene , which Clitchtovaeus wholly omitteth , I will onely say this , omitting many things : that our dead are buried with their feere toward the East , that at the Resurrection their faces may be that way prepared , as it were to behold the glorious second comming of our Saviour , so much expected , so much desired : Thus much be spoken in defence of Christians praying toward the East ; which may be done at many fit times ; and fitly though we officiate the Liturgie , at the North-side of the Communion Table .

From whence likewise the Canonicall appointment of the Commandements , to be set on the East-end of every Church , and Chappell ; and the placing of our Communion Table , ( our woodden Altars ) our Sacred boords toward the East exactly ( as the Propitiatory was , in the old Law ) is justly defended ; and found answerable to the Primitive usance ; Henceforth let that blaspheunous Gentile , stocke , or stone , who seeing a most reverend , holy , and learned Bishop , at his entrance into the Church , decently to bend , stoope , and doe reverence to God alone , toward the East , where the memoriall is , of the holiest of holies ; and where Christ is really spiritually , most ineffably present at , and in our Sacrament : I say , let him ( who sayd in a mocke , that he could finde in his heart , to goe to leape-frogge , over that devout Prelate ) know his abominable pride , confesse his blasphemie , and repent for his Atheisticall in devotions : likewise that idle busie-body , that irreformable reformer , who not onely pryeth too boldly into the Arke ; but hath sucked in most venemous hatred , and mightily laboured to spread his poyson against our Church , and Church-Prelates , the upholders under our gracious King of our Arke , yea and against his Sacred Majestie . I say , Naviget Anticyres , let him take Hellebore , and purge himselfe throughly first ; and recant his wicked errours ; his greasie and unmannerly comparison ; that the standing of our holy Table , close to the inside of the East , of our Chancell , is like a Butchers boord , or a dreffer in the Kitchin : Jeasting , and jeering at the best , is but the froth , and some of a scurrilous wit ; of an irreligious shallow braine , which never was acquainted with the true inward comfort , and joy of the holy Ghost ; and therefore breakes out like scabs from a corrupt body , into outward , uncomely , and scandalous making of sport ; whilst the mocker is mocked at , many times , most bitterly , and fiercely . Lastly , let those super-nice people , who because we are commanded to stand at the north-side of Table , do take exception at the placing of the East-side of the Lords Table , close to the East-wall , within the Chancell ; I say , let them goe to schoole , and be better catechized , and know what reverence , in the most holy dayes , next to the times Apostolicall , was used toward the East : oh consider , say they , by the Rubricke of our Liturgie established by Act of Parliament we are appointed to stand , on the North side ; but as our late directions runne ; we cannot stand on the North - ( side ) but on the North - ( end ) of the boord ; if the East-side of it doe touch the East-wall of the Chancell : such is their opposition . I answere , to the point thus .

1. We , the Obedient sonnes of the Church of England , doe no wayes infringe that Divine Liturgie , which our Church-men did frame ; and they our Martyrs sealed with their blood ; which Royall authority directed and established ; which Parliaments yeelded unto and confirmed .

2. In how many other points , the giddy-seeming-precise ones , doe little esteeme of Princes , Parliaments , or Church ; let their omission of prayers appointed ; their jeering contempt at the holy Liturgie , and their writing against it declare .

3. The Churchmen in appointing , and the civill Authority in ratifying these words , The Priest standing on the Northside of the Table shall say , &c. cannot so much as probably be evinced , to have intended , either that the Priest might not bend sometimes toward the East , or that they meant onely a long Table , excluding a square Table ; or that a Table a little more long than broad , may not be sayd to have foure sides : a decent Table is indeede appointed : but is not a square , Table a decent Table ? yea , most decent , in a very small square Chancell ? If Ecclesiasticall Authority had commanded the use of a square Table , ( as nothing hindreth it ) all their frivolous exception , and distinction betweene the ( sides ) and the ( ends ) of the Table had vanished : But irregular curiosity will now speake by rule , and measure ( though otherwise it abhor both reason , rule , and measure ) a Communion Table not fully square , must be sayd to have not foure sides ; but two sides , and two ends : grant we it so , in a long table , much longer than broad ; & confesse we that properly enough one may be sayd to sit , or stand at one end ; and another at the other end ; and others to be on both sides of the table ; yet are we not bound to such strictnesse of termes , in tables almost as broad as long : a trencher is called Quadra ; whether the trencher be perfect square , or somewhat more uneven , be equilaterall , or different : Mensa also doth signifie a square table , as well as a long one : Mensae primi saeculi , the tables of the first age , were first quadratae , foure-square ; then orbiculatae , round , saith Alexamder ab Alexandro ( genial . dier . 5.21 . ) yea even in round tables , as wee now call them , the fayrer they are , the more squares they have ; and these small squares are , and well may be called ( sides ) If one of these curious ones had before his house , a court as long againe as it is broad ; he would call the two longer spaces , the ( sides ) of his Court ; and the two narrower the two ( ends , ) he would be loath to say the court had foure ( sides , ) yet in Scripture phrase , Exod. 27.9 , &c. The ( holy ) Court is sayd to be placed , or made , on divers ( sides , ) the South-side , and North-side , each an hundred cubits , the West-side and the East-side each fifty cubits , they are called ( sides ) not ( ends ; ) though two sides were shorter by halfe , than the other two sides : briefely , that may be called square , which ( approacheth ) to squareneffe ; and those things to be Quadrangular , which have not foure equall Angles ( exactly : ) and none but refractary spirits would finde a knot in a Bul-rush ; by falsely imagining , that to place the Lords Table at the East-side of the Chancell , doth contradict the Rubricke in our Liturgie , established by Religion ; though it call the two ends , ( sides : ) If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , truely observed , out of our 82. Canon , that at the time of celebration , the Communion Table is appointed to be placed in Church or Chancell ; where may be most convenient for the Minister , and the people : I answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , boldly yet humbly ; that now with us it is judged by our Ordinary , that the decent Communion Table shall bee placed at the East-end of the Chancell ; and being so , is held to bee placed in so good sort , as thereby the Minister may be more conveniently heard of the Communicants , in his prayer , and administration , and the Communicants also more conveniently , and more in number may Communicate with the sayd Minister ; as I have found lately by experience ; and it may be better judged whether people do sit , or leane , or kneele . Secondly , I , for my part doe abhorre singularity , as well as those who would break or cloy the Canon ; let me live and dye an obedient sonne of the Church of England my holy Mother , and I shall be sure to finde God my Father .

Fourthly , I doubt not , but all the Altars erected by holy men in Scripture , were foure-square : I am sure , there were but two standing lasting Altars allowed ; either in the time of the Tabernacle or of the Temple ; and both of them were to be , and were exactly foure-square : The Altar of the burnt-offering shall be five Cubits long and five Cubits broad ; the Altar shall be foure-square , Exod. 27.1 . And a Cubit shall be the length of the Altar of Incense ; and a Cubit , the breadth thereof , foure-square shall it be ; Exod. 30.2 . If our Sacred boord be not called the Altar , yet is the Altar called the Table : Augustine , ( Serm. 113. de Diversis ) saith , Cyprian's Tombe-stone was termed his table , and Cyprian's Table , Gods Table ; In eodem loco mensa Deo constructa-est ; tamen mensa dicitur Cypriani , non quia ibi est unquam Cyprianus epulatus , sed quià immolatus est , that is , In the same place , there is a table erected to God : neverthelesse , the same Table is called Cyprians Table , not that ever Cyprian did eate there , but because he was sacrificed , or Martyred thereon : yet nearer to our purpose , Isa. 65.11 . They prepare a Table , by the word Table , is not onely meant ; that they furnished tables with meate and drinke to refresh themselves in the Idolls Temple ; but by the Table , the Altar , on which they sacrificed , is also understood : which Sacrifices on the Altar alwayes preceded their feasting ; and part of their feastings were relickes of their offering : Nearer yet than so , 1 Cor. 10.21 . There is mention of the Table of the Lord , and the Table of Devills : Consider , that the Apostle speaketh , de immolatis , of things offered , whether by the Jewes to God ; or by the Gentiles unto Devills , and it resulteth well enough , the Altar of the Lord may be as well understood , as the Altar of Devills : And yet more neere than so , Ezek. 41.22 . The Altar of wood is called , the Table that is before the Lord . But most plainely and neerest of all , Mal. 1.7 . The Altar of the Lord , and the Table of the Lord , are all one , what is termed Altar , in the first place , is termed , the Table of the Lord in the same verse : Contrarily , what is directly the Table of the Lord , vers. 12. is , in the words following , truely interpreted to be the Altar of the Lord , whose fruite and meate was contemptible ; whose offering was torne , lame , and sicke , whilst they vowed , and sacrificed a corrupt thing , nor doth Haymo , Remigius , or S. Hierome dissent : shall this Table now have but two sides , and two ends ? shall not this Altar have foure sides ? So may our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Chrysostome calleth it ) our sacred Table , be truely enough sayd to have foure sides ; though some peevish ones will difference the ends , from the sides , it is truely called a Triangle , though the latera be inaequalia : and yet , if the sincerely-weake Brethren , ( and not those false-brethren , who , in their owne conceite , are the most intelligent , pure , Apostolicall , and strongest Christians , censoriously judging all things , and yet call themselves , and their fellowes , the weake Brethren ) if any truely-tender-conscienced Ministers doe take up a scandall at the reasonable reformation in this point ; I see nothing , but they may remove their scruple of Conscience ; either , by making the longer sacred Table foure-square ; or , by setting one end ( as they call it ) of their narrower Communion Table , toward the East ; and to officiate Sacred duties , on the North-side , as our Church did order ; and Parliaments , with Royall consent , above all , did establish : yet let me be bold , to advise any good man , to avoyde the imputation of selfe love , and selfe-conceite ; by requesting the leave of his reverend Diocesan , before he attempt any publique Reformation : If any faithfull , and learned friend , doubt , or feare ; that this passage will not be well-allowed ? I answere ; I speake but my private opinion , with all subjection ; if the Diocesan , allow it not ; much lesse doe I ; leave is first to be obteined , or if they dislike it , let them blot it out : and thus much also of this Digression .

PAR. 9.

I Returne from the fourth Commandement kept , as well by the Gentiles , on Saturday ; in imitation of the Jewish Religion , ( though perhaps the most part of them knew not so much ) as by the Christians , on Sunday : I now come to the precepts , and observation of the Romanes , concerning the fift Commandement , Honour thy Father and thy Mother , in which point , let me say truely , they were as strict , yea , more strict , then the Law of God : the seventh Law of Romulus , as Balwinus recordeth from a most old table , was this , viz. Parentum liberos omne Jus esto relegandi , vendendi , & occidendi , that is , let Parents have absolute power over their children , either to banish , sell , or kill them , at their pleasure : Halicarnassaeus ( lib. 2. ) more particularly amplifyeth it : the Roman Law-giver granted , ( as I may so say ) all power unto the Father over the child , even whilst the childe lived , either to imprison him , or whip him , or make him worke like a clownish husbandman , or kill him ; yea , though he were growne up to the chiefe Magistracy : or three times , to make sale of him for gaine ; which is repeated , and inserted into the twelve Tables : which great power no people under heaven , except Romane Citizens exercised , or practised upon their Children ; and which in truth was greater , than the power they had over bond-slaves , for , if ( they ) were once freed , they were ever freed : Festus recites this onely Law of Romulus : If a youth , or mayde beate their Father , and there be an out-cry , let them have no protection of the Lawes . The Patria Potestas , the power of Fathers over their Children , given by the 12. Tables , was excessive ; and was , in after times , moderated : Cùm â priscâ severitate descivissent , secuti interpretes jus naturae , caverunt , ut liberi Parentes alant , aut vinciantur , that is ; when they began to leave off their ancient severitie , the expounders of the Law following the Law of Nature ; provided , that Children should maintaine their ( impotent ) parent ; or else , should suffer durance for it ; saith Alexander ab Alexandro , ( Genial . dier . 6.10 . ) Faciendum id nobis , quod Parentes imperant , saith Panegyris to her sister , in Plautus his Stichus ( Act. 1. Scen. 1. ) We must doe that which our Parents command : Further , the children were to hold the persons of their Parents ( sacred ) according to their latter Law , as the Tribunes were of old . The Romans were strict against Murther , and after that horrible sinne committed , they would not have the offender to be killed , till hëe were condemned publickely ; for the Antecedent private Revenge was held another murther : Thou shalt doe no murther .

Parricidas omnes capite puniunto , let all Parricides be beheaded or hanged . Plutarch hath an odde crochet ; viz. That Romulus made no Law , against such , as killed their Fathers ; as thinking none would be so wicked : but you heard , even now , from Festus , of a Law , against such as did but ( strike ) their Parents : and M. Maleolus was the first Romane condemned , for killing of his Mother , and sewed in a sacke , and cast into the Sea : and L. Hostius was so served , for killing of his father . To these dayes saith Alexander ab Alexandro ( Genial . dier . 3.5 . ) this is the Punishment of Parricides ; a Cocke , an Ape , a Viper , and a Man , are altogether sewed up , in one sacke , and cast into the waters : Lege Pompeiâ , a Dogge 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 tàm 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 without taking away any thing ; if a man doe but onely assent or consent unto the committing of theft : Incujus ope , consiliove furtum factum erit , duplici actione ●ene●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 , & tàm 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 , purposely they stole away a golden Cup from a Feast , and accused him to the King ; Dioxippus could not abide to be held , by Alexander , or his envious enemies , as a thiefe , and killed himselfe . It was one of the worst deedes , that ever Alexander , or did , or countenanced . But the Roman Lawes , which they tooke from the Grecians , in the dayes of the Decemviri , appointed ; that the searcher should make oath by the gods ( the keepers of the Lawes ) that he did search , in hope to finde the things feloniously stollen from him ; and then , he should come naked into the house , of the party suspected , covered onely to preserve modesty ; whereupon , the suspected party , or parties were to permit him , to seeke in all suspicious places of theirs , locked , or unlocked , within doores or without . The ninth Commandement , Thou shalt not beare false witnesse against thy neighbour : Qui falsum Testimonium dixisset , è Saxo Tarpeio dejiceretur , that is , if any one shall beare false witnesse against his neighbour , let him be cast downe headlong , from the Tarpeian rocke ; the rocke was of an huge heigth : Dejectio è rupe , sivê â Saxo Tarpeio , per carnificem facta est , praegressâ verberatione , jussu Magistratûs ; this hurling , or tumbling downe from the Tarpeian rocke , or stone ; was done by the Executioner , when first he had whipped the malefactor , at the command of the Magistrate ; Free-men were so served , saith Appian ; ( De Bello civil 3. ) Cicero , ( lib. 4. de Republ. ) Siquis actitaverit , sive carmen condiderit , quod infamiam , flagitiúmve alteri precetur , capite punitor , that is , If any one shall compose , or rehearse a Libell , which may redound to the disparagement of a mans fame , or good name , let him be beheaded , let him die the death : Metius Suffetius Albanus , pactum , atque condictum , cum Rege populi Romani perfidè rupit ; & binis quadrigis vinctus in diversa nitentibus Laceratus est , Gell. ( 20.1 . ) Metius Suffetius Captaine of the Albanes , did perfidiously violate his promise , and agreement which he made , with the King of the people of Rome ; wherefore being tyed , by the armes and legges , to two Chariots , each drawne with foure horses , that were driven two cleane contrary wayes , he was rent-asunder , for his labour : Coelius ( ad Favorinum ibid. ) testifieth , that the Law of casting Lyers from the Tarpeian rocke , was abolished ; and if it had continued , they had had few false witnesses : acerbitas plerumque ulciscendi males●cii , bene , & cauté vivendi , disciplina est , that is , vehement , sharpe punishment of offenders teacheth people to live well ; — At tu dictis Albane maneres , Virgil Aeneid . 8.

Perhaps it might be better thus ; — At tu pactis Albane stetisses , But Duke of Alba , you should have observed , Your owne compacts , from which you falsely swerved ; For it was Metius Suffetius , Dux Albanus , to whom he spake : Patronus si clienti fraudem fecerit , sacer esto ; if the Patron falsifie the trust , which the client puts in him , he is out-lawed ; the Patrones esteemed their Clients above kinred , sayth Gellius ; Afterward , Lege Corneliâ , a false witnesse was confined to some Iland , and all his goods forfeited ; to this Commandement may this be reduced ; Qui terminum exarâssit , ipsus , & boves sacri sunto , He was to die , who brake the old boundaries , making false bounds ; he , and his innocent Oxen , for ploughing of a lye , yea , the abstainers from witnessing what they knew , were to be Intestabiles ; might neither be witnesses , in any ensuing cases , nor might any witnesse for them : briefely , Polybius ( lib. 6. ) so great Religion did the Romanes place in an oath ; that they therein exceeded , and excelled all other Nations ; Polybius himselfe condemning his owne Countrimen , and administring occasion to the world , that Graeca fides might be taxed , and runne into a Proverbe . Concerning the tenth Commandement , no Lawes of man ever established it ; for no Law of man could ever punish it ; an inward unlawfull thought unrevealed , is above mans judgement ; Cogitationis poenam in foro nostro nemo luat ; let no man be punished , by our Law , for thoughts onely , say the Civilians ; a transient ill imagination , strangled , ere his birth , is subject only to Gods Tribunall . Heathens might , and did counsell well ; but they were never able to straine so high ; this is a Commandement , which subjecteth all the world to guiltinesse . Heaven were not so hard to be obtained but for this ; Non concupisces , Thou shalt not lust , or covet . The Apostle , who knew not sinne otherwise , knew it by this Law , Rom. 7.7 . In other Commandements , the ( Act ) in this , the ( Intention ) of the Act , though the purpose fayle , is forbidden : In this Commandement , the Primitive , transient ebullition ; the thought , though corrected presently , is condemned ; yea , the very suggestion entertained ( though speedily rejected ) is condemnable here ; not as a suggestion , not as resisted ; but as entertained , and too [ late ] resisted : of thoughts there be divers sorts ; In morosâ cogitatione , there is delight ; this is condemned in every law ; in volatili , or volaticâ cogitatione , where there is no rest , no complacency ; yet because , we permitted a noxious thought to supervolitare , it is sinfull . If any one should prudently , cautelously , and lovingly advise me to examine ; whether , in every of the other Commandements , the ( Intention ) of breaking them , be not a violation ? I answer , the ( Intention ) doth ; the intention to the contrary , is a breaking of any Commandement ; for Intention implyeth a consent ; there is the ( thought ) of the heart , Act. 8.22 . the lodging of vaine thoughts within us , is not onely disliked , Jer. 4.14 . but their very first approach , or salutation is forbid , in the tenth Commandement ; and not onely the expulsion of them , is precepted , but a quelling of them , at the motus primo-primi , whether arising inwardly , or contorted by Satan . To be ( tempted ) of Satan , is no sinne ; else Christ had sinned ; but it is a sinne , if we take not the shield of faith , whereby we may be able to quench all the fiery darts of the wicked one , Ephes. 6.16 . wee are not onely bound to resist ; and that alwayes ; but if we so carelesly resist , that he give us a veni ; or , our soule receiveth never so little a spot ; if any of his darts doe but , as it were , raze our skinne ; then this imperfect resistance is a sinne , not as it is a resistance ; but as it is imperfect : there is a thought , without voyce ; even this is condemned , in the tenth Commandement , though it make no impression on the body , and there is a thought with a voyce , Eccles. 10.20 . this is a violation , if it be evill , of ( any ) of the Commandements ; there is morosa cogitatio mali , which nestleth in a man ; and there is transvolans cogitatio ; this later is condemned , by the last Commandement ; there is a ( thought ) of evill , and there is an ( Imagination of a thought , 1 Chron. 29.9 . Gen. 6.5 . the very ( imagination ) of an ill thought , breaketh the last precept : but Cogitation is onely as an abortion of the consent , or intention ; and is forbid onely in the tenth Commandement ; In the other Commandements , is forbid intentio , etsi non consequaris ; in the tenth , cogitatio , etsi non sequaris ; saith a great Divine of our Church , and he citeth S. Augustin thus ; Magnum fecit , qui non sequitur malum , sed non sic perfecit ; nam cogitare probibetur ; we are bound , by this Commandement , to keepe the tablet of our hearts , and soules , from being dirted or soyled though neuer so little ; the very listning to Satans temptations ; and the first thought of evill is sinne , and here interdicted ; for God accounteth that to be voluntary , not onely what is committed , but what is intended ; yea , the very cogitation , which is not hindered by the Will ; when it is bound to hinder it ; the thought halfe-received , halfe rejected : the very seed , as is were , of sinne , and the first degree of entertainement thereof , subjecteth a man to this Commandement , and not to the breach of others . And thus much concerning the Romane Lawes correspondence with the Lawes Divine ; from whence the Aegyptians tooke them ; and the Grecians from them ; for Clemens Alexandrinus ( Stromat . 6. pag. 457. saith well of the Grecians , that they were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they did ( steale ) from all sorts of Writers , and the Romanes had most from the Grecians .

PAR. 10.

MIne old taske is not yet ended ; after the businesses concerning the meere Alien , are thus done off ; I am , by my proposed Method , to treate of the stranger , or b b See above in this Chapter , Parag. 2. forraigner ; were he a professed Travellour , were he a Tradsman , or Merchant , rather errant than fixed ; he might not be forced to Circumcision ; he might not partake of the Passeover , Exod. 12.45 . A forreiner shall not eate thereof . The thing that dyed of it selfe , was to be given to the stranger , that is in thy gates , that he may eate it ; or thou maist sell it unto an Alien , Deut. 14.21 . these two sorts of strangers might be so served ; but not the third sort , as I thinke : the third sort of strangers ; the Sojourners , were such , as also continued , and dwelt among them , within their gates ; these if they , and their Males were circumcised , and desirous to eate the Passeover , were not excluded from those sacred benefits : Let him come neere , and keepe the Passeover , and he shall be , as one borne in the Land , Exod. 12.48 . and when they dyed , they were not buried , in the buriall place of strangers ; which was a distinct coemiterium , Matth. 27.7 . but were buried among the Iewes ; Where thou diest , I will die , and there will I be buried , Ruth . 1.17 . Yea , if a stranger , or one borne in the Land , should have eaten leavened bread , any of the seven dayes of the Paschall Festivity , even that soule shall be cut off from the Congregation of Israel , Exod. 12.19 . These so journing strangers , in later times , were called Proselytes ▪ and had many priviledges , Num. 15.14 , 15 , 16. One Law , and one manner shall be for you , and for the stranger , that sojourneth with you . See also , Num. 9.14 . The Iewes called strangers , Sojourners , or Proselytes , within their Covenant ; and obedient to the Iewish Law , Righteous strangers : of holy strangers , and converts was our Christian Church also compounded ; the Iewes did compasse sea and land to make one Proselyte ; and yet ( that people may feare without good causes , to change the Religion , in which they were bred ) what sayth Christ ? Matth. 23.15 . Ye make him twofold more the child of hell than your selves . Devoute Proselytes came and dweit at Hierusalem , Act. 2.5 . and 10. verses , Act. 13.43 . Religious Proselytes followed Paul and Barnabas : this is confirmed , Esay 14.1 . The strangers shall be joyned with Israel , and they shall cleave to the house of Israel ; yea the very sons of strangers have Gods gracious promise , Esay 56.3 . Let not the sonne of the stranger , that hath joyned himselfe to the Lord , say , the Lord hath utterly separated us from his people : the devoute sons of the stranger within the Covenant , God will bring to his holy mountaines , and make them joyfull , in his house of prayer ; the burnt offerings , and sacrifices shall be accepted upon Gods Altar , vers. 7. Thus doe I passe from the described severall sorts of servants , as likewise of strangers , and close up all for the reconciling of these seeming contradictions mustered up in the front of this Chapter , by observing two points of moment .

1. First , what indulgence soever is granted , what grace offered , what favour permitted , it is onely to such , as were circumcised ; the proofe reacheth home , No uncircumcised person shall eate thereof , Exod. 12.48 . And the very approbatory precepts containe so much ; the servant bought with money may eate the Passeover , when he is circumcised ; and the sojourning stranger , when all his Males be circumcised , he may keepe it , as is above cited . Thus the negative Precepts ; No stranger shall eate thereof ; a forraigner , an hired servant shall not eate thereof ; all these , and if there be more , must be understood of such as are uncircumcised : for if any of these had beene admitted into the bosome of the Iewish Church ; and write their Covenant with the blood of their Circumcision , and sealed it with the seale of Gods people , then had they an interest in the Passeover .

2. The second thing promised to be premised , is this ; How strict soever the Letter of the Law seemeth to carry it ; that not one , but circumcised people might eate thereof , yet neither were women circumcised , nor yet were they excluded from eating the Passeover : that the men Idaealitèr represented the women ; and the women were ( as I may so say ) circumcised in the men ; see proved in my Miscellanies : concerning the second part of the disjunction , it is true ; the Passeover might be eaten by men alone without women ; so was that most holy Passeover , celebrated by our most blessed Saviour , & nor women , nor disciple at large , but the Apostles , the 12. Apostles onely ate it with him : of which , God willing hereafter : that onely women by themselves ever observed it , I have not read , I doe not beleeve ; though the Master of the family supplied the roome of the first-borne ; yet the priviledge of the first-borne , or of the Priest , to sacrifice the Passeover , was never permitted to women . If it be objected , that Zipporah , Exod. 4.25 . circumcised her soone , and might she not , as well slay the Passeover ? I answer , the difference is great ; for , first , Moses was at the point of death , and could not circumcise him : secondly , it was fit , that she , who in likelihood , had hindered Moses from circumcising him , should now doe it her selfe : thirdly , no Expositor ever doubted , but all this businesse was translated , by the power , and direction of God , or of the Angell , both shewing the cause of Gods wrath against Moses ; because he , who was to give the Law to others , was a breaker of the Law , given to him by Abraham , for the circumcision ; which though God forbare , whilst Moses continued a private man , among the Heathen ; yet now , that he was governour Elect , going as it were , to be installed , with the rod of God , in his hand , Cum baculo Pastorali ; lest he should give exemplary scandall by his sinfull omission ; God sent upon him , in the Inne , and by the way exemplary punishment ; and sayd , in effect , Zipporah , thine husband shall die , if thou circumcise not his sonne ; whereupon of two evills , she chuse the lesse , as shee apprehended : fourthly , Againe , extraordinary actions are ill precedents for a common course ; yet give me God so directing , I will allow a woman sacrificing ; give me a good Angell so advising , and I will commend a lay-man ; as Manoah a Danite , the father of Samson , offering a burnt-offering to the Lord , and acting the Priests part , Jud. 13.6 . fifthly , and lastly , there were many , who were circumcised , that are not the Posseover ; as the seed of Esau , but none might eate the Passeover , except the circumcised : therefore , I am ( perswaded ) he should not heretically erre , that saith , as in our Sacrament of Entrance into the Church , upon great exigents , the Laity may Baptize , though Regularly it belong to the Priests office : so the Iewish Sacrament of Circumcision , in extremity , might be performed by others , though the administration thereof properly appertained to the first-borne , head of the family , or Priest . If any thinke I presume too farre ? I answer ; first , I speake but my owne perswasion , and that humbly with subjection : secondly , not onely the lay-men , but Christian women have often in extreme necessitie baptized with us , and not beene hindred , nor punished : thirdly , Vorstius on Bellarmine ( De ministro Baptismi ) confesseth ; Inter ipsos Evangelicos benè multos●esse adhuc , qui●etiam laici● , ac feminis ( non tamen inc●dulis ) in casu necessitatis , officium baptizandi concedunt ; that is , among the professours of the Gospell , there are very many , even to this day ; who , in a case of necessitie , doe grant the office of Baptizing , even to lay-men , and to women themselves ; so that they be not Infidels ; though indeede withall , he saith , the greater , and better part dissent : fourthly , Tertullian ( De Baptismo ; ) Hierom ( contra Luciferianot ) & allipassim ; lead the way to my perswasion ; insomuch , that Vorstius saith to their authoritie ; Nimia patrum solicitudo pro Regulâ perperam hic affertur , that is , the Fathers too much care for Baptisme , is not to be pressed upon us , as a Rule to follow : yet , nor may the extraordinary Baptizer consecrate the Body , and Blood of our Lord ; nor the extraordinary Circumciser ( without expresse Revelation Divine ) sacrifice the Beasts offered at the Altar ; a nullity followeth in both , joyned with horrible presumption , and intrusion upon the Sacerdotall dignity : that most commonly an houshold , or housholds , mixed of men , and women together , did celebrate the Passeover together , was the confessed practise ; Domatim , and the next family , domatim , doe evince so much ; the thrice-blessed Virgin went up , with Joseph to celebrate the Passeover ; did they doe it , in severall houses , or , not together ? The Aethiopians to this day , use to circumcise their very women ; I had rather , you should read the words , and manner ; in Dancianus â Goes ( de Aethiopum moribus , pag. 69 ) than in me : Johannes Leo verifieth as much , of the African women , that the Turkes Circumcise them ; It is in his eight booke , of the African History : but I never read , that eyther God Commanded ; or the Iewes used female-Circumcision , or Circumcision of females . The men of the Hebrewes , who had many other Priviledges above the women , in this bore the brunt , both for their Redemption , and Circumcision , and not their women ; and the men represented the women . To conclude ; as any one , truely , and justly admitted a Proselyte into the Iewish Congregation , might be partaker of the holy Passeover ; and might be part of that selected number of people , who were prerequired to consummate , or consume that solemne Passeover ; whether they were he , or she-Proselyte : so no man uncircumcised in the flesh ; no man or woman , as I thinke , who had plainly revolted from the Iewish Religion ( though their males were circumcised ) were to be numbred among the Society of Communicants , at the Passeover . This I am sure of , Ezech. 44.9 . No stranger uncircumcised in heart , nor uncircumcised in the flesh , shall enter into my Sanctuary , saith God , of any stranger , that is among the children of Israel ; the bringing in of such , was an abomination , verse the 7. Most summarily thus ; Servants or strangers of any kinde ; if they were true members of the Iewish Synagogue ; might be partakers of their Sacraments ; or strangers of any kinde , if they were uncircumcised in heart , or flesh , and separated from Israels God , might not partake ; nor be part of this sacred number , at the eating of the Passeover . Now it is high time for me , after so many poynts , and so many digressions , handled in this Chapter ; to beginne a new matter , and Chapter ; but not , till I have ended with a Prayer .

The Prayer .

HOly , Holy , Holy , Lord God of Hosts ; blessed be thy glorious name , for guiding me , through bryars , thornes , and obscure thickets of the Wildernesse , in a day by a pillar of Cloud ; and in the night , by a pillar of fire ; it hath beene thy good Spirit , O God , which hath lead me , and inspired into me , thoughts above my selfe : good Lord , I humbly begge , for a continuance of thy favour ; yea , and increase of thy grace ; lead me , O Lord , from knowledge to knowledge , from vertue to virtue ; illuminate my dull understanding , sanctifie my perverse affections , and give me a Progresse in all good courses , from grace to grace ; and by thy effectuall multiplied graces , guide me , good Lord , unto thy glory , for the merits of Iesus Christ . Amen , Amen .

CH●P . X. The Contents of the tenth Chapter .

1. The yeare of the world , in which the Passeover was first instituted .

2. The moneth of that yeare . The old Iewish account of the yeares , and the new . Annus sacer , & vulgaris . The yeare preceding the seventh Sabbaticall yeare , viz. the 48. yeare , after the old Jubilee , and the second yeare before the new Iubilee ; brought forth sufficient fruits for three yeares .

3. The Magnalia performed , in the moneth of Abib .

4. The Passeover , upon some other occasions extraordinary , might be kept , on another moneth .

5. The proclaiming of Festivall dayes commanded , both by Moses , and some Heathen .

6. The appointed day for the Passeover .

7. It was the fourteenth day of the moneth , not alterable , or dispensable with .

8. The full Moone .

9. The Iewes hope that the Messiah shall deliver Israel , the same day that Moses did , and that the Passeover was kept .

10. Tertullian explained .

11. The Iewes unlawfully altered the day of the Passeover .

12. Christ ate the Passeover on the fourteenth day of the moneth , the Iewes on the day following .

13. The strict observation of the Iewish Festivals : a trappe laid for Christ : and broken taxations are paiable to Princes , against the opinion of Pharisaicall-zelot Galilaeans . The misunderstood story of the Galilaeans slaine by Pilot , explained .

14. Before the Iewish Passeover , our blessed Saviour was crucified .

15. Christ kept the Law exactly .

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 Evening .

17. In the new Testament , thereckoning was from the morning .

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 .

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 Sunset .

20. The fixed houre more explained .

PARAGRAPH . I.

THe seventh durable Rite of Paschatizing , was , it must be killed on a set moneth , in the first moneth of the Iewish yeare : but first , let us touch at the yeare of the world , when these great matters came to passe : In those remoter ages , which truely may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fabulous , for multa confingifabulosa coeperunt , saith S. Augustin ( De Civit. Dei , 18.8 . ) Wee have little beside Scripture , but onely uncertaine conjecture ; yea , too many uncertaine conjectures upon Scriptures ; even they which would seeme to have rocked the Cradle at the Creation , to have taken off the swadling cloathes of time , and to have nursed the world in her infancy , and registred yeare by yeare , all forepassed affaires , with incredible exactnesse , doe yet incredibly differ , concerning the yeare of the first great Passeover : Sure I am , it was 430. yeares , after the Hebrewes beginning to so journe , Exod. 12.40 . Even just so long , after the preaching of the Gospell to Abraham , Gal. 3.8 . After the Promise made to him , and his seed , that is , Christ , Gal. 3.16 . I say , the Law was given full 430. yeares , after the Covenant confirmed , Gal. 3.17 . even the selfe-same day 430. yeares , was the eating of the Paschall Lambe , and their arising to goe out of Aegypt ; and the selfe-same yeare , ( within fiftie dayes of their Paschall solemnity ) was the Law given on mount Sinai ; for , though God reckoned unto Abraham no more than 400. yeares , Gen. 15.13 . with which number the new Testament exactly accordeth , Act. 7.6 . ( so that we may not so much as imagine an errour , or mistaking ) yet God accounted not to him , the thirtie yeares of Abrahams fore-journying , or current troubles , both in Aegypt , and in the rest of his travells , or peregrenation ( as he did by Moses , and S. Paul ) but poynts out the time , when the mocking of Ishmael , the ●oune of the Aegyptian Hagar , was to be so apparent , that Sarab her selfe saw it , Gen. 21.9 . Which mocking the holy writ esteemed as a persecution , ( He that was borne , after the flesh persecuted him , that was borne after the spirit Gal. 4.29 . ) from this scourge of the tongue , or vexation by other mis-behaviour no more , nor lesse , than 400 yeares were expired to the departure of Israel , out of the house of bondage .

And yet there were in an undeniable account , full 430 : yeares , to a day , from Abrahams first arrivall into Canaan ; till his seede began to journey , toward their promised Patrimonie , in the Land of Canaan : distingue Tempora , & concordabit Scriptura , distinguish the times , and the Scriptures will easily accord : God began one aeri or account , from Abraham's first footing in Canaan , at his being 75. yeares old ; and thence to the first Passeover , were 430. yeares : God also tooke a second Epocha or ground of an account , from the time of Ishmaels notorious abuse of Isaac ; from which time , 400. yeares were to flow before the seede of Abraham were freed from the Aegyptian servitude : I am sure also it was about the foure-score , and first yeare of Moses his age ; and about the 84. of Aarons life , Exod. 7.7 . Concerning Moses his co-equalls , and contemporaries , S. Augustine hath planted a dainty discourse ( de Civit. Dei , 18.8 ) Ludevicus Vives of old , and the most learned Leonardus Coquaeus , have watered it of late ; and though much may be graffed on , or super-added , to make it more fruitefull , or tastefull , yet because this falls in onely , in transitu , on the Bye , I passe it by , and referre you to them , and their records of antiquitie : in faire computation the Passeover was , in the 54 yeare of Ioshuah , after the Universall undage , in Noabs time , 797. yeares , in the dayes of Alman , who was the Hercules of the Germanes , ( for Varro reckoneth up 44. Herculesses ) and from whom the Almans , at this day , tooke their name ; about the times of the Trojan Teucer , and Greeke Amphictyon , before Christs incarnation 1536. yeares ; and in the yeare of the worlds Creation . 2453. So much be sayd concerning the yeare of the world , which passed away : let us now fall downeward , and enlarge our selves upon the first moneth , of the yeare ; which was indeede the lasting Ceremonie of the following Passeover .

PAR. 2.

YEt let me , on the Bye , observe a fault in the great emendator of times : I will not determine at large , that quaestion , which hath exercised so many great Wits ; whether the world was created in the Spring , or in the Autumne ; yet I cannot but gently censure the error , of that great Censor of times , Josephus Scaliger , who in his fift booke , de emendatione Temporum , ( pag. 368. ) discourseth , to this effect : the more ancient opinion was , that the world was created in Autumne ; but , by a later opinion , it was made in the Vernal aequinox , or spring , because all things did then grow , bud , and encrease , which in the Autumne decrease , and wither : otherwise , say they , why was the earth commanded to spring , branch , and bud forth ; that with the first frosts of Autumne it should be nipped , and leave growing ? But , this is a vaine , fond , and foolish argument , saith Scaliger ; though I was sometime of that opinion ; hearken to his reason , for if this be true , saith he , when God bad the trees produce their fruite ; there must needes have beene grapes , and other fruites ( which are not ripe , but in Autumne ) even then in the Vernall aequinox , which is most absurd . I answere . First , a man must not lightly change his opinion , if he doe , let him not censure it for an idle , babling , or uncomely opinion ; but part with it fairely , without laying an aspersion of folly , on the argument , which before was prevalent with him , lest it reflect folly on himselfe , to be so simply misled . 2. Secondly , Scaliger might have considered , Adam was created , not a child , but a perfect man . 3. Thirdly , that God , out of the ground formed every beast of the field , and every fowle of the ayre Gen. 2.19 . And that God could easily create ripe fruite , as trees at any time whatsoever ; that on every tree in Eden fruite did grow , and of every tree in the garden , man might freely eate except of the tree of knowledge of good and evill ; Gen. 2.16 . therefore there was fruite on that tree also , otherwise there needed no inhibition , and if Adam had not eaten of that forbidden fruite , we had not fallen . 4. Fourthly , God gave man every herbe bearing seede , or seeding seede , Gen. 1.29 . and every greene herbe was for meate , Gen. 1.30 . but because Scaliger instanceth in ( grapes ) he might have considered , Gen. 1.11.12 . God sayd let the earth bring forth grasse ; the herbe yeelding seede , and the fruite tree yeelding fruite , after his kinde ; whose seede is in it selfe on the earth , and so it was : are not Grapes fruite ? is not the Vine a Tree ? Iudg. 9.8 . The trees went forth to annoint a King over them , and the trees sayd to the Vine come thou and rule over us , ver. 12. and the Vine refused to be promoted over the Trees , verse , 13. see Ezek. 15.2 . and 6. 5. Fiftly , the powerfull will of the infinite Creator , was as the Father ; and the earth like a fruitefull wombe of a Mother , which brought forth full-growne creatures ; why were not ripe Grapes created as well as other Autumnall fruites , ripe also ? 6. Sixthly , if Adam had not fallen , it is more probable , that trees should have borne fruite all the yeare ; some ripe , some halfe-ripe : some blossoming , some budding ; as divers trees doe now , in divers parts of the world : as Aarons rod , Num. 17.8 . was budded , and brought forth buds , and bloomed blossomes , and yelded Almonds : Ver erat aeternum , placidique tepentibus auris , Mulcebant Zephyrinatos sine semine flores , saith Ovid , ( Metamorph. 107. and 108. verses , ) that is , The lovely Ver kept still in lively lustre , The fragrant vallies , smiling meades , and pasture , And Zephyre did sweete muskie sighes afford ; Which breathing through the Garden of the Lord , To seedes gave vigour ; verdure to the field , That verdure , flowers ; those flowers , sweete savour yeeld . As Ioshuah Sylvester , our English Du Bartas , in his Eden , Fol. 219. hath excellently translated him : I am sure , the tree of life in the Coelestiall Hierusalem , bare twelve manner of fruites ; and yeeldeth her fruite every Moneth , Rev. 22.2 . And the earthly Paradise was a type of the heavenly . 7. Seventhly , if it should be absurd to say that our Autumnall fruites , were ripe and perfect , at the Creation ; as the contray is most probable ; yet , it is not absurdissimum ; thousands of matters are more absurd ; I am sorry to see Scaliger , in the superlative of Censure , for little or nothing ; so that I cannot forbeare to say of him , as he sayd ( pag. 568. ) of Aben Ezra , En jecur Criticum , see how a Criticke may erre . Lastly , S. Ambrose ( Hexam . 1.4 . ) saith expressely to the maine question ; In hoc principio mensium , quo Pascha , jussu Dei , celebrabant Iudaei , calum & terram fecit Deus , that is , in this beginning of Moneths , at what time the Jewes did celebrate the Passeover , according to Gods Commandement , God created the heaven , and the earth also , Athanasius ( quaest. 17. ) Eodem Die , quo Christus in utero virginis conceptus est , in mundi principio , Deus creavit Adam , that is , the same day on which Christ was conceived in the wombe of the Virgin , God , in the beginning of the world created Adam . Againe , Damascene ( de fide Orthod . 2.7 . ) in the spring , Deus fecit universa , God created the whole Universe . Briefely , ( for I remember my promise at the beginning ) of the same opinion , are Leo , ( de Possi . domini . Ser. 5. and 9. ) Beda , ( de ratione Temporum , cap. 40. ) Cyrill Hierosol . ( Catech. 14. ) Gaudentius , ( tractat . 1. de Paschae observatime ) and Iacobus Salianus ; ( in his apparatus , ad Annales Ecclesiasticos veteris Testamenti cap. 4. ) citeth forty Authors , or thereabout , that the world was created at the Spring ; and yet in my opinion , very simply , and superficially confuteth Ioseph Scaliger , viderit Lector . Now to returne to the former point ; of the varietie of the yeares , and their severall beginnings and endings , with the divers accounts of divers Nations : see Alexander ab Alexandro ( Gen. dier . 3.24 . ) and how many occasions , and some foolish triviall ones , caused some to begin their yeare , from such a Day ; but I must apply my selfe to the Israelitish computation : that the Jewish account of beginning the yeare , and moneth , was different from that before established , appeareth by the expresse words , Exod. 12.2 . This moneth shall be unto you the beginning of moneths , it shall be the first moneth of the yeare to you ; as if he had said ; it hath not beene so heretofore , it shall be so hereafter . But , whether the Israelites in their Aegyptian captivitie , reckoned according to the old Hebrew account , or according to the Aegyptian account , may be doubted ; howsoever an alteration is estabished by God himselfe . And now by this meanes , you may know which is the first moneth , when Paschatizing was to be kept : that moneth whose fourteenth day or full moone , falls , either upon the Vernall aequinox , or after it , the same is the first Paschall Moneth ; and hence it commeth to passe , saith Cornelius a Lapide ; that the New-Moone of the first moneth , can neither be , before the eighth day of March ; nor after the fifth day of Aprill : So that if it fall out that two full Moones are equally distant from the Aequinoctiall , as may be , though very seldome , not the praecedent full Moone , but the subsequent , designeth out the first Moneth : Indeede the yeare began before that time , in September , and that Moneth did runne out into our October : that moneth is called ( Tisri ) which signifieth in the Chaldee , the Beginning ; and the beginning of their yeare it was . It is remarkeably sayd Exod. 28.16 . Of the feast of Tabernacles , that it is the feast of in-gathering , which is in the end of the yeare . It was sayd of old , Supremum inferioris tangit infimum superioris , the top of the inferiour thing toucheth the bottome of the superiour ; 2. Esdr as 68. Iacob's hand held from the beginning the heele of Esau ; Esau is the end of the old world , and Iacob the beginning of it , that followeth ver. 9. and the end of one yeare past , toucheth the beginning of the yeare following : two minuts are not farre a sunder , the first determineth the preceding yeare , the second giveth life , motion , and account to the succeeding yeare : Vbi desimit Philosophus , incipit med cus ; the Physician begins where the Philosopher ends , where one yeare ends , the other yeare begins ; that part of time which determineth the old yeare , initiateth the new ; The same feast of Tabernacles , which is sayd to be , Exod. 23.16 in exeundo annum , in the going out of the yeare , as the Hebrew runneth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Beizeth Hasshânab , is said also to be ( as it is in the Interlineary ) in revolutione anni , Exod 34.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Tekuphath Hasshânah , at the Revolution of the yeare , as it is in the Margin of our last Translation : And though it be sayd in the body of our Bible , At the yeares end : yet the yeares end is the Revolution of the yeares beginning : the words differ more than the sense : i i That is , when all things are buried at the returne of the yeere . Quando redeunte anni tempore cuncta conduntur , saith Hentenius in his Vulgar ; and Santandreanus ; which signe out not the past , but present renewed yeare : Where it is sayd , Exod. 23.16 . In the end of the yeare ; you must not understand the words of the Jewish yeare , which God hath newly established , but of their old computation . September which was termed anciently the first moneth , is now the seventh moneth , saith the Chaldee Paraphrase , on 1 King . 8.2 . Where the seventh moneth is called also Ethanim ; though the usuall name was Tisri ; as now the first moneth here instituted is called by the Hebrewes , Abib , and in the Chaldee tongue , Nisan ; and ordinarily consisteth part of March , part of Aprill ; the New-moone beginneth the first day of the Moneth , as the Moneth did of the yeare . The Sacred things most of them were accounted from the Annus Sacer ; and the Scripture most times accounteth by this Sacred yeare , and yet we may not deny , but the yeare is truly distinguished , in vulgarē , a●t Civilem ; into the vulgar or civill yeare : & Sacrū vel Ecclesiasticū , the sacred or Ecclesiasticall yeare : Some holy things were accounted even according to the common yeare , as the Jubilee by Gods owne appointment , Levit. 25.9 . and it is generally agreed ; the Common yeare , Quantùm adpublica negotia , & res saeculares pertinet , Moses , ut priùs erat , reliquit , saith Ribera , on Hag. 2.1 . ) k k That is , so far as it concerned publick businesses , and secular affa●res , Moses left it , as he found it . and he proveth it by Iosephus , ( Ant. 1.4 . ) The Jubilee was a sacred , most sacred feast : For though Civill things , divers great Civill affaires were transacted in it : yet they were in ordine ad Religionem , and in respect of the Jubilee , which was as it were , a Sabbath of Sabbaths : and after 7 Sabbaticall yeares fully compleate , the fiftieth yeare was the great Jubilee , which was blessed of God , with extraordinary favours : for though the yeere precedent , being the 49. yeare , and the last of the 7. Sabbaticall yeares , they did not sow , nor reape : yet the corne growing in the 48. served both the remainder of the same yeare , and the whole Sabbaticall yeare of the 49. yeare ; and for the yeare of Jubilee : Nor let any man wonder at the great encrease of the 48 yeare ; God is able to raise up children of stones unto Abraham , Mat. 3.9 . much more super-abundancie of Corne out of the earth . But who doubts of Gods power ? Let us see what he hath promised ; let us see , what he hath done , Levit. 25.21 . I will command my blessing on you , in the sixt yeare , and it shall bring forth fruite , for three yeares ; was he not able to performe his promise ? or , was he not as good as his word ? He spake the ( Word , ) and it was made , He commanded , and it was created ; as is divinely sayd in another case ; He who made all things of nothing could easily crowne the sixt yeare , with an encrease for three yeares , and without doubt , performed it . Let us now see , what he did at another time , 2 King . 19.29 . Yee shall eate , this yeare , of such things as grow of themselves , and in the second yeare , that which springeth of the same ; in the third yeare , sow ye , and reape . In the first of these yeares , they gathered in ( as I thinke ) the cadiva , or , that which grew from the fallings of the precedent harvest , the selfe-sowen corne , selfe growne corne , as my Neighbours call it : the yeare also following , and the earth without tillage , manurance , or sowing , of its owne accord , brought forth sufficient corne for them ; the Hebrew verily hath it , Germinatum sponte ; which words may signifie , either the Cadiva of the second yeare , or corne miraculously springing up the second yeare , which I hold to be more likely . The English is somewhat uncertaine , ye shall eate this yeare such things , as grow of themselves , and in the second yeare , that which springeth of the same ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ the same ] hath not reference to the yeare ; for then it must be sayd , in the same ; not , of it , certaine it is , all plowing and sowed corne is excluded .

PAR. 3.

THis moneth of Abib , was the chiefest moneth of the yeare , wherein the Magnalia , the wondrous things of God were vouchsafed to the Iewes ; therefore worthy to be the first of moneths ; for the Israelites this Moneth escaped many of the Plagues , inflicted on Pharoah , and his people ; and ate the Passeover ; and came , though hastily , yet safely out of Aegypt ; miraculously passed the Red-sea , on foote , the waters being , as two fir me walls on the right hand , and on the left . This moneth , they found the comfortable safe conduct , of the Pillar of cloud , by day , and of fire , by night . In this moneth they first passed over Iordan , and came into the Land of Canaan , Iosh . 4.19 . In this moneth was Christ conceived , and suffred and arose ; and that even in the Jewish 70. Jubilee , as a great Hebraizer resolveth ; which was the last Jubilee , that ever that Nation , or land joyfully observed : Ambrose ( de Paschae mysteriis , cap. 2. ) thinkes , the Passeover is the beginning of the yeare , in the Spring ; that giveth first Being , to the first moneth ; the renewing of buds , flowres , and hearbes , the overcommer of winterly night , and darkenesse ; the recoverer of our Vernall Iubilation , or joy in the spring : On this time , God made heaven and earth , ( as is before touched at ) inlightening the day , with the sunnes heate ; In this moneth , the corne in those parts , began to be eared ; and therefore the moneth , and the word Abib , doe signifie an care of Corne.

PAR. 4.

NOw , though this were a perpetuall durable Ceremony , that the Passeover should be eaten , on the first moneth of the yeare ; yet , upon extraordinary occasion , both the Passeover was kept , and to be kept , on the second moneth , Num. 9.11 . ( the people being uncleane ) and this we may truely call , a second , Succedaneall Passeover ; when the Israelites were indisposed , for the receiving of it , in the first appointed season : Hezekiah also kept his great Passeover , in the second moneth ; whereof two other Reasons are given ; First , because the Priests had not sanctified themselves sufficiently , 2 Cor. 30.3 . Secondly , the people had not gathered themselves together in Jerusalem , duely as they ought , in the first moneth . These things adjourned the Passeover over to the second Moneth . 1. The Peoples uncleannesse . 2. The insufficient sanctification of the Priests . 3. The paucity and absence of people from the due place of offering : observably it is sayd , Deut. 16.1 . Observe the moneth ; Abib , and keepe the Passeover unto the Lord thy God ; for in the moneth Abib the Lord brought thee forth out of Aegypt . So much bee spoken of the moneth of the yeare , which was to be the first moneth : Now , let us consider the day of the moneth , when the Paschall Lambe was to be offered ; which is another of the durable rites , generally to be observed .

PAR. 5.

THere were feasts of the Lord , even holy Congregations , which they were to proclaime to bee holy , Levit. 23.2 . Yea , which ye shall proclaime in their seasons , vers. 4. Among the Graecians Plato ( 11. de Legibus ) and Plutarch , ( in the life of Solon ; mention such a custome , as proclaiming by a praeco , or cryer ; of holy times , and Sacred Feasts : among the Romans Cicero ( 2. de Legibus ) mentioneth the same ; Date linguam praeconi , is growne to an adage , that is , give a tongue to the Cryer , or make the Cryer proclaime : the Cryer bad them abstaine from strife and brawling , and to separate from their lippes all obscaene speeches , Iob cap. 1. vers. 5. Mittebat ad filios , Iob sent to his sonnes ; Mittebat quoque , as the Hebrew bear●th it , Misso nuntio , eos accersebat , saith Vatablus ; He sent a Messenger to call them : Psal. 81.3 . Blow up the Trumpet , in the New-Moone , in the time appointed , on our solemne Feast-day : more punctually , Exod , 23.6 . Aaron made Proclamation , and sayd , To morrow is a feast to the Lord , Praeconis voce clamavit , he made the cryer proclaime , as the Vulgar hath it . This Proclamation might well be made by an under-Officer , or Cryer ; though the Hebrew ascribeth the Proclamation to Aaron , as being appointed by his authority , as our King proclaimeth , what his Officers proclaime in his Name ; and it is his Proclamation , though others reade it , and proclaime , and Preach it . The very name of their holy dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mogned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jagnad , to appoint a fixed time ; likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Michea , from their being called together ; nor were they summoned onely , before the feasts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might know the appointed times , but even at , and in their feasts they did blow with Trumpets over their burnt-offerings , and over the Sacrifices of their Peace-offerings , that they might be to them , a memoriall , before the Lord , Numb . 10.10 .

PAR. 6.

AS the first moneth of the yeare is called the appointed season for the eating of the Passeover , Num. 9.2 . So in the 14. day of the moneth , at Even , ye shall keepe it , in his appointed season , ver. 3. Moneth , day , evening of the day , are styled by God , the appointed seasons : things out of season are lesse regarded : Beneficia moment is valent , a courtesie is more acceptable at one time , than at another ; the hitting of the punctum , & articulus Temporis , the point and minute of time ; and the striking sweetely upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a seasonable hint , or fit oppertunity , is very gracious .

PAR. 7.

IF any desire a proofe , that the Jewes were commanded to keepe , and did keepe the Passeover , on the 14. day of the first moneth , he shall finde the words expressely , Exod. 12.6 . Yee shall keepe it , ( to wit , the Paschall-offering ) untill the 14. day of the moneth , and the whole assembly shall keepe it , betweene the two Evenings ; Num. 28.16 . In the 14. day of the first moneth , is the Passeover of the Lord ; and in the 15. day of this moneth , is the feast , ver. 17. And this Ceremony was so durable , that they , who were dispensed withall not to keepe the Passeover , in the first moneth ; were not yet dispensed withall , but they did keepe the Passeover , on the 14. day of the next moneth . One reason may seeme to be touched at ; Exod. 12.40 . &c. just that day , 430. yeares , that they came into Aegypt , to sojourne , even the selfe-same day it came to passe that all the hostes of the Lord went out of the Land of Aegypt ; but they were not to goe forth , till they had ended their Paschall solemnitie .

PAR. 8.

ANother reason might be , it was plenilunium ; and both Naturally , they had more light , in the night , to goe forth , with that confused mixed multitude : the full bright-moone-light being almost of the sun-light : God brought the Israelites out by night , Deut. 16.1 . And it is probable , the Moone might , that night , supply the roome , and office of the Pillar of fire , which is spoken of in the next Chapter ; and though it be sayd , Exod. 13.4 . This day ye came out , in the moneth , Abib , yet Deuteronomie toucheth at the beginning of their going forth , and Exodus , of the end of it ; the first in fieri , the second in facto esse : and mistically Plenilunium , saith Rupertus , indicabat illam Temporis Plenitudinem ; the full moone did point at the fulnesse of Time , spoken of , Gal. 4.4 . When the ( Fulnesse ) of time was come , God sent forth his Sonne , made of a woman , made under the Law ; to redeeme them that were under the Law , ( to a better redemption , than the Israelites were now redeemed unto ) that we might receive the Adoption of sonnes , whereby we are now no more servants , as it followeth ver. 7. This also by some , will be thought a good reason , or a strong confirmation of the Praecedent .

PAR. 9.

MAsius on Ioshuah , 5.10 . Hoc unum addam memorabile sanè quod in Thalmude scriptum reperi , ubi de anni principio disputatur , celebrem fuisse , & veterem opinionem àpud priscos Iudaeos ; qui Dies vertentis anni Israelites fuisset libertatis Aegyptiacae initum , eundem olim ip sit fore initium quoque libertatis , quam essent â Messiah recepturi , that is , I will adde this one thing , and that verily is a memorable one ; which I found written in the Jewish Talmud , where the beginning of the yeare is handled ; that it was a famous , and common received opinion , among the Ancient Jewes ; that Messiah should begin to deliver them , on the selfe-same day of the yeare ; that God , by Moses , delivered them out of Aegypt . How excellently it accordeth with the truth of our Religion , every man seeth ; saith he ; since within 24. houres of the killing of the Paschall-Lambe , our most blessed redeemer was crucified , and by the sprinckling of his blood , saved us . Yea , Eugubinus ( on the 12. of Exod. ) assureth us , that the Jewes of these Times doe fully beleeve , that the Messiah shall come exactly , on that day , on which the Passeover was offered , when they fled out of Aegypt ; which most exactly is squared to our blessed Saviour , though the Jewes , who have yet a vayle before their faces , doe not , or will not see this cleare light .

PAR. 10.

TErtullian cast it in their teeth , ( in his booke , Adversus Iudaeos , post medium ) thus : Hoc Moses initio primi mensis novorum facturos nos prophetavit , cum omne vulgus filiorum Israel advesperum , agnum esset immolaturum — &c adjecit , Pascha esse Domini , i. passionem Christi , quod it à quoque adimpletum est , ut primâ die azimorum interficeretis Christum ; & ut prophetiae implerentur , properavit dies vesper am facere , i. Tenebras eff●ce●●● , quae media die fastae sunt , that is , Moses did prophecie , that wee should doe this , in the beginning of the first moneth of new things , when all the children of Israel , pell-mell , or the whole assembly of the Congregation ( as our last Translation hath it ) were commanded to kill the Paschall-Lambe , in the Evening ; and be added , It is the Lords Passeover ( that is to say ) the Passion of Christ ; which was even so fulfilled , in that yee crucified Christ , on the first day of unleavened bread ; and that the Prophesies might be fulfilled , the day hasted to make the Evening ( that is to say ) to cause darkenesse , which came to passe , at Mid-day : and before , he saith , In passione Christi , at the Passion of Christ ( as Rigaltius , and Pamelius , read it better , than it was in Rhenanus ) Primis men sis novorum , is plaine enough ; and , as needing none explication , is omitted , and unexplained , by all those three learned men ; and it sheweth the new occurrences and strange effects begun , neare about their going out of Aegypt . But why Tertullian should say , Initio primi mensis novorum , which were not done , till the tenth , and fourteenth day , I see not ; unlesse Tertullian thinkes , it was foretold by God to Moses , by Moses , to Israel , on the first day of the moneth , what was to be done , and was done afterwards , in the tenth and fourteenth day . The summe of Tertullians meaning is , that Christ was slaine , as the Passeover was , in the first day of unleavened bread , toward the Evening ; the day hasting to make the Evening , by the mid-dayes turning darke , to adapt the substance to the figure , and fulfill the prophesie ; and therefore , the sacrifice was called the Passeover of the Lord , Exod. 12.11 . that is , the Passion of Christ , which was accomplished , above all other Evenings , betweene the two Evenings ; the one miraculous , Cùm media dies tenebresceret , saith Tertullian , when the mid-day waxed darke ; and lasted so a long time . The other naturall , toward the shutting of the day , Exod. 12.14 . This day ( viz. the fourteenth ) shall be unto you for a memoriall ; and ye shall keepe it a Feast to the Lord , throughout your generations ; and doubling the precept , ingeminateth , you shall keepe it a feast , by an ordinance for ever ; therefore were the Iewes to blame , to shift off the day , and to translate the Feast , which was nayled to the Iewish policie , for ever . Though this fourteenth day of themoneth , was never dispensed withall by God Almighty ( for ought that we can learne ) and therefore was one of the rites of perpetuall durabilitie ; yet the Iewes presumed to change it as is now to be explained .

PAR. 11.

MOst holily did our Saviour say to them , Matth. 15.3 . Ye transgresse the Commandements of God , by your traditions ; and verse 6. Ye make the Commandement of God , of none effect by your tradition ; and ver. 9. In vaine doe they worship mee , teaching for doctrines , the Commandements of men : what the Iewes before , and in our Saviours life did practise ; their Successours followed to an haire . Sebastian Munster ( in his Tractat. called , Translationes anni , fixioner , pag. 141. ) bringeth in a Iew , giving a reason , why they varied from Gods appointment , thus ; Sapientes roboraverunt verba sua , plus quà ea , quae sunt legis ; our Rabbins , and Wise men have more regarded their owne Interpretations , than the letter of the Law . So I expound . In sensis favorabili ; they trod in the steps of their Fathers , preferring their owne Traditions before the preceps of God . More particulatly , the said Munster , in his Booke , where he handleth the Hebrew Calendar , thus ; Patet , apud Judaeos duplicem haberi Paschae rationem , unam ●egitimam , quâ juxta legem Mosaicam , &c. It is apparent that the Iewes kept a double account of their Passeover ; one lawfull , by which , according to the Mosaicall Law , it was appointed to be killed , towards the end of the fourteenth day , and to be eaten toward the Evening , which began the fifteenth day . The other account was ( full of Law ) invented by the Lawyers ; and for foolish causes erected against the Law of God ; by which they put over , for one or two dayes , their New-Moones , or Calendar of their moneths : other where , in the same booke , he promiseth to shew , with what frivolous reasons they endeavoured to palliate , or varnish over this changing of Feasts ; and to excuse the Transgression of the Divine Law .

PAR. 12.

MOst specially to our purpose , Munster , ibid. thus . It is plaine , that Christ did eate the Passeover , the lawfull Passeover , with his Disciples , on the fifth day of the weeke , at even ; and he annexeth his Reason ; because Christ fulfilled the Law , which established that time ; but the Iewes abstained from entring into the Judgement Hall , on the sixt day of the weeke , Joh. 18.28 . that they might eate the Passeover , that day at even , according to the decrees of their fathers ; for the Iewes , saith he , tooth and nayle , hold fast the traditions of the Elders , eating the Passeover , on the sixt day of the weeke ; or on the preparation of the Passeover , Luke 23.54 . but translating the Feast of the passeover , from the sixt day , to the Sabbath day ; which , by reason of the concurrence of two feasts , is called an High Sabbath day , Joh. 19.31 . I will a little enlarge the arguments of Munster . The Iewes led Christ , from Caiphas , unto the Hall of Judgement , and it was earely , and they themselves went not into the Judgement Hall , lest they should be defiled , but that they might eate the passeover , Joh. 18.28 . therefore , they had not then eaten it , though Christ , and his Disciples had eaten the passeover , the night precedent ; for , after the three-fold Supper of Christ , Iudaicall , Ordinary , and Eucharisticall , Christ passed the brooke Cedron , entred into a Garden , was apprehended late at night ; and the next morning , lead early into the Iudgement-Hall , or Pilates House . Secondly , Ioh. 19.14 . It was the preparation of the Passeover , and about the sixt houre , when Pilat sate downe on the Iudgement-seate , and when he delivered Christ unto them , to be crucified , ver. 16. The preparation of the passeover , differeth from the eating of the passeover , and precedeth it ; wherefore , the Iewes had not eaten the passeover before ; and none can thinke with reason , that the Iewes , after they had once apprehended him , would , or did dismisse him , that he might eate the passeover ; but they kept him , in safe-custody , after Judas had once betrayed him ; and Judas betrayed him not , till Christ , and his Apostles , and Judas among them , had celebrated the passeover , which the Iewes had not .

PAR. 13.

A Third Argument may be this ; when they consulted to take Iesus , and kill him , they sayd , Matth. 26.5 . Not on the Feast-day , lest there be an uproare among the people ; they were so superstitiously addicted to their seeming-strict observation of their Feasts ; that if they had taken , or killed any man , in such a solemnity , it would have made an uproare , or mutiny ; therefore it was told to Christ , as an unusuall , and offensive matter , that Pilat had mingled the Galilaeans blood with their Sacrifices , Luke 13.1 . as I conceive , these Relators intended to have made this bloody deed of Pilat , an occasion of a new commotion , & consulted with Christ , to that end : Iudas Galilaeus , Act. 5.37 . rose up , in the dayes of Taxing ; and the dayes of taxing were about the birth of our Saviour , Luke 2.1 . &c. Then Judas Galilaeus stood up , and hee would have the free-borne of the Iewes , the sonnes of God forsooth , to pay no tribute ; though he perished , and all , as many as obeyed him , were dispersed , as it there followeth ; yet those scattered ones continued , and propagated their Hereticall opinions , after Iudas Galilaeus , his death ; and most especially , they prevailed in Galilee : In the time of Christs publike teaching , the Pharisees laid a double trappe for Christ , about this point , Is it lawfull to give tribute to Caesar , or not , Matth. 22.17 . They fully supposed , he would have answered , yea , or no ; and if hee answered , yea ; their emissary-Disciples would have taken advantage , as if Christ had favoured the Romanes , not the Iewes ; the Prince , and not the people ; and so might have stirred up the giddy people against him ; if Christ had denied it , to be lawfull , to give tribute ; the Herodians ( whom also they sent ) would have seized on him , as an author of rebellion , as a follower of Iudas the Galilaean : but Christ did then most divinely breake their net in peeces , and established the lawfulnesse of paying Tribute ; so soone as he was borne . Ioseph , and the thrice-blessed Virgin did , in all likelihood , pay Taxation-money for him , as well as for themselves ; that Ioseph was taxed , no man may doubt ; that Mary also was taxed , is proved from the words , Luke 2.5 . Ioseph went up , to be taxed with Mary ; for that holy Virgin was the onely daughter , which had nor brother , nor yet sister , sayth Aeuthymius on Iohn ; and heire of her father , and had land by him , saith Lyranus , ( on Luke 19.25 . ) and Eusebius Emissenus at large , in his Homily , of the Nativity of Mary . The Taxe was to be done , Capitatim , by poll ; and so our Saviour not excluded . I am sure , as by precepts , he upheld the Magistrates authoritie , Matth. 22.17 . so , he payd tribute for himselfe , and for Peter , the then Representative body of the Church ; and rather wrought a miracle , than he would not pay Tribute , a Fish , after a wonderfull manner bringing money in his mouth : nor did he appeale from the judgement seate of Caesar ; his Apostle appealed unto it , and both S. Paul , and Peter called for obedience of the people to their Magistrates , both Civill , and Ecclesiasticall ; but , after Christ , and his Apostles were dead , who signed this obedient Truth , with their blood , and opposed the denyers of tribute : then the Galilaean opinion of Zelotes prevayled amaine , as witnesseth Josephus ( Antiq. 18.2 . ) and againe ( antiq. 20.3 . ) and once more ( De Bello Iudaico . 7.29 . ) insomuch , as to that one particular amongst others , both Iewes , and Gentiles doe ascribe the besieging of Hierusalem : Now the remnant of those scattered Mutiners , who sometimes followed Iudas Galilaeus , in likelihood , came up to Hierusalem , to worship ( with intentions too-high swolne , and revolting ) whom Pilat prevented , by mingling their owne blood , with their owne sacrifices . Pilates act indeede had beene a most ungodly act , if he had not had most certaine intelligence of their resolved rebellion : but Christ found no fault at all with Pilat , but confessing that the Galilaeans were sinners , and great sinners ( Tertullian , ad Nationes , 1.17 . ) calleth Commotions , and conspirations against Princes , Crimina Vaesaniae , frantique sinnes ) yet addeth , other Galilaeans ( understand it , of the same factions ) were as great sinners ; and even of themselves , who related this prodigious act ( for he knew their thoughts marching along , in all likelihood , with those rebellious ones ) he saith , Except yee repent , yee shall all likewise perish , Luke 13.1 . &c. So much for the explanation of that misunderstood story , and the third Argument . That the Iewes apprehended not Christ , on their Feast-day , for feare of an uproare ; but , after hee , with his Disciples had received the Passeover ; and before themselves received it ; they tooke him , they crucified him .

PAR. 14.

AGaine , Ioh , 13.1 . Before the Feast of the Passeover , Iesus knew that his houre was come , that he should depart out of this world . These words ( before the feast of the Passeover ) cannot be meant of that Passeover , which Christ and his Disciples were to take : for , they had celebrated their Passeover before , and Supper was ended , ver. 2. ( at least , the Paschall Supper , if not the common supper also ) And Christ arose from Supper , and layd aside his garments , and tooke a Towell , and girded himselfe , and afterwards powreth water into a Bason , and began to wash the Disciples feete , and to wipe them , ver. 4.5 . Therefore the words ( before the Feast of the Passeover ) must of necessitie poynt out the Iewish Passeover , then drawing on , before the feast of the Passeover ( the other words are but a parenthesis ) he loved his own unto the end , ver. 1. For indeede , before the Iewish passeover , he was apprehended , condemned , crucified , and cryed , Consummatum est , It is finished ; Hee prowred out his life for them ; Hee loved his owne unto the end , before the feast of the passeover . So , there were two distinct passeovers , on two distinct dayes . To this purpose , the words , Luke 22.7 . Goe , and prepare us the passeover ; and Marke . 14.2 . Where wilt thou , that we goe , and prepare , that thou maist eate the Passeover ? and Matth. 26.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , My time is at hand ; I say , the words ( having the Emphasis fixed to the Pronoune ) declare that Christ tooke not the passeover , when the other Iewes did ; that his time was so marked out from their time ; and , in their first Native sense , and intention , imply Christs passeover , not the Iewish passeover .

PAR. 15.

AS , on the contrary , it is said of this passeover , in the yeare , when Christ was put to death , Joh. 11.35 . The Iewes Passeover was nigh at hand ; for though Christs passeover was a day nearer ; yet the words , Pascha Iudaeorum , was nigh also , & might punctually signe out the lewish passeover , as divers from Christs passeover ; divers from the true-right passeover ; contrary to the Law , contrary to Christs practise , Pascha Iudaeorum , justly to be taxed for being out of order , and opposed to Pascha Legale , or Pascha Mosaicum ; for Christ kept the Law exactly , ad unguem , saith one . And Beza , on Matth. 26 17. Thus , Impium est , existimare , Christum â legis praescrip to vel tantillum discessisse ; It is impietie to thinke , that Christ erred one jot , from the prescript Law . Againe , Stet illud , legem prorsùs â Christo fuisse observatam ; let it never be questioned , but Christ did exactly observe the Law , with all the durable Ceremonies thereof , and this rite , among the rest , that he celebrated the passeover , on the fourteenth day of the moneth ; though the Nation of the Iewes , following the Commandements of men , rather than the letter of the Law , observed it , on the fifteenth day , presently after Christ was buried . I will not meddle with that controversie of the Christians , which perplexed the East , and West Churches , till , from almost the Apostles dayes , even till the time of Constantine ; whilst , in mine opinion , Polycarpus , and Irenaeus were more moderate ; as leaving all Churches to their former practise , than such as made more garboyles , and contentions , than the matter was worth . I would the Church had never knowne those differences , while the orientalls kept their Easter , in die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the day of his Passion ; but the Westerne Churches , in die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the day of his Resurrection . See the Epistle of Cummianus ( de Controversiâ Paschali ) set out , by the most learned Bishop Vsher , in his Sylloge of old Irish Epistles , pag. 24. You have heard the discourse of the yeare of the world , that the Aegyptian passeover was first kept , on the first moneth of the yeare ; and on the fourteenth day of the first moneth , being the onely Legall day . Let us now descend , to speake somewhat , of the houre of the day .

PAR. 16.

THe division of the day is into 1. Naturall , consisting of 24. houres ; and 2. Ardificiall , distinguished by foure watches , and consisting of 12. houres ; Are there not twelve houres in the day , Joh. 11.9 . saith Christ ( which he accounteth not from Sun-rising to Sun-set ; or , from light , to darkenesse , which varied ; but from the set watches , the foure knowne watches ) as is knowne to all . The Persians , and Babylonians began their day , from Sun-rising , ending it at Sun-set : the Umbrians , and Hetu●ians began the day , at sixe of the clocke , and ended it at sixe of the next day : the Romanes , from midnight to midnight following ; beginning at the last part of the first night ; and ending with the end of the first part of the night succeeding . The Aegyptians , and Athenians reckoned the day , from one Sun-set , to the other : the common people from the morning light to darkenesse ; so Alexander ab Alexandro , ( Genial . Dier . 4.20 . ) I marvell that he saith nothing of the Iewish or sacred account ; which was this : in the old Testament , they accounted the Evening , from the beginning of the day naturall ; God himself began so to account it , Gen. 1.5 . The Evening and the morning were the first day ; not only were so ( called ) but ( were ) so , for darkenesse was upon the face of the deepe , ver 2. before God said , let there be light , and there was light , ver. 3. likewise ver. 8. God called the Firmament , Heaven , and the Evening and the Morning , were the second day . The French , and the Grecians , preferred the nights before the dayes ; and held , that the nights were before the dayes , saith Alexanderibid . According to the former sacred account , the Festivall dayes were appointed , to be kept ; from Evening to Evening , Levit. 23.32 . Yee shall afflict your soules , at Even ; from Even , to Even , shall yee celebrate your Sabbath .

PAR. 17.

BVt in the new Testament , after , or rather at Christs Resurrection , began a new reckoning ; the day was reckoned from the morning , or , toward the beginning of light , Ioh. 20.1 . The first day of the weeke , Earely , when it was yet darke , Mary came to the Sepulchre : and Mar. 16.1 . &c. When the Sabbath was past — very early in the morning , the first day of the weeke , they came to the sepulchre , at the rising of the Sunne ; which is thus varied , Matth. 28.1 . In the end of the Sabbath , as it began to dawne from which three places , compared together , resulteth , that the Sabbath endeed ; as the day began to dawne ; and the dayes are reckoned , from the breaking of the morning , about , or a litttle before Sun-rising : but let us draw nearer .

PAR. 18.

THe houre of the day , was another of the durable observations , belonging to the Passeover . It is a generall rule , Num. 9.3 . Yee shall keepe the Passeover , in the appointed Season : which words extend to the moneth of the yeare , to the day of the moneth , and to the houre of the day , what houre of the day , it was to be killed and eaten , is now inquirable . Concerning the first point , it is most apparent , that the Passeover was to be slaine , betweene the two Evenings , Exod. 12.6 . The whole Congregation shall kill it in the Evening , according to the Originall , it is to be read , betweene the two Evenings , in the duall number : for the clearing of which intricasie ; know , that the word ( Evening ) is not here taken , as it is , in the first of Genesis for the whole night , or the halfe of the naturall day , consisting of twelve houres , because some distinct things are appointed to be done , in this evening , as the eating it , and some distinct things appointed to be done in the night , as the burning of the remainder , before the morning : so that , the Evening here comprehends not the whole night ; yea , the two Evenings involve part of the precedent day , and therefore cannot be interpreted , for the darke-halfe of the naturall day , opposed to the other lightsome halfe thereof : but the first Evening is here taken for the time ( towards ) the Evening , when the Sunne was yet in their Horizon , though past its middle declination ; the day being farre spent , and the Sun hastening to its lodging ; any time betweene three of the clocke , and sixe , might the Lambe be slaine . Thus are our afternoone-devotions called Vespers , or , preces vespertinae : Evening prayers , though begun , and ended sometimes , divers houres , before Sun-set ; so Suppers are called Vespernae , by Tertullian , though ended , in Summer Evenings , long before Sun-set ; this , I say , was the first of those two Evenings , Exod. 12.6 . being used for late day , or early night ; somewhat improperly so called , beginning , at the end of three of the clocke , and ending , at the end of sixe of the clocke . I cannot agree to Maymonides ; that immediatly , so soone as it was Noone , began the Evening ; or , that they might kill the Passeover any time , after twelve of the clocke till sixe ; for he may be confuted by this ; that the daily Evening Sacrifice , was alwayes slaine before the Passeover , and that sacrifice in all tooke up about one houres time ; and in their greatest haste , or businesses , the daily Evening Sacrifice , was never offered neare high-noone ; in exigents perhaps ; about two of the clocke , and then , how could the subsequent Passover be sacrificed , within a while of Mid-day ? Secondly , the word [ Evening ] or the second of the two Evenings , before mentioned , is used more properly , for that space of time , which we call Twi-light . In Scripture phrase , it is termed , the lodging of the day , Jud. 19.9 . and is a mingled compound , or partaker , both of some light of the day departing , and of some darkenesse of the night incroaching ; which Twi-light dured somewhat more , than an houre . Observeable is the place , where the Evening , and Sun-set are Synonyma's and of the same signification , Iosh 10.26.27 . They were hanged on the trees untill the ( Evening ) and at the time of the ( going downe of the Sunne ) they tooke them downe off the trees ; and Deut. 16.6 . Thou shalt sacrifice the Passeover at Even , at the going downe of the Sunne ; at the season , that thou camest forth out of Aegypt , or , begannest to comforth out of Aegypt , inchoatè , non completè ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say the 70. thou shalt sacrifice the Passeover of the Evening ; the Originall hath it , Sacrificabis Pesach in Vesperâ circa ingredi solem ; Thou shalt sacrifice the Passeover , in the Evening , about the Sunnes entring in at Sun-setting ; Occumbente sole , as it is in the Interlineary , How then was it lawfull to slay the Passeover ( as Maymonides saith ) any time after mid-day was passed ? The words , Occumbente sole , may signifie the last quarter , the last watch of the day ; from three , till fixe : and the Septuagents , Pascha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may well denote the ( approach ) of the Evening , from that time . Lastly , the Hebrew phrase , Circa ingredi solem , doth intimate ; in my judgement , the descending of the Sunne ; almost out of our sight ; or , rather the Time , about which he is entring , as it were , towards , or , into his lodging ; which may well be reckoned , from the second quarter of the Sunnes declination , but cannot without violence , be extended to the beginning of the first quarters declining , immediatly after Noone-tide , as the Iew would have it , Luke 9.12 . when the day began to weare away . Briefely , the slaying of the Passeover , was to be , betweene these two Evenings ; not on the fourteenth day before the first Evening , that is , not before three in the after-noone ( that had beene a breach of the Law ) not after the beginning of the second Evening ; no , nor after sixe of the clocke ; for then they should have had no time sufficient to kill it ; flay it , wash it , disembowell , or paunch it , dresse it , and rost it , that they might have eaten it , in the appointed season . In other termes conceive the matter thus ; these words ( betweene the two Evenings ) may be taken , either Divifim , or Conjunctim , disjoyntly , or joyntly ; disjoyntly , for the two Evenings of one day , distant far asunder : the first Evening beginning from the Sun-set of the precedent day ; and ending in the first houre of the night succeeding ( which evening begun the day , with the Iewes ) the second Evening of the same day beginning , about three of the clocke , in the afternoone , ending in Sun-set ; which Sun-set closed up the preceding day , and opened the Evening of the day following . These words ( betweene the two Evenings ) are not thus meant , in this place ; nor used for the two divided , and seperated Evenings of one day ; but , the two Evenings are to be taken , Conjunctim , joyntly ; namely , as the end of the last Evening of one day , is the beginning of the first Even of the next day ; one Evening almost , if not immediately touching the other . Betweene these two Evenings of two severall dayes , was the Passeover to be slaine , and prepared . This is the Reason , why the Passeover is said to be kept , sometimes on the fourteenth day of the moneth , sometimes , on the Feast of unleavened bread ; which feast was , in the beginning of the fifteenth day of the moneth , and not before ; because , the first Evening partaked of the fourteenth day ; the second Evening of the fifteenth day ; like as our Evangelist saith , Christ was crucified , on the third houre , Marke 15.25 . which Matthew , and Luke imply , was about the sixth houre , because he was crucified , and hung on the Crosse , about both those two times ; so , the Passeover is said to be kept , both in the fourteenth , and fifteenth dayes , because , betweene the last Evening of the fourteenth day , and the first Evening of the fifteenth day , it was to be killed , and prepared .

PAR. 19.

THe next inquiry is , what houre it was to be eaten ? Some say , it was to be eaten in the night ; and that therefore , it is called ▪ Exod. 12.42 . a ( night ) of Observations ; or , a night to be much observed unto the Lord , of all the children of Isael , in their generations . If they meane that they might eate ( some ) of it , in the night , none will oppose them ; for cleare it is , they might eate , any time of the night , any part of it , conditionally , that all might be eaten , or consumed with fire , before morning . But if they speake , exclusively , as if it might not be eaten till the darke night was in , or say , it might not be eaten about Sunne-set ; nor in the first Evening of the fifteenth day , I cannot subscribe unto them . The Angell did doe the great mischiefe to the Aegyptians , in the night : no time is unseasonable to doe good-service , when that hand of Heaven pusheth as on , or ministreth deliverance ; God will be served , both night and day . The Christian Agapa , or feasts of Charity were at night : quis solennibus Paschae abnoctantem securus sustinebit ? who without jealousie can endure his wife to be absent all night at the solemnitie of the Passeover ? saith Tertullian of an Heathen , concerning his Christian wife . Pervigilium Paschae celebrari putat Hieronymus , quia Iudaeorum traditio est , Christum in media nocte venturum , in similitudinem Aegyptii temporis , unde reor ( ai● Hieronymus traditionem Apostolicom permansisse , ut in die vigiliarum Paschae , ante noctis dimidium , populos dimittere non liceat , expectantes adventum Christi ; & postquam illud tempus transierit , securitate praesumpta , Festum cunctis agentibus diem ; saith Rhenanus , ( in argumento , lib. 1. Tertul. aduxorem ) that is , 〈◊〉 . Hierome thinketh that therefore the vigile of Easter was kept , because the Jewes had an ancient Tradition , that Christ should come againe at mid-night , as the destroying Angell did in Aegypt ; whence I suppose , saith S. Hierome , the tradition of the Apostles hath still continued , that on the vigiles of the Passeover , or on Easter Eve , it is not lawfull to dismisse the people before midnight , who then expect the comming of Christ ; but when that time is once past , they all then securely , without any feare keep Holy-day .

PAR. 20.

THat the Passeover was to be eaten , at a set fixed houre , needes no more proofe than thus , Luke 22.14 . When the houre was come , he sate downe and the 12. Apostles with him , to eate the Passeover , ( for indeede he did eate it with them ) as the precedents , and consequents doe demonstrate : Hora was constitutum Tempus esui agni ; when it is sayd , Iob. 13.1 . Christ knew that his houre was come , that he should depart out of this world : significantly he alludeth to the set houre of the eating of the Passeover , ut transeat ex hoc mundo , as the Vulgar hath it : A Transitus , or departure there was in the two Passeovers , both Typicall , and substantiall , and at a determined houre also ; what that houre of eating the Passeover was in precise termes , I thinke is , Mat. 26.20 . determined ; When the ( Even ) was come ; Horam manducandi Paschae designat , he meanes the houre , of eating the Passeover , saith Beda . The time of ( killing ) it , was in the Duall , inter Duas vesperas , exactly ; betweene the two Evenings : the ( eating ) was , ad vesperam , in that night , Bagnereb , in the singular number : they might not ( eate ) till the sunne was set , and the second evening entered ; which was within a while of the sun-setting , or vanishing out of their Horizon ; and toward the beginning of the night . Some conclude they were not to eate the Passeover till the beginning of the first houre of the night , because till then they might not eate unleavened bread : but they must eate unleavened bread with the Passeover . Edit agnum hora Noctis prima , he ate the Passeover the first houre of the night , saith Maldonat , ( on Matth. 26.2 . ) and nothing forbad but it might be eaten , after the 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 nunquàm 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 etiàm 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 Nebo , which he imparted to the followers of the Chaldaean Discipline , saith Montanus , ib. Bel was renowned for a Captaine , Nebo for a Scholler , both of them afterwards esteemed to be gods , and divers deities , Isa. 46.1 . Bel boweth downe , Nebo stoopeth , and ver. 2. They stoope , they bow downe , even Bel , and Nebo , even those two : their Images ( we have it , Idolls ) the vulgar , simulacra , so Vatablus ; their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their graven Images ) were on the beasts . S. Hierome interprets Nebo , to be Prophecie , or divination , in the abstract ; but I follow Montanus , who was the greater Hebrician ; and he who makes Nebo , to signifie a diviner ; a god esteemed to have the spirit of foretelling , and prophecying of things to come . It is sayd remarkeably , Esa. 15.2 . He is gone up to the high places to weepe , Moab shall bowle , over Nebo ; that there was an Altar on Nebo the 70. say ; that there was mourning for Nebo , the judicious Mr. Selden confesseth , expounding the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly rendred , super by propter , that they mourned for the City or Country , I will not deny ; and I thinke they wept also , over their bowed Bel , and stouped Nebo , their Captive Images , as People weepe over their dead ; they bowed and stouped before Bel , and Nebo , but now Bel bowed , and Nebo stouped before them .

PAR. 4.

SO much , if not too much , to evince , that no places , where the heathen gods , or Idolls were worshipped , nor any other place which man or men should choose , was to be the place of the true Gods great worship , but that place onely which reserved as secret , within the closet of his owne breast , for a long time after they were gone out of Aegypt , even untill the dayes of David : then the Lord revealed himselfe more plainely , that the place so often before spoken of , was to be in the Temple ; and the Temple in Jerusalem , unto which God appropriated most of his Service , and among the rest , the observing of the Passeover there , and no where but there , when once they had began there .

PAR. 5.

FOr the Iebusities inhabited Hierusalem divers yeares , after David was King in Hebron , 2 Sam. 5.6 . in which City of Hierusalem when David was once quietly setled , I am fully perswaded that the thought of nothing more than of fixing that individuum vagum , that wandring Arke ; and reducing those often fore-prophecyed generall words ( the place that God would choose ) to the choosing of some such determined place , as God should particularly designe , and marke out : See 2 Sam. 7.1 . &c. At that time God did thus farre proceede by the Propheticall mouth of Nathan , and revealed unto David , 2 Sam. 7.10 . &c. that God would appoint a place , and Davids sonne should build an house for Gods Name ; and Salomon by Name ▪ 1 Chron. 22.9 . Yet David rested not , but was very inquisitive , and most eager , to know the speciall place , that he might provide Materialls for the future building of it , Psal. 132.1 . Lord remember David and all his afflictions , by which he meaneth not all the Troubles , and crosses , that David had , in all his life , but all his holy-afflicting cares , that he had about things Sacred , and the worship of God ; or his unresting griefes , prayers , and almes , after he had made a vow , till God had declared , where the Temple should be . They enquired not at the Arke of God in the dayes of Saul , 1 Chr. 13.3 . but there was an heare-say that Ierusalem was to be that place , saith Cajetan ; and therefore so soone as ever David was made King by all the Tribes of Israel , the first thing that ever hee is recorded to have done , after he was thus chosen , was to recover Ierusalem from the Jebusites , 2 Sam. 5.3 . and 6. verses . In the fixt Chapter , see his great care to bring the Arke into the City of David : yet when God had smitten Vzzah , David was afrayd of the Lord , and sayd , How shall the Arke of the Lord come to me ? So he carried it aside into the house of Obed Edom ; but when he discerned , that the Lord blessed Obed Edom , and all his houshould ; then David went and brought up the Arke of God , from the house of Obed Edom , into the Citie of David with gladnesse ; then David danced before the Lord , with all his might , and Michal dispised David in her heart . When it was thither brought , and set in the midst of the Tent which David had pitched for it , 1 Chro. 16.1 . and the Arke of the Covenant of the Lord remained under Curtaines , 1 Chro. 17.1 . David did not like those slacke , covetous ones , of whom God complaineth , Hag. 1.4 . Is it time for you , O yee , to dwell in your sieled houses , and this house lye waste ? But he sayd Loe I dwell in a house of Cedar , but the Arke of the Lord dwelleth within Curtaines , 2 Sam. 7.2 Whereupon he intended to build the Lord an house , but was forbid , 1 Chro. 17.4 . Yet David rested not here , but having onely a promise , I will ordaine a place for my people , ver. 9. and desirous to know the particular place , now , as is most likely , did he make that binding vow and oath to the mighty God of Iacob ; that he would not come into the Tabernacle of his ( New-builded ) house , nor climbe up to his bed , nor sleepe , nor slumber , till he knew the Vbi or setled place of the Temple . If you aske why he named ( Iacobs ) God , rather than the God of Abraham ? Cajetan saith , it was for the likenesse of the oath that Iacob made when he saw the Ladder reaching from earth to heaven , Gen. 28.21 . The Lord shall be my God ; and this stone which I have set for a Pillar , shall be Gods house ; this is none other but the house of God , and this is the gate of heaven , saith he , ver. 17. Cajetan addeth , that David beleeved the tradition of the Elders ; that the Temple should be built in the place where Iacob saw the Ladder ; but Cajetan ; and the tradition ( if so it were ) are both deceived : for Bethel , or Luz was not nigh the place of the temple , at Ierusalem , he should rather by this last reason , have called on the God of Abraham , who sacrificed on mount Moriah , where certainely the Temple afterward stood . They are much awry , who thinke David made this oath and vow to finde out the Arke at Shilo , or Cariathiearim , or Abinadab's , or Obed Edom's house , or the threshing-floore of Araunah ; Davids prayer was , saith the Margin in Vatablus , Vt Deus institutum suum de Templo perficiat , that God should once bee pleased to bring to passe what he had purposed concerning the Temple : all other places wheresoever the Arke had beene , were sufficiently , knowne to David before , and needed not to be sought for , or enquired after , anxiâ animi solicitudine , with such carking and caring , as David did now ; in Tremellius his phrase : but to finde out the exact place , within which the Temple should be circumscribed , Hic labor , hoc opus est , this David so strugled for , that he might prepare things necessary for the Temple .

PAR. 6.

THe issue followeth . Loe , We heard of it , at Ephrata , we found it , is the fields of the woods , ver. 6. An Ephramite is all one with an Ephrathite , as the Interlineary reades it . Iudg. 12.5 . ( should it not rather be an Ephrathite ? ) I am sure Iesse the father of David , is as well called an Ephrathite of Bethleem Iudah , 1 Sam. 17.12 . to signifie he was not of the Tribe of Ephraim , as a Bethleemite , 1 Sam. 16.1 . Aneestors of David , Boaz , Obed , Iesse got riches and power in Ephrata , and were famous in Bethleem , Ruth . 4.11 . as is most probable . In Ephrata was David borne , & ibi unctus in Regem , and there he was annointed King saith Mollerus . At Ephrata had he this Revelation , where the Temple should be ; Loe ! we heard of it at Ephrata , and according as we heard we found ; we found it in the fields of the Wood ; in the fields of the woody places , about Hierusalem : Campos Sylvae nominat Hierosolymam , quae cincta erat montibus Sylvosis , & olivetis : He calls Hierusalem , the fields of the wood , , which was invironed with woody mountaines , and groves of Olive trees , saith Mollerus , on mount Moriah , was the Ramme caught in a thicket , by his hornes , Gen. 22.13 . yet there might be fields by the wood . The place ; which God so long , so often , promised to chuse , is now revealed to be found ; and found to be , in the fields of the wood ; upon one of the mountaines of Hierusalem , was the Temple to be founded , and accordingly was founded . So soone , as God heard the petition of David , and satisfied his desire , by revealing the particular place , it standeth with faire Reason , that David then brake out into these words , 1 Chron. 22.1 . This is the house of the Lord God ; this is the Altar of the burnt-offerings of Israel ; which words , though they may well be appplied to the Altar spoken of , 1 Chron. 21.26 . yet they may be extended to the place of the Temple , also . David foreknowing the place of the Temple , prepareth abundance for the building of it , as it is in the Contents , before the 22. Chapter . That it was Davids prayer to finde out , the especially-designed place of the Temple . None will deny , that David did imprecate unto himselfe some mischiefe , if he did lye downe on his bed , or sleepe , before he knew that place , is proved by the forme of the words , oath , and vow , in Hebrew , viz. si introjero , si ascendero , si dedero ; If I goe in ; if I shall climbe up ; If I shall give ; which being imperfect sentences , you must understand , this or the like sense ; then may some evill come unto me ; thus David sware , and ratified his oath by his vow also .

PAR. 7.

BVt whether David himselfe recorded these things of himselfe , or his Sonne Salomon related them of his Father David , and from him , is more questioned , then necessary to be knowne , or resolved . The Iewish Doctors ascribe this Psalme to Salomon ; so doth the late learned Musculus ; I will helpe them to some Arguments . First , the immediately , and subsequent Psalmes have this inscription , Canticum graduum , ipsi David ; a Song of degrees of David ; this Psalme hath onely this Canticum graduum , a Song of degrees . Secondly , David was wont to say of himselfe ; Why hast thou forsaken me ? My helpe commeth of the Lord . He doth not say , Why hast thou forsaken David ? or , Davids helpe commeth of the Lord . Thirdly , Saith Musculus , the later words of the Psalme are wholly Salomons ; and therefore he fathereth this Psalme on Salomon . To the first Argument , I answer ; many , yea most Psalmes were made by David , and yet doe not beare the Image , or Superscription of his name . The 125.126.128.129.130 . and others , have onely his Frontispeece , Conticum graduum , a Song of degrees ; as this , the 132. hath , and yet were not Salomons . Againe , when Salomon builded so glorious things , and made the 127. Psalme ; it is written , in the forefront , Canticum graduum ipsi Selomon ; which word , if it had beene added in this verse , should have had force , to make mee thinke , Salomon had indited this Psalme . To the second , I answer ; the Argument is onely probable , for Psal. 18.50 . It is said , God sheweth to his annointed , to David , and to his seed ; yet David made that Psalme . So David was the Author of the 144. Psalme ; as appeareth also by that inscription ; and yet , it is said , in a manner , as of a third person , ver. 10. God delivereth David his servant from the hurtfull sword . To the Argument of Musculus , I answer , though Salomon use the like forme , 2 Chron. 6.41 . &c. yet he might doe it , imitating the holy words of his Father David , as David in some part , and a loose off , imitated the prayer of Moses , Num. 10.35 . and admirably enlarged it , Psal. 68.1 . &c. My opinion is , that David was the Author of this Psalme ; and God revealed unto him , that the especiall place , which God so often promised to chuse , was his Temple ; and his Temple was to be , at Hierusalem , and , in such a part of Hierusalem . I have not dwelt in any house , since I brought Israel out of Aegypt ; but have walked in a Tent , and in a Tabernacle , 2 Sam. 7.6 . If hee did dwell he dwelt mobiliter , still ready to remove , saith Cajetan . Spake I. saith God , a word to any of the Judges of Israel , why have yee not built me an house with Ceders ? 1 Chron. 17.6 . or , spake I a word , to that effect , with any of the Tribes of Israel ? 2 Sam. 7.7 . But hee promised David to apppoint the place ; and David knew certainely the very Vbi of the Temple , at Hierusalem , Psal . 68.29 . David mentioneth by name , The Temple at Hierusalem , 1 Chron. 28 , 11. David gave to Solomon the patterne of the Porch , &c. and the Patterne of all that he had , by the Spirit , ver. 12. &c. All this ( said David ) the Lord made me to understand , in writing , by his band upon me , even all the workes of his patterne , ver. 19. And by the same Spirit , he did foresee , not onely severall positures , of the parts of the Materiall Temple , but also , the formall parts , even the particulars of Gods Service . See , 1 Chro. 23.6 . and 27. verses , 1 Chro. 24.3 . 1 Chron. 25.1 . &c. 2 Chron. 8.14 . 2. Chron. 25.27 . and 30. verses . Yea , by the same Spirit , did he foresee the removing of the Arke , out of the City of David , into the Temple , and rejoyced at it , as Abraham did , to see Christs dayes , a farre off . We will goe into his Tabernacle , we will worship at , or , towards his footestoole , Psal . 132.2 . Incurvabimus nos scabell● pedum ejus . We will bend our selves low before his footstoole , as Vatablus reads it .

PAR. 8.

AFter these profitable , and not unpleasing discourses , not wholly upon the By ; but trenching along upon the maine poynt , I returne , reassuming , that though the Passeover was not to be kept at Hierusalem , till the Israelites quietly enjoyed it ; yet that was the place so often foretold of . David had it revealed unto him , 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 shining , heating , or kindling from the Sunne ) 2 King . 1.10 . and 12. verses ; the old sacred fire of the Altar , it was not . And herein Ribera was foulely deceived ( that I may not now question the authoritie of the second Book of Macchabecs ) How apt Naptha is to conceive fire , every Scholler knoweth ; even as apt as Pitch , Brimstone , or Powder ; it being a kinde of liquid bitumen ; but Nehemiah himselfe called this thing Napthan , 2 Macc. 1.36 . which little differeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke , or Naptha in Latine ; and out of doubt , poynted plainely , that Art , and Nature concurred without miracle , to kindle that fire , though the King of Persia understood not so much .

2. The Vrim , and Thummim was not in the second Temple ; say the whole streames , with Genebrand . Ribera opposeth it , grounding onely on Iosephus . But the great vaunter of his owne Nation , is not a fit man to crosse the current ; and yet Iosephus himselfe ( Antiq. 3.9 . ) confesseth , that 200 ▪ yeares before he writ so ; the vertue of them failed ; God being angry for the prevarication of his Lawes ; as if they angred not God , above 200. yeares . And yet , if it were so , there is no mention of them , neere the dayes of our Saviour ; nor were they in the Temple , with him ; and , after bis death , at the destruction of the Temple , other Monuments , and sacred reposites being found , the Ark was not found . Some , as polluted , were put from the Priesthood ; and the Governour told them , they should not eate of the most holy , till there stood up a Priest , with Vrim , and with Thummim , Ezra . 2.69 . which is repeated , Nehe. 7.65 . Now , though the Governour did hope , that the Lord would give the same priviledges to the intended second Temple , as he had to the first : yet , since we know no such thing , we need not beleeve it ; but may firmely conclude , that at the building of the second Temple , they then had them not ; though they stood , in expectancy thereof ; and if they had them , in likelihood ; we should have heard of it . Some write , saith Vatablus , on this last place ; that this must needs be understood of Christ ; for the Vrim , and the Thummim , which Moses put in the breast-plate , were not in the second Temple . Montanus thinkes , Tempore Iremiae desiisse , that they ended , in the dayes of Ieremy the Prophet ; and the reason of not finding them againe , he ascribeth to this ; Id agente Deo , ut hominum genus sanctiorum , etiam , rerum quae novi Testamenti tempore oblata sunt , desiderio , & expectatione afficerentur : It was Gods good will , and pleasure so to have it , that men might be affected with the desire , and expectation of more holy things , which were offered , in the time of the new Testament ; you shall finde the decay of the Vrim , and Thummim , confirmed by the Tractat Jomah , Rabbi Salomoh ; Joseph Ben-Gorion ; Abrabureb in his Commentary on Pirke Aboth ; and Rab. Aben-Ezra . Against single Iosephus , the Iewes themselves administer an unanswerable argument , viz. that in the roome of Vrim & Thummim , succeeded another kind of Oracle ; which the Commentator of the Talmud Text , from the Sanhedrim , thus describeth . The voyce from heaven was not heard , but the Echo thereof , and therefore they called it Bath-col , the daughter of the voyce . This voyce shewed , what was to be done , or omitted , foretold future things , and revealed what was to be thought of things passed . Happy , most happy was that time , when that voyce was heard , saith Rabbi Salomon . Most of this I had from Balthazar Bambach , in the third of his foure most profitable Tractates . I hope , I shall be charitable enough , though I suspect this reflecting voyce , the jugling of the Priests , in the old Law ; I am sure , Ben Syra , when hee tells of the voyce , that came from heaven to David ; let Rhehoboam , and Ieroboam , divide the Kingdome ; when David seeing the truth of Mephibosheths cause , did right him but by halves , and said , Thou , and Ziba divide the land , 2 Sam. 19.29 . I am sure , I say , he doth not establish Bath-col , but speakes of an unreflected voyce , upon that peremptory injustice of David , who did rather , in part , uphold his owne errors , than right Mephibosheth ; Thou , and Zibà divide the land ; let Rehoboam and Ieroboam divide the Kingdome . To which let me adde , that the Prophets also did , in a sort , supply the decay of the Breast-plate .

3. The Arke was not in the second Temple . So Genebrard , Lyra , Carthusian , Dorothous Martyr , cited by Ribera . By the Arke is meant , both the body of the Arke it selfe , and the Pedestall , or Subpedaneall being a chariot on which the Cherubims stood , 1 Chron. 28.13 . beside , and the Propitiatory , which was over the Arke ; and the Cherubims , and the voyce of God which came from over the Propitiatorie . The Arke was not all of pure gold ; the cover , or Propitiatory was all of pure gold , called by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , placamen , operculum , by the Vulgat , oraculum . Ribera thinkes it not improbable , for one to say , that it was a while kept in the second Temple , His onely ground is the second Booke of Macchabees . But himselfe saith , perhaps the controversie is sooner ended , if we remember , the same Ieremy foretold , that in the time of the New Testament , the Iewes should not remember the Arke , Ier. 3.16 . In those dayes , they shall say no more the Arke of the Convenant of the Lord ; neither shall it come to mind , neither shall they remember it , &c. But , by his leave , this ends the controversie little the sooner ; for it might be in the second Temple , & yet not , in the time of the New Testament : Just , as Josephus said before of the Vrim , and Thummim , if he said true . In secundo Templo ( saith Gaspar Sanctius , on the place of Jeremy . ) Arca Domini non fuit , in the second Temple , there was not the Arke of the Lord . Porchetus ( part . 1. victoriae contra Hebraeos , cap. 4. fol. 19. ) thus ; In libro Talmud , qui dicitur [ Ioma ] dicitur , in Sanctuario secundo non fuit Arca ; in the Booke of the Talmud , which is called [ Ioma ] it is written : In the second Temple , there was no Arke . And Tradition saith , that with it was taken away the pot of Manna , the Chrismatory , or vessell of oyle ; the rod of Aaron , with the Almonds , and Buds , the golden Emrods , which the Philistims offered , 1 Sam. 6.17 . With the golden Mice , ver. 18. and Coffer holding them . Comestor , said , that the Arke was carried in triumph of Titus , and is now kept at Rome , in the Church of S. John of Lateran . Ribera himselfe ( on the fabricke of the Temple , 2.2 . ) saith , this is false , and disproves it by Iosephus . Christopher Castrus ( on Ieremy 3. ) proveth , Satis , superque , very abundantly , that the Arke was not in the second Temple . Chrysost. oratione . 3.3 . adversus Iudaeos denieth the heavenly fire , the Vrim , and Thummim , and the Oracle from the Propitiatory to be in the second Temple . Now the Propitiatory was a part of the Arke ; and the Divine presence gave answers from the Oracle ; and therefore , some needed not to make distinct things of the presence of God , in shining , or in a cloud ; in the oracle of the Propitiatory , and in the Spirit of Prophesie ; for , the divine Presence answering from the Propitiatory , was the Propheticall Spirit ; and when the Arke , and propitiatory were not in the Temple restored , no more was the presence of God , or the Oracle , following from the Spirit of Prophecy . Ribera made the Arke comprise these three last things .

PAR. 11.

A Man might weary himselfe , and the Reader , in the severall reckonings of the five things wanting . Galatinus running one way , the later Iesuites another way . Porchetus ( primâ parte victoriae contra Hebraeos , cap. 7. fol. 19. ) hath accounts divers , all from the Talmud , saying , these five things were wanting ; Vrim , Thummim , Archa , Ignis , Deitas , & S. Sanctus : the Vrim , and Thummim , the Arke , the holy Fire , the Presence of God , & the Holy Ghost . Againe , he recknoneth these from the Talmud ; Archas Cherub , Ignis , Sechina , or Dietas , S. Sanctus ; Vrim & Thummim , the Arke , the Cherub , the Fire , the Sechina , or Presence of God , the Holy Ghost , the Vrim and Thummim ; from the glosse of the Talmud he reckoneth , Ignis , Oleum , Vnctionis , Archa , S. Sanctus , Vrim & Thummim ; the Fire , the Holy annointing Oyle , the Arke , the Holy Ghost , the Vrim , & the Thummim . Ribera doth not amisse , by answering three , to esteeme that all five be answered ; but he doth ill , to call it a fable of the Iewes ; and is not able to prove , that the heavenly fire , Vrim , & Thummim , and the Arke , were in the second Temple . These things I have purposely enlarged , to confound the obstinate Iew ; the first Temple had these glorious things ; which the second Temple wanted , till Christ came . The first exceeded the second , in all outward glory ; for , Ezra . 3.12 . Many of the Priests , and Levites , and chiefe of the fathers , who were ancient men , and had seene the first house when the foundation of the second house was layd before their eyes , wepts with a loud voyce : for , the Temple lay destroyed , not sixtie yeares , saith Tremell ; and these ancients wept onely , because they saw the second Temple could not be equall to the first . Augustin ( De Civit. Dei , 18.28 . ) Ex quo instauratum est , nunquàm ostenditur habuisse tantam , gloriam quantam habuit tempore Salomonis : Since the time , that the Temple was renewed , it could never be proved , that it had so great glory , as it had , in the dayes of Salomon : No , say I , though you adde Herods structures , and so S. Augustin meaneth . See this confirmed by Galatinus ( 4.3 . ) Blame not me , if I oppose the learned Ribera ; since his brother Iesuite Christopher Castrensis , on the place , maintaineth the contrary to him ; and refutes him by name . Likewise , I have seldome observed the wary Leonardus Coquaeus , humani aliquid pati , to have erred like a man ; yet his lukewarme fort âsse , peradventure , that Herods Temple exceeded Salomons , is unseasonable , too hard of digestion , and to be spued out . Though Ribera ( on Hag. 2. num. 45. &c. from the two Iosephus , preferreth Herods Temple , and great charges ; yet David gave more , than ever Herod was worth . See 1 Chro. 29.3.4 . 1 Chro. 18.11 . especially , 1 Chro. 22.14 . and 16. verses , an 100000. talents of gold ; and a 1000000. talents of silver ; besides , what Salomon , and the Princes , and people offered . Hag. 2.9 . The Prophet saith , the glory of this later house shall be greater than the former , and the desire of all Nations shall come , and I wil fill this house with glory . This all Iewes confesse ; yet they deny the Messiah is come , of whom principally those words must be understood ; though they may be applyed , Sensusecundario , in a second sense , to the Chruch , the body of Christ ; as the 70. and Augustin sense it . But , Rupertus , Lyranus , Burgensis , Vatablus , Galatinus , Rabbi Abiba , misprinted Aniba , and Beda cited by Leonardus Coquaeus , Ambrose ( lib. 3. epist. 12. & Cyrill . ( in Gen. lib. 15. ) expound these words of the Messiah . So Adrianus Finus ( in flagello Judaeorum , 5.2 . Iohannes Eckius , and Paulus Palacius ; these are cited by Ribera . Aquinas ( on 29. of Esay ) Hugo , Dionysius , Isidorus , are also cited by the consenting Christopher Castrensis to this purpose , Leonardus Coquaeus excellently illustrateth this poynt ; and , above all , the Prophet Malachy 3.1 . correspondently , Statim venit ad Templum suus dominator , quem vos quaeritis ; & angelous Testamenti , quem vos vultis ; The Lord whom ye seeke , shall suddenly come to his Temple ; even the messenger of his Covenant , whom yee delight in . And now , let me say , in honour of my deare Saviour , that hee was a Light to lighten the Gentiles , and the glory of Gods people Israel , Luke . 2.32 . that the glory of the second Temple in him , and by him , was farre greater , than the glory of Salomons time , Judge by these comparisons .

PAR. 12.

1. THE Iewes had the presence of God in a cloud , or in the brightnesse , Christ was Emmanuel , God with us ; we had the presence of God in Christ . Gods presence to them was separable , and separated ; Gods presence to Christ , by Hypostaticall Union , was inseparable ; if Gods presence , in Nube , or nubeculâ Iudaeorum , in the ( Cloud ) of the Iewes , was such a Prerogative , much greater was the presence , in the flesh of Christ , with which he was clouded , Christopher Caster : Sicut in Templo Salomonis , Praesentia dei nebula aliqua , aut fulgore declarata , dicebatur gloria dei , Templum illustrans , & inhabitans : ita , dispensatio Carnis assumptae cum patibulo triumphantis ( ut ait Hieronymus , epist . 150. ad Hedibiam , Quaest . 9. ) quae est nubecula , quâ tectus est sol Iustitiae , filius dei , gloria verè dicitur , & illustriorem reddit posteriorem hanc domum , quàm illam priorem , suo in eam adventis ; that is , As in Salomons Temple , the presence of God , appearing in a cloud , or brightnesse , was accounted the glory of God , inhabiting the Temple : So , the Incarnation , and Triumph on the Crosse ( as Hierome phrazeth it ) which is the Cloud , wherewith the Sunne of Righteousnesse , the Son of God was covered , is truely called glory ; and maketh the glory of the second house , by his comming into it , more glorious , than ever was the glory of the first house . It is not more old than true , Quod Sol in Nube , Deus in Carne ; God in the flesh , was like the Sunne in a cloud . When Christ was first brought into the Temple , the Propheticall Spirit came upon Simeon , Luke 2.27 . and of extraordinary thanks giving upon Anna , ver . 38. Was the presence of God in a Cloud , glorious in the first Temple ? Much more was the presence of God in Christ , of Christ in a Cloud , superabundantly glorious , Mat. 17.5 . A cloud over-shadowed them ; and a voyce out of the cloud sayd , this is my beloved Sonne , in whom I am well-pleased : this voyce came to him from the excellent glory , 2 Pet. 1.17 . Was it not a glorious cloud received him out of their sight ? Act. 1.9 . Againe , was the presence of God in fulgore , in brightnesse , such a great Priviledge of the first Temple ? Certainely , the presence of God in Christ , who was the brightnesse of Gods glory , and the expresse Image of his person , upholding all things by the Word of his power , Heb. 1.3 . was much more illustrious and glorious ; and the presence of Christ , in the bright cloud , when his face did shine as the sunne , and his rayment was white as the light , Mat. 17.2 . was more resplendent .

2. The fire falling from heaven upon the Altar , made the people shout and fall on their faces , Levit. 9.24 . But when God bringeth in his first-begotten into the world , he commanded all the Angels of God to worship him , Heb. 1.6 . Was it ever so sayd or done in the first Temple ? was the heavenly fire in Salomons Temple ? Did not also both a sound from heaven , fill all the house where the Apostles were sitting ? and did there not appeare cloven tongues , as of fire , and sate on each of them ? Act. 2.2 . &c. which of these Miracles was greatest ? The fire of the Altar was to be kept in by humane helpe , and Art : this Sacred fire of tongues or grace , needed no Art .

3. But the Jewes had their Vrim and their Thummim , in Salomons Temple ; God indeede spake to our Fathers , at sundry times , and in divers manners ; but hee hath spoken to us by his Sonne , the heire of all things , by whom hee made the world , Heb. 1.1 . &c. By his Sonne , whose Name is called wonderfull , Counsellour , the Mighty God , the everlasting Father , the Prince of Peace , Isa. 9.6 . Was the Vrim and the Thummim on the brest-plate of the High Priest ? True , but Christ was in the bosome of the Father , Joh. 1.18 . Were they to harken to the Vrim , and the Thummim ? much more were they to hearken to the words , which came from heaven , concerning Christ , and concerning the Apostles , Heare ye him , Mat. 17.5 . The Vrim and the Thummim by its resplendencie , guided onely some causes , some people ; Christ was the true light , and lightneth every man that commeth into the world , Ioh. 1.9 . Whose light was greater , whose glory more firme , or lasting ? Though it did prophecy , yet we have a more ( sure ) word of Prophecie , whereunto ye doe well that ye take heede , as unto a light that shineth in darke places , 2 Pet. 1.19 .

Fourthly , the first Temple had the Arke and propitiatory ; what did that Arke figure out , but our Saviour ? the keeper of our Sacred things ; before whom the Cherubines doe cover their faces ; and in whom are hid all the Treasures of wisedome and knowledge , Col. 2.3 . And in him dwelleth all the fulnesse of the God-head bodily , ver. 9. As for the Propitiatory of the Leviticall Law , we have a better in the Law Evangelicall , Christ forgiving us all our Trespasses , Col. 2.3 . &c. He is our Peace , Ephes. 2.14 . We are accepted in Christ the beloved , in him we have redemption through his blood , the forgivenesse of sinnes , according to the riches of his grace , Eph. 1.6 . See our priviledge preferred before the Jewish , in many Chapters of the Epistle to the Hebrewes , Gods Sonne is our propitiation , 1 Ioh. 4.10 . 1 Ioh. 2.2 .

Fiftly , Had they an oyntment ? We have an Unction from the holy one , 1 Ioh. 2.20 .

6. Had they the Pot of Manna ? Moses gave not that bread from heaven , but my Father giveth you the true bread from heaven ; the bread of God is he which commeth downe from heaven ; I am the bread of life , saith Christ . He that commeth to me , shall never hunger , Ioh. 6.32 . Had the Iewes their Altars , one of Incense , the other , of burnt sacrifice ? had their Altar of burnt-offerings , divers Priviledges , strange , and wonderfull ? Fire from heaven , fire , which never went out and yet consumed not the wood , of which the Altar was made ? grant also that their Altar never stanke , nor the place about it , nor the holy meate-offerings , and that never was flye there abouts , nor did women ever suffer a plunge , or abortion , by the smell of the sacred offerings ; nor did Scorption or Serpent approach the place : nor ever winde so boysterous , but that a Constant Pillar of smoake , was Pyramidally ascending ; grant also the traditionary miracle of the second Temple , upon Herod's enlarging of it that it never rained in the day time , till all the worke was ended , least the labourers should be hindered , but shewred downe sufficiently , in the Night season ; grant all this , say I , and whatsoever more the factious Jewes invent , or beleeve for the glory of their adored Sanctuary , yet , for all this , our Priviledges goe beyond theirs , and weight more than theirs , though they were tryed in the ballance of their owne Sanctuaries . For we also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 13.10 . and this Altar is Christ , say Ambrose , and Bernard , from those words , Revel. 6.9 . I saw under the Altar . Againe , Moses , and Aaron's Altar was made of Shittim wood , and this wood was over-layd with Cedar , by Salomon ; Altare vestivit Cedro , the Altar he cloathed with Cedar , and the Cedar he covered with gold ; we likewise have a golden Altar , on which the prayers of all Saints were offered , Rev. 8.3 . And this Altar signifyeth Christ , saith Dr. Estius , and we must offer living Sacrifices , Rom. 12.1 . Medullata sacrificia , Sacrifices that have no marow ; better than those which had hornes , and hoofes . Nor was Christ onely an Altar , but on this Altar , did hee offer the most blessed incense , and the most blessed Sacrifice , that ever was offered ; himselfe was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an offering on the Altar of Incense , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eph. 5.2 . A bloody Sacrifice , on the Altar of the Crosse ; in both a sweete-smelling Savour unto God ; an expiatory sufficient offering for the sins of the whole world . Nor , was he onely the holy Altar , and the holy offering : but he was also the most holy Priest , and hath an unchangeable Priest-hood , Heb. 7.14 . He was made not after the Law of a Carnall Commandement , but after the power of an endlesse lise , ver. 16. Wee are sanctified , through the offering of the body of Iesus Christ , once for all , Heb. 10.10 . He offered one sacrifice for sinnes , for ever , ver. 12. By one offering , he hath perfected , for ever , them that are Sanctifyed , ver. 14. He hath obtained a more excellent Ministery than Moses , Heb. 8.6 . ( yea , or Aaron either ) and is the Mediatour of a better Covenant , which was established , on better promises , ibid. the same Saviour being Priest , offring , and Altar which was in no other Law . Now , would I aske any indifferent man , which Testament had the better priviledges ? Or , what was there in their first , that we have not by Christ , in more ample manner fully accomplished in the second Temple ?

Seventhly , to conclude , as they had their Passeover , so Christ our Passeover is slaine , 1 Cor. 5.7 . If they had Prophets , we have had Prophets , if they had a voyce from heaven , we had many ; if they raysed some dead , many more were raysed in the New Testament ; for one miracle that they 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 be roasted with the legges .

13. They were to roast the Purtenance also .

14. The Jewes came not empty , but offered according to their abilities : and Christians are , to equalize , if not to exceede them .

PAR. 1.

THe next Ceremony of continuance was , In one house it shall be eaten , Exod. 12.48 . &c. That there were some houses in which no Lambe was eaten is apparent . Indeede it is sayd , Exod. 12.3 . They shall take every man a Lambe , according to the house of their fathers , a Lambe for an house ; yet there is added , ver. 14. If the house be too little for the Lambe , let him and his neighbour next to his house , take it according to the Number of the soules : Whence , I justly inferre , that , that house stood either empty , or at least some few weake people might be in it , which were unfit to be Communicants , in the Aegyptian Passeover . I am perswaded that the postes of that doore were be-sprinckled with some blood , for feare of the destroying Angell ; which was not performed afterwards ; and the non-Communicants might stay in them , and by the blood be freed from danger . Secondly , I inferre where the family was too little , or small in number , the Passeover was not eaten in that house ; but they are it in another house where there was a competent number together . Cornelius â Lapide , the Jesuite , concludeth hence , Agnum non in Templo , sed in domo immolatum esse ; that the Lambe was not slaine , in the Temple , but in the house , both now and ever after ; but I answere , if he restraine himselfe to the most common , usuall custome , I hold with him ; if he exclude extraordinary occasions , and thinke it was never otherwise ; he shall give me leave to dissent . That these words , [ a Lambe for an house ] doth necessarily include this meaning , either that no house was without the slaying and eating of a Lambe ; or that two Lambes might not bee slaine , and eaten in one house , I cannot beleeve : there were not more , than one Lambe killed or eaten in one house , some say . Dr. Willet , ( on Gen. 12. quest. 7. ) is peremptory ; there was not more than one lambe killed in one house ; and elsewhere ( on Exod. 12. quest. 12. ) in his third answere to an opinion , which he otherwise justly confuteth , letteth fall these words , though the houshould were never so great , one Lambe might suffice to have every one a part , it was not provided to fill their bellies , ît was lawfull for them afterward , to eate other meate , it was prescribed to be used as a Sacramentall commemoration of their deliverance ; and so to be a food , rather for their soules , than their bodies . The first two sentences onely give matter of exception . I say then , the company in one house , might be so great that one Lambe onely could not afford to every person one bit . Salomons dayly provision was ; 1 King . 4.22 . &c. 30. measures of fine flower , and 60. measures of meale , 10. fat Oxen , 20. Oxen out of the Pastures , 100. sheep besides Harts , Roe-Buckes , Fallow-Deere , and fatted Fowle . Could one Lambe afford one morsell a peece , for a Paschall Sacrifice to every one of this houshold , and dayly eaters ? a Wheate-cornes weight of the Lambe could not have beene sufficient for every one , but some would have wanted . Againe we never reade , that if the family were over-great , and super-numerous , they were commanded to divide their companies and goe to other houses ; but if they were too few , they went to the next house . So one Lambe was not killed in some house or houses ; but for all this , two or more Lambes might be eaten in one house , in another house . Besides , God appointed rather of the two , that they should have too much , rather than too little , and tooke order for the burning of the remainder ; whence fairely resulteth he intended every one should have some , and a competencie , yet some might be left . If the Sacred Morsels had beene scant , and some had wanted to eate , it had beene a great sinne , the un-eating soules shall be cut off , Num. 9.13 . The man that is cleane , and is not in a journey , and forbeareth to keepe the Passeover , the same soule shall be cut off from Gods people . In other Sacrifices , the Primitive appointment was that some parts of them were to be burned , and others eaten ; the Priest being to haue his share , Levit. 7.30 . &c. But in the Passeover all of it was to be eaten , if they could eate all , and the remainder was to be burned ; not onely the bones but the flesh also . Maymonides ( on Corban Pesach , cap 9. sect. 1. ) saith , two companies might eate two Lambes , in one house ; but they must not be mingled ; nor looke one company upon , or to another . By the same reason , say I , in severall roomes there may be severall companies , , and severall Lambes according to the numbers of the family ; proportioning the Lambes to the fraternity , or the fraternity to the Lambes ; from five , sixe , or more , both companies , and Passeovers . Christ and his Colledge of Apostles are the Paschall Lambe in an upper-chamber ; yet the Master of the family , and some other with him , might eate their Passeover other-where , in the same house : In one house it must be eaten , therefore it might not be eaten without doores , sub Dio , in aprico , not in Bowers , not in Tents purposely erected , but in their standing houses . No eating without the house , figureth this proposition ; no Salvation is without the Church . Non habet Deum patrem , qui non habet ecclesiam matrem . He hath not God for his father , that hath not the Church for his mother . I could wish those factionists , to whom the very name of the Church is odious , that they would remember this lesson , God is not their Father , if the Church be not their mother : they that are cut off from the Church by excommunication , are in a most fearefull estate , and are excluded from this sacred Supper . The beasts , and beastly men which were not in the Arke , were all drowned . In ( one ) house it must be eaten ; Schisme , and separations are herein forbidden . In one house or roome as some interpret it : the Chaldee interpreter hath it most significantly , In one company ; as if there might be divers roomes , and divers Lambes , and divers societies ; but onely one Paschall-Lambe , in one roome , and one company . More Lambes , in populous families , might be eaten in one house , upon no occasion might one Lamb be eaten in two houses . There was Vnus in unâ domo agnus , one Lambe in one house saith Adam Contzen the Jesuite : not unicus , one onely say I ; yes , saith he ; and he proveth it by Exod. 12.3 . and inferreth that the Lambe was provided , foure dayes before . What of that ? the provision of the Lambe , foure dayes before , was none of the durable Rites ; but served them then , against the present exigent , the place in Exodus , doth not evince , that every house must have a Lambe , but rather the contrary . For if the houshould be too little for the Lambe , let him and his Neighbour next to his house take it , ver. 4. So that one of their houses must be empty , and have no Lambe in it . Nor doe the words containe , that some populous full families , and supernumery , might not have more Lambes , as I sayd before . It must be ( eaten ) it had beene a mocke if some had beene present and not eaten . It was ordeined for use , not for shew . At what age the young Jewes began to eate the Paschall-Lambe , cannot exactly be defined : this I hold , to be most certaine . They that were of sufficient discretion , to judge of so holy Mysteries , and fitted to receive , those did eate it ; but because some come to ripenesse , and understanding before others : there was no fixed time of their age appointed . I also conclude , upon probabilitie , that the young children that uncleane persons , that the over-oppressed with grievous paines or sickenesse , being unable to receive , and eate it , I say , none of these were present in the roome or place where the Passeover was eaten . In other roomes of the same house , they might be ; there is no likelihood that they were shut out of doores . The next durable Circumstance was this . The people might kill the Lambe ; the immolation of the Passeover was not appropriated to the Priesthood .

PAR. 2.

THat the people might not presume , themselves to sacrifice , but that they were to bring their offerings unto the Priests , and they to offer and slay them , is confessed by all ; and apparent in many places , both of Exodus , and Leviticus , Heb. 7.27 . The High Priest did offer up sacrifice , first for his owne sinnes , and then for the peoples : Heb. 10.11 . Every Priest standeth ministring , and offering many times the same sacrifice . It was the sinne of Corah , that being but a Levite , he would usurpe the office of Aaron and his sonnes . much lesse might the people dare , to slay their Sacrifices . The Levites might not come nigh the vessels of the Sanctuary , and the Altar , that neither they nor you also dye , Num. 18.3 . Aaron and his Sonnes shall keepe the Priests Office , for every thing of the Altar , ver. 7. Yet either Priest or Levite , or any Lay-man , the head of a family , might officiate the slaying of the Passe-over . As the former is true , for the generall ; so for this their Jewish Sacrament , for the Passeover in especiall ; no Israelite ( caeteris paribus ) who had competencie of meanes , and company , and other requisites , was excluded , but might slay it . Every master of the houshold , either slayed , or appointed others to slay the Passeover , Iubente Lege , by the letter of the Law , saith Iosephus ( Antiq. 2.6 . ) Omne vulgus filiorum Israel , all the whole assembly of the Congregation of Israel , as before I cited out of Tertullian , against the Jewes . Philo ( in vitâ Mosis ) Vniverso populo celebrante laetas epulas , quisque se gerit pro Sacerdote ; when the whole assembly doth celebrate the Passeover , every one doth execute the Priests Office : againe , ( lib. 3. de vitâ Mosis ) Non ( ut alias ) plebeii homines victimas adducunt ad Altare , mactandas â Sacerdotibus , sed Tota gens sacrificat ; the Laicks doe not ( as at other times ) bring their Sacrifices , to the Altar , to be slaine by the Priests , but the whole Nation doth offer sacrifice . Idem , ( in lib. de Decalogo ) popularitèr singuli sacrificant , non expectatis sacerdotibus ; ipsipermissu legis fungentes sacerdotio , quotannis , per unum diem . The same Philo , in his booke of the Decalogue saith , every one doe offer Sacrifice not expecting their Priests ; but they themselves , by the permission of the Law , doe execute the Priests office , one day , every yeare . By which , or the like words , neither Iosephus , nor Philo , doe meane , that universally all , and every Iew killed the passeover . But every Master of a Family , sufficiently compleate in number for the eating of the Paschall-Lambe , he was the Priests in that businesse , unlesse sicknesse , or some other casualty of moment , caused him to depute another to that office ; Agnus Paschalis non â Sacerdotibus , sed â multitudine immolabatur ; the Paschall-Lambe was slaine , not by the Priests , but by the multitude , saith Kemnitius . He might have expressed the matter , handsomer : for , there is a double apparent untruth in his words , as they present themselves , to the first apprehension . No doubt , some Priests killed some Paschall Lambes , namely , such as were to serve their owne houses , and the Master of each house , was selectus è multitudine , Chosen out of the multitude ; and represented the Priest , on the one side ; and the multitude , under him , on the other side . Indeed the Scripture phrase doth afford him some Patrocinie ; for , Exod. 12.6 . It s said , The whole assembly of the Congregation shall kill it ; where , the whole assemly , & Congregation , hath reference to the particular assemblies , in every private house , where the Lambe was to be slaine ; where , one man stood , Idaealiter , by way of representation , for the rest ; for , it is most incredible , that all , & every one , of the assembly of the Congregation , could actually slay the Lambe . Shall we thinke there were ten slayers to every Lambe ? Ten or more , even as many , as were to be eaters of it ? Was every Lambe , a Iulius Caesar , stabbed by multitudes ? no , no ; one in each family , sufficed for that businesse . Now as wee have avoyded the one extreame of such as doe thinke , that every one indeede , of the whole Nation , did actually sacrifice ( though I will readily confesse , that every of that Nation might sacrifice , and not one was excluded ; but any one , who had a covenient house , and company under him , might then act the Priest ) for himselfe , and perhaps ; any man deputed , might doe it for his Master , or , at his appointment . So , we must avoyd the other extreame of Maymonides , who avoucheth , that the Priests killed the Lambes , and flayed them ; and the provider of the Lambe brought it dead to his house , and rosted it , and are it . But this is a grosse errour of the Iewish Doctor . The Priests might kill for their own families , who will deny it ? and they only might kill other Sacrifices ( for that is our of question ) but he wanteth proofe to conclude , that the Priests onely did slay the Passeover , for all the people ; and if some few Priests , at some extraordinary time , or occasions , had perchance done so : yet the Priests did in trude , and usurpe the more common right , and did ill , to monopolize , that office . Bellarmin ( de missâ , 1.7 . ) Pascha non offerebatur â solis sacerdotibus , sed â multis , non sacerdotibus ; many that were not Priests ( I say , nor Levites neither ) slew the Paschall Lambe ; and he giveth an excellent reason ; Hoc sacrificium institutum fuit , antequàm familia Aaron determinabatur ad sacerdotum ; & ideò quantùm ad hoc sacrificium , mansit antiquum privilegium , ut omnes patres familiâs sacerdotio fungerentur ; Before the Aronicall Priesthood was appointed , and chosen , after the Aegyptian passeover , and before the Priesthood of Aaron , the chiefe of the family , the first-borne , the fathers of the housholds had the right , and exercise of the Priesthood annexed unto the priviledges of their Primogeniture ; which ancient Custome they observed in this poynt , not onely at the first Passeover , but ever after ; even when the Priesthood was setled on Aaron , and his sonnes , or families , unlesse they were defiled , as 2 Chro. 30.17 . or else , some other great occasion interceded .

PAR. 3.

THe first objection to the contrary . Yea , but it is said , 1 Esdr as 7.12 . The Levites offered the Passeover , for all them of the Captivity , and for their brethren the Priests , and for themselves ? I answer , as it is in the precedent verses . They that were of the Captivity , were not all sanctified together : but the Levites were all sanctified together . Want of sanctification might make them unfit , who otherwise had right enough to have discharged the duty . The second Objection , Ezra . 6.20 . The Priests , and the Levites were purified together ; all of them were pure , and killed the Passeover , for all the children of the Captivity , and for their brethren the Priests , and for themselves ? I answer , the Priests , and Levites extraordinary sanctification in the pollution of the multitude , reached them out an handle , on just opportunity to doe that , which others might have done , if they had beene truely sanctified . This answer is confirmed , 2 Chr. 30.17 . Many in the Congregation were not sanctified ; therfore the Levites had the charge of killing of the Passeover , for every one that was not cleane ; and the uncleane did eate it , but not kill it . And God heard the voyce of Hezekiah praying ; the good Lord pardon every one , that prepareth his heart , to seeke God , though he be not cleansed , according to the purification of the Sanctuary , ver. 18. and 19. Observe , I pray you , the force of the illative , Therefore , Therefore the Priests had the charge of killing the Passeover . Why ? first , because many in the Congregation were not sanctified . Secondly , They killed the Passeover for every one , who was not there ; it is not said the Levites or Priests killed the Passeover , for all , and every one of the Congregation ( the cleane might sacrifice for themselves , and their families ) but for every one ; that was not cleane , did the Priests and Levites kill the Passeover . Lastly , some interprete the immolation by the Priests , and Levites onely , of the Paschalia sacrificia , the Paschall Sacrifices ( so Barradius termeth them ) and not of the great passeover : Sacrificium Pascha , the sacrifice of the passeover ; but because , there may seeme little difference , in this distinction : I rather diversifie it thus . They slew , and flayed the sacrifices of the Chagigah : not of the Sacramentall Pascha ; of the Herd , not of the flocke : or , if they did sacrifice any of the flocke , Lambs Weathers , or Rammes , these were not for the first dish of the first Course , the first night of the Paschall solemnity ( which was to be an unspotted Male ; under a yeare old , &c. ) but for the other second dishes of the second course ; or , for other dayes , of their great Septemdiale Festum , Festivity of seven dayes .

PAR. 4.

BEllarmin ( de missâ , 1.7 . ) Paterfamiliâs per se immolabat , reliqui per patrem familiâs ; paterfamiliâs propriè , & per se immolante ; reliquis per illum immolantibus , & voluntate , & participatione in sacrificium consentientibus : The Master of the Family , killed the passeover , by himselfe ; others , by him , and in him ; he properly , they , as Consentients , and Co-parthers : yet Bellarmin determineth not , whether the eldest , or chiefest of the Family , were bound personally to doe it himselfe ; so bound , that he could not depute another in his roome . I , for my part thinke , that , as the Primogenitus , or First-borne did willingly , and most ordinarily performe the duty , in his owne person : So , there were divers dispensable occasions , which might permit him , to consigne over that office , of preparing the passeover , for some times , to another , in his place , and , as his substitute , with vicariall power . Barradius ( more peremptory than Belarmin ) saith , Christ himselfe slew the passeover . Where is his proofe ? That Christ himselfe [ might ] have slaine the passeover , I deny not : hee had a double right unto it ; first , as Paterfamilias , or Master of the Family : secondly , as he was a Priest spiritually , of the order of Melchizedek , and had the fountaine of all authority , and Priesthood in him , as he was the eternall Priest ; but , â posse ad esse non valet consequentia ; from what he ( might ) have done , to what he actually did doe , is no good consequence ; or , he might have done it ; Ergo , he did doe it , is no good Argument : and the question is not , de jure , of the right ; but , de facto , of the deede . This perhaps might be one reason , why he designed others to slay the passeover ; lest , if he had slaine it himselfe ; some mis-judging people might have beene deceived , and perhaps thought him to be a Priest lineally descended from Levi , or Aaron ( who were not excluded from slaying the passeover , in their owne houses ) but Christs pedigree is not counted from Levi , or his sonnes , Heb. 7.6 . nor is he to be called Priest , after the order of Aaron , ver . 11. but appertaineth to another Tribe , of which no man gave attendance at the Altar , ver. 13. For it is evident , the Lord sprang out of Judah , of which Tribe Moses spake nothing concerning Priesthood , ver. 14. Aquinas ( part . 3. quast. 22. Art. 1. ad secundum ) thus ; Quia sacerdotium veteris Legis erat figura sacerdotii Christi , noluit Christus nasci , de stirpe figuralium sacerdotum , ut ostenderetur , non esse omnino idem sacerdotium , sed differre , sicut verum â figurali ; that is , Because the Priesthood of the old Law , was a figure of the Priesthood of Christ : Christ would not be borne of the stocke of the Leviticall Priests , that it might appeare , that his Priesthood , and theirs was not all one ; but that they did differ , as the truth from the shadow .

PAR. 5.

SVidas , on the word Iesus , saith ; the Iewes kept among their Archiva , or Registries , that Christ , about thirtie yeares of age , was chosen a Priest of their Law , and thence taught in their Synagogues . It is truth , they delivered him the Scripture to interpret it , Luke 4. but , whether to intrap him ; or else , in admiration of his learning , or , indesire to heare Novelties ; none knoweth . Certainely , Priests were Hereditary , not Elective ; and Interpretation of Scripture belonged not to the Tribe of Levi onely ; for , Act. 13.15 . Paul , who was of the Tribe of Benjamin , was requested to exhort .

PAR 6.

HE , who diligently readeth the divine story , shall find , how : First , the Disciples were carefull to have the passeover provided , Matth. 26.17 . Mar. 14.12 . Secondly , our Saviour hearkened to their request , as there it followeth . Thirdly , Christ made an exempt of his Disciples , retaining some with himselfe , and he sent others , to make ready the passeover . Fourthly , those two , whom he sent , were none of the meanest , but rather the chiefest of his Apostles , S. Peter . and S. Iohn , as it is , Luke 22.8 . Fiftly , in the sacrificing of the passeover , you may observe these distinct 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 opi●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 oth●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 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 , quàm 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 in●●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 ●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 were of a free heart , burnt offerings , 2 Chro. 29.31 . And the offerings were more , than the Priests could kill , ver. 34. It is most remarkeable , what even the most learned Mr. Selden confesseth , and what is a knowne truth ; that one way , or other , the Iewes did pay , by Gods appointment , the fift part of their whole estate unto the Lord , and his Priests , annually . Let the Sacrilegious tithe-robbers , seriously weigh that point : we have too many so devout forsooth , that they give to God their eares ; yet so prophane and covetous , that they will afford God nothing but their eares . A single scute , or farthing , they will not offer , ( how rich soever they be ) unlesse the Law compell them ; unlesse their Priests be at their beckes ; dues , duties , or Revenewes , they cannot abide to neare of ; yet God hath done more for us Christians than he did for the Iewes ; and therefore out returne unto the Lord ought to exceede theirs . It was a well-weighed collection of Chrysostom's , that a good Christian , when he considereth what the Iewes pay'd to their Priests , and Levites , will thinke more is due from him : even Horace condemned himselfe , for having beene , Parcus deorum cultor , & infrequent , a spare , and seldome worshipper of God : David would not offer to the Lord , but , that which cost him enough for it ; nor would the Father of the faithfull , consecrate his Church-yard , or Abrahemium , for a burying place , till he had payd for it . But , we have a late generation of Religion-framers , who ; as I sayd before , give nothing willingly unto God , but their eares , which cost them nothing ; and have found ( as they thinke ) the cheapest way to heaven , that ever was thought of by any unlesse Atheists ; by keeping all to themselves ; as if no Recognition , by goods , were due to God , for his Creation , Universall Dominion , generall preservation , and particular blessings upon men . The Iewes gave God of his owne , as much as they were able , let Christians looke to it ; and that they may the better looke to it ; ( at least , for the payment of their tyth's ) let them consider , what Augustine writeth ( Serm. 219. de Tempore ) let us give thankes to God therefore , because he gave us good Corne ; and let us thinke of offering , or rather restoring backe the tithes to God ; he who payeth no tithes , invadeth anothers goods . St. Hierome ( on the third of Malachi ) what I sayd of tithes , which were wont of old , to be payd by the people , to the Priests , and Levites ; is commanded also to the people of ( our ) Church ; viz. not onely , to pay tithes ; but to sell all , and follow Christ ; All in affection , and habite ; not alwayes all actually ; yet must the taught man communicate unto him , that teacheth in all good things . While thou with-holdest thy due , thou deceivest thy brother , thou defraudest God of his due ; yea , doest mocke with him , thou deceivest thy selfe . But , be not deceived , God is not mocked , Gal. 6.6 . if thou payest not God , God will pay thee ; as wee have opportunity , we must doe good to all men , especially to them , who are of the houshold of faith , Gal. 6.10 . Lastly , Origen ( Homil. 11. on Num. 18. Tom. 1. pag. 209. &c. ) how doth our justice exceede the justice of the Scribes and Pharises ? ( as it must , or else in no case shall we enter into the kingdome of Heaven , Matth. 5.20 . ) if ( they ) dared not to taste of their fruits before the Tenths were separated for the Levites : and we doe no such things , but so abuse the fruites of the earth , that nor Priest , nor Levite , nor Altar partake of it : It is convenient , and profitable , that first-fruites should be payd , to the Priests of the Gospell ; for the Lord hath so ordeined , that they who Preach the Gospell , should live of the Gospell : Contrarily , it is unconvenient , unworthy , and impious ; that he , who worshippeth God , and goeth into his Church , and knoweth that the Priests , and Ministers waite at the Altar ; doth not give the first-fruites to the Priests , of those fruites of the ground , which God giveth by his sun , and his raine ; I thinke such a soule hath no memory or mind of God ; nor thinketh nor beleeveth ; that God gave those fruits , which he so hideth , as strange from God : For , if he beleived them , to be given of God ; he would also know , to honour God , by rewarding his Priests : what Christ would have done by the Pharises ; more , and more abundantly , would he have his Disciples to performe ; and very earnest he is , for the first f●uites of Corne , and beasts ; and not for the tithes onely : so farre Origen .

The Prayer .

WHether it were thy will , O heavenly Father ; that thy precept to the Jewes , of rosting the Lambe whole , who did secretly insinuate unto us ; that halfe-Services please not thee ; that the Sacrifices of our soules , without the body , or the body alone , without the soule , are disliked ; or , whether by it , thou didst typifie that thou hatest division , schisme , partialities , and delightest in perfect , intire unity ; or , whether thou didst intimate both these : I humbly beseech the for Jesus Christ his sake , that I may please thee , both with my soule , and with my body ; and that I may ever be defended , and preserved from any singularity , defection , and obstinacy , and may by thee be strengthned to keepe the unity of the Spirit , in the bond of peace . Amen .

CHAP. XIII . The Contents of the thirteenth Chapter .

1. Bread and water imply all Necessary food ; and sometimes , full store .

2. Vnleavened Bread was to be eaten with the Passeover , and the flesh of the Passeover , not to be eaten , with any other , save unleavened bread .

3. Maymonides confuted .

4. Sowre Herbes must of necessitie , be also eaten with the Passeover .

5. When leaven was permitted ; when the use of it forbidden .

6. The Israelites ate no leavened bread ; from their comming out of Aegypt , till they trod on the borders of the Land of Canaan .

7. Leaven betokeneth , either good or evill .

8. Illyricus his triplex fermentum .

9. How unleavened bread is called bread of affliction .

10. What are the best Monuments .

11. The pracept of bitter herbes is a durable Rite .

12. Why bitter herbes were to be eaten .

13. Christ ate the Passeover with bitter Herbes , and the Mysticall signification .

14. The bitter Herbes mentioned in the Law .

15. The Jewes used herbes for meate , as well as for sauce .

16. Salt , and Vineger were not onely the Jewish sauces .

PARAGRAPH . 1.

I Come now to the Ceremonies properly Sacramentall , they were three . 1. The Eating it . 2. With unleavened bread . 3. With soure herbes . I refer the discourse concerning the eating of the flesh of the Passeover , untill I handle the first of the 3 suppers ; or it may be , I may touch it on the By , in the interim . Bread and water imply all necessary food ; and sometime full store : Elisha said unto the King of Israel , set bread and water before them , 2 King 6.22 . and he prepared great provision for them , ver. 23. Not against the intent of the Prophet . But here bread is taken properly , as the two other things . Cyprianus ( in 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 agnu●● , 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 ●erbes .

PAR. 2.

WE 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 it is so appointed , Exod. 13.5.6 . and because they had no leasure till they were past the Red-sea , to keepe much feasting : but withall , he doth well to acknowledge it very likely ; that from the houre of their departure , they are no leavened bread , for the next 7. dayes , and after : for they baked unleavened cakes of the dough , ver. 39. That the Israelites ate the rosted Passeover , with unleaved bread ; I finde generally confessed ; this durable ceremony bound them , even in Aegypt , and in the wildernesse , Numb . 9.11 . and ever after .

PAR. 7.

LEaven may very well signifie two things ; yea , two disparate , if not contrary things : briefely it may shaddow out both good and evill : you shall finde it taken in the good sense , Matth. 13.33 . The kingdome of heaven is like unto leaven ; so Luke 13.20.21 . The Kingdome of God is like a Leaven , which a woman tooke , and hid in three measures of meale , till the whole was leavened : thus leaven implyeth an effectuall good , unseene operation , and communication of its proper vertue , continuance in things mingled with it ; a spreading or growing from a small matter , to a great ; a diffusive grace . Againe , leaven doth shadow-out , a godly affection , mingled with some griefe , as the Psalmists heart was leavened , Psal. 73.21 . For so the word signifieth ; the Radix is all one with that of Levit. 7.13 . Indeede , our Translation readeth , Thus my heart was grieved ; acescit cor meum , saith the Interlineary , My heart waned soure ; and perhaps , this may be the reason , why , after deliverance from griefe , and sorrow , the devout and godly duty of thanksgiving , was appointed to be offered with leavened bread , Levit. 7.13 . As leaven may be taken , and is taken in an ill sence ; so , our bread , in our Paschatizing must be unleavened . Leaven is taken for malice , and froward affections , 1 Cor. 5.8 . Leaven is taken for erroneous opinions ; Take heede and beware ( both are specialized ) of the leaven of the Pharisees , and Sadducees , Matt. 16 6. And the leaven of Herod , Marks 8.15 . Leaven is taken both for a corrupting , infectious disposition ; and for a pronenesse , and inclination of the subject corruptible ; for corrupted nature ; for the whole masse of us deformed , and soured ; Purge out therefore the old leaven ( not , that wee may be newly-leavened , but ) that yee may be a new lumpe , as yee are unleavened , 1 Cor. 5.7 . Unleavened bread , is more pure , more naturall , more free from art , and humane devices ; and though Tostatus say , Leavened bread is Saporosior , & stomacho salubrior , more savoury , and more wholesome for the stomacke ; yet I say , dainty , tender natures prove it otherwise ; and unleavened bread doth signifie incorruption ; Let vs keepe the feast , not with old leaven , neither with the leaven of malice , and wickednesse , but with the unleavened bread of sincerity , and truth . 1 Cor. 5.8 .

PAR. 8.

I Llyricus , upon the word , Fermentum , or leaven , thus , There is a threefold kind of leaven found in holy writ . 1. Pharisaicum , quod significat corruptelas doctrinae , Pharisaicall , which signifies corrupt doctrines , or opinions . 2. Apostolicum , quod est regnum coelorum , Apostolicke , which increaseth to the Kingdome of God . 3. Malitiae , & versutiae , quod est morum perversitas , of malice , and craftinesse , which perverteth good manners .

PAR. 9.

BEsides all this , you shall find , Deut. 16.3 . Unleavened bread , is called , even the bread of affliction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some are headstrong in beleefe , that the meaner sort of men , and the poore common people were wont to eate unleavened bread among the Iewes ; wherefore Cajetan calleth it , Panem paupertatis , the bread of Poverty ; but proofe hereof is wanting ; Pauperum est carere commoditate fermentandi panem , poore men most commonly doe want the benefit of leaven for their bread , saith Cornelius â Lapide : but I know the poore use leavened bread for their owne use more than the rich : Pauperum est , saith he , uti pane subcineritio qui azymus est , statimque fit , & coquitur ; It is for poore men , saith he , to eate unleavened cakes , baked on the coales , which are made , and baked , on a sudden : but , if he had kept a great house , he might easily have knowne , that as well ( though perhaps , not so often ) leavened cakes , as unleavened , are baked on the hearth , or under embers , or set up against the sides of the Oven ; and are often baked , before the oven be stopped . Amongst us , the most of our poore , and rusticks eate leavened bread ; weake stomackes , and rich men , eate unleavened bread ; but is not unleavened bread called here , Bread of Affliction ? Yes , yet by these words you are not to thinke , that unleavened bread is undervalued , or held to be naughty , bad bread , or worse tasted ; but it is called Panis afflictionis , bread of affliction , per appositionem ; as unleavened bread was appointed by God , to be the record , and monument of their affliction in Aegypt : This reason is expressely added , ibid. Thou shalt eate unleavened bread , with the Passeover , even the bread of affliction ; for thou camest forth of the land of Aegypt ( in pavere , in feare ; as some reade it ; cum trepidatione , with Trembling ; as others read it ) in ( haste , say we ) That thou mayst remember the day when thou camest forth , — all the dayes of thy life : the bread of it selfe was not bad ; but was onely to be a remembrance of their affliction passed , rather than leavened bread ; because they had not time to leaven their bread ; for it was not leavened , because they were thrust out of Aegypt .

PAR. 10.

THe same things are the best monuments of themselves ; thus , the pot of Manna , and Aarons rod , Heb. 9.4 . Next unto these , not things unlike ; but semblable , proportionable , and like are fittest to be remembrancers ; who hath a deare child , or friend , that is absent , if hee see a thousand that have no lively resemblance of him , he doth not so readily thinke on him ; but if he see one , who is very like unto him , yea , but his lively picture , he quickly calls his absent beloved , to his present remembrance . Leavened bread they had none , in that burly-burly ; unleavened they had ; therefore unleavened bread was the apter , and fitter , than leavened bread , to call to minde the great affliction in Aegypt ; when they had the like unleavened bread before them . So much for the second Sacrametall Ceremony ; unleavened bread .

PAR. 11.

THe next Sacramentall , and durable ceremony ; was , The passeover was to be eaten with bi●ter herbs , Exod. 12.8 With unleavened bread , and bitter herbes they shall eate it : though there be no mention of this precept reiterated , Deut. 16. yet there is no doubt but it was of stable continuance ; and perhaps is so presupposed , and therefore omitted in Deuteronomy : you shall finde it particularly commanded , Num. 9.11 . Eate it with unleavened bread , and bitter herbes ; indeed in the Hebrew , it runneth thus , Super infermentatis , & amaritudinibus comedent illud ; yet the generall Exposition runs to our purpose ; Cum lactucis agrestibus , say some ; Cum herbis amaris , say others ; and among the rest , the learned Hebrew Observations , Printed at Paris , by Robert Stephen , 1541.

PARA . 12.

LActucae agrestes valde amarae sunt , saith Rabanus Maurus ( in his second Booke of Numbers , Chap. 2. ) Carnes agni cum Lactucis agrestibus sunt edendae , ut cùm corpus redemptoris aceipimus , nos pro peccatis nostis in fletibus affligamus , quatenus ipsa amaritudo poenitentiae abstergat â mentis stomacho perversae amorem vitae ; Id. ibid. Wilde Lettuces are very bitter ; and the passeover must be eaten with them , to that end , that we afflict our selves , with sorrow and weeping , when wee receive the blessed Sacrament of our Lords body ; and that the bitternesse of Repentance may wipe off perverse desires : furthermore , by the bitternesse of these herbs , the Jewes were wont to retaine , as it were , a taste of their sharpe torments , in the time of their pressures in Aegypt ; of which these bitter herbs were a proper , adapted , re-memorative monument .

PAR. 13.

THus did Christ himselfe ( for our good , and his Disciples ) eate the Paschall Lambe , both literally with bitter herbs , and Mystically , in bitternesse , compounded of desire and sorrow , Luke 22.15 . With desire , I have desired to eate this Passeover with you , before I suffer ; and yet , not onely Christ himselfe was troubled in Spirit , and testified , and said ; Verily , verily , I say unto you , that one of you shall betray me , Ioh. 19.21 . but his Disciples also , as they were at the boord with him , were exceeding sorrowfull , and began every one of them , to say ; Lord , is it I ? Matth. 26.22 . Likewise , he was offered up , and slaine ; in amaritudinibus ; what had he else tendred unto him , on the Crosse , by his enemies , but bitter things ? Vinum myrrhatum , wine mingled with myrrhe , was amarissimum , most bitter , saith S. Augustin ; he was served with sowre , sharpe Vinegar , more than once ; gall likewise was presented unto him ; what is more bitter ? Lam. 1.12 . Behold , and see , if there be any sorrow like unto my sorrow , which is done unto me , wherewith the Lord hath afflicted me , in the day of his fierce anger ; Lam. 3.15 . Hee hath filled me with bitternesses , and made me drunken with Wormewood ; it is Merorim , in the Hebrew , which , I presume , I may well render , implevit me moeretibus , implevit me amaritudinibus , saith the Vulgar ; by which phrases , a sorrowfull soule , in feare , paine , and anguish is described ; and so were the Jewes , at their Exodus in true bitternesse , betweene Hope , and Doubt ; betweene present danger , and future liberty ; or , if you please so to call it ; betweene the affected , present liberty , and the likelihood of being over-taken , if Pharaoh should pursue them .

PAR. 14.

THe bitter herbs mentioned in the Law , are Cazareth , Gnolshen , Tameah , Charcabinah , and Meror ; any one , or all of them together , saith Maymonides . If you wish to know , the English words , infallibly answering to the Hebrew , I thinke , it cannot be done : It is most likely that Sorrell , Cichory , wilde-Lettuce , Tansie , Endive , or the like , were ingredients of that bitter sallet . Beza , ( on Matth. 26. ) makes these herbes to be a kind of sowre sallet ; and saith , the Iewes had a pleasant Condiment to eate with them ; but , say I , even by his owne authority , the Condiment was at the ( second ) supper ; and there , the sawce might be more artificially tempered for the palat : and yet the herbs prescribed to the first supper , that is , to the eating of the rosted Passeover , must needs be bitter , and eaten ( quatenus amarae ) as they were bitter , being memorialls of their bitternesse in affliction ( though , after they were passed the red-sea , their sorrowes were sweetned with much joy ) their lives were made bitter with hard bondage , in morter , and bricke , and , in all manner of service in the field ; all their service , wherein they made them serve , was with rigour , Exod. 1.14 . a more exact , and adaequate record , or resemblance of their bitternesse , could not be invented , then these bitter herbs ; being to be eaten , at the first supper , and service of the Lambe ; which , neither Baronius , nor Beza , sufficiently distinguished , though they acknowledge a second Supper likewise at the same time .

PAR. 15.

IN that hot Countrey of Iudaea , they had herbes for cooling sauce ; yea for , meate also ; Hence is mention of a dinner of herbs , Pro. 15.17 . yea , even some weake ones did eate herbs , Rom. 14.2 . the tithe Mint , and Rue , and all manner of herbs , which the Iewes payed , and were bound to pay , Luke 11.42 . were not for sauce onely , but for food .

PAR. 16.

THat they used salt , as their sauce , no man doubteth ; can that , which is unsavory be eaten without salt ? Iob 6.6 . To this the Apostle alludeth , Col. 4.6 . Let your speech be alwayes with grace , seasoned with salt . Bernard ( ad Nep. ) prudenter sobriéque conversanti satis ad omne condimentum sal , cum fame , that is , salt , and hunger is sauce enough for a wise , and sober man : likewise , for Vinegar , Boaz said to Ruth , Dip thy morsell in the Vinegar , Ruth . 2.14 . Our blessed Saviour , on the Crosse , had Vinegar , more than once tendered unto him ; and you may marvell at the abundance of Vinegar , which they had on Mount Calvary ; as shall be manifested ( God willing ) when I have ended my Tractat , of Christs descending into hell : Nec cibus ipse juvat , morsu fraudatus acceti ; said the Poet , Nor doth the meate good unto me , Which from the taste of Vinegar is free .

The Prayer .

GRant , gracious God , I meekely beseech thee , that I may purge-out the old leaven ; that I may be a new Lumpe , and unleavened ; and that I may keepe every day holy , not with old leaven , neither with the leaven of malice , and wickednesse , but with the unleavened bread of sinceritie , and truth ; that so I may be accepted of thee , for Iesus Christ his sake . Amen .

CH●P . XIV . The Contents of the fourteenth Chapter .

1. The not breaking of a bone , was a perpetuall Ceremony : Not a bone of Christ was broken .

2. The marrow of the Pascall Lambes bones , might not be taken forth : the Mysteries thereof ; and of not breaking of a bone .

3. No part of the flesh of the Lambe , was to be carried out of the house .

4. The Reasons , and the mysteries thereof .

5. The Table-talke was another Concomitant , fixed rite ; and what it was in particular .

6. Gods great care of keeping memorialls .

7. Whether they sang at the Passeover , or no ; and what they did sing .

8. Instructing of youth , in the principles of Religion , necessary .

PARAGRAPH . 1.

THat Salt , and Vinegar onely , were the Iewish sauces , Mr. Weemse cannot prove : that they had other sauces , will be proved from the Scripture , from the Jewish Rituall , from learned men ( God willing ) when I handle Christs second Supper . So much for the rites properly , and substantially Sacramentall . The first subsequent fixed Ceremony ( you may , if you please , call it Concomitant ) was this ; Ye shall not breake a bone thereof , Exod. 12.46 . which is confirmed to be perpetuall , by Num. 9.12 . You shall not breake any bone of it : and it had most apparent reference unto our Saviour ; the bones might be picked , and scraped , broken , not any one must be , Psal. 22.14 . All my bones are out of joynt , saith the sweete Singer , in relation to our Saviours Passion ; and ver. 17. I may tell all my bones ; and , they pierced , or rather , digged my hands and my feete , ver. 16. and yet for all this , not one bone was broken ; the Souldiers breake not the legges of our Saviour ( as they did of the Malefactors ) Ioh. 19.33 . One of the Souldiers indeede pierced his side , and forthwith there came out bloud , and water , ver. 35. For these things were done that the Scriptures should be fulfilled ; a bone of him shall not be broken : and Psal. 34.20 . He keepeth all his bones , not one of them is broken .

PAR. 2.

THe marrow might not be taken forth ; perhaps to intimate , that man may not be too-busie , with Gods secret counsells , with pearles wrapt up , and inclosed in his owne breast : for , as in the breaking of the bones , some marrow is diminished ; so , in the determining of hidden things , Gods wisedome is too-much intrenched upon , undervalved , and by humane reason , or conjecture , broken in pieces : wherefore , God will have some , and the daintiest , and chiefest things , as the marrow in the bone , reserved from mans curiositie , which man must not seeke after : other hard matters there are , that he may exercise his wit upon , and picke upon ; see Deut. 29.29 . though it had beene a young Lambe , whose bones are little , and no harder , than some sinewes ; yet they must forbeare , from the eating of them ; for they were bones , though tender . In the slaying of the passover , they were to take heede of breaking a bone ; at the taking out of the entralls , at the cutting out of the heart , liver , and lungs ( for they were to be washed , and cleansed ) they were to take heede , lest they brake a bone ; they were so to spit it , and fasten it on the Spit , and take it from the Spit , that no bone of it was to be broken : Lastly , they were neither so to eate of the flesh , nor so to carry and to burne the remainder , that any bone at all was to be broken : In a mystery , this might signifie , that not one Article of our beliefe ; not one mayne poynt , which upholdeth Christianity ( as the bones do the body ) may be broken ; but must be preserved intire ; yea , it might imply , that no one Commandement of God is to be broken , I am . 3.10 . Whosoever shall keepe the whole Law , and yet offend in one poynt ( if he breake but one bone ) he is guilty of all : how can those words be reconciled ? To keepe the whole Law , and yet to offend in one poynt ? I answer , to keepe the whole Law , except one poynt onely . In like sort , our blessed Saviour saith , Matth. 12.31 . All manner of sinne and blasphemy shall be forgiven men ; but the blasphemy against the Holy Ghost shall not be forgiven ; you may say , Is not the blasphemy against the holy Ghost , a sinne , and blasphemy ? I answer , it is , but the native proper sense of the words , implyeth onely this ; that all blasphemy shall be forgiven , except the blasphemy against the holy Ghost . Lastly , the not breaking of the bone might typifie ; that , till heaven and earth passe , one jot , or one title shall in no wise passe from the Law ( no , not from the law of the Passeover ) till all be fulfilled , Matth. 5.18 . The Iewes doe constantly avouch , that the Almighty hath more care of every word , syllable , and letters of the old Testament , than hee hath of the starres in heaven : and the Iewes themselves have beene so excessively , even to a prodigie , carefull and diligent , that they have reckned , how many times every severall letter in their Alphabet , is to be found in all the old Testament . Againe , I will not say , but that , by the not breaking off a bone , may be meant , either a hard place of Scripture , is not too-much to be forced , 2 Pet. 3.16 . or else , that no words of Christ were superfluous , or vaine ; no promise of his should be broken , but remaine firme , Matth. 24.35 . Heaven and earth shall passe away , but my words shall not passe away .

PAR. 3.

ANother durable Rite of the passeover subsequent , was ; Thou shalt not carry forth ought of the flesh abroad out of the houses , ver. 46. This the Rabbins expound thus ; not only , they may not carry forth , ought of the flesh , to another house ; or to others , without any house , in the open fields , or streets ; but they must not carry that , from one company , which belonged to another company ; nor might they carry it from the whole , that were present , to the absent , that were sicke ; nor might they carry it out of the Passeover-Chamber .

PAR. 4.

ANd these may seeme to be the Reasons . 1. If ought of the flesh might have beene carried forth , some uncleane body might have touched it , or met with it . 2. Or Legally uncleane might have employed it , to profane uses . 3. Or , notoriously professed enemies of the Church , might have vitiated it . 4. It had not neede , to have beene brought in , if it might have beene carried out . 5. The remainder of the flesh needed not to have beene burnt , if it might have beene exported : The mysteries may be these : Secretior a non divulganda , von communicanda in vulgus ; the mysteries of Gods Word , are not to be divulged , nor made knowne unto the rascall-many ; Cast not pearles before swine , nor bread unto dogges : unfit recipients must not be dispensed withall , through any favour , to take it ; no not at the second or third hand , or bound ; No communion of light with darkenesse : Concord and Communion are to be found , within the pale of the Church : Christ made an exempt of Disciples from the Iewes ; of the Apostles , from the Disciples ; of three , viz. Peter , Iames , and Iohn , from the rest ; and yet revealed not all things to them ; because they were , for a while , unfit . At night commonly , both Coelestiall-ill-influences , and infernall Spirits doe more hurt ; this passeover was in the night ; To goe away , Sacris non peractis , before service was ended ; ( from the first word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , silence ; till the last word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye may depart in peace ) was a sinne ; A sinne censured , in the Primitive Church , by Excommunication , as appeareth , in the fourth Councill of Carthage ; this Sacrifice was not ended , till all was consumed ; To eate part , and carry away part , is but halfe a sacrifice : Let them looke to this , who carry abroad the consecrated Host , till it incline to rottennesse , or come to an ill favour : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vocat Menander ; the Poet Menander calls the night , The Mother of all Mischiefe ; Amor illicitus , is called ovum noctis , Lust is called , the nights Egge ; Post solis occasum , Noctem esse 12. Tabulae decernebant ; the twelve Tables decreed , that , after Sun-setting , it should be accounted night , as Alexand. ab Alex. Genial . dier. 6.10 .

PAR. 5.

THe Table-talke was the next fixed subsequent Ceremony : Maymonides saith , the religious Table-talke began not , till the cloath was removed from the Master of the Feast , at the end of the first Supper : And after blessing , then , the younger fort enquired ; why , the preceding Supper was so discordant , and divers from all other Suppers , with double washings , without baked , boyled , or stewed meates , without any herbes , save bitter ones : As the youth enquired ( according to that , Exod. 12.26 . ) So the head of that societie ; ( you may say , he was Rex , sacrorum Architriclinus , King of the Ceremonies , Sewer , or Master of the feast ; Gentleman-Vsher , Chaplaine in Ordinary , or , Marshall of the Hall ; or Symposiast , pater discubitus , Initiator , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who placed the guests , according to their worth ; Nomarcha Coenae , the Ruler of the Feast , according to that of Exod. 13.8 . made remonstrance , of what God had done , to deliver them , from the house of bondage : nor might any of their Table-talke , be irreligious , or vaine , or carpingly censorious , or provoking to wrath ; nor was it , as at other times , with Riddles , or other delightfull good discourses ; nor roved they at large , at all sacred conferences ; but was empaled in , and confined , to the well-seasoned Relations , as the Memoriall then lead them ; of the plagues in Aegypt ; of the destroying Angell ; inhibited to destroy their First-borne ; of the Seas retiring ; and the Two walles of water ( forgetting their naturall Fluidity ) on the right hand and on the left ; of their haste , and feare , and of Pharaohs hardened heart , mollified by his drowning ; and Gods carrying them , on Eagles winges . Aulus Gellius ( Noct. Attic. 13.11 . ) Nec loquaces Convivas , nec multos legere oportet ; guests must not be tatling like Geese , nor mute , as Fishes ; and the discourses must be jucunde , & invitabiles , delightfull , and profitable ; not perplexing , or troublesome ; the Master , or Lord of the Feast , must be , Non tam lautus , quàm sive sordibus ; neate , and cleanely : Macrobius ( Saturnal . 7.1 . ) handleth the poynt , more at large ; as a few , mute letters dispersed among many vowells , in societatem vocis facilè mansuescunt , doe make an easie pronounciation ; so , some few unlearned , delighting in the company of more learned , either accord with them , if they can ; or , are delighted , with their discourse : Timotheum , clarum hominom Athenis , & principem Civitatis , ferunt , cùm coenuvisset apuà Platonem , eoqui convivio , admodùm delectat ●s esses , videssetque eum postridiè , dixisse , vestrae quidem Coenae , non solùm in praesentiâ , sed etiàm postero die jucundae sunt ; that is , It is storied of Timothy , a famous man of Athens , and one of the chiefe of that Citie ; that having , on a time supped with Plato , hee was wonderously delighted with that Feast ; and meeting him , by chance , the next day ; he told him , that his Supper did rellish a long time after ; a Philosophers banquet ; as Cicero ( lib. 5. Tusquaest .

PAR. 6.

HOw great a care God had of continuing the Memorialls of his favour to the Israelites , appeareth , by appointing the pot of Manna to be kept ; and Aarons rod , which budded likewise , Iosh. 4.5 . &c. Twelve men tooke up twelve stones , every man , a stone upon his shoulder ; that this may be a signe among you ; that when your children aske their fathers , in time to come , saying , what meane you by these stones ? Then ye shall answer them , that the waters of Jordan were cut off , before the Arke of the Covenant of the Lord , when it passed over Jordan ; the waters of Jordan were cut off , as it is pithily repeated ver. 7. See to the same purpose , Iosh. 4.20 . &c. Quoties Christiani agapis vescebant , fidem Psalmis pascebant , ait Tertullianus ; that is , as oft as Christian did fill their bellies together , with good cheere , they fed their faith with finging of Psalmes : Cyprianus ( lib. 2. epist. 2. ) Nec sit velhora convivii gratia coelestis immunis ; Sonet Psalmis sobrium convivium , that is , at all your sober Christian Feasts , let Grace be Salt , and Psalmes the Musique : what Ioshua did , was , in immitation of what God commanded , Exod. 12.35 . When ye be come to the land , which the Lord will give you , you shall keepe the Passeover ; and when your children shall say unto you , what meane you by this Service ? that yee shall say , It is the Sacrifice of the Lords Passeover , who passed over the houses of Israel , in Aegypt , when he smote the Aegyptians , and delivered our houses . ver. 27. Though such discourse was not directly appointed , at the first Aegyptian passeover , because of their affrighted haste ; yet I doubt not , but both they , and their children knew , why this Feast was thus kept ; and ever after , it was to them , a speaking memoriall of their deliverance ; concerning which , their children were taught to enquire of their parents , and their parents were used to relate unto them all their passed seares , sorrowes , and deliverances , with their enemies destructions , Exod. 13.8 . Thou shalt shew thy sonne , in that day ; and 14. When thy sonne asketh thee , Thou shalt say , &c. So Deut. 6.20 . &c. When thy sonne asketh thee , in time to come , — Thou shalt say to thy sonne , we were Pharaohs bondmen in Aegypt ; and ver. 7. Thou shalt teach them diligently to thy children , and shall talke of them , when thou sittest in the house , when thou walkest by the way , when thou lyest downe , and when thou risest up . The Spouse , Cant. 2.9 . saith of Christ , My beloved is like a Roe , or a young Hart , behold , hee standeth behinde our walls , he looketh forth at a window , shewing himselfe through the Lattesse ; Which words the Targum thus Paraphraseth , to our purpose , as it is set forth , by the learned Edmund Rivius ; The Congregation of Israel , said , in the time , when the glory of God was revealed in Aegypt , in the night of the passeover ; and when he slew all their first-borne ; God ascended upon swiftest lightning , and ranne like ae Roe , or young Goate , and protected , and defended the houses in which we were , and stood behind our wall , and looked through the Lattesses , and saw the blood of the Passeover , and of the Circumcision imprinted , as it were , on our portalls ; and behold from the highest heavens , and saw his people eating the passeover , rosted with fire , with wilde Lettuce , and unleavened bread ; and spared us , and gave no power to Apollyon , to destroy us . These are the declarative sayings of the Church , as the Targum imagineth ; in answer ( forsooth ) to the question , like enough to be propounded , at the eating of the passeover : but in truth , Delrio most divinely ( on the place ) adapteth the words to our Saviours Incarnation ; which the obstinate Iew , will not beleeve to be accomplished .

PAR. 7.

IF any Psalme were sung , at their passeover , after Davids time , or in it ; I presume , it was the 78. Psalme ; in which was a full relation of Gods wonders in Aegypt ; and he teacheth them , what he had learned of others , ver. 3.4 . as God commanded them , ver , 5.6 . though God commanded them , in other places , to teach their children ; yet this place , of Exod. 12.25 . may be also aymed ar. Till Davids time , I suppose ; they at the passeover , did recite Moses his song , Exod. 15.1 . I will sing unto the Lord , for 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 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 , 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 one brand of the curse , that lyeth upon them , since their crucifying the Lord of life , and say , it made much for the honour of our Saviour ; if it were sure or probable that when they shall be turned to Christ , their breaths shall stinke no more , than they did before Christs death : Lastly , nor Martiall , nor Tacitus , nor any other , that I have read , though they hated the Jewes , taxed them for this matter ; and God needeth not the lye of men , to uphold his Honour , or Cause .

PAR. 4.

CEdrenus reporteth from Papias ; and Papias from others relations , that when Judas dyed , in his owne ground , praefoetore , illud desertum remansit , & inhabitatum , usque ad hodiernum diem , by reason of his stinke , that field continued desert , and not inhabited to this day . If thus it were ( as there is no likelihood of it ) and if people could not passe by , without stopping their noses ( as they say ) shall we judge the worse , or the like , of the whole Nation ? Other reasons might move Marcus to say so , if he did say so , as Ammianus Marcellinus , no friend to Jewes , but great enemie to Christians , hath perchance , in spleene , related : Yet me thinkes , the great Baronius , who lived at the same time in Rome , with so many thousand Jewes , who are allowed to have , in that famous City , foure Churches ; might have sought some better grounds , ere he had proclaimed ; Judaei etiam foetoris signo infames , Naturâ ipsâ in eos inclamante ; the Iewes are infamous , for their ill-smelling bodies , naturally ; the whole Nation ( and though the now accursed seede , yet still the carnall seed of Abraham ) should not be so charged , without better grounds ; give the Devill his due , & let us rather pray , for their conversion , ( for converted they must and shall be , ere the worlds end ) yea , howsoever Mr. Fuller ( in his sacred Miscellanies , 3.13 . ) passeth a presumptuous and uncharitable verdict upon the Iewish Nation ; that as it doth live now in vastatione , & horrendâ in Terras omnes dissipatione , so , vivet perpetuò , sine ullâ reditûs spe ; yet others have proved , and I doe second them ; that before the end of the world , the dispersed Iewes shall bee gathered together , and become one flocke with us under Christ ; and have their politie , and government , perhaps even in the holy Land ; see , and deepely ponder , Rom. 11.25 . &c. and more especially , Luk. 21.24 . and among humane Authors , Barradius ( tom 3. pag. 576. ) Aretius , & Estius , on Rom. 11. and Dionysius Carthusianus , on Luke 21. Let us , I say , rather pray for their conversion , than loade the Nation with unjust aspersions ; for the fault perhaps of some few , whose abhorred Covetousnesse perswades them , to exchange sweetenesse and cleanelinesse , which is not unexpensive , for that cheape , sordid , nastinesse , and fulsome-accidentall-ill-breathing smells ; which would be alike disliked , in any of any nation , that would be so basely penurious . Purchas in his Pilgrimage of Africa ( 8.8 . Paragr. 4 ) relateth , from Mt. George Sandys , that the Iewish men are of indifferent statures , and of the best complexions ( pag. 1306. ) that the Iewish women ( about Constantinople ) are generally fat , and ranke of the savours , which attend upon sluttish corpulencie , ( as it is , in the next page ) here , not nature but idlenesse causeth the stinke , I must adde that a very learned man a great traveller , who was inwardly and familiarly acquainted with many of the Iewes , ( as himselfe seriously professed to me ) could never discerne any such odious smells , or ranke nastinesse by them : Sir Edward , the Bishop Sandys , his elder sonne , ( who loved not our Clergie as a Bishops sonne should ) towards the end of his relation , could not have passed over the remarkeable difference of the Iewes , ( if such it were ) above other nations ; when he highly commendeth some of them , with whom he was well acquainted , as seeming to want no grace , but the faith of a Christian : Indeede their dispersion is most just , which they called for , and more upon themselves ; when they cryed , Christs blood be upon us , and on our children , Mat. 27.25 . Yet who so shall consider their number and power , will say , it is not so ill with them as the world imagineth : Benjamin of Tudela , in Navarr , ended his journey , ( 1173. ) and relateth huge numbers of them at that time ; he maketh first mention of the Iewes residing at Barcelona ; then , he proceedeth to this effect ; at Gerundam he found a small congregation of Iewes ; at Narbona almost 300. Iewes . at the towne of Baetiras , a company of students ; at Mount-peslier , the most famous Disciples of the wise men of that age : at Lunel , an holy assembly of about 300. Iewes ; at Bea●caire , 40. Iewes , and a famous University of them ; at Nogres about an 100. of their wise men ; upon the banke of the river Rhone , divers Rabbins , Iewes ; at Arelatum , 200. Iewes , at Marseillis , two Colledges of almost 300. Iewes ; at Genoa , about 20. Iewes ; at Luca almost 40. Iewes ; at Rome almost 200. Iewes ; at Capua , almost 300. Iewes ; at Naples almost 500. Iewes ; at Salernum , almost 600. at Malti , about 20. Iewes ; at Benevent , almost 200. Iewes ; at Malchi , 200. Iewes ; at Aesculum , almost 40. Iewes ; at Trone , almost 200. Israelites ; at Tarentum , almost 300. Iewes ; at Barnedis , about 10. Iewes , dyers of scarlet ; at Otranto , almost 500. Iewes ; at Corfu , one onely Iew , at Larta , about 100. Iewes ; at Achilon , about 10. Iewes ; at Patra , almost 50. Iewes ; at Lepantum , almost an 100. Iewes , at the mountaine of Parnassus , almost 200. Iewes ; at Corinth , almost 300. Iewes ; at Thebes about 2000. Iewes ; at Aegriphon , about 200. Iewes ; at Iabusteria , almost an 100. Iewes , at Robinica almost an 100. Iewes ; at Kuxopotamos , about 50. Iewes ; at Gardegis , a few Iewes inhabite ; at Armilon , about 400. Iewes ; at Bissina , almost an hundred Iewes ; at Seleucia , almost 500. Iewes ; at Melrisi , almost 20. Iewes ; at Darnea , almost an 140. at Canistolin , almost 20.200 . Iewes , at Pera , and thereabouts ; at Rodoston , almost 400. at Gallipoli , almost 200 ; at Calas , almost 50. at Mitilene , in 10. places the Iewes have their Synagogues ; at Chios , almost 400. at Samos , almost 300. at Rhodos , almost 400. at Cyprus ( as it were a Colledge ) divers Iewes ; at Antioch , some glasse-makers ; at Laodicea , almost 200. Iewes ; at Gebal , almost 150. Iewes ; at the Temple of Ammon , almost 200. at Biroth , almost 50. Iewes ; at Tsidon , almost 20. at Tyrus , almost 400. at Akadi , almost 200. at Schizeria , or Caesarea , almost 10. Iewes besides 200. Cathaei , or Samaritine Iewes ; at Lux , one Iew a Dyer , betweene the mountaines of Gerizzim , and Ebal , about an 100. Samaritans ; under the Tower of David , 200. Iewes , or thereabout ; at Bethleem 12. Iewes , at Beth-Gabarim , 3. Iewes ; at Shunem , 300. at Nob , 2 Iewes , Dyers ; at Ramas , 3. Iewes ; at Ioppa , 1. Iew , a Dyer ; at Askalon , almost 200. Iewes ; 40. Karites , who stickt closely , onely to the Scriptures ; and almost three hundred Samaritans ; at Jisreel , one Dyer ; at Tiberias , are about 50 Jewes ; at Aschath almost 20. Iewes ; at Alma 50. Iewes ; at Damascus , almost 3000. Israelites ; almost 200. Karaites ; Samaritan Jewes 400. at Gilead , almost 60. Iewes ; at Tadmor , in the Wildernesse , almost 2000. Iewes ; at Kiriathaiim , one onely Iew , a Dyer ; at Aram Tsobae , almost 1500. Israelites ; at Balits , a competent number of Iewes ; at Kalagaber , almost 2000. Iewes ; at Rakia , about 700. at Hanane , about 20. Iewes ; at Gozen , almost 200. at Netsibi , about 1000. Iewes inhabite ; at , or in the Isle of Omar , the sonne of Alcitab , almost 4000. at Ashture , 7000. Iewes , and three Synagogues ; at Rohoboth , 2000. Iewes inhabite ; at Charthemis , almost 500. at Aliobar , almost 2000. at Harda , almost 15000. Iewes ; at Okbera almost 10000. Iewes ; at Bagdad , almost 1000 Iewes live ; and there , they have ten Synedria , or Consistories ; and at Bagdad , 28. Synagogues of the Iewes : at Resen , almost 5000. Israelites : twentie miles from Nebuchodonozars Palaces , are 20000. Iewes ; at Hila , almost 10000. Israelites , with foure Synagogues ; at Naphan , almst 200. Jewes , and a Synagogue ; at Alkotsonath , about 300. Iewes ; at the village of the Wildernesse , five Doctors ; at Kupha , almost 7000 ; at Elnebarum , almost 3000. with a Synagogue . The Rhechabite Iewes dwell at Thema , having cities well fenced , and a Territorie towards the Northerne Mountaines , of sixteene dayes journey , and are under no governors of the Gentiles ; there have they almost 40. Cities , 200. Villages , Castles an 100. in these places , 300000. Jewes , or thereabout doe dwell , and Thanai is their Metropolis , being fifteene miles long , and fifteene miles broad ; at Tilimas , are about 100000. Iewes ; at Cebar are almost 50000. at the river Vira almost 3000. Iewes ; at Nasetum , about 20000. at Botsra , almost 2000. at Samura , almost 1500. at Susan , 7000. Iewes , and 14. Synagogues ; at Rebadbar , were about 20000 ; at Vanah , almost 4000. at Molhath , are foure Companies of the Iewes ; at Aria almost 25000. at Haphton , more than an 100. Companies of the Iewes are , which were of the first Captivitie , by Salmanaser .

Here , the Jewes called David , Al-roi , their Messiah , and under tooke to conquer Ierusaelem , and was a notorious Witch , or Necromancer , working false miracles , and wonders ; at Hemdane , almost 50000. at Tabreztaan , almost 4000. at Ispahaan , almost 15000. at Shiphaa , almost 10000. at Gina , almost 8000. at Samarcant , almost 50000. in the Cities of Nesbor , foure Tribes are said to reside ; the Tribe of Dan , Zebulon , Asher , and Naphthali , which Salmaneser carried away ; and at Nisbor , the Iewes professed to the King of Persia , Nec regem , nec principem ullum è gentibus nobis praefectum habemus , but one Prince who is a Iew ; at Nikokris , almost 500. at Ratipha , 5000. at Haonla , almost an 100. at Dugbijim , 23000. at Gingaba , almost 1000. at Zebid , a few Iewes ; at Adan most Israelites , and many of those of Adan , came into Persia , and Aegypt ; at Halava , almost 300. Iewes . In the citty Konts , at the beginning of Aegypt , about 30000. Iewes ; at Pithon almost 20. Iewes , at Misraim , almost 2000. at Goshen , almost 3000. at Albubijgh about 200. at Munziphta , almost 300. at Rimerae , almost about 700. at Lambala , almost 500. at Alexandria , almost 3000. at Damiata 200. at Tunis , 40. at Messana , almost 200. at Palermo , almost 1500. He doth not particularly specialize any in Germany , or France , as he returned ; the whole summe , being in probability above a Million ; concerning which Itinerarie , observe ; I have followed the names of mine Author , though the places be not all so called , at this day : againe in the single summes , I have not included the Iewes , whom he aymes at , in the words , Justus Caetus Iudaeorum ; or , Sacer Coetus ; virique sapientes ; or , exiguus Coetus ; or , most Israelites , which are indefinite , and may be many thousands ; or the like ; though I wonder , that he would specialize some places , where there was onely , one Iewe , a Dyer , as , at Kiriath-jearim , and at Ioppa , and two Iewes Dyers of Scarlet , or Purple , as , at Nob ; and three Iewes , as at Ramas ; and yet seldome sets downe an exact number , by almost , or about , or somewhat above ; It had beene , but a little more absurd , to have said ; at Ioppa , were almost two Dyers ; at Nob , almost three ; at Rama , almost foure ; whereas there was but one , at Ioppa ; but two , at Nob ; but three at Ramas . Moreover , how could hee know the set number of 7000. Iewes , at Susar ; and 5000. at Kaliba ; at Tunis , 40. at Damiata , 200. and yet otherwhere be ignorant , of the certaine number of some few , who lived together ? As at Biroth , he accounteth almost 50. Iewes ; at Zidon , almost 20. at Ashtha , almost 20. at Schizeria , almost 10. By the same way , and meanes , by the which hee came , to the certaine knowledge of some greater number , as 7000. he might have sooner come , to the exact knowledge of 20. but , it seemeth , he affected obscurity , and concealed somewhat , what he might have revealed , for a Superfuge , if neede were : certainely , he indeavoured to increase , rather than decrease the number of the Iewes ; as the putting into the account of onely one , in one city , doth prove ; and that , in most of his reckonings , he setteth more , than the perfect number , and then minceth it , with the word ( almost ; ) Therefore , when he saith , almost , or about , or more than such a summe ; I doe of such uncertainties , one with another , make a certaine stint .

Constantine l' Empereur ab Oppicke , judiciously findes fault with Benjamin for many things ; for his Metachronismes , and fables ; for saying , that Romulus stood in feare of David , and Ioah , and made vast under-ground Caves , to lye hidden in ; for faining , or increasing the number , or power of the Jewes , in remote places ; where lyes are not so easily found out ; because , he would answer Christians , who count them , as vassals , and vagabonds , and would perswade us , they have Kingdomes , and free power over them , in the East ; consult with him . Let me adde ; Benjamin little thought , that we should search throughout all the East , as it were by a Candle , and know every corner of it , even farre further , then Benjamen travelled ; for , he came , but to the Westerne borders of China ; whereas the Countries , and Ilands , on the East of China , are knowne to many Christians now . Moreover , hee erreth grossely ; saying ( pag. 39. ) The Samaritans want these three Letters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the name of Abraham , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the name of Isaac , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the name of Iacob , and use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for them ; and make this to be , as it were the Shibboleth , to try who were the true Israelites ; but Scaliger , against Serarius , hath vouched ; that the Samaritans them selves , under their owne hands , have described unto us , the whole Alphabet , and have sent unto us , the names of the Patriarches , with the same letters ( which Benjamin saith , they want . ) So Constantine l' Empereur ( pag. 170. ) Againe , in the Samaritan Pentateuch , purchased at a deare rate , by that holy , and learned Archbishop Vsher , to be seene ( through his kindnesse ) by any learned Linguist ; all those three letters , are to be seene : in Prologo Galiato , cited in the beginning of Hentenius his Edition of the vulgar , S. Hirome , thus ; Samaritani etiam Pentateuchum Moysis totidem literis scriptitant , figuris tantùm , & apicibus differentes ; the Samaritans write the Pentateuch of Moses , with twentie two letters , as the Hebrewes doe ; differing onely in figures , notes , and accents ; and afterward , unto Esdras his time , the Hebrew and Samaritan Characters were the same ; so he , also ( Tom. 3. pag. 6. ) in the beginning of his Preface to the Booke of the Kings ; but the Patriarkes names were written long before Esdras ; therefore they had the same letters with the Hebrew , and were writ with them : many Kings and Princes , through the mediation of great friends , or , for the gainefull considerations , or for the particular worth of some eminent deserving Iew , have given them sometimes power , and authority , to rule over their fellow - Jewes , in such , and such places ; as , one of our Kings gave unto a Jew power , in our owne land , to governe , and reigle all the Iewes here ; for , to that effect , I read the Kings Patent , as it was drawne , out of darkenesse , and published by M. Selden ; who like the Sunne , hath enlightened many obscure places , both in divine , and humane literature , and is indeede Mundus eruditionis ; so Amurath gave Tiberias , a city in Palaestine , to Alvarez Mendez , a Iew , as our Brerewood , in his Enquiries ( cap. 13. ) proveth from Boterus ; but such authoritle is farre from an absolute Monarchy , not having Crowne , Scepter , Sword , Chaire of Estate , or any great solemne ceremony annexed unto it . My Pen having travelled , with Benjamin , over most parts of the world , is not yet so weary , but it meanes to describe unto you , very briefely the present estate of the Iewes , who are multiplied to such numbers , that our great Geographer , M. Brerewood ( as a reverend Divine Master Rogers , hath vouched , ( pag. 31. ) of the Protestant Church ) saith ; there are now so many of them , that they are able to people all Europe ; but there is no such thing , in M. Brerewood , nor any such thing deducible from him ; and if so it were written , it had beene awry ; for the peopling of Europe , as it ought conveniently to be peopled , is more of moment , than is imagined ; and requireth greater numbers , than are in the world of Iewes ; and yet , it must be acknowledged , they abound in numbers , and , like bad weedes sprout up apace , and , if they should come safely , from the foure parts of the world , from the foure corners of the earth , to its Centre , the middest of the world , about Hierusalem : I say , their promised Canaan might very well bereplenished , by their recollected multitudes ; I should not doe my duty , to the omniscient , true , and onely God , if I laid not open the ignorance , and folly of their false god Iupiter . Among Divines , it is knowne by some , and taken as granted by others , that about Hierusalem , is the middest of the earth : Iupiter was so stupid , and ignorant , that he knew not so much ; but as Strabo saith : Iupiter willing to finde the perfect middle of the earth , let fly two Eagles , one from the East , another from the West : and these Eagles meeting at Pythya , a towne in Greece , taught thereby their Jupiter , that Pythya was the middle of the world . But might not one Eagle fly swifter than another ? Might not one finde more , and better prey , and be longer a feeding on it than another ? For , they were not able to fly over halfe the world , without bayting ; and one Eagle might wander , from the right way , or line , and fetch compasses , more than another ; and could not he , who is said to let goe the Eagles , one from the East ; another from the West , have easier measured it himselfe , than trust two unreasonable creatures with that discovery ? You , say the Scythians , to Alexander , in Curtius ( lib. 7 pap . 212. ) would , if you could , hold the East in one hand , and the West in another : did you so , Iupiter , by the two Eagles ? And , did you let them fly , both at the same time ? Did they fly both night , and day , and make their way , through darkenesse ? If the Easterne Eagle were cast off , at their Sun-rising ; our Westerne Eagle was then cast off , about our midnight ; oh wise Eagles , and foolish Iupiter ! oh mad people , to beleeve in such lyes , in such gods ! And if this former opinion should be true ; I dare say , there are more Iewes now living , than ever were , at any one time of the Nation , since it was a Nation ; the whole land of Canaan , the promised Land , the holy Land , being leffe than England ; and being but two hundred miles long ; or ( as M. George Sandys saith ( lib. 3. fol. 141. ) not more , than an 140. and , where broadest , not fiftie , as he saith : Indeede , if the Tartarians be the seed of Israel ; as Postellus , Genebard , and others hold ; they , and the other Iewes , might throughly inhabite , and people all Europe ; for the Tartarians by themselves , have a long time , and doe yet hold , at this day , a great part of Asia , in subjection , saith M. Brerewood ( pag. 94. and 95. ) they overspread halfe the vast continent of Asia , or there about : all the great Nations , from the rivers Wolgba , and Oby , Eastward ; and from the Caspian sea , the river Oxus , the countreyes of India , and China , Northwards , are contained , under the appellation of Tartars ( though Lipsius calleth them Scythians ) and yet , without those bounds , many Tartars there are , both toward the West , and South : see the Epitome of Ortelius . fol. 99. and Doctor Heylin . pag. 649. ) Campanella ( de sensu rerum , 4.19 . ) saith , perchance Nature may temper and make fit , such powers , in some places , as may , or shall frame a perfect animal ; and God can presently infuse a soule , into that faire Fabricke , as he doth into the wombe ; this he writeth , as if America perhaps were so peopled ; but he correcteth himself , saying , we have no certaine History , but of Adam ; and the Art : to make perfect animals , is not yet found out , saith he , Avicenna judged , that America was peopled , from our Hemisphaere ; but , I thinke it impossible , saith Campanella ; yet he recounteth from Plato , that the Atlanticke Island , in the Ocean , did joyne together both Hemisphaeres ; yet had the inhabitants of that Iland ( if any such were ) two Hemisphaeres : they did sayle over the seas , in the dayes of Noah , to America ; and the memoriall of it is lost , saith Campanella ; how then , good Fryer , came you to know it ? Or , how date you so peremptorily assert it , when it is unknowne ? From Island to Estotilant , is , a short , but by-Sea ; and shorter , form Estolilant , to the maine Continent of America ; and so , from China , to Iapan ; and there is a nearer passage , to sayle , from Iapan , to Quevera ; intimating that from these parts , they embarked , and peopled America ; but New-found Land , which is Estotiland , is not so neare a cut , as Campanella phancieth from Island : but our deeper , and better Geographer , M. Brerewood , saith , it is very likely , that America received her first inhabitants , from the East-border of Asia : concerning Island , he mentioneth not a word : and it is confessed , Quevira is not much distant from Tartaria : and though both Ererewood , and Campanella confesse , that some of the new world are circumcised ; yet Circumcision came not from Isl●nd , or Greeneland , to Estotilant , but the Tartarians ( since they received Turcisme , and not before ) have beene , and are circumcised ; they be no remaynders of the old Israelites , as he proveth at large . If the Tartars had descended from the true Israelitos , questionlesse they , with the other Iewes , were able to people farre more , than all Europe : but M. Brerewood wholly explodeth that fable , though upon powerfull reasons , be opineth , the Americans descended from those , who are now Tartarians ; especially because Scythia was held , of old , to be Officina hominum , and never were overcome , but abound in men ; the mother of inundations , through their infinite multitudes ; Curtius ( 7. pag. 216. ) saith , the Asiatickes beleeved , that the Scythians were invincible , but they were overcome by Alexander ; and though they were held Invicti , yet their armies did not alwayes prosper ; they tried contrary fortunes with Cyrus : in may be better said ; Scythia was never over-come , or over-runne , nor they expelled their Habitations , others possessing them ; but they increased to incredible numbers , and might send forth thousands , when both Frisland , and Greeneland could not set forth hundreds . And it is certaine , saith Brerewood ( pag. 97. ) and , without all doubt , that the Tartarians coasts of Asia , are continent with America , or , at most , disjoyned , but by some narrow channell of the Ocean ; but a mayne , wilde salt sea is betweene Greeneland , and Estotilant , say I : I could wish all you consult with M. Brerewood himselfe , whosoever doe thinke , that the Tartarians are the seed of Israel ; for he learnedly disproves it : and you , who imagine the Americans are non-Adami ; for he strongly probabilizeth , if not evinceth , they descended from the now - Tartarians in old time called Scythians ; for the name of Tartarians was not heard of in Europe , till 1212. saith Ortelius his Epitome . I will end this my ᵇ digression , as Benjamin endeth his Itinerary ; Deus misericordiâ suâ maximâ nostri , & illorum misereatur ; atque cùm in nobis , tum in illis , istan● impleat Scripturam , Deut. 30. si convertaris , iterum colliget te ex omnibus populis , quò disperserat te Deus dominus tuns : God , of his great mercy , take compassion , both on us , and them ; and let him fulfill , both in us , and them , that Scripture , Deut. 13.2.3 . If thou shalt returne unto the Lord thy God , and shall obey his voyce , according to all , that I command thee this day , thou , and thy children , with all thy heart , and with all thy soule — Then the Lord thy God , will turne thy Captivity , and have compassion upon thee , and will returne , and gather thee ; from all the Nations , whether the Lord thy God , hath scattered thee : There is onely this diversitie of Intention , in our prayer ; I pray , that the vayle upon their heart , may be taken away , 2 Cor. 3.15 . I pray for their conversion unto Christ ; and then , if it be Gods will ; for their glorious returne unto Hierusalem ( which is likely enough ) he prayeth for their temporary Messiah , and consequently , for obstinacy in Iudaisme , and yet prosperity in Judea ; which will never come to passe . So much , in pitty of the wronged Jewes , and commiserable , against Baronius : Our Saviours saying , that the Scribes , and Pharisees were like unto white Sepulchres , which indeede appeare beautifull outward , but are within , full of all uncleanchesse , Matth. 23.27 . did not ayme , at their bodily uncleanenesse , inward , or outward , but within are full of hypocrisie , and iniquitie , saith he , ver. 28. they had uncleane soules , faire pretensions , soule intentions : but indeed , before fore they crucified our Saviour , they delighted in manifold washings , as other Nations did , and in our Saviours dayes , they were over-nice : They found fault with Christs Disciples , for not washing their hands , when they eate bread , Matth. 15.2 , but Christ excusing his Disciples , reproved them , ver. 11. Not' that , which goeth into a man , defileth a man ; but that which goeth out of the month , defileth . To the Iewes hands unwashed and defiled , were all one , Mar. 7.2 . The Pharisees , and all the Iewes , except they wash their hands oft , or diligently , and that , up to the elbowes , saith Theophylact ( on Mar. 7.3 . ) doe not eate ; yet , as Theophylact argueth , It was not written in the Law , Lavandum Cubitaliter , hoc est , usque ad cubitum ; no command enjoyned washing , from the elbow , to the end of their fingers ; but it was a Tradition of the Elders , and that they followed : They eate not ; when they came from the Market , except they wash : many other things they have received to hold ; as the washing of cups , and pots , brazen vessells , and tables , Mar. 7.4 . and many other such like things doe ye , saith Christ to them , ver. 8. Note the words , They have received to hold ; they were not bound to it ; the tie is from themselves ; they needed not but they have ( received ) to hold ; both to hold , and to practise ; I have seene Oxen , to draw up upon the Cart their own great load ; and an Asse will stand till he hath his full burthen ; the Law was such a yoake , as neither they , nor their fathers were able to beare ; and yet the Jewes were worse yoaked with Traditions .

PAR. 5.

WHen a Pharisee besought Christ to dine with him , and Christ wen● in , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , recubuit , he sate downe to meate ; the Pharisee , when hee saw it marvelled , that he had not first washed before dinner , Luk 11.37 . &c. and Christ himselfe could not escape some inward dislike , even to the admiration , or , rather astonishment of such a Pharisee , as seemed to be a quarter-disciple of Christ : the Pharisees themselves made cleane the outside of the cup , and platter , Luke 11.39 . which they performed not for civill , or morall cleanlinesse , which is comely , and commendable ; but for a traditionary purification ; and therefore , Christ replyeth , ibid. Your inward part is full of ravening and wickednesse ; but from Matth. 23.25 &c. it may be more , than probabilized , that the Jewes washed not so much the insides , as the outsides ; sure I am , Christ saith in the same place , They , within are full of extortion , and excesse : not yee , but they ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plena sunt , they are full ; no man will doubt , but these words were spoken obliquely , and referentially of the Pharisees ; but it is most significantly spoken , and expressely of the pots , and platters themselves ; not in the second , but in the third person ; They within are full of extortion , and injustice ; as if their pots , and platters receiving bribes , and filled with the effects of wrong and rapines , might be produced , as evident witnesses of their oppression : If they had cleansed the inside of the cup sufficiently , our Saviour would not have said unto them , ver. 26. Thou blind Pharisee ( blinde in not seeing the double foulnesse , of the insides of your platters , or cups ; neither the naturall , nor accidentall foulenesse opposed to neatnesse , or cleanelinesse ; nor the morall foulenesse , which is contradistinct , or opposite to cups , and platters , lawfully acquired , or possessed ) Thou blinde Pharisee , cleanse that which is within the cup , and platter ; cleanse that first ; whether ( bodily filth , or soule-spots ) that the out-side of them may be cleane also . If Christ had not meant at all , that the cups within were full of extortion , when his speech was to the Pharisees ; he would have said ; ye , and not they : but he spake in the third person plurall , not in the second ; therefore , the very pots , and platters , were dumbe , deafe , and finlesse accessories , or attestates to the oppression , and wrong committed by their owners , and masters the Pharisees ; I am not ascended very high , Pedibus de more lotis , saith Josephus They were wont to wash their feere .

PAR. 6.

SAint Paul approved those widowes , which lodged strangers , and washed the feete of the Saints , 1 Tim. 1.5 . Tertullian , ( ad uxorem , 2.4 . ) testifieth that the Christian women did , and that their Gentile husbands disliked them , because they did , aquam sanctorum pedibus offerre : Hierome ( in his Apologet. against Ruffinus ) propositum nobis est , pedes luvare veneratione , non merita dissentire ; we are resolved , to wash our feete , with worshipping ; not to boast of our merits . Christ himselfe gently did chide Simon the Pharisee , for administring no water for his feete , Luke 7.44 . the rather , I thinke , for that he was a water-foule Pharisee ; which sect was over-scrupulous , in manifold washings : feete commonly are lesse white , than mens hands , especially in hot countries , or with labouring , or wayfaring men , and smell worse than their hands doe ; Thou , O Pharisee , hast beene so farre from washing , and wiping of my feete , that thou hast not afforded mee water . cold water , the cheapest of all dishes , to wash ; or linnen to wipe them ; but this woman hath drawne water , hot water , from the fountaine of her eyes ; and hath washed my feete with teares , and wiped them , with the haires of her head ; using her tresses , in stead of a Napkin .

PAR. 7.

ABraham , and Lot onely afforded water , but washed not the feete of their guests : Let a little water , I pray thee be fetched , and wash your feete Gen. 18.4 . even ye your owne selves ; and I will fetch a morsell of bread : so Gen. 19.2 . Lot wisheth the Angels , in mens shapes , to wash their feete ; the Levite , and his wife washed their owne feete , Judg. 19.21 . The washing of our feete conduceth to health , cleanelinesse , and recovery of strength , and was next in goodnesse to a Bathe , saith Montanus : Josephs Brethren had water given them , but they washed their owne feete , Gen. 43.24 . Abrahams servant , and the men that were with them , had water given them to wash their feete : Aaron , and his sonnes were to wash their owne feete , Exod. 30.19 . So did both they , and Moses , Exod. 40.31 . It was a dainty complement of her ( who complemented once , before her betters , when so cunningly shee bespake a reversion , 1 Sam. 25.31 . ) even of Abigail , the Super-witted - Abigail , upon the pleasing message , to be Davids wife ; to bow her selfe , on her face , to the earth ; and to say , ver. 41. Let thine handmaid be a servant to wash the feete of the servants of my Lord : It was a Courtly ayre , and blew sweete from Carmel , and the humblest temptation , that I have heard of ; but for all that fayre semblance ; I remember not that ever any , in the old Testament , were wont to wash their guests feete , or of travellers : that the Apostles had washed , before their beginning to eate the Paschall-Lambe , some parts , or others of their bodies , is probable enough , from Christs saying to Peter , Ioh. 13.10 . Hee that is washed , neede not save to wash his feete : these words were spoke at the second Supper ; and it seemeth , they were washed before ; and if reference be not had to their Baptismall Regeneration , the words ran fairest , for their first washing ordinarily practised , before the passeover was eaten ; though commonly the Iewes washed againe , at the beginning of their second Supper ; of which , God willing , hereafter .

PAR. 8.

THe great sinner , I thinke , began this kinde of humility , and was the first recorded in holy Writ , that washed anothers feete : the Saviour , the onely Saviour of the world , first fully accomplished that Ceremony , by washing the feete of many , even of all his Disciples , and even of awicked Judas among the rest . Heliodorus ( being the Greeke Sir Philip Sidney ) or , that noble knight , the English Heliodorus , lib. 2. Aethiop . Hist. Haec lavabat pedes , & p●lverem abstergebat ; she washed my feete , and wiped away the dust : Eusebius ( 3.15 . ) Calceamenta quoque pedibus tentabat educere , quae nunquam , nisi â religiosis resolvi consueverunt ; non solùm pedibus de more lotis , sed totis etiam nonnullis corporibus : that is , they did not onely wash their feete , as the usance was , but some of them did also wash their whole bodies , saith Josephus .

PAR 9.

THat bathing was used for cleanelinesse , none but slovens will deny ; you shall finde it used to that end , 2 Sam. 11.2 . and Neh. 4.23 . But , of this hereafter , against the much-erring Peterius : that it was appointed to Naaman , by an especiall command , to a religious purpose , is apparant , 2 King . 5 10. Wash in Iordan seven times , and thy flesh shall come againe to thee , and thou shalt be cleane , cleane from the inherent and cutaneall harme : that there were also divers Legall or Leviticall Purtfications , by water , is evidenced , Heb. 9.10 . but , that bathing of their whole bodies was used by the Iewes , before the beginning of their feasts , or at them ; I cannot finde , though it be probable , that some superstltious precise ones , might voluntarily take up such a fashion , which Iosephus seemeth to point at , or , it might bee done by some , in the latter times of the Emperours , for the Romans were wont to bathe ere they feasted : but this custome sprang up , after Iewish Bathings : In Plantus his dayes , they washed both their hands and feete . Plautus ( in Persa , Act. 5. scena . 1. ) Hoc age , accumbe — date aquam manibus , apponite mensam , goe to , sit downe — give us some water some body , for our hands , set dinner on the Table , and ( scen . 2. ) Locus hie Tuus est , hic accumbe , ferte aquam pedibus : praebe T is , puer , this is your place , sit you here , bring some water for our feete , you sirra , boy : as Baronius well amends it : the Graecians did so with more cost : Plutarch , in Phocions life relateth , that Phocion found in his friends house , choyce bathes of wine , and odoriferous spices , to wash the feete of their fellow-feasters , and taxeth it for prodigality : They did not onely wash but anoynt themselves at feasts : Athenaeus ( lib. 15. ) saith , the Athenians were wont to annoint the feete of delicate Persons : the Romanes had to most parts of their bodies appropriate , especiall and curious oyntments , Baccarimum Aegyptium , Phoenicium , Nardinum : Nar do vina merebere , saith Horace , in his invitation of Virgill , to a feast , ( Garm . lib. 4. od . 12. ) that is , I will requite thy Nard so fine , With a whole tearse of Campaigne wine .

Never doe we reade , that Christ , in his life , used naturall or artificiall , sweete odours , but at feasts that oyntment of pure or 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 keepe the whole Law : Chrysostome ( Homil. 16. in Mat. ) thus ; Christus implevit legem ; primb quidem , Nibit Transgrediendo legalium . 2. Justificando , per fidem , quod lex per literam facere non valebat , that is , Christ fulfilled the Law , first of all , in that he transgressed none of the Rites of the Law . 2. in that he justifieth us by faith , which the Law according to the letter , could not doe : As for the other fading , and vanishing ceremonies , he was not bound to them ; what is likely he did , shall ( God willing ) appeare better hereafter : To this liberty was every man left ; and shall we now have Christ tyed ? Christ was not tyed : likewise for the ceremonies , which the Iewish Church voluntarily assumed unto themselves to performe ; we cannot thinke that our blessed Saviour was bound to obey , and keepe them : he who so often chid them for wil-worship , in preferring humane traditions , before the precepts of God , would not be an observer of any , but such as best pleased him , and were sorted to times , and occasions . So much for the first Supper ; the Passeover of the Iewes ; wherein you may see , what Christ observed , and what not ; so farre , as the Old Testament affordeth us any light .

The Prayer .

O Thou immaculate cleanser of the world , and purifier of man-kind , without whom nothing is holy , nothing cleane ; wash not my feete onely , but also my hands , and head , and heart ; and purge , and mundifie my besported soule , that I may faithfully love , and please thee here , and when I shall hence depart ; I meekely beseech thee , to array me in the fine linnen , cleare , and white , which is ordeined for thy Saints , through Iesus Christ our Lord . Amen .

CHAP. XVII . The Contents of the seventeenth Chapter .

1. A just Tractate , against Pererius the Iesuite , concerning the correspondencit , betweene the Iewes , and the Romans in their feastings .

2. The Romanes imitated the Iewes , not the Iewes the Romanes , in their suppings , feastings , against Pererius .

3. The Jewes not infected with the manners , or supperstitions of other Nations .

4. Pererius enterferes , Iewish , Romane customes , in Festivalls Cousin-Germanes .

5. Conquerours condescend to the fashions of the conquered ; divers particularites instanced in .

6. Pererius his 13. specialties ; wherein the Iewes ( as he sayes ) imitated the Romanes : The place a Parlour , an upper Chamber , a supping chamber .

7. Christ and his 12. Apostles lay on 3. beds at his last Supper : Iudas the traytor signed out , at Supper .

8. The ancient Romanes supped in the open ayre , without any Tables .

9. Christ , and his 12. Apostles supped in a guest-chamber : houses in ancient times builded with flat roofes .

PARA . 1.

ANd now having handled the Rites of the Iewish Paschall Lambe ; and shewed what were transient ; what were permanent ; what selfely undergone by a traditionall sumpsimus ; having also shewed , that Christ observed all the durable ceremonies of the Passeover , and every of them ; and that he conformed himselfe to the free , and voluntary observations of the Passeover , no further than he thought fit ; as not being bound to them , on the one side ; nor bent against them on the other side ; when they were not against reason , or conveniencie : my proposed method calleth me to other matters , of mayner intendments , and consequences , viz. what was said or done , ( so farre as is revealed in the New Testament ) particularly ( in ) and ( at ) Christs last Paschall supper ; which was the first of those three Suppers , at which he was present , in the same night that he was betrayed : but even this point also cannot have its perfect explanation ; unlesse as we have manifested how , and when Christ followed the Iewish Rites of Paschatizing ; so we also search , and determine wherein Christ did symbolize , with the Romane fashions , in feasting ; since in many specialities , the Iewes and Romanes accorded in their feastings ; and our blessed Saviour abhorred singularity , and did swim with the Current of those times , for outward Civill usage , deportment and behaviour , in things decent . But loe ! here am I to enter into the Lists , against Benedictus Pererius , that most learned and famous Iesuite ; who is as a Gyant , and one of the sonnes of Anak ; in Comparison of whom I may seeme as a grasse-hopper , Num. 13.33 . he is a very Goliah , a man of warre from his youth , 1 Sam 17.33 which Pererius , in his labours on S. Iohn , and in that worke of his , of which Vere dici queat , fuisse hoc opus nostrum , quod nunc Typis mandatur , Trigenario studio , & curâ elaboratum , atque confectum ; ( that I may translate his owne words , in his Preface , to the fourth Tome ) I say , in that worke of his ; of which it may be truely sayd , that he was 30. yeares studying , making , mending , polishing , and perfecting it .

PAR. 2.

IN the fifth Tome of those his select disputations , ( disput. 39. Pag. 266. ) on Iohn the 13. he determineth in the Contents of the Chapter , thus ; Judaeos Christi Tempore , more Romanorum suas egisse Coenas , & Convivia ; that the fashions , customes and usances of feastings in those times , were borrowed by the Iewes of the Romanes ; and then he beginneth thus ; Ante omnia illud nos quasi fundamentum supponentes iis , quae dicenda sunt , affirmamus ; Iudaeos , quo tempore Christus Dominus vixit in Terris , in suis Coenis , & conviviis agendis , servâsse morem Romanorum : above all things , laying this as a foundation ; we affirme , that the Iewes , in Christs time , kept the manner of the Romane supping , and feasting : But this very foundation is layd upon the sands , say I ; or is like to a foundation , which mouldreth away , of its owne selfe : a better foundation had beene this ; and better than this no man can lay , that the Romans borrowed most of those customes from the Iewes ; and not the Iewes from the Romans , as will appeare in the particularities , mentioned by Pererius , when we shall fall upon them : in the meane while let us take a survey of the reasons , which induced him to supposit , or suppone that foundation : Is mos jampridem ( quacunque Romanum patebat imperium ) praesertim autem apud Genter orientis ( inter quos Iudaei numerabantur ) invaluit ; wheresoever the Romanes ruled especially among the Easterne Nations , ( among whom the Iewes were reckoned ) this custome of supping ( like the Romanes ) was in force [ jampridem ] if by ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jampridem ) he meane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , long since ; I answere , not very long before the Iewes stood upon equall termes , in their capitulations , with the Romanes ; see 1 Maccab. 8.22 . &c. againe on the 62. yeare before Christs birth , did the Iewes first lose their liberty , as appeareth by Salianus ; and that time was not long before , to induce a generall custome . 3. He cannot proove that all the Nations overcome by the Romanes , feasted or supped , as they feasted and supped . 4. I stand forth , to justifie , that the Iewes used most of the festivall and vespernall ceremonies , before the Romanes did : Gens Hebraeorum ( saith Pererius ) jam inde à Pompeio Magno ; Romanorum imperio subjecta , corum mores , & instituta , quae patriis legibus minimè repugnabant , vel adulationis vitio , vel ambitiosa aemulatione libenter suscepit ; that is , the Hebrewes either to flatter the Romanes , or ambitiously to imitate them , followed their fashions , where they were not against the Iewish Lawes ? I answere this is most likely to be true in some things ; yet cannot be verified , in such things , as the Iewes had in Practise , before they knew the Romanes : Besides Pompeius his victory over Hierusalem , was but in the same yeere , that Augustus Caesar was borne , as their owne Salianus chronologizeth ; and therefore , there was time , little enough , to introduce new , and generall customes .

PAR. 3.

IVdai● solenne fuit , Gentium , quibuscum versarentur , vel quarum dominatu regerentur , moribus , & superstitionibus infici , that is , the Iewes were wont to be infected , with the manners , and superstitions of other Nations , with whom they conversed or by whom they were ruled , saith Pererius ; not more than most other Nations were , say I ; yea , the Iewes in the Captivitie of Babylon , were taught by God , Ier. 10.11 . in the Chaldaean language , to confute the Chaldaeans themselves ; and if some were infected , yet many remained most holy , pure and undefiled , as Daniel , &c. The Jewes who lived at Rome , in the dayes of the Emperours , so farre prevayled with the heathen Rulers , that they forbad them to be troubled or called into question of Law , on the Jewish Sabbaths ; So eager were they , not to degenerate in that matter : Pererius addeth Christi tempore , Rex Herodes , in the dayes of our Saviour Christ , King Herod , ( who first , of the Aliens , reigned over the Jewes ) was wholly addicted to obey , and gratifie the Romans , who made him King ; and introduced many , many things into custome according to the Romane guize ; and so did his Successours ? I answere , violent and suddaine alterations , are either never , or rashly attempted by New-made Princes , especially intruders , — Mitissima sors est Regnorum , sub Rege novo , — that is , Most gentle is the peoples state , Vnder a King that 's crown'd but late .

Especially if there be a cracke , or flaw in the new-crowne . 2. Insensible , and slow changes are guarded with safety . 3. Herod could not , in favour of the Romans induct any customes , which the Iewes before observed , though his heart was never so much set to gratifie the Romans : yea , but there were in Iudaea , ( saith Pererius ) a great number of garison Souldiers , and after Archelaus his removall , Indaea was governed by Romane procurators ? I answere , the Romane Praesidiary Souldiers , of all , were most unfit to bring in new customes of civill behaviour , into other Countries : one Legion was called Rapax from its unjust preying on all , that came to hand ; they were fleshed in blood and cruelty ; and many times did out-rage the Countries ; and mounted up , even to those Crimina vesani● , franticke sinnes ; as Tertullian aptly termeth Rebellion , and murther . Lastly , the procurators , which followed Archelâus , were ( as I may so say ) but Hesterni , of yesterday ; and these customes were introduced , before Archelâus was removed .

PAR. 4.

HAec itaque , cùm vera sint , ( sunt certe vero admodum similia ) plane consequens est , quae Romaniservabant in Coenis , & conviviis , eadem servare Iudaeos , id temporis , fuisse solitos ; that is , since therefore these things are true , ( as indeede they are very like to be true ) it plainely followeth , that the Jewes at that time , were wont to keepe the usance , of the Roman supping , and feasting : here Pererius Humani nonnihil passus est , speakes like a man ; these two propositions doe enterfere , Hac vera sunt ; eadem sunt vero admodum similia ; these things are true ; and the same things are likely to be true ; if they were true undoubtedly true , what neede he care for the ( likelihood ) to truth ? Nullum simile est idem , nothing that is ( like ) another thing is the very ( same ) thing ; if it be onely ( like ) to truth ; it is no ( absolute ) truth : againe ; if the things were onely probable , or likely ; he could not safely say , as followeth ; planè consequens est , &c. probabiliter consequens est , it is a plaine consequent , &c , It is a probable consequent , had beene enough ; planè consequens est , must of necessity proceede , from unquestioned , and unquestionable verities ; the certaine sequell is at oddes with an uncertaine ground . Lastly , I will willingly confesse , the Jewish , and the Roman customes were Cousin germanes , and almost the same in the festivalls , and suppers : But against Pererius , I am now to prove ; that the Romanes borrowed those customes from the Easterne Nations , among which the Jewes were numbred ; and the Jewes were not imitators , or Apes of the Romanes .

PAR. 5.

HOw large a field I have to expatiate in ; if I should take a full liberty to shew that Conquerours have condescended to the fashions of the conquered , who seeth not ? I will be briefe : Justinus ( Hist. lib. 12. penè in Initio ) Alexander habitum Regum Persarum , & diadema ( insolitum anteà in regibus Macedonicis ) velut in leges eorum , quos vicerat , transiret , assumit ; quae , ne invidiosiùs in se uno conspicerentur , amicos quoque suos , longam vestem auream , purpureá ; mque sumere jubet , ut luxum quoque , sicuti cultum , imitarensur : that is , Iustine , almost at the beginning of the 12. book of his history , thus : Alexander that he might as it were subject himselfe to the Lawes of the Persian Sophies , ( whom he had Conquered ) tooke on him their garbe and Crowne , ( an unusuall thing among the former Kings of Macedon ) and lest he might chance to be envyed by his Nobilitie , and Courtiers , for so doing ; he commanded them also to weare long robes of gold , and purple ; that so they might imitate , and follow the Persians , as well in their luxury , as in their bravery . Q. Curtius ( 6. pag. 153. ) Alexander â victoris insignibus , in devicti transivit habitum , & ille se quidem spolia Persarum gestare dicebat , sed cum illis quoque mores ( eorum ) induit ; that is , Alexander leaving his accustomed ornaments , went habited like the conquered ; and indeede , he sayd , he wore the spoiles of the Persians , but with them he also assumed , and put on their manners , and all the Campe beleeved ; and reported , that more was lost by the victory , than gotten by the warre ; ( Pag. 154. ) and Alexander was alwayes , bello , quàm post victoriam , clarior , more famous in War than after his victories , saith Curtius , ( 8. pag. 253. ) againe , Alexander mores Persarum assumpsit , quos propter mores tales , vicerat ; sed ne solus vitiis eorum , quos armit subegerat , succubuisse videretur , militibus suis permisit uxores ducere ; that is , Alexander imitated the manners of the Persians , whom by reason of such manners , hee had overcome ; and because he would not be thought , to be the onely man , who would yeild to their vices , whom he had overcome by Armes ; he gave his Souldiers leave to marry any of the Captive women , whom they lust : Thus Asia corrupted Greece , Greece also being conquered , corrupted Rome ; even old Crones , did wantonize with their Graecisme , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , My life , my soule ; — — Non possum forre , quirites , Graecam urbem — saith Iuvenal , very tartly , that is , I cannot I , O Romanes sure , The Graecian Language well endure :

And Horace before him , most truely , Graecia victa suum victorem cepit — Greece overcome her Conquerour overcame : Macrobius , ( Saturnal . 3.13 . ) Triumphales viros , victores gentium , Luxuria vicit , that is , Luxury hath conquered and triumphed over the triumphant Conquerours of Nations , Let us briefely touch , how the Asiatickes corrupted the very Romanes ; for almost the first sixe hundred yeares , ab urbe conditâ , from the foundation of the city ; the forth-right ; and plaine Romanes had no Bakers , nor Milles ; nec pane sedpulte victitabant , they fed not on bread , but on beanes or barly , mingled with water , sometimes with honey . It is not a thousand yeares since Sugar was first found , by the Arabian Philosophers , or Physitians ; none of the foure Empires , no not the Roman it selfe , till its declining ever knew the use , or heard of the name of Sugar , ( though now it be Temperamentum omnium medicamentorum , the sawce of Physicke ) honey was their prime , if not onely sweetner : Martial ( lib. 14. Epigr. 222. ad pistorem Dulciarium ) Mille tibi dulces operum manus ista figur as , Extruit ; huic uni parea laborat apis . that is ; That curious hand of thine a thousand shapes , in paste Hathrais'd ; for that thy hand the sparing Bee doth haste .

I come now roundly up to the point : Florus ( rerum â Romanis gestarum , 3.12 . ) Syria prima nos victa corrupit ; mox Asiatica , Pergameni regis haereditas ; Illae opes , atque divitiae afflixere saculi mores , mersamque vitiis suis , quasi sentinâ , rempubl . pessum dedere ; famem luxus fecerat , hinc seditio ; that is , Florus saith , Syria , after it was vanquished , did first of all corrupt us ; then the Asiatickes , the off-spring of the Trojans ; their wealth and riches afflicted the manners of the world , and have utterly ruinated , and drowned our Common-wealth , in her owne vices , as it were in a kennell , or sinke of all filthinesse ; Luxury brought forth famine , and famine was the mother of sedition ; who now corrupted one the other first ? Rome Syria ? or Syria Rome ? Iustine ( Lib. 36. ) saith , Licinius Crassus was attentior Attalicae praedae , quàm bello ; Licinius Crassus was more attent to the wealth of Attalus , then to the warres with Aristonicus : and in the end of that booke ; sic Asiafacta Romanorum , cum opibus suis , vitia quoque Romam transmisit ; that is , when Asia was become a Province to Rome , it sent thither its vices , together with its riches : Alexander ab Alex. ( Genial . Dier . 3.11 . ) Luxuriae peregrinae ( invictum malum ad effoeminandos animos ) ab Asiatico exercitu in Romam primùm invectae ; mores infecerunt ; Forraine Luxurie ( an invincible evill , to effoeminate mens mindes ) being first brought to Rome , by the Asiatick Armies , infected the sound manners of the Romans ; from this servile imitation of the Conquered , and against it issued forth all those excellent Lawes ; by which the Romans were forbid to have such sumptuous suppers , and cloathing : The Fannian , Orchian , Didian , Oppian , Cornelian , Ancian , and Junian Lawes ; Tiberius Caesar would have repressed the immoderate spending by a new Law ; but when he saw , he could not well compasse it , he held it better to omit that , he could not handsomely bring to passe , then vainely to attempt it : Lastly , the Romish imitation of the Jewes , caused the Poet justly to complaine , O utinàm nunquàm Iudaea subacta fuisset , Pompeii bellis , imperiove Titi ! Latiùs excisae gentis contagia serpunt , Victoresque suos Natio victa peremit : that is , O that Judaea never bad beene wanne , By Pompey's sword , nor yet by Titus Ramme : Then had not sinnes of Jewes beene Romanes bane , Nor Nations Conquered beene the Conquerours want .

Now let the Reader judge , betweene divers the recited passages of Pererius ; and me , whether the Romanes borrowed these customes , of the Iewes , or the Iewes of the Romanes . Lastly , more particularly , concerning the gesture of ( discumbing ) at their feasts , and Suppers ; Rosinus ( Antiquit. Rom. 5.28 . ) Manavit hie mos accumbendi , ad Romanos , ut verifimile est , post Asiam devictam , Graciamque cognitam : that is , this custome of ( accumbing ) was in all probabilitie derived to the Romanes , after the conquest of Asia , and their acquaintance with the Graecians ; and the Graecians had it from the Asiatickes , as they had most of their superfluities ; what sayd Alexander to his Souldiers ? Curtius ( 7. Pag. 251. ) view my whole Armie ; He , who a little while since , had nothing besides his Armour , now lyeth on silver beds , and they loade their Tables , with gold : But of this more hereafter .

PAR. 6.

I Am to follow , foote by foote , inquest after Pererius , in 13. specialties ; which he determineth , were derived from the Romanes , to the Iewes , or other Asiaticks ; but both of us agree that the same customes were in use , among the Nations : which consent serveth both our turnes for our maine intentions , to prove the particulars used by our Saviour , and the Jewes then living ; yet the Reader , I hope will not judge the disquisition , unlearned , vaine , or unprofitable ; because it shall give light , to many passages in this booke : Primò , saith Pererius , Locus , in quo caen●s , & convivia agebant Romani , appellatur coenatio , coenaculum , conclave , & Triclinium , that is , the place in which the Romanes were wont to feast , and sup , is called a Parlour , or upper-roome , a closer , a supping-Chamber ? I answere , this was true in the later times of the Romanes ; but at their beginning , before all Italy was subdued ; the plaine , military , home-spun Romans , did use to dine and sup in their Kitchins , or neare them ; and the place was called Atrium , from its blackenesse , and sooty smoakinesse ; others made their refections , sub Dio , in the open ayre ; in the end they came to sup in Apollo ; and had goodly , large , costly dining-Roomes , and supping-chambers , even in one house , with the proportionable rates , to be spent , in the severall Halls , or Chambers of that house ; see Plutarch , in Lucullo : but grant we all this ; what is his inference ?

PAR. 7.

THe place also in which Christ , with his Disciples , kept his last Super : S. Luke calleth , Coenaculum grande , stratum , stratum tribus lectis ; unde , ( Triclinii ) nomen ductum est ; Tribus autèm lectis , discubuisse Christum , & Apostolos , illud indicio est , quòd cùm essent Tredecim , omnes tamen in caudem patinam , cibum sumentes , manum inferebant ; ut ex illis domini verbis licet intelligere ; qui intingit mecum manum in paropside hic me tradet ; id autem est , unus ex vobis tradet me ; omnes enimex eâdem patinâ cibum capiebant : non itaque illis verbis Dominus , unum aliquem certum discumbentiam designavit : Tredecem porrò ex unâ , & eâdem paetina cibum omnes capere , si mensae fuissent perpetuae , nequaquam potuissent : This proveth that Christ , & his Apostles lay on 3 beds ; because though they were 13. all are out of the same platter , as appeareth in Christs words : Who dippeth his hand with me in the Platter , he shall betray me , that is , one of you shall betray me : for all are meate , out of the same platter : besides thirteene could not eate , out of one , and the same platter , if the Tables had beene long-sided : First , I say , if all this were granted ; mine undertakings are no way praejudiced ; but how lamely doe his proofes creepe ? Christ and his Apostles lay , on three Beds ; because thirteene put their hands into one platter ; which they could not doe , if it had beene a long Table : For all this , they might have lyen on foure , or five beds ; yea , or on two beds ; yea , or on one ; if it had beene of compasse , and large : For their Tables were fitted to their beds , ( and some fitted their beds to their Tables ) and some of them were round enough , like an halfe-moone ; some like a Σ sigma ; and might have beene capacious enough . Secondly , the Platters were very large , and were sometimes removed from one place of the Table , to another ; and yet Judas might so lye , that both Christ , and the Traytor , might , at the same time , dippe into the platter . Thirdly , why doth Pererius say , that Christ did not signe out , any certaine one of the Discumbents ? When he said ; He , who dippeth the hand , with me , in the platter , shall betray me , Matth. 26.23 . Did ever any other Interpreter deny , but he signed out Judas particularly ? Though after , ●here was a more manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when Christ tooke a Soppe , and said , he would give it to the Traytor , and did give it , Ioh. 13.26 . Yet the former words , in the Paschall-Supper , Matth. 26.23 , made such an impression on the heart of Iudas , that he said , Master , is it I ? ver. 25. Theophylact , on the place ; Manifestè proditorem reprebendit , quoniam cum reprehenderetur , non emendabatur ; propterea manifestat illum , dicens , qui intinxerit mecum ; that is , He doth manifestly reprove the Traytor , because when he was reprehended , he was nothing amended ; and therefore , he doth manifest him , saying , He that dippeth his hands with me . A man may therefore justly marvell at Pererius , denying , that Christ by these words , did signe out one certaine Traytor .

PAR. 8.

BVt I come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Poynt , matter in question , betweene Pererius , and me : How homely , and poore the Romane people were , at first , hath beene , in part , touched at : I will further say ; Prandium , & Coena , in propatulo fiebat , quià palam coenitare , dedecus non erat ; secretò verò coenitâsse probro , & ignominiae fuit ; They dined , and supped , in the open ayre , under the Canopy of heaven ; because ; it was no disgrace , to sup openly ; but it was ignominious , to sup secretly . Then say I , they ate their meate , by the fires , in their Kitchins ; Hyeme ad focum , aestivo verò anni tempore , in aprico coenitabant , in Winter , they supped by the fires side ; in Summer , in the open ayre : sometimes they supped in other roomes , close by their Kitchings ; which received smoake , and blacknesse from their fires , and from those fuliginous noy somnesses both smelt , and seene : those places were first called Atria ; though afterward , such inward reserved roomes were called Atria which nor smelt of soote , nor were blacke-coloured : that the ruder , and first Romane people did eate , without any tables at all , may well be collected from Alexander ab Alex. ( Genial . Dier . 5.21 . ) in the beginning . I will not deny afterwards , the dainty fitting of their roomes , and chambers ; who knoweth not Lucullus his Summer-house , and his Apollo ? and the horrible excesse of later times .

PAR. 9.

IT is true , what Pererius saith , that the place , where our blessed Lord supped last of all , with his Apostles , is called Coenaculum grade , stratum , a large upper-roome , furnished , by the vulgar ; and if he had consulted with the Greeke , he should have found , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth signifie more , than Coenaculū grande stratum tribus lectis ; more than a large , upper-roome furnished with three beds ; that is , to say , a roome so furnished ; ut nihil deesset , sive ad usum , sive adornatum , that nothing was wanting , either for use , or ornament ; some Greeke Coppies , after ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) furnished , have also annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prepared ; this the Syriacke followeth ; and Origen hath it , paratum , prepared ; Hierome , Mundatum , made cleane : It was also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an upper Chamber , Luke 22.12 . In the Syriake Helitho ; so called , from the ascending up the stayres ; which higher roomes they usually let , and set out , keeping the lower roomes for themselves : you may call it , if you please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod subductum sit â solo ; because it was above-ground , above staires ; and is properly opposed to an under-roome , or a roome placed on the earth : I am sure it is , in the vulgar of Hentenius , and S. Andreanus , 1 Sam. 9.21 . Assumens Samuel Saulum , & puerum ejus , introduxit eos in Triclinium , & dedit eis locum , in capite eorum , qui fuerant invitati ; that is , And Samuel tooke Saul , and his servant , and brought them into the Parlour , and made them sit in the chiefest place , among them that were bidden ; Vatablus hath it better , in Coenaculum : Triclinia were not then heard of : the 70. have it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word is likewise , Marke 14.14 . and is well interpreted , a guest-chamber : the Hebrew hath it , Liscatab , Cubiculum , a Chamber , as the Interlineary turneth it , though the Margin supplieth , Coenaculum , a Supping-roome , with Vatablus . Some may thinke , that this Feast , or Sacrifice of Samuel , and Saul , was , Sub dio , in the open ayre ; but they are much deceived ; for though the houses , in those times , and places were made plaine , that people might walke securely on the top of them , because they were appointed to make battlements for their roofe , lest they brought blood upon their house , if any man fall from thence , Deut. 22.8 . and though the house tops were places to walke in , and refresh themselves , as David did , 2 Sam. 11.2 . and places for private Prayer , as S. Peter used them , Act. 10.9 . and a place of secret conference , as Samuel used it ; who communed with Saul , upon the top of the house , 1 Sam. 9.25 . when Samuel would not suffer so much as Sauls owne youth , to heare what passed betweene them , ver. 27. Christ commanded his Disciples , Mat. 10.27 . What ye heare in the eare , that preach ye upon the house-tops : Aegidius Hunnius ( on the place ) saith , the Iewish house-tops were plainer , than ours , senced , suis peribolis , with battlements , ut iis commodè inambulari possit : I say , if the house top , bad not beene a convenient place , for such a matter , Christ would not have bid them preach it there ; yet , I no where can find , a footestep , or signe of proofe , that Samuel and Saul feasted , in solario , in the face of the Sunne ; but rather went into the house , or into the Parlour , as our best Translations excellently render it : That the house , where Samuel then rested , was on an Hill , is apparent , 1 Sam. 911. and whereas it is said , ver. 25. When they were come downe from the high place into the city ; the Bishops Bible doth as sensibly expound it , When they were come downe from the H●ll : but , for the manner of eating , it is no sooner said , Samuel brought them into the Parlour ; but it is added immediatly ; Hee made them sit , in the chiefest place , among them that were bidden ; as if the Palour , the Parlour onely had beene the place of refreshment , and feasting ; and their places , the chiefe places in the Parlour , yea the chiefest places . Now in this first point , it is plainely demonstrated , that the Iewes had their Coenacula , Parlours , or Supping-roomes , before ever Rome was heard of , or Romulus borne : The later Nation of the Romanes , might indeede follow in this point ; other people , or these very Iewes ; or by the dictate of Nature , might concurre with others , in fitting themselves , with decent Supping-places ; but that the Iewes did imitate the Romanes herein ; or tooke up this Custome ; either to flatter the Romanes , or ambitiously to be like unto them ; Portrius affirmeth ; I deny : let the Reader judge .

The Prayer .

GRant , good Lord , that I am not high-minded , that I have no proud lookes ; but weane my soule from losty thoughts , and let my utmost ambition be , that I may be a doore-keeper , in thy house ; and lye downe , at the feete of the meanest of thy Saints , whilest they sit , with Abraham , Isaac , and Jacob , at thy Table , in the kingdome of Heaven ; grant this , most mercifull God , for Iesus Christ his sake . Amen . Amen .

CHAP. XVIII . The Contents of the eighteenth Chapter .

1. Pererius , his second Particular : the Romanes feasted not , till they had washed .

2. Washing among the Heathen twofold ; sacred , unsacred .

3. Reasons , why the ancient Romans often washed : first , because they used not much linuen : secondly , to remove their sweate .

4. The divers manners , places , times of hathing among the Romanes : bathings used among the Romanes , most commonly before meales : the signe of the Crosse much used in the Primitive Church : divers houres of Bathing ; stately Bathes among the ancient Romanes .

5. The Jewes used to wash , and bathe themselves , long before Rome was founded : Apocryphall Scripture is to be preferred , before any Humane authority whatsoever : divers costly kinds of Bathings : white Doves among the Jewes , sacred , and inviolable .

6. The Iewish traditions not derived from the Romane ●●sance ; but expositions of Moses Law : commanded many kinds of washings : Maymonides his Exposition of the Law of washing .

7. The difference betweene the Iewish , and the Romane washings .

PARAGRAPH . 1.

SEcondly , saith Pererius ; the Romanes feasted not , till they had washed ; and often , from their Baths , went to their victualls : and some doe guesse from those words of Joh. 13.10 . He that is washed , needeth not , save to wash his feete , but is cleane every whit : that the Apostles before the last Supper , had washed their faces , heads , and hands : Certainely , Mar. 7.3 . It is said , all the Iewes eate not except they wash their hands often ? I answer , what Pererius hath ( Crebrò ) is , diligently , or , as it is in the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with their fist , which implieth hard rubbing , scouring , and neate cleansing : Pererius proceedeth ; the Pharisee did marvell , that Christ washed not , before dinner ; and it was a solemne thing , with the Jewes , before meate , to wash their faces , hands , and feete ? I answer , the words of Saint Iohn doe as well signifie , that the Apostles washed their whole bodies ; yea , more properly , before that great Feast ; then that they washed onely their faces , heads , and hands , as some conjectures , in Pererius , hold : If any stand up , and reply : Why did Christ then wash their feete , which were cleane , and but newly washed before ? I answer ; first , would they thinke fit , that Christ should wash rather dirty , and stincking feete , than cleane ? Secondly , we cannot properly imagine , that the Apostles came , with unwashed feete , to that great Festivall , because it was contrary to the Custome of those times . Thirdly , Christ , for this end , more chiefely washed their feete , to give them an example of Humility . Ioh. 13.14 . &c. and therefore , it was not a needlesse worke , to wash them , though they were cleane before .

PAR. 2.

I Will but poynt at the washings ( esteemed sacred ) in Aeneas his time , I may not touch such things , — Donec me flumine vivo , Abluero — Vntill in living River , I make my members shiver . As himselfe saith , of the Sacrifice , to the Supernall Deities ; but when they sacrificed to the infernall Deities ; sprincklling with water was sufficient ; Dic , corpus properet fluviali Spargere lymphâ , saith Dido , Goe , bid him hasten to the river side , Let water 'ore his body lightly glide . And Virgil relateth , when Misenus was upon buriall , — Spargeus rore levi , — He doth with water new , His body all-bedew . And in another place of Aeneas , being in hell , as he faineth : — Corpusque recenti Spargit aquâ —

These things you shall finde , in Macrobius , ( Saturnal . 3.1 . ) Concerning the Romanes , and their unsacred washings , or bathings ; somewhat , to good purpose , may be said , which Pererius omitted . See , what I said before , of their washing ; for the first , they onely washed their hands ; Virgil ( Aeneid . 1. ) Dant famuli manibus lymphas — The servant with a Bason stands , Of water pure , to wash our hands .

In after times , they washed their feete also ; Scaliger saith , some washed their whole bodies .

PAR. 3.

THe Romane Communalty , at first , used not much linnen ; Lini usus , apud Romanos , erat rarior , saith Rosinus ( Antiq. 1.14 . ) And therefore , they had neede to wash away oftner , the sweat , and filth of their bodies ; ( Breeches they had not , till about Christs time ) and it is confessed , that , at first , they had no Table-cloaths of linnen ; but brushed away the analecta , scraps , or fragments ; or , with a Spunge , wiped their Tables ; afterwards ▪ they used course woollen cloathes : It was long , ere the common people came to use choyce linnen Table-cloathes , and napkins ; even , in Martialls time , some of those above-named , homely , and home-spunne furniture was used ; before the Capitoll was so called : the Iewish whore , in Salomons time , Pro. 7.16 . Had decked her bed , with coverings of Tapistry , with carved workes , with fine-linnen of Aegypt ; and the good wife , maketh fine linnen , Prov. 31.24 . A second Reason , why the Romanes were wont to wash and bathe themselves , was , to cleanse , and remove a way their sweate , after their morning walkings , after their rough exercises ; and this they esteemed ( and that deservedly ) very wholesome : Seneca ( Epist. 86. ) saith , Scipio Africanus , had balneolum angustum , tenebricosum , ex consuetudine antiquâ non videhatur majoribus nostris calidum , nisi obscurum ; abluebat corpus laboribus rusticis fessum ; terram ipse subigebat ; nunc pauper sibi videtur , ac sordidus — nisi aquam argenteâ epistomiâ fuderunt : that is , Scipio Africanus had a little darke bath , according to their ancient Custome ; our Ancestors accounted it not hot , except it were obscure ; he washed his body , being wearied with country-labour ; be himselfe held the Plough ; but now ( forsooth ) every one thinkes meanely , and basely of himselfe , who hath not his silver Basin , and Eure , to wash in : even Bathes of the common people ; but in the bathes of free men , or their sonnes called Libertini , eò deliciarum venimus ut nisi gemmas calcare nolumus ; olim ( saith he ) ibid. & paue● erant balnea , nec ullo cultu exornata — qui priscos mores urbis tradiderunt , brachia , & crura quotidie abluebant : caeterùm toti nundinis lavabantur — Hoc loco , dicet aliquis , liquet immundissimos fuisse ; quid put as illos oluisse ? saith Seneca ; militiam , laborem , virum ; postquam munda balnea inventa sunt spurciores sunt ; that is , we are come , to that height of nicenesse ( forsooth ) that wee must have them paved with precious stones ; In time of yore ( saith hee ) in the same place , there were , but a few Baths , and those but homely neither . They which write , of the ancient manners of the Romanes , say , that they were wont to wash their armes , and legges dayly , but Market-dayes , they washed their whole bodies . But here , perhaps , some one will say , It should seeme , that those ancient Romanes were very nasty ; but what , thinke you , did they smell of ? I le tell you , saith Seneca ; they smelled of warfare , they smelled of labour , they smelled of manhood ; but after that the Baths began to be more cleanely ; men themselves became more filthy . Plautus ( in Sticho ) posteaivilavatum , âpilâ : the Poet Plautus ( in his Comedy , intituled Sicibus ) saith , after I came from Tennis-play , I went to wash the sweate away . Artemidorus , speaking of the Romanes , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : after labour , or warlike exercitations , the Romanes bathed themselves . You are further to observe , that the Romanes , â primis originibus , cùm pauca essent balnea , & nullius cultûs , rarò lavabant : that is , in the first beginning , where there were but a few bathes , and those , God wot , but homely ones neither ; they used to wash themselves , but seldome ; and , being weary , washed onely their armes , and thighs : all their bodies they washed onely , in Nundinis ; at faires , markets , or times of leasure : see Alexander ab Alex. Genial Dier . 4.20 . ) which he borrowed from Seneca . In the later times , they rung a Bell , when the fit houre was to come to the Baths : Lucian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Campana sonàt , the Bell ringes : Martial ( lib. 14. Epigr. 163. ) Redde pilam , Sonat aes Thermarum , ludere pergis ? Restore the Ball , to the Keeper of the Tennis-court ; the Bell rings in , to call us to the bath ; dost thou offer to play longer ? or thus , Leave off your play , give me the Ball , The Bell unto the Bathes doth call .

See to this purpose , Adrianus Iunius , ( animadvers 3 11. Martial his words evince punctually , their exercising , before bathing , and their being called to the Bath , by the sound of a Bell ; then did they first goe , into the hot-bath ; and from the hot , into the coole-bath : Petronius thus ; Intravimus balneum , & sudore calefacti , momento temporis , ad frigidum exiimies ; after sweating , we passed speedily , from the hot bath , to the cold . Though Apollonius Tianaeus called hot baths , Senectum hominum , mans old age ; yet were they , in great use : and so may our naturall baths be very usefull , and healthfull , for many diseases , if people would be guided by good , and learned Physitians , and prepare their bodies fittingly ; but , if ignorant people will drop into the baths , so soone as they come into that City ; and , without advise , physique themselves ; no marvell , if many are rather worse , than better , partly , through the ill ayres , which arise from those minerall waters ; partly through their bodies imbibing , by the opened pores , more ill humoures , than they can sweate out . Seneca indeede reproveth hot baths ; in a straine , as hot , as the baths , that he findeth fault withall , as if they were , almost as boyling cauldrons , to cast condemned bondmen into ; I deny not some excesse that way ; yet the better sort had their divers partitions , or cells , Caldaria , for their hot-water ; Tepidaria , for their luke-warme Bath ; Frigidaria , for their last cooling Bath , and cleansing water : Martial ( 11.3 . ) A Sinvessanis conviva Philostratus undis , &c. Philostratus came from the Bath , and Supper , where he was invited at Sinvessa , a city of Campania . That they were wont to bathe about dinner-time , is proofe enough . Tertulian ( in Apologet. cap. 40. ) statim pransuri , balneis operamini ; ye goe into the Bath , a little before dinner . I marvell , that the accurate Rigaltius leaves out the words ( Statim pransuri ) which Rhenanus , Pamelius , and Cerds have ; and I almost as much marvell ; why Pamelius ( in his Annotations ) rendreth it thus , Pransuri , pro , pransi ; before dinner , for , after dinner ; Since the more wise , and temperate , went not into the Baths , upon full stomacks ; to use violent exercises , or speedy bathings , upon liberall meales , and crammed guts , is very unwholsome .

PAR. 4.

I Wen●l ( Satyrâ primâ ) justly faulteth him — qui deponit amictus Turgidus , & crudum pavonem in balnea portat ; who , having first crammed full guts , doth forthwith doffe his cloathes , with undigested Peacocke then into the Bath , hee goes , adding , Hinc subitae martes , atque inteslata senectus , —

Hence earely , hasty , unprovided deaths : Spartianus ( in vitâ Severi , & Lampridius , testifieth , that the Romanes used to bathe , before meales ; you may well interpret it before dinner , or supper-times . Tertullian ( de poenit . cap. 11. exquirit● balne●● latiores , hortulani , maritimive secessus , — conquirito altilium enormem sagin●m , defacato senectutem vini ; that is , seeke out the more private-retired-choyce-garden-Baths , or baths , by the sea-side ; provide for thy selfe , the extraordinary unkindely-fat of franke , and crammed creatures &c. drinke a cup of good old Sacke ; hence you see , Bathing preceded Eating ; Martial ( 3.44 . ) In Thermas fugio , Sonas ad aurem , Piscinam peto , non licet natare , Ad coenam propero ; tenes euntem , &c. that is , I wash i th' bath , thou buzzest in mine care , I Swimme i th' ponds , thou dost me pester there , I haste to sup , thou stopp'st me like a Beare .

Thus you see the approaches to their Suppers also : Vsitato more , ante Caenam , balneis utebantur ; item , post ambulationes , exercitationes , operas , saith Rosinus ( Antiq. 1.14 . ) according to the usuall fashion , before Supper , they went into the bath : so did they in like manner , after their walkings , exercises , and laboures : none conversant in Romane history , will deny , but that divers places of divers exercises , were neare to severall Baths : Tertullian ( cap. 3. de coronâ Misitis ) ad lavaera , ad mensas , ad lumina , ad cubilia , ad sedilia , quaecunque nos conversatio exercet , frontem crucis signaculo terimus ; that is , when we goe into the Bath ; when we goe to Supper ; when candles are brought into the roome ; when we goe to bed ; when we sit downe , in our chaires ; what exercise soever , almost , we goe about , wee weare our foreheads with the signe of the Crosse , from whence , ( omitting the Lawfull use of the Crosse , by the Christians of those times , almost upon every occasion ) I collect Bathing was , before Eating ; Eating before Candle-light ; Candle-light before bed ( and yet I cannot but adde , against Puritanes of our Times ; that the Crosse was so honoured , in the dayes of the best Christianity , after the Apostles ; that the Heathen termed those holy Christians , commonly , Crucicolas , as well , as Christicolas : ) Martial ( 11.53 . ) Coenabis belle , Iuli Cerealis , apud me , Octavam poteris servare , lavabimur unà . Scis , quam sunt Stephani balnea juncta mibi ; that is , Pray ( Julie Cerealis ) sup with me , And welcome shall you be ; At eight a clocke , into the Bath we 'le goe , How neere to Stephens Bath , I dwell , you know . Rich men had their Baths in their houses ; and meaner sort , hired Baths for their guests ; as Martial did here , of Stephanus ; then followeth Iulius Cerealis his Supper , better set forth by Martials Pen , then it was served in , by his servants : the same Martial ( lib. 10. ep. 41. ) speakes , of the seasonable houres of Bathing in Nero his Bath , Temperat b b Hora Scil. octava . haec Thermas ; nimios prior hora vapores , Halat , & immodico sexta Nerone calet . The Bathes at 8. a clocke are mild , at 7. the vapours toyle , And Nero's Bathe , with fervent heate , at 6. a clocke , doe boyle .

Alexander ab Alex. Hora Balnei , hyeme , nona ; aestate , octava fuit ; at winter they used to goe into the Bathe at 9. a clocke ; in the summer at 8. The Emperours changed the houres ; no bathing was allowed in the night , but in corrupter times : In dayes of devotion , among some Romane Colonies : Balnea , & tabernacula , in nonam usque eluduntur for clauduntur saith Rigaltius ; the bathes and Tavernes were shut , untill 9. a clocke ; and Tabernacula are taken for Taberna ; the testimony is in Tertullian ( contra Psychicos , cap. 16. ) and againe , ( in Apolog. cap. 42. ) Non lavo sub noctem Saturnalibus , nè noctem , & diem perdam ; attamen lavo , debitâ , horâ & salubri , quae mihi colorem , & sanguinem servet ; that is , I use not to bathe my selfe in the Evenings during the Saturnalls ; lest I should lose both the day and the night ; neverthelesse I goe into the Bathe at a seasonable , and healthy houre ; which will preserve my colour , and my blood : in the first passage , he implyeth , that the Romans bathe about twi-light , in their Saturnals , Marcus Agrippa made 170. baths , for the Romans . In the eighth of the Romane Empire , were made most costly , and Princely bathes ; Thermae Agrippinae , Neronianae , Domitianae , Alexandrinae , Gordianae , Severianae , Aurelianae , Constantinianae , &c. a great number of Thermae , doth Rosinus recount ( pag. 35. ) yet all , after our Saviours time ; Publius Victor reckoned above 800. so great was the later luxurie , and prodigality ; Statius ( 5. Sylvar . ) — Argento felix propellitur unda , Argentoque cadit , labris nitentibus instat , Delicias mirata suas , — that is , The spont of silver was , the pavement silver ; Silver the brimmes , all the bath over silver Except the waters , wondring at their silver .

Plinius ( 3.12 . and 13.3 . witnesseth , the bathes were paved with silver .

PAR. 5.

GRant we therefore that the Romans exceeded the Iewes , in number , and sumptuousnesse of bathes , in the Augustane times , and after ; yet the Jewes in Christs time , or before , tooke not their custome of washing or bathing from the Romans , nor intended any flattery or imitation of them , since the Iewes observed such things long before , from the tradition of the Elders : and the tradition of the Elders had some shadow of practise from times long precedent , and from some precepts in the Law , which they extended too much , at their pleasure : In the Babylonish Captivity , the example of Susanna may give us some light : For , grant it be not Canonicall : yet God forbid we should thinke every passage in the Apocryphall to be untrue , or without ground of practise , in those dayes : for my part , ●professe , I ascribe to the Apocryphall more than to any meere humane authority : Susanna as it is , ver. 15. was desirous to ( wash ) her selfe in the garden , for it was hot , and she sayd to her maydes , ver. 17. Bring me Oyle and washing balls , that I may wash me : It seemeth this was the practise of those times , ( yea , though they were in bondage ) and good women used , both Oyle , and washing Balls : Poppaea , in the Romane story , used milke , which by its fatnesse hath a cleansing power : the Romans used divers sorts of Oyles , and I finde there was such an Officer , as was called ( Olearius ) from his performing the duty of anointing ; as well , as from buying or selling of Oyle : the matter was not strange to any ; the word and the name as of a peculiar Minister in their vocation , is rare ; but to the Oyle , in the story of Susanna , are added washing-balls , not used by the Romans neere those times , for the washing of their bodies , so farre as I remember : the whore , in Ezekiel , did wash her selfe for her adulterers , and painted her eyes , Ezek. 23.40 . and sate upon a stately , or honourable bed , and a Table prepared before it , whereon was set Gods Incense , and his Oyle , ver. 41. And the Adulterers or drunkards , put bracelets on their hands , and beautifull Crownes upon their heads , ver. 42. This was also in the Non-age of the Romanes , when their name was scarce knowne throughout Italy : The holy Spouse sayd , Cant. 5.3 . I have ( washed ) my feete , how shall I defile them ? the Bridegroomes eyes , were as the eyes of Doves , by the Rivers of waters , washed with milke , ver. 12. Lest some may perhaps thinke that Salomon washed his eyes , or face , with milke , ( which our Translation will not beare ) let it be observed ; the Originall applyeth it , to the Doves themselves , and to white Doves , whose wings are sayd to bee covered with silver , Psal. 68.13 . and which were highly esteemed ; so that no man out-raged them , or killed them : Tibullus ( Lib. 1. Eleg. 8. ) Quid referam , ut volitet crebras intacta per Vrbes , Alba Palaestino sancta columba suo ? that is , Through many Cities the white Dove divine , Doth flye securely to her Palaestine .

Joseph Scaliger , forsaking his owne Coppie , varyeth it thus ; Alba Palaestino sancta columba Syro , making Palaestinus Syrus , to be as Psyllus Paenus , the sense is all one : The Jewes hold their white Doves inviolable , and Sacred : upon what ground , the white Doves were so priviledged by the Iewes , I see not , unlesse they had reference unto the Holy Ghost , appearing in the likenesse of a Dove : or , some Eulogie of the Doves in Scripture , or that Noah his Dove , or other Doves mentioned in Scripture , were white : Bathshebah , in Davids time washed her selfe , 2 Sam. 11.2 . Not her face , and her hands onely , but bathed her body ; the Chaldee interpreter ( in 2. Eccles. ) holdeth that Salomon had costly bathes , and fit for so great a King : before this the daughter of Pharaoh came downe , to wash her selfe at the River , and the maydens walked along by the River side , Exod. 2.5 . By how much the Countries of Babylon , Aegypt , and Iudaea were hotter than the City of Rome , by so much more neede had they , of oftener washings . And these causes continuing , from the beginning of the world : I determine , though the latter Romanes in the Casarean Principalitie , or Augustan dayes , and afterwards ; as farre exceeded the Jewes in sumptuousnesse , and magnificence of bathes : as the Mistresse of the world might out-goe her servant , in attire : yet the Iewes tooke not their first bathings , or washings , either of their bodies or of some parts from the Romanes ; as Pererius groundlesly supposeth .

PAR. 6.

Consider what before I sayd , of the Iewish often washings , and of Christs ascribing those Customes , not to the Romanes , but to the tradition of the Elders . For not one of all the traditions of the Elders , was derived from the Romane usance , but was peculiar to their owne Jewish Nation , and opposed to all other Countries , being expositions , though farre-fetched , and violent , of the Mosaicall Law , and the Mosaicall Law commanded very many Purifications , and washings , Exod. 30.21 . Aaron and his sonnes shall wash their hands , and their feete , at the Laver of brasse , whensoever they goe into the Tabernacle of the whole Congregation : they shall wash their hands and their feete , that they dye not : it shall be a statue for ever , to them . Levit. 15.5 . Whosoever toucheth the bed ( of any man , having a running issue ) shall ( wash ) his Cloathes , and bath himselfe in water , and be uncleane untill the Even : and the like is commanded in divers verses following : and when a man is cleansed from his issue , he shall bath his flesh in running water , ver. 13. The like precepts follow concerning the uncleannesse of women : Levit. 16.26 . He that let goe the Goate for the scape-Goate , shall wash his Cloathes , and bath his flesh in water . Levit. 17.15 . Every soule , that eateth that which dyed of it selfe , or that which is torne of beasts , shall both wash his cloathes , and bathe himselfe in water , Numb . 19.17 . For an uncleane person , they shall take of the ashes of the burnt-Heifer of Purification for sinne , and running water shall be put thereto , in a vessell : and the Cleane shall sprinckle on the uncleane : and on the 7 day he shall purifie himselfe , and wash his cloathes , and bathe himselfe in water , ver. 19. In which washings and bathings of their bodies : the tradition of the Elders was so strict , that the bathing was of none effect ; if any part or the least particle of the body , but so much as the top of his little finger , were not washed : yea , he must wash not onely his head , but all his hayre , and every locke of his head , which the tradition of the Elders esteemed as his body : Maymonides expoundeth Moses his Law thus : In every place where is mention made of bathing the flesh , and washing the garments of the uncleane ; you must understand it of laving the whole body in water : when they washed themselves in their cloathes , the Law was not satisfied , unlesse the water did sinke through their cloathes , to wet their whole bodies : or if any part were kept by the cloathes , from being washed . So , the cloathes were rather loose , then girt , or so girded , that the water , for all that had free passage .

PAR. 7.

THe Iewish washings looked up higher , than the Romane , these respected onely bodily neatenesse , and cleanelinesse , and strength , but the Iewes purifications or washings leade them up to sanctification , and betokened their being cleansed from sinne , Exod. 19.10 . and 14. verses : sinne is of a defiling nature , repentance is a cleanser , not onely our cloathes are made white in the blood of the Lambe , Revel. 7.14 . But our hearts are washed from an evill Conscience , and bodies washed with pure water , Heb. 10.22 . Christ cleansing his Church in the Laver , or washing of regeneration . Ephes. 5.26 . alludeth to the Priestly washing and clensing in the brasen Laver ; and to their bathing , is reference made , 2 Cor. 7.1 . Let us cleanse our selves from all filthinesse of the flesh and spirit ; much Niter , Camphire , and Sope , are not so cleansing , as a contrite and a repenting heart : and now , if Pererius were living , would I referre it to his owne judgement ; whether the Iewes did imitate the Romanes , or the Romanes the Iewes ; sith long before there was any Romane , the Iewish Nation used such frequent bathings ; and by the appointment of God , their Law-giver , upon more occasions , than all the Law-givers else , of all Nations , enjoyned to their people .

The Prayer .

MOst gratious Lord Jesu , I meekely implore thy divine goodnesse , thoroughly to bathe my soule in thy blood , and by thy selfe to purge my sinnes ; that I may be presented by thee , unto God , without spot , or blot , and so partake of thy rich blessednesse , in the world to come . Amen , Amen .

CHAP. XIX . The Contents of the nineteenth Chapter .

1. Pererius his third Ceremony : Romanes anointed themselves before feasts : Sō might the Jewes but not ordinarily : the Pharisee reprooved for not anoynting Christ : Maries anointing Christ , was of Devotion , not fashion .

2. Romanes used unction before feasts .

3. True joy rests in vertue , not in vice .

4. The Graecians used anointings at their Feasts .

5. Severall oyntments for severall parts and uses : Alexidemus , and Cleopatra's , and Aesop his sonne , excessive prodigalitie .

6. Olyes were of diverse sorts ; and for diverse uses : Oyle Olive commended .

7. Jewes used anointing , before the siege of Troy : Jewes , Syrians , anciently abounded with Oyles : Oyle good for outward , inward uses : Oyle , some Sacred , some of common use : The divers uses of Sacred oyle : Kings , Priests , Sacred things anointed with it : The composition of it : David anointed King , with Gods Oyle . David anointed King twice .

8. The Jewes commonly anointed onely Head , and feete , the Babylonians anointed all their body :

9. The Jewes used anointing , after washing : Ashers dipping of his feete in Oyle .

10. Mary Magdalen washed Christs feete with teares .

11. Iewes anointed their heads , before ever the head of Tolus was found .

12. Women among the Iewes in Spaine the best perfumers .

13. Anointing the head ordinary among the Iewes .

14. Myrrhe and Nard , precious oyntments : Nard taken sometimes for an Herbe , sometimes for an Oyntment .

15. Anointing Corporall , Spirituall .

PARAGRAPH . 1.

THe third Ceremonie , which both Iewes and Romanes used ; and in which ( as in all the 13. ) saith Pererius , the Iewes did imitate the Romanes , and followed their Praesidents , was this ; the Romanes being well anointed lay , or sate downe to feasts ; that the same was practised by the Iewes , we may judge ; because Christ sayd to the Pharisee , who had invited him , Luke 7.46 . Mine head with Oyle thou didst not anoint : and the Lord saith , Mat. 6.17 . When thou fastest ( anoynt ) thine head , and wash thy face , that thou mayst seeme not to have fasted but dined : therefore Mary the sister of Lazarus , powred oyntment on the head of Christ , as he sate at Supper ; which unlesse it had beene the fashion in banquets , Mary Magdalen durst not have done : so farre Pererius . I answere , Quid hoc ad Parmenonis suem ? What is this to the purpose ? If all be yeelded how doth this evince , that the Iewes herein followed the Romanes ? which is the maine Quaere of mine , and the ground-worke layd by Pererius . To his arguments I thus answere . 1. If it had beene usuall at every meale , and at every invitation , to anoynt the head of guests ; the Pharisee would not have omitted that Ceremonie towards Christ : At their more solemne feasts ; the custome of the wealthier sort , may be granted to be such ; not at their dayly repasts ; and to guests of prime note , of upper-most roomes , at feasts , Mat. 23.6 . of the chiefest seates , not to the men imi subjellii , as the Parasite , in Plautus , phraseth it . 2. Christ found fault with his omission accidentally ; and as he reproved him not , at the first sitting to meale , so we may thinke , he would have wholly passed by that point , of the Pharisees incivility , if the Religious act of that devout woman had not ministred a faire occasion of fault finding . 3. Our Saviour was to be reputed , above any ordinary guest ; and his entertainement to be above any feasting ; for he never ate with any , but he fed their soules , more with grace and goodnesse : then they fed him , or his Apostles with bodily food : therefore justly was the Pharisee reprooved , because on so momentuall occasions , and times , and persons , fit for the best entertainement ; both for the matter , and the manner of their well-come , both Reall , and Complementall ; he neglected that Ceremonie , of anoynting our Lord . 4. The penitent womans act had not beene so glorious , if the fashion had beene ordinary or dayly , at every meale : To the second instance of Pererius , I say ; the Lord commandeth the Faster to anoynt his head ) as if he were very merry , chearefull , or going to a feast indeed ) as if he feasted ; not as if he dined onely , as Pererius hath it : for they had many dinners , and many suppers , in which they used none anoyntings ; and where joy and mirth were not alwayes seene attendant , at the Table , nor to be discerned by their lookes , as Christ would have it seene in him who fasted before God ; and seemed not to fast before men : to the third instance , I say , the fact of Mary powring oyntment on the head of Christ , was rather heroically devout and divine , than a matter of fashion ; she durst have done that holy deede , if anoynting had never beene used , in feastings ; for , her end was heavenly ; Against the day of my burying hath she kept this saith Christ , Ioh. 12.7 . and I doubt not but she had supernall inspirations , directing her to doe so ; if we shall argue from a singular fact , to a generall usance , ( as Pererius doth ) then one might as well conclude , that washing ones feere with teares , and wiping them with the haires of a womans head , without ceasing , was the custome of those times , because the himbled penitent did so , Luk. 7.44 .

PAR. 2.

BEsides , let the difference be observed : according to Peterius , the anointings of the Romans , preceded their feasts ; but the anoyntment of Christ was in Supper-time , by his owne confession ; and so , no imitation was taken up , by the Iewes , from the Romans in that point ; which recoyleth on Pererius his maine ground : that Unction , and anointing before feasts , was usuall among the Romanes , is a confessed truth ; lesse proofe will serve : Martial . 8.77 . ) — Assyrio semper tibi crinis amomo Splende at , & cing ant florea seri a caput ; Candida nigrescant vetulo Chrystalla Falerno , Et caleat blando mollis amore torus : Qui sic vel medio fivitus vixit in aevo , Longior huic facta est , quam data vit a fuit . that is , With choyce Assyrian gunune , let thy lockes alwayes shine . Let flowrie garlands eke compasse that head of thine : Let thy cleare Venice glasses be crown'd with Bacchus browne , Whilest wanton Venus tosses upon thy beds of Doune ; Who thus shall live and dye , though in the flowre of 's age , Hath runne a pleasant race , beyond dame Natures stage .

So held the Epigrammaticall Epicure .

PAR. 3.

BUt the sober Orator Tully ( 5. Tuscul . quaest . ) saith divinely , Vnus dies benè , & ex praeceptis Philosophiae actus , ( understand him of true Philosophy , which differeth not from our Theologie ) peccanti immortalitate est anteponendus ; that is , one day spent well , and according to the Rules of Philosophie , is to be preferred before a world of wickednesse : Omnis iniquit as est stultitia , all iniquity is folly , say I ; Et omnis stultitia laborat fastidio sui , saith Seneca ; and every folly is a burden to its selfe : continuall joy is found commorant among the actions of goodnesse , and wisedome ; ( Rejoyce alwayes , and againe I say rejoyce in the Lord , Phil. 4.4 . ) the greeke Philosopher Musonius hath a dainty quaint sentence ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which cannot be better translated than by the words of Cato ; in his Oration to the Knights , and Horsemen , at Numantia , about Biscai in Spaine , ( from whom Musonius , as it seemeth borrowed the matter ) si quid vos per laborem recte feceritis , labor ille â vobis citò recedit ; benefactum â vobis , dum vivitis , non abscedit ; si qua per voluptatem , nequiter feceritis , volupt as citò abibit ; nequiter factum illud , apud vos , semper manebit ; you shall finde this in Aulus Gellius , ( 16.1 . ) If by labour you doe any thing well ; the ( labour ) shortly vanisheth from you ; but whilest you live , the ( good ( deede ) departeth not from you ; if you doe any thing unlawfull , though pleasure ; the pleasure soone fadeth ; but the foule fact will still remaine with you . Thus much on the By , against that loose voluptuous Poet , Martial , and his fellow-hog-Epicures : Seneca ( Epist. 86. ) Parum est sumere unguentum , in his die , terque renovetur , ne evanesecat in corpore ; quid quod odore , tanquàm suo , gloriantur ? Horace ( 2. Serm. satyr . 3. ) describeth a fordid Clowne , from him not anoynting himselfe ; Quantulùm enim summae curtabit quisque dierum , Vngere si cauleis olco meliore , caput que Caeperis , impaexa faedum porrigine ? — that is , Tell me , I prethee , how much from thy summe Well each day shave , if that with sweeter butter Thou baste thy meate ; and with more costly gumme Thou dawbe thy pate , which Dandraff-scurfe doth utter .

PAR. 4.

THe Graecians also used anoyntings at their feastings ; Thyestes ( Versu . 944. &c. in Seneca's Tragoedie , Act. 5. Scaen. 2. ) Verne capiti fluxererosae , Pingui madidus crinis amomo , Inter subitos stetit horrores , that is , My rosie Vernall Crowne dropt from my head , My bayre with fattest oyntments moystened , Through suddayne horror , upright startled .

Martial ( lib. 5 Epigr. 65. ) Pinguescat nimio madidus mihi crinis amomo ; let my moyst hayre be far , with store of Oyle or Gumme .

PAR. 5.

ANtyphon witnesseth , that the ancient had severall Oyntments , appropriated to severall uses , of each severall part ; you shall finde it in Athenaeus ( lib. 15. ) — Vnguento Aegyptio , pedes livit , & crura : Phaenicio , buccas , & ubera : Sisymbrino , utrumque brachium ; Amaracino , supercilium , & comam : Serpellino , cervicem , atque genna : that is , — He doth Anoynt His feete and legges , with Oyle Aegyptian ; His cheekes , and brests with Oyle Phoenician , And both his Armes , with oyntment Sisymbrine , Water-mint . His brow , and hayre , with Oyle Amaracine , Marjerome . His necke and knees , with oyntment Serpilline . Savorie .

Who also there affirmeth , that Oleum Nardinum , was Oleum pretiosissimum ; oyle of Nard was the most precious oyntment : the like saith Theodoret ( on Canticles 1. ) That they were wont to anoynt their heads with Nard , every one that hath read Horace and Tibullus , can well witnesse : Plinius ( 13.3 . ) most bitterly inveigheth against the women of those times , who mingled oyntments with their drinke ; etiam in potu unguenta addunt ; tantaque amaritudo est , ut odore prodigo fruantur , ex utraque parte corporis ; that is , they temper even their drinke with oyntments ; in so much , that they stinke with it , both before and behind : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Aelian ( 12.31 . ) they mingle their wine with Myrrhe , before they drinke it : Juvenal ( Satyr . 6. ) Cum perfusa mero spument unguenta Falerno , that is , Their oyntments mingled with Falernian wine , Doe make it froth , and briske , neate , sweete , and fine .

Plutarch , ( toward the beginning of his Symposia ) relateth ; that Alexidemus being but a youth , powred an excellent oyntment , which was brought to Thrasibûlus , into a great cup , or platter , and mixing it with wine , dranke it up ; and is there censured for it ; yea , they were growne to that heigth , that not onely Cleopatra dranke a precious pearle called an Union , of great esteeme , and rated at Centies Hs : which is , of our money , about fiftie thousand pound , and would at the same meale , have dissolved , and supped up such another , if shee had not beene hindred ; ( see Macrobius , Satur. 3.17 . in fine ) but afterward their more ordinary men , and women , did swallow downe dissolved pearles ; some for Physicke , and some for Luxurie ; Filius Aesopi , detractam ex aure Metellae , Scilicet ut decies solidûm exsorberet aceto , Diluit insignem baccam , — saith Horace , that is , Aesope , the Tragicke stage-player , had a sonne , Who for to swallow one most costly draught , Tooke from Metella's eare , a precious stone , And it , dissolv'd in Vineger , off quaft .

Lastly , Martiall taxed one , ( and no great one , no doubt , more did so ) Ventris onus puro , nec te pudet , excipis auro , that is , Fie , fie , for shame , thou makest of gold , A pot , thine excrements to hold .

As for their Massie cups of gold ; they inlayed , and inset them , with gemmes , and shining-glister of diamonds , pluckt off from Sardonychata manus , their fingers full of gold-rings ; Behold a cup mixed of Pearles and gold , Inlayd with Schythian , pretious , shining mold , Which made bare many fingers , young and old , at that , Epigramme , in Martial ( 14.109 . ) may be rendred , viz. Gemmatum Scythicis , ut luceat ignibus aurum Aspice , quot digitos exuit iste calix !

This is also confirmed by the testimony of Plinius ( 37.2 . ) Juvenal ( Satyr . 5. vers●● 42. ) Nam Virro , ut multi , gemmas ad pocula transfert , that is , with many more to embosse their cups , unjewell all their fingers . — A digitis — & ( Satyr . 10. ) — pocula sumis . Gemmata . —

The Iewes had spiced wines , of the juyce of the Pomegranate ; Cant. 8.2 . and Prov. 9.2 . Wisedome her selfe had her mingled wine ; but so excessive prodigality , I reade not , that they had : their very meate being carved up , made a sweete perfume in the whole roome : So saith Plutarch ( in Antonio . ) Athenaeus ( lib. 15. ) adviseth , unguenta in compotationibus deligenda , quae caeput minimè gravent , a stringant nonnihil , & refrigerent ; that is , to make choyce of such oyntments , at their merry-meetings , which might not make the head heavie ; but might be somewhat astringent and cooling .

PAR. 6.

OYles were for divers uses , and of divers sorts ; the ground of all , was the Oyle-Olive ; and this was in great plenty , amongst all Easterne Nations : all Oyntments , of sweete composition had this , for their chiefe temperament , or prime ingredient : the manifold additions of other juyces , or fat simples , which Dionysius ( de Coelesti Hierarchiâ , cap. 4. ) calleth , Collationem spirantium suaviter materiarum , habentem in se affatim odoratus qualitates , a composition of most sweete , and odoriferous simples , might truely be called the anoynting Oyle : but the simple Oyle-Olive is of that nature ; that I never knew any ; who at the first taste liked it ; and I never knew any , but after a little use much commended it : and I have reade , that as Sugar is heating , being mixed with cold things , and cooling amongst hot things ; so the Oyle-Olive also heateth coole bodies , and cooleth hot bodies ; Calx fervet in aquâ , in oleo , frigida est , Lime burnes in water , but is quenched with Oyle , saith Augustinus ( de Civit. Dei , 21.7 . ) It is good inwardly ; its glibbery , unctuous quality remooveth poyson , and is a present remedy , if presently taken ; it refresheth the spirits , both Naturall , Vitall , and Animall ; it conduceth to health , as above all other things , best agreeing to our humidum radicale : it is also a good nourishment ; Alexander Aphrodisiensis saith , Nulla in oleo exuperat qualit as ; sed medio potius constat Temperamento ; in Oyle there is no superfluitie of any quality , but is of a middle kinde of temper ; it is called , Oleum laetitiae , the oyle of gladnesse ; because it exhilarateth men , and maketh them looke pleasantly , and merrily ; it is good outwardly ; it asswageth swellings , easeth paine , suppleth ill-affected humours ; and is a greater healer in the true use of it : Splendet , & nitet supra reliquos colores ; semper ad superficiem emergit : In oleo optimum est , quod supernatat ; in melle , quod in imo est : optimum Vinum in dolii medietate consistit ; Macrobius ( Saturnal . 7.12 . ) that is , it shineth , and is bright , above any other colour ; it alwayes swimmes , at the top of all other liquors : In oyle , the best is at the Top ; in hony , the best is , in the bottome ; and in wine , the best is in the middle : it congealeth sooner than wine , which is of an hotter nature , or vineger which is of a cooler nature : see Aulus Gellius ( 17.8 . ) and was much used for sawce , as Gellius , ibid. If wine stand long , in an halfe empty vessell , it groweth worse ; but oyle when it is halfe spent , is best , sweetest , and savourest ; Macrobius ( Saturn . 7.12 . ) P. Licinius Crassus , and Iulius Caesar being Censors , forbad any to sell unguenta exotica , forraigne or outlandish oyntments , as the Lacedaemonians banished such out of their City : Alexander ab Alex. ( 3.11 . ) Plutarch ( in Alexandro ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God gave Oyls to mankinde , to refresh them , after their labours , Oyle was ordeined ad nitorem , alacritatem , & agilitatem corporis , for the neatenesse , alacrity , and agility of the body : Plinius ( 13.1 . ) Hactenus in odoribus habent pretia sylvae ; erantque per se , mira singula , juvitque luxuriam ea omnia miscere , & è cunctis , unum odorem facere ; ita reperta sunt unguenta , that is , hitherto woodes have beene in request , for the making of perfumes ; but , whereas every severall thing , by its selfe , was admirable ; it much increased their Luxury , to have a sweete perfume , made by the composition of them all together ; and by this meanes , oyntments were first found ; after in the same booke , he confesseth the Romanes had their Anoyntings , from the Graecians , and the Graecians , from the Persians . So much concerning the anoyntings of other Nations , and especially of the Romanes , at their feasts .

PAR. 7.

BUt , that the Iewes did take their formes , or fashions of anoyntings , from the Romanes ; that against Pererius , I stiffely deny : it was Patrius Mos Iudaeorum , ut qui laetitiae vacare , aut comptiores , gratioresque vellent prodire aliquò , lavarent faciem , caputque ungerent , saith Franciscus Lucas Brugensis ; that is , it was the countrey-fashion of the Iewes to wash their faces , and to anoynt their heads , when they intended to be merry , or to make themselves neate and handsome , to goe among their friends ; and he bringeth instances , before the burning of Troy ; and therefore the Iewes tooke not up this custome of anoynting to ingratiate themselves , with the Romanes : that the Iewes , and Syrians abounded with store of Oyles , in very ancient times is apparent ; the blessing of Ashur was to dip his foote in Oyle , Deut. 33.24 : that is , he was to have abundance of Oyle , as Iacob before in another point blessed him : That his bread should be fat , Gen. 49.20 . The Land of Canaan is called a Land of Oyle-Olive , Deut. 8.8 . Israel sucked honey out of the rocke , ( where the Bees had built their Honi-combes ) and Oyle , out of the flinty-rocke , Deut. 32.13 . the rocke powred me out Rivers of Oyle , Job . 29.6 . Not , as if honey or Oyle did Naturally , but Miraculously spring , and flow out of the rockes , as waters did sometimes , in the Israelites necessity , Exod. 17.6 . When God turned the hard rocke into a standing-water ; and the flint-stone into a fountaine of waters , Psal. 114.8 . Numb . 20.10 . &c. But stones and rockes being naturally barren , were made by Gods extraordinary blessing , fruitefull ; to beare Olive , and Palme-trees , and they to send forth their fruites : Nor can we reasonably imagine , that this superabundance of Oyle was onely for outward or onely for inward use , but rather for both : questionlesse , the Widdowes little Oyle in the Cruse , 1 King . 17.12 . Was to be eaten ; not to anoynt ; as the case then stood , in the great famine ; and the other Widdow ( the relict of a sonne of the Prophets , who was a good man , yet dyed indebted ) who had nothing in the house save a pot of Oyle , 2 King . 4.2 : kept not that Oyle by her , for anoynting , but for eating ; and so the pot of multiplyed Oyle , which filled many vessells , may well be thought to bee used in or for foode : for there are very few things in the world ; if any so agreeing to the primigenium humidum , or the radicall moysture in man-kinde ; so corresponding in nature with it , so naturally cherishing it , as Oyle-Olive , Isa. 1.6 . In the Lamentation , that extraordinary wounds , bruises , and putrifying sores , were not mollified with oyntment , is a confession involved , that Oyle or oyntment is a mollifier and healer ; the good Samaritane powred in Oyle into the woundes of him who fell among theeves , Luke 10.34 . Of Oyles also among the Iewes , some were Sacred , some of common use : Iacob powred Oyle on the top of a Pillar , Gen. 28.18 . As it were consecrating the place to Gods worship , and he re-iterated this Ceremonie , Gen. 35.14 . Though , when the Law was given by Moses ; no Religious Pillars ( without Gods especiall Command , for Salomon erected many ) might be erected , Levit. 26.1 . And the Pillars made by heathen , were to be destroyed , Deut. 12.3 . breake their Pillars , other Sacred Oyle was to anoynt the High-Priest , and his sonnes , and things Sacred as the Laver , Exod. 30.23 . is the receipt of sweete Myrrhe 500. sheckels ; sweete Cynamon 250. sheckles ; sweete Calamus , 250. sheckles ; Cassia , 500. sheckles ; Oyle-Olive an Hin ; it shall be an holy anoynting Oyle unto me , throughout all your generations , ver. 31. Vpon mans flesh shall it not be powred ; neither shall ye make any other like it , after the composition of it , whosoever compoundeth any like it ; or whosoever putteth any of it upon a stranger , shall be cut off , ver. 32. * * Nota. Yet this inhibition hindereth not , but their Kings might be anoynted with this Holy Oyle ; though Saul and Iehu were anointed out of a brittle Vessell ; which might denote the short continuance of their Reigne : and David and Salomon were anointed out of an Horne , which implyeth both abundance , and lastingnesse ; yet the Iewes cannot thence fairely inferre , that the Oyles also did differ , in specie in kinde : perhaps not in Individuo , in the particular , since the consecrated Oyle was made in great quantitie , and was of a lasting strength , and might be renewed by Samuel ; if so there were not 120. yeares , betweene Saul and Iehu , their severall unction ; when David bemoaned Sauls death in these words , 2 Sam. 1.21 . As though Saul had not beene anoynted with Oyle ; he acknowledged his Unction , and signified , it was with more than common or profane Oyle ; all being done by Samuel , at Gods especiall Commandement : For the service of God , see cakes tempered with Oyle , and wafers anoynted with Oyle , Exod. 29.2 . and oyled bread , ver. 23. The morning , and the evening Sacrifice of a Lambe , were to have a tenth deale of flower , mingled with the fourth part of an Hin of beaten Oyle , Exod. 29.40 . This holy quaternion , of fine wheate , salt , wine , oyle , were of much use in the service of God , Ezra , 6.9.7.22 . and if I mistake not , the chiefest of these was Oyles : pure Oyle-Olive was beaten for the Lamps , Levit. 24.2 . Will the Lord be pleased , with ten thousand of Rivers of Oyle ? Mic. 6.7 . The Vulgat and 70. doe ill to reade it , in ten 1000. of fat Goates , when the Hebrew hath it , In myriadibus torrentium Olei ; the best or fat of Oyle was given to holy uses , Numb . 18.12 . In this matter I should finde none end , if I make it not up my selfe : Psal. 89.20 . With holy Oyle have I anoynted David ; in Oleo sanctitatis meae uuxi eum , I have anoynted him with the Oyle of my holinesse , as the Interlin . turneth it ; In Oleo Sanctitatis meae , as Vatablus his Margin hath it , Ritu solenni , adhibito Oleo Sancto , quo Reges , & sacerdotes inungi solent ; after a solemne manner , with holy Oyles such as Kings and Priests doe use to be anoynted with all ; so Mollerus on the place ; who also well observeth that it is called both holy Oyle , and Gods holy Oyle , and that God did doe what Samuel did ; neither was Samuels action onely accounted Gods action ; but when David was twise anoynted , after Samuel his death : First in the 2 Sam. 2.4 . The men of Judah anoynted David King over the house of Judah . 2 Sam. 5.3 . All the Tribes of Israel anoynted David King over Israel , yet this was done not by meere motion of men onely ; but by knowne inspiration Divine , and directions before prophecied of ; they anoynted David King over Israel , according to the word of the Lord by Samuel , 1 Chro. 11.3 . Or by the hand and appointment of Samuel ; for Samuel was dead divers yeares before ; nor could it be done by all the Tribes ; save onely by vote , and consent ; but David was anoynted personally , by some Priest , Prophet , or Seer ; who had a lawfull authority so to doe : Nor doe I doubt but as the precious oyntment which was powred on Aarons head was so plentifull , that it ranne downe upon the beard , and went downe to the skirts of his cloathing , Psal. 133.2 . So the Royall anoynting was in like plenty ; the Kings themselves kneeling or bowing downe before the Priests or Prophets , who anoynted them ; as by picture is described , in our old Bishop's Bible , on 1 Sam. 10. So much for the Sacred use of Oyles , by the Jewish people .

PAR. 8.

COncerning the Oyle for common Unction , whether simple or compound . I read not in Scripture , that the Iewes did ordinarily annoint any other parts of their bodies , but their heads , and feete : indeede Ester ( according to the Custome , of those times , and such Virgins ) was purified sixe moneths , with oyle of Myrrhe , and sixe moneths , with sweete odours , and with other things , for the purifying of women , Est. 2.12 . which Vatablus , thus expresseth , ( on the third verse ) Det mundatoria earum ( i. ) quibus sordes corporis detergere solent , & cutem suam ungere , &c. Let him give them their Mundatories , that is , those things for their Purification , wherewith they are wont to scoure off the filth of their bodies , and to anoint their skin ; & on the 12. verse ; twelve moneths were to passe , ere they came in to the King ; in the meane time , dabant operam ungendae cuti , prioribus sex mensibus , oleo myrteo ; posteriori semestri , aromatibus ungi solebant ; they tooke great care , in anointing their bodies , the first fixe moneths , with the oyle of myrtles ; the last halfe yeare , with oyles of Spices ; and with other Purificatories , which women used ; which use cannot well be restrained to head , and face , and hands , and feete ; but was applied to other parts of their bodies also ; but , here you may truely say ; This belonged to the Babylonish , rather than to the Iewish fashions . Also , Wisd. 2.7 . Let us fill our selves with costly wine , and ointments ; let no flower of the spring passe by us ; let us crowne our selves with Rose-buds , before they be withered : In these words , Let us fill our selves with costly wine , and ointments , I say , these Iewes preceded the Romanes , in drinking oyntments mingled with wine . Secondly , I doubt not also , but they annointed themselves , more , than head , and feete ; the vastnesse of their intentions , going beyond the common practise , probabilizeth as much ; Impleamus , Let us fill our selves ; Holcot , on the place , thus ; Ad vinum addunt unguenta , id est , electuaria , ad jucundè bibendum , & secundum hoc unguentum pertinet , tàm ad gustum , quàm . Tactum ; aliter exponitur de unguentis ad ungendum corpora , & facies , ut magis resplendeant , & suaviùs redoleant , & mollius tangi possint ; & sic pertinent ad delicias , tam visus , quàm tactus ; that is , to their wine they adde oyntments ; that is to say , electuaries , that they may take the more delight in drinking , and in this respect unguent belongs , as well to the taste as to the touch : In another respect it is to be understood of oyntment , to anoynt the body and the face ; that they may glister the better and brighter , and smell the sweeter and in palpation , feele the softer , and so it belongs to the delight , as well of the sight , as of the touch .

PAR. 9.

THeirvery being crowned , at their festivalls , did argue their anoynting of their hands , as appeared before in the feast of Thyestes ; and I hope shall playner appeare by and by : that holy Susanna at her bathing , used also anoynting , is proved before ; Wash thy selfe and anoynt thee , as Naomi instructed Ruth , Ruth 3.3 . So David arose from the earth and washed , and anoynted ; but whether the whole body in both these places , be to be understood ; or some especiall parts , may justly be questioned . Theophylact , ( on Mat. 6.17 . ) Prisci in gaudii signum , habebant ungi post lotionem : our Ancestors in token of joy did use to anoynt themselves , after their bathing : Ezek. 16.9 . God alludeth to the fashions of the Iewes , who anoynted after washing . I conclude , some few upon some extraordinary occasions , might anoynt their whole bodies ; but I finde it not written of the generall practise : the Iewes questionlesse used the medicata unguenta , and the compounded oyntments , Nard , and other : And the house was filled with the odour of the Oyntment , Job . 12.3 . againe Ier. 8.22 . Is there no Balme in Gilead ? and Ier. 46.11 . Goe up into Gilead and take Balme : directly inferring , that there was a great medicinall vertue , in the Balme , especially of Gilead : that the washing of feete was usuall among the Iewes , is proved before : I read not of the anoynting of their feete practised in speciall , throughout the whole Testament : Ashurs dipping of his foote in Oyle , implyeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , principally , in the Native sense , the anoynting of his feete with Oyle above other parts ; but fore-prophecyeth the abundance , in which hee should as it were swimme .

PAR. 10.

THe woman indeede in the Gospell , Luk. 7.37 . used a most civill , decent , heavenly method in her devotion ; she began to wash Christs feete with teares ; she did wipe them , with the haires of her head ; she kissed his feete and anoynted them , with the oyntment ? I answere , this fact was extraordinary ; she making oyntments which were before , the instruments of sinning , now to be effects of devotion : nor doth Christ finde fault with Simon , the Pharisee , that he afforded not oyntment , for Christs feete , ( which , if it had beene common , it is likely he would have done ) but Christ saith onely , ver. 46. Mine ( head ) with Oyle , thou diddest not anoynt , Irenaeus , ( 3.14 ) among the peculiaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or peculiar passages , which S. Luke alone hath recorded , reckoned this ; Quomodò apud Pharisaeum , recumbente Christo , peccatrix mulier osculabatur pedes ejus , & unguento ungebat ; that is , how when our Saviour went into a Pharisees house ; to eate with him , A woman that was a sinner kissed his feete , and anoynted them with oyntment ; and it may be therefore peculiarly insisted , on the anoynting of Christs feete ; who because it was not an usuall thing , which was now done in Galilee ; and differed from the other latter anoyntings , neere Jerusalem , towards his death , ( where is no mention of the anoynting , especially of his feete ) and because this woman , contrarie to the common custome , durst not presume to anoynt Christs head ; but began her religious humiliation , with anoynting of his feete , as if she were then unworthy , to come nigh his head .

PAR. 11.

BUt the anoynting of the Head , among the Jewish Nation , was long in frequencie , before ever the Capitoll was heard of , or the head of Tolus found : So , the Romans might imitate the Jewes , but the Jewes could not be , the Apes of the Romanes , which Pererius in a sort saith : when our Saviour said to Simon the Pharisee ; Mine head with oyle thou didst not anoynt , thence is fairely deduced , that at festivalls guests of the better sort , were wont to have their heads anoynted , ( as we have aquam manualem , water to wash our hands tendred unto us ) if no such thing had beene in use , upon such occasions , Christ would not have challenged him , for the neglect of that curteous duty , Luke 7.46 . Also from Christs advising or commanding the true penitent , in the usuall houres , and times to anoynt his head , Mat. 6.17 . that he may seeme rather to be merry , than in the sight of men to fast , is involved , and included ; that in the dayes of mirth and festivitie , ( when there was no cause of mourning , fasting , or humbling of their soules ) in such joviall , and geniall dayes , they did anoynt their heads , expressing thereby their inward rejoycing : Hierome ( on the place ) thus : Iuxta Ritum provinciae Palaestinae loquitur , ubifestis diebus solent ungere capita ; he speaketh according to the usance of the Land of Palaestine , where upon festivall dayes , they were wont to anoynt their heads ; and indeede so did all the Easterne Nations , before the Romanes were a People .

PAR. 12.

IN Samuels dayes , he foretelling that a King would take their daughters to bee Confectionaries , 1 Sam. 8.13 . ( as now in Spaine the women are the best perfumers , or Milleners ) is proofe enough , of the use of anoynting , even in those dayes , which custome of womens preparing perfumes , and sweete Oyntments , continued even in Christs time ; yea even of applying them : for we reade not of any man , that at feasts anoynted any , or any whilst they lived ; divers women anointed Christ ; nor did Simon the Pharisee grudge at the woman , for anointing him , ( for that , as it should seeme , was usuall and lawfull , and an Office reserved rather for women than men ) but because she being a sinner , presumed to anoynt him , a sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a notorious sinner which he disliked , and Christ defended 1 Sam. 8.14 . when he threatneth that the King will take away their Olive-yards , no man can deny , but the use of Oyle , was in esteeme ; for the King would not seize , on the worst things .

PAR. 13.

IN Davids time , the use of anointing their heads , was usuall , Psal. 23.5 . Thou hast anointed mine head with oyle : Inpinguâfli in olio caput meum ; hee speaketh not here of the Regall , sacred Unction ; but of a Festivall anointing ; for these words precede , Thou hast prepared a Table before me ; and these words follow , my cup runneth over ; because they were wont to drinke liberally , and plentifully at their feasts ; Judai quoties excipiebant convivas bonoratiores , quos splendidè tractare volebant ; eos perfundebant , vel balsamo , vel aliis unguentis fragrantibus , ut ità exhilerarentur ; nàm cerebrum , & spiritus suavi odore , mirabilitèr reficiuntur ; & excitantur saith Mollerus ; that is , the Jews , as often as they entertained their best friends , to whom they desired to give the royallèst welcome , did use to cast balme , or some other fragrant oyntment , upon their heads , to make them the more merry ; for , the braine , and spirits of men are wonderfully refreshed , quickned , and stirred up , by sweete oyntments . Againe , Psal. 92.10 . I shall be annointed with fresh oyle ; where he speaketh de futuro , and not , de praeterito , of the time to come , and not of the time past ; of the holy oyle ( as the Scripture phrazeth it , Psal. 89 20. ) where with David had beene anointed , Psal. 141.5 . Whether you read it ; Let the righteous smite me , it shall be a kindnesse ; and let him reprove me , it shall be an excellent oyle , which shall not breake mine head ; or thus ; Let the righteous smite me kindly , or reprove me , let not their precious oyle breake my head ; I am sure , the annointing of their heads in those times , is proved in the Interlineary , it is thus rendred , Percutiat me malleo justus in misericordiâ , & increpet me ; oleum capitis ne frangat caput meum ; that is , Let the righteous smite me , with a Mallet , in mercy , and let him reprove me ; let not the oyle of the head breake my head . The best , and principall oyle , with which they annointed their heads is there poynted at , Psal. 104.15 . Ad nitere faciendum sacies ab oleo , oyle doth make mans face to shine ; oyle of joy is opposite to mourning : Esay 61.3 . In the same Davids time , Annoint not thy selfe with oyle , saith Joab to the wise woman of Tekoah , 2 Sam. 13.2 . which inhibition , in a case extraordinary , argueth ; that anointing of the ( head ) at least ; was ordinary ; The anointing of the ( head ) might be , without the Unction of the whole body ; but , they never anointed their bodies , unlesse they anointed their heads also : semblably , Mic. 6.15 . Thou shalt tread the Olive , but thou shalt not anoint thee , with oyle ; which menace argueth , they should not do ; as they were wont to doe ; for , they were wont to treade out the Olives , and to annoint themselves . S. Hierome , on the place , thus ; Prodest tibi , errore cognito , ne habeas discipulos , ne caput tuum oleo ungas peccat●rum , &c. 'T were good for thee , since thou once knowest thine errour , to shake off thy followers , lest thou annoint thine head , with the oyle of sinners ; when griefe , and sorrow was passed , when Davids first child by Bathshebah was dead , David arose from the earth , and washed , and annoited himselfe , and changed his apparell , and went into the house of the Lord , and worshipped God ; then , he came to his owne house , and did eate , 2 Sam. 12.20 . In the dayes of Salomon , it was part of his Divine Proverbs ; oyntment , and perfume rejoyce the heart , Prov. 27.9 . more punctually , Eccles. 9.8 . Let thine head lacke none oyntment ; where , an ordinary , if not a dayly use thereof is advised : Athenaeus reporteth , Possidonius his History ; Apud Syros in epulis Regum , ubi datae coronae sunt convivis ingredi quosdam cum utriculis unguenti Babylonii , qui mensam circum-euntes , accumbentium coronas eo errorant , aliud praeterea nihil conspergentes , that is , Among the Syrians , at the banquets of their Kings , they use to crowne their guests with crownes ; certaine Servitors came in , with little bottles of Babylonian oyntment , who going round about the Table , doe besprinkle the crownes of their guests , with that , and with nothing else ; but sure , the guise of those times , was to anoint their haire , and their heads : you heard what Thyestes said , as is before cited ; and , the whore , in Ezekiel , prepared beautifull crownes , for her lovers , at her Festivalls , Ezek. 23.42 , nor was oyle wanting , or Incense , in the precedent verse ; and we may well thinke , they were there for use , and not for sight onely .

PAR. 14.

MYne hands droppe with myrrhe , and my fingers with sweete-smelling myrrhe , Cant. 5.5 . saith the Spouse ; The Bridegromes lips , like Lillyes , dropping sweet-smelling Myrrhe , vers . 13. Because of the savour of thy good oyntments , thy name is oyntment powred forth ; therefore , doe the Virgins love thee , said the Spouse to Salomon , Cant. 1.3 . Oyntment , even in the abstract ; oyle powred out , not inclosed ; not unlike the Poet , who said Fluere , excusso Cinnamafusa , vitro ; While the King sitteth at the Table , my Spikenard sendeth forth , the smell thereof , Cant. 1.12 . saith the Spouse ; out of question , fore-signifying what in aftertimes , was to be done , when Christ was to be anointed : Nard , may be taken , as well for an oyntment , so called , — Nardo vina merebere , saith Horace , to Virgil ; as for an herbe , Pliny ( 12.12 . ) describeth it : S. Bernard taketh it , as an herbe , whose lownes causes him , to discourse of humility : Philo Iudaens , thus ; Nardus medicus est fructus Syriae , & Indiae praestantissimus ; eolore rufo , comosus , odoratis simus , saporis amari , snavitatem odoris diutissime retinens , calefacit , exiccat , viretque perpetuo , miscetur antidotis , & efficacissimas vires , ad quam phorimos morbos babet ; that is , spikenard is a most excellent Plant , growing in Syria , and India ; of a red colour ; full of branches , and leaves ; most odoriferous , bitter in taste , and continues fragrant in smell , a very long time ; it is hot and dry in operation , it continueth alwayes greene ; is an excellent ingredient in your dosies ; and is a Soveraigne Medicine against most diseases : of its use , in Compositions , or unguents he speaketh not here , though some were more thicke , some more thinne , all appliable to Unctions .

PAR 15.

ASI will not deny , in these places , abundance of choyce metaphors , and spirituall meanings ; so , I will not wholly abolish the litterall sense ; but freely confesse . 1. That both Salomon , and his Spouse , were gloriously attyred , so gloriously , that our Saviour thought not fitter of any Art , or Artsman , to approach , in borrowed beauty , to the Naturall beauty of the Lilly , the worke of Gods owne hand , I say unto you , that even Salomon , in all his glory , was not arraied like one of these , Mat. 6.29 . 2. Immediately after , the Holy Ghost had sayd literally , of Salomon , Psal . 45.7 . God thy God hath anoynted thee , with the Oyle of gladnesse , above thy fellowes ; the spirit addeth , ver. 8. All thy garments smell of Myrrhe , Aloes , and Cassia ; so , for the Church , her cloathing was of wrought gold ; she shall be brought unto the King , in rayment of Needle-worke , Psal. 45.13 . &c. And the smell of the Spouses Oyntments , was better than all spices , Cant. 4.10 . And , as Aaron's sweete perfumes descended upon his garments , as it is in the Hebrew ; So the very cloathes of those great-ones were not untouched , but sweetened with those spreading sweete Oyntments , Who is this that commeth out of the wildernesse , like Pillars of smoake , perfumed with myrrhe and frankincense , with all powders of the Merchant , saith our last Transl●tion , Cant. 3.6 . All manner of Spices of the Apothecary , as it is , in the Bishops Bible ▪ pigmentarii , of the perfumer , saith the Vulgat , good part thereof was , about their vestments , some purposely , some casually , all with comfort , decencie , and sweete-smelling . But , the ( head ) above all , did they anoint . So much be said , for the anoynting of the Head , in Salomons time , before Rome was out of the shell , or pipient . Let , who will now take up the bucklers , in defence of Pererius , for this third ceremony : I am ready to mainetaine the Iewes that custome , long before the Romanes ; and did not so , to flatter or imitate the Romanes ; and the Romanes might imitate the Iewes ; or other Syrians , or the anoynted Graecians : Yet , what needed all this stirre , by Peretius , about anoyntings , at the feasts of Romanes , and Iewes ? when no Evangelist , no Apostle , no holy father , ( so farre as my memory beareth ) ever sayd that Christ and his Apostles , were anoynted , at the eating of the Paschall-Lambe ; either a little before , or whilest they were earing , or presently after ? since no Ceremony of Pascharizing , either transient , or permanent , or voluntary ; so farre as is to be proved implyeth such a businesse : and no Precept , no example of Scripture , no tradition of Elders , invited them thereunto : besides if I should not bee too great a digressour I could quaere whether at any great sacred feasts and festivals , the Jewes were wont to be anoynted ? since the prime end of them was devotion ; and this festivall was of this sort : though I am ready to acknowledge , at the lesse-sacred festivities , and solemnities , at solemne invitations of their better friends , and kinred , they were accustomed to Unctions ; especially , the able , sufficient-rich-ones ; who used that exercise more frequently , and some perhaps dayly ; without some intervenient occasion to the contrary .

The Prayer .

BLessed Saviour , the vēry Christ and Messiah anoynted , anoynted of the Lord , with the Oyle of gladnesse , super-eminently above any , or all other Creatures , in the lower or higher world ; I beseech thee of thine infinite mercy , to powre thy healing Oyle , into the wounds of my soule ; and so anoynt me with Oyle , that I may have a chearefull countenance ; and smell sweete , and be pleasing to thee ; O Lord my God , through Christ who is a sweete savour for us all : So be it , O Lord ; so be it . Amen , and Amen .

CHAP. XX. The Contents of the twentieth Chapter .

1. Pererius his fourth Ceremony .

2. Romanes and Jewes at their feasts , changed their cloathes .

3. The Romanes Tricliniary Ornaments ; wearing apparell ; Larding , and cramming , purple ; Scarlet , cloath of gold , silver ; Lex vestiaria .

4. The Bed-Ornaments of the Jewes .

5. Ornaments of Idolls ; Levites , Priests , High-Priest ; Tabernacle .

6. Wearing apparell of the Jewes ; varietie thereof for divers occasions ; for , 1. Gifts . 2. Appearance . 3. Disguise . 4. Sorrow , or Mortification ; Sacke-cloath : feasting , white apparrell : extraordinary apparrell approved , at feasts ; comely alwayes : new-fanglednesse taxed , in French , English , Spanish ; English , in part defended : diversity of apparrell , for severall ages , degrees : abundance of apparrell , a blessing : the excesse taxed .

7. Changing of apparrell at feasts , practised by the Jewes before the Romanes ; Romanes had more than one garment on at feasts : the wedding garment not the onely garment : fashions at sacred civill feasts , different .

8. Wedding garment , What.

PARAGRAPH . 1.

THe fourth ceremony , on which Pererius insisteth , now followeth : Quartò , saith he , Romani accubituri mutabant vestes , quòmundiores , viz. & hilariores convivarentur ; in antiquis marmoribus Romanis , accumbentes in Tricliniariis lectis , magnâ ex parte , veste duntaxat unâ , super nudo tecti conspiciuntur ; that is , fourthly , the Romanes before they went to dinner , or supper , did change their garments ; to the intent they might be the more cleanely , and merry , at their feastings : In the ancient , marble statues , among the Romanes , they that lye on their Tricliniary beds , are for the most part , seene to have but one onely garment upon their bare skinne : These points he insisted on ; they changed their cloathes ; the ends were two , to be cleanlier ; to be merrier : Lastly , great part of the ancient Statues , represent the discumbents , with one onely vestment , to cover their bare skinnes : that this was observed in the feasts of the Jewes , is plainely signified in that parable in the Gospell , Mat. 22. Who came in to the feast not having a wedding garment , and therefore was cast out into outer darkenesse : thus farre Pererius ? I answere , ( supposing , though not granting all this to be true ) it is more probable that the Iewes , long before did the like ; let us come to the proofe by these degrees .

PARA . 2.

FIrst , let us consider the costly hangings , in the roome , where the Romanes feasted , and their tricliniary ornaments , as the Mediastinus , the Scullion , or varlet of the house attended his Office in the Kitchin ; so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lectisterniator , or Chamberlaine , decked their neater Chambers , and beds , with hangings , curtaines , carpets , tapestry , and coverlets , according to the estate of their masters ; stragulâ veste , auro , & murice Tyrio depicta probè consternunt , saith Apuleius ( lib. 10. ) they decke their beds with coverlets , and their hangings of Arras , or tapestry , their aulaea , were of Babylonian painted worke ; many of the Aegyptian fashioning ; and the Aegyptian hangings were more curious ; Martiall . ( 14.150 . ) Haec tibi Memphitis tellus dat munera , victa est Pectine Niliaco jam Babylonis acus : that is , The Land of Memphis sends these robes to thee , Babylon's needle now is blind , I see . — Spartâna chlamys , conchylia Coa ,

Your Greeke Mandilion , and your Coos purple , are reckoned by Juvenal , ( Satyr . 8 ) as their choyce houshold-stuffe : Martial ( 14.135 . ) Hic opus est pictis accubuisse toris ; Here they neede to sit on tapestry :

Acu pictis , Pavoninis ; coverlets wrought with needles shadowed like Peacockes feathers : Quid Tyrio recubare toro ? saith Tibullus ( Eleg. 1. ) their very beds were covered with purple ; scarlet tapestry did over-spread them : Plantus ( in Stycho , act . 5. Scenâ 3. ) saith , the Merchant Epignomus brought Lectos eburatos , auratos , decked with ●vorie and gold , tùm Babylonica peristromata , sella , & tapetia , also Babylonian hangings , or Curtaines , seates , and tapestry : Lucian in the banquet of the Lapithae , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let us spread the purple Coverlets , and lye downe upon them : purpurâ quis non jam Tricliniaria facit ? who hangeth not his supping roome or Parlour with purple or Scarlet ? saith Pliny ( 9.39 . ) Romulus did weare scarlet or purple , saith Pomponius Laetus ; and so other both Kings and Consuls : but Plinie ( in the place last cited ) saith , Lectulus Spinther was the first who used dibapha Tyria in praetextâ the double-ingrayned-throughly-dyed purple , in his gowne or robe , yet prodigality did sprout ▪ up apace ; for Lucullus his discubitory beds were adorned with purple ; and himselfe served in dishes of gold and silver , set with rich precious stones , the spoyles of barbarous Nations , as you may finde in Plutarch ( in Lucullus his life ) Cajus Vrbinus and others knowing Metellus Pi●● his will , when they invited him to Supper , Vltra Romanorum , ac mortalium usque morem , they did beyond example , adorne their houses , with Arras , Tapestry , and costly hangings , and built stages for Players ; the ground was sprinkled with saffron ; and other things done , as in a most stately Temple of the Gods ; more particularly , a painted gowne for the most part , was his garment , when hee lay downe feasting , saith Macrobius , ( Saturnal . 3.13 . ) from the authority of Salustius : about the same time they did conquirere altilium enormem saginam , as Tertullian phrazeth excellently that excesse ( de Poenit. cap. 11. ) or rather I will speake more to the purpose in the words of Tertullian ( lib. de Pallio cap. 5. ) Aufidius Lurco primus saginâ corpora vitiavit , ( it may be , he speaketh of their larding of meates ) & coactis alimentis in adulterinum provexit saporem ; which later words can be understood of nothing else but the enforced cramming ; which is not so kindely wholesome or pleasing a taste , as when naturally they feede themselves fat , as God taught them to eate ; rather than as man compelleth them ; Aufidius Lurco was the first , who by larding , and cramming , gave the flesh of creatures a new , but more adulterate savour .

PAR. 3.

ANd thus we cast our eyes on their wearing apparrell , which is the second point inquireable . Seneca ( in Thyeste , ver . 953. ) Libet & Tyrio saturas ostro Rumpere vestes ; that is , It pleaseth me , in sunder for to pull My robes , with Tyrian dye drencht to the full .

What the Romane Court used , Seneca imputeth to the Graecian : and perhaps justly : Martiall ( 14.154 . ) saith , Ebria Sydoniae fuerat de sanguine conchae , Their wollen robes were drencht , as in a flood , With the Sydonian shell-fish-purple blood .

And their Wooll , which was dyed in Tyrian , or Sydonian colour , was drunke with the liquour of the shell-fish ; as Seneca , before , sayd , they were glutted with it : behold the excessive gluttony , and drunkennesse , even in their Scarlet-colours : Plinius ( 4.48 . ) saith of old , they were wont to dye their wooll , and cloathes , with so divers and sweete colours , that the cloath did equall the best of flowers , or herbes : purple , and scarlet , was the robe of their Senatours , that extraordinary robe , distinguishing the Patricians , from the Plebeians : optatus ( lib. 5. ) cum pretiosus inficitur color , Natura saepè convertitur ; dum continctione vellus candidum purpurassit ; sic alba lana Regalem transit in purpuram ; that is , the nature of wooll seemeth to be changed , when it is richly dyed ; the candide fleece is impurpled by the intinction ; and the white wooll is turned into the Royall scarlet . So , scarlet was the peculiar ornament of Kings , in other Countries . Seneca ( de tranquilitate , cap. 1. ) non spendeat toga , nec sordeat quidem ; let not thy garments be too rich , nor base neither : it may be he gave advice to the time for moderation , and repressing excessivenesse : I am sure Nero forbad the use Amethystini , ac Tyrii coloris , of violet and purple-colour , saith Suetonius ( lib. 6. ) and vestes auratae , cloth of gold was forbid to any , except to Emperours , Princes , or great ones ; when before the use was over-common : cloth of silver was called vestis Attalica , as invented in Attalus his dominions ; and cloth of silver ; yea , cloth of gold was worne by the Romane Knights : Tibullus ( Eleg. 1. ) speaketh of a victorious souldier , and horseman , Totus & argento contextus ; totus & auro , Insideat celeri conspiciendus equo : that is , Him on a swift Steede placed , you might behold , Clad whole in cloth of silver , and of gold .

After the Empire was setled in the Caesarean Line , ryot did over-flow , but the more sober behaviour of the Ancients , disliked such intemperance , and curbed them , decreeing Leges Vestiareas .

PAR. 4.

THe third , and next steppe is , to consider the Bed-ornaments of the Jewes , the good housewife so much commended , cloatheth all her houshold with scarlet , Prov. 31.32 . she maketh her selfe coverings of tapestry : Salomon his bed , ( on which he did discumbere ) was covered with purple , Cant. 3.9 . though it bee read in our last translation ; Salomon made him a Chariot ( a bed , as it is in the Margin ) yet the precedent words of the seventh verse , Behold , his bed , and the subsequent words , ver. 10. The middest thereof , being paved with love , for the daughters of Jerusalem ; inforce me to thinke it was not meant of his Chariot ; but is meant of his bed : the Hebrew word ( Aphirion ) being no where else in Scripture , affordeth conjecture to many interpretations : Kimchi , and Jarchi , S. Ambrose , with others , expound it , per Thalamum , aut lectulum , a bed ; others reade Conopaeum , or conopium , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Canopie : most certaine it is , that Salomon had most choyse , costly , and curious Bed-ornaments ; in so much , that the comeliest , and fairest among women , Cant. 7.8 . was compared to the Curtaines of Salomon , Cant. 1.5 . After this Abasuerus perhaps imitated Salomon : for at his feast were white greene , and blew hangings , fastned with cords of fine linnen , and purple , to silver rings , and pillars of marble ; the beds were of gold and silver , upon a pavement of red , and blue , and white , and blacke marble , Est . 1.6 , The representative whore in Ezekiel , sate upon a stately ( or honorable ) bed , Ezek. 23.41 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sedisti in lecto pulcherrimo , as Vatablus rendreth the 70. sedisti super lectum honorabilem , as hee rendreth the Hebrew ; and expoundeth all thus : In thoro egregio , vel pulchro , benè ornato , & inclyto ; which the common whore interpreteth , Prov. 7.16 . saying of her selfe , I have decked my bed , with coverings of tapestry , with carved workes , with fine linnen of Aegypt , and she perfumed also her bed , ver. 17. This was long before Romulus was borne ; and therefore if the Jewes , in our blessed Saviours time , were so excessive in their chamber , and bed-ornaments ; they borrowed not those fashions , of the Romanes which themselves used long before ; but the Romanes imitated the luxurie , and prodigality of the Iewes , and other Easterne Nations .

PAR. 5.

I Might spend much time , if I reckoned up all that may be said , either of the womens aboundant cost , in adorning their Idolls ; or , of the sacred attire of the Levites , Priests , and especially the High-priest , and the Tabernacle ; briefely thus , 2 King . 23.7 . In the house of the Sodomites , women wove hangings for the grove , Ezek. 16.16 . Of thy garments thou didst take , and decke the high places , with divers colours ; Thou takedst thy broydered garments , and coveredst Images ; Ezek. 16.8 . The Idolaters cloathed their Images , with blew , and purple , Ier. 10.9 . yea silver spread into plates , is brought from Tarshish , and gold from Vphaz , the worke of the workeman , and hands of the founder : Tenues , & subtiles bracteae , seu crustae inducurtur ligneo simulacro , quibus imbracteatur ; that is , their woodden Images are curiously over-laid , and embellished with gold foyle : that I may speake in the phraize of Ammianus Marcellinus : concerning sacred ornaments : Aarons holy garments , were for glory , and beauty Exod. 28 2. so were the garments of his sonnes , verse 40. made , and wrought , by all that were wise-hearted , whom God had filled with the spirit of wisedome , vers. 3. At the making of the Tabernacle , they offered gold , silver , and brasse , blew , purple , and scarlet , Exod. 25.3 . &c. see Exod. 39 , 2. &c. and they made the tabernacle , with ten curtaines of fine twined linnen , and blew , and purple , and scarlet ; with Cherubims , of cunning worke ; Exod. 26.1 . And not onely the doore but the very Court of the Tabernacle , was inclosed with rich , broad , and long hangings , Exod. 27.9 . &c. And for the very gate of the Court shall be an hanging of 20. Cubites of blue , and purple , and scarlet , and fine twined linnen , wrought with needle-worke : Moses used purple , and scarlet wooll , to besprinkle things sacred , or to make them sacred , Heb. 9.19 .

PAR. 6.

BUt I descend to the wearing apparell of the Jewes : the Jewes had varietie of apparell , ( I thinke I may say above other Nations ) fitted to all occasions . 1. For gifts . 2. For appearance in publique . 3. For disguise . 4. For Mortification . 5. For feasting . 6. For severall ages and degrees in wonderfull plenty . 1. Joseph gave Benjamin , five changes of rayments , Gen. 45.22 . Naaman brought with him as a present , ten changes of rayments , 2 King . 5.5 . 2. Iosephs garment was changed , and he shaved himselfe when he appeared before Pharaoh , Gen. 41.14 . And Pharaoh arrayed Ioseph in vestments of fine linnen , or silke , ver. 42. So Daniel was cloathed with Scarlet , by Belshazzar his Command , Dan. 5 , 29. and Mordecai was cloathed with the royall apparell which the King did weare , Est . 6.11 . 3. Saul had rayment for disguise , 1 Sam. 28.8 . and Ieroboams wife in all likehood 1 King . 24.2 . the widdow of Tekoah put on a new mourning apparell , 2 Sam. 14.2 . when she undertooke to be a curious Masker . 4. In sorrow , squalid apparell was used ; Zech. 3.3 . Ioshuah the high-priest was cloathed with filthy garments , and God promised him , saying , I will cloath thee with change of rayment : David lay , all night upon the earth , 2 Sam. 12.16 . and afterward changed his apparrell , and came into the house of the Lord , and worshipped , ver. 20. In adversity also many lay in sacke-cloath , and ashes , Est . 4.3 . &c. Cloath of sackcloath was worne in dayes of tribulation , Revel. 11.3 . Yea , it was next their very skinne , Iob 16.15 . I have sowed sackecloath upon my skin ; penitents sate in sacke-cloath and ashes , Luke 10.13 . Iacob rent his cloathes and put sackecloath upon his loynes , Gen. 37.34 . Hierome ( Epist. ad Lucinium ; fol. 69. literâ , 〈◊〉 . ) saith , ego insignia paupertatis , & quotidiana symbola , id est , signa poenitentiae tibi , & sorori tuae , nisi , quatuor Ciliciola apta proposito , & usibus vestris ; that is , I have sent thee , and thy sister 4. hayre-cloathes , or Sacke-cloathes , the ensignes of poverty , and liveries of dayly pennance , fit for your use , and purpose : for hayre-cloth , or sacke-cloath was the induments of penitents . 5. Eccles. 9.8 . Let thy garments be alwayes white , saith Salomon ; where he speaketh of times of joy , and feasting , as appeareth both by the precedent , and subsequent verses : be alwayes neate , handsome , cleanely ; but especially , at mirth , and feasting ; alwayes white ; not alwayes white ; as whitenesse is opposed to blackenesse ; but as white is taken for well-coloured , shining , exquisite ; and is contra-distinguished to base , beggerly , sordid , or foule ; Salomon had linnen yarne , brought out of Aegypt ; the Kings Merchants received the linnen yarne , at a price , 2 Chro. 1.16 . So that they might frame the cloth , according to their owne desires : other phrases are used , Iam. 2.2 . &c , goodly apparell , and gay-clothing , is contra-opposed , to vile rayment : Philo lib. 2. de vit â Contemplativâ ) saith , the Iewes are wont to feast in white apparell , which in likelihood they practised , from the cited place of Salomon ; yea , saith Philo , the very attendant waiting-boyes , at those their feasts , were tenuissimas & candidissimas praecincti tunicas , clad in very thin and white garments ; anteriore parte , ad genua demissas ; posteriore ad poplites ; the fore part reaching to the knees , the hinder part to their hammes : The Lord threatneth in the day of his Sacrifice , ( which was commonly a day of feasting ) to punish such as are cloathed with strange apparell , Zeph. 1.8 . ) which may be well interpreted of such as weare not apparell appropriated to the Sacrifice , answerable to that of him , who was punished for not having a wedding garment ; unto this place of the Prophet Zephanie , might our Saviour allude , in that parable , Revel. 3.18 . I counsell thee to buy of me white rayment that thou mayest be cloathed ; the wicked woman , Ezek. 23.40 . decked her selfe with ornaments , against the feast of her lovers : Pelagius was wont to say ; Gloriam vestium , & Ornamentorum Deo esse contrarium ; the glory of vestments and ornaments , is contrary to God . S. Hierome ( in his first booke against him ) poseth him thus ; quae sunt rogo , inimicitiae apud Deum , si tunicam habuero mundiorem ? I prethee what offence is it to God , if I weare , on my backe an handsome garment ? The linnen of the Spouse was fine , cleane , white , Revel. 19.8 . Was not Salomon , being cloathed in his royall apparell , heard of God , and accepted at the Dedication of the Temple ; both publickely , by day , 2 Chro. 7.10 . and secretly by night , ver. 12. aswell , if not more than any other , who wore meaner apparell ? Was not our blessed Savour , his coate of an extraordinary texture , or working ? yet , none ever so accepted , as He : for in him was God well pleased , supereminenter : Hierome ( ad Eustochium ) vestis nec satis munda , nec sordida , & nullâ diversitate nobilis sit ; that is , let not thy garments be over-nice , nor yet sluttish , nor variegated like a Peacocke , with divers colours . I judge this passage mis-printed : It ought rather , as I guesse to be reade ; Vestis nec nimis munda ; since , non satis munda , doth signifie little else ; but sordida , & maculata ; and mundities , or cleanelinesse , was alwayes allowed for good ; though nicenesse , and over-neatnesse bee , in excesse , and faulty : a foule imputation hath beene cast , by the seeming grave Spanish , on the French ; and on the English especially , for new-fanglednesse , and dayly-varyed shapes , and fashions of their apparrell : But Ribera , ( on Zephan . 1.8 ) saith the Spaniards are Hujus vanitatis supra modum studiosi , qui suis relictis , aliarum Nationum vestibus utuntur ; the Spaniards are exceedingly vaine , to follow the fashions of other Nations , and leave their owne guise : his fellow Jesuite Christopher Castrus , on the same place , taxeth the same Nation of the Spaniards , for the same point , of following the humours of other Nations , in their apparell : In quo vitio maximè sunt Hispani , qui vestibus , & idiomate gentium , quibuscum agunt , delectantur , that is , the Spaniards , of all other are most to blame to delight in the like apparell of other Nations , and to use their language : This I observed that I may wipe off part of the blot , from the English , for their imputed affection of new-fangled apparrell . 6. Concerning the diversity of garments , for severall ages , and degrees , among the Iewes ; I may truely say , Versicolores vestes , & acu-pictae ; Raiment of needle-worke , with diverse colours , were in great use , with the Iewes , before Rome was ever heard of : the very youth of Ierusalem were brought up in scarlet ; Lam. 4.5 . Phrygionicae vestes , the Phrygian needle-worke wrought about , with divers colours , was worne as is mentioned Psal. 45.13.14 . The Kings daughter is described as adorned with them : So Tamar , Davids owne Daughter , being a Virgin had a garment of diverse colours upon her : for with such robes were the Kings daughters , that were Virgins apparelled ; 1 Sam. 13.18 . The good hous-wifes cloathing is of silk , and purple , Pro. 31.22 . Ezek. 27.20 . They had precious cloathes for Charets : likewise more especially the valiant men did weare Scarlet , Nah. 2.3 . Sisera his mother expected , that he should have spolium tincturarum , spolium tincturarum acu intertextum ; tinctum his intertexta , as it is , in the Hebrew , Iudg. 5.30 . A prey of divers colours , of divers Colours of needle-worke ; a prey of divers Colours , of needle-worke on both sides , meete for the necke of them , that take the spoyle ; as our last translation rendred it : So then , about their neckes , they wore those glorious Ornaments , like Collars of SSSS esses : soft raiment was the clothing of delicate persons , in Kings houses , Matth. 11.8 . Purple-rayment was on the Kings of Midian , Iudg. 8.26 . Captaines and rulers were clothed , in blue , Ezek. 23.6 . Gabriel Palaeotus ( de sacris Consistorii Consultationibus , pag. 369. ) maintaineth from Augustine his authority ; quod deceteos , qui aliis praesunt , gloriosos , in conspectu populi apparere , nè , si nimiae dejectionis servaretur humilitas , regendi frangeretur authoritas ; that is , it behoveth them , who are set over other , to appeare glorious , before the People ; lest by over-much humility , the authority of government be broken in peeces ; but part of that gloriousnesse consisted in gorgeous apparell , as besides what is above written , may be seene , by Isaiah his description of Christ , Isa. 63.1 . and Act. 2.21 . Herod was arrayed in royall apparell , Jam. 2.2 . A rich man is described by being in goodly apparell ; and Mordecai went in Royall apparell ; Est . 8.15 , Compendiously thus : the severall uses , and employments of manifold garments , among the Iewes , and others of former times , pro re natâ , as occasion guided them , may be imagined by the infinite store of them , then heaped up ; and this store may be found in the wicked mans wardrobe , Iob. 27.16 . Though he beape up silver as the dust , and prepare rayment as the Clay ; he may prepare it , but the just shall put it on , ver. 17. God promiseth apparell in great abundance , to the Israelites , Zech. 14.14 . and yet , upon abuse , the women are taxed for their excesse herein , Isa. 3.22 . are reckoned up changeable suites of Apparells , and Mantles , and wimples , and fine linnen , and hoods , and vailes , ver. 23. Ezek. 27.24 . They were rich , in broydered worke , and in chests of rich apparrell .

PAR. 7.

NOw , let us closely grapple with Pererius , in these 3 points . 1. First , who changed their clothes , at their feastings , first , the Iewes , or the Romanes ? Pererius saith , the Iewes tooke up this fashion from the Romanes ; yet hee hath not one shadow of proofe : But I have manifested that the Iewes did at such times of feasting , change their apparrell , long before ever the first stone of Rome was layd ; and that the Romanes did imitate the fashions of the Iewes , and other Easterne Nations , in apparell and feasting . 2. The second point from Pererius his words is questionable , whether the Romanes had on them , one onely vestment , when they feasted ? I answere , if Pererius meane ; they had onely , one feasting vestment , I will not dislike him ; but since he saith from the authority of the statues , that for the most part , that onely vestment was upon their bare , or next to their skinne ; hee shall give me leave , to dissent : and to conclude from his owne words , since the statues were onely so , magnâ ex parte , for a great part ; it is probable , from a great part of , and other statues ; they might have more cloaths , to cover their naked bodies : againe as they might have but only one feasting garment , & that only on their bodies , in excessive hot weather , so it is likely they had more than one garment , to keepe away the cold ; their evenings being naturally coole ; & their suppers being taken late , in the Evening . 3. The 3 point disputable , from the opinion of Pererius is , whether that place in the parable , Mat. 22.1 . 1. A man had not on a wedding garment , doth prove ; that the Iews had only one garment , on their bodies , when they feasted ; he saith , this is plainely signified , in that parable : I distinguish , the feasting garment was onely one , for every one ; yet is there no signe , or footesteppe of proofe , that the Iewes had onely one vestment a peice , on their bodies at their feastings . 2. Though the intruder were most justly punished ; because he had not on the Nuptiall indument , yet it is a sound proofe ( and he is not condemned for it ) that he came to feast in his owne cloathes ( as others were wont . ) 3. Suppose the Iewes had on them onely one garment , at their Nuptiall feasts ; yet , it is not to be evidenced , that they had it in their other sacred , or civill feasts ; for their ceremonies varied , Ezek. 16.7 . &c. God speaketh to Ierusalem , and alludeth even to their marriage ceremonies ; yet intimateth more garments , then one on them ; thou art come to Ornament of Ornaiments , or , excellent ornaments ; I clothed thee with broydered worke ; I girded thee about with fine linnen ; I covered thee with silke ; I decked thee also with ornaments ; thy rayment was of fine linnea , and silke , and broydered worke ; of thy garments , thou didst take , and decke the high places ; and tookest thy broydered garments , and coverest them : Christ's practise is most plaine against it , Ioh. 13.4 . Christ rose from supper , and layd aside his garments , and tooke a towell , and girded himselfe ; and ver. 12. After he had washed their feete , and had taken his garments , he sate downe againe ; it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , garments , in the plurall number , in both verses : againe , here at this great sacred feast : there is no mention of any especiall feasting indument : I acknowledge that both the Iewes , and after them , the Romanes after their purifications , Pedilavians , or bathings , did put on cleane cloathes , oftimes : but there were both some bathings , without feastings , and many feastings , without bathings ; and neither feastings , nor bathings , were alwayes accoutred , with change of vestments ; and different were the fashions , at Sacred feasts , from those , at civill feasts : we reade indeed , Mark . 14.51 . There followed Christ , a young man ; having a linnen-cloath cast about his naked body ; and he left his linnen cloth , and fled from them naked : Yet this was not a feasting or Nuptiall garment ; but seemes to be a bed-syndon , caught-up , on the sudden ; When the putting on of his other apparrell , would have bred more delay , than the young man would indure ; in that whirle-wind of state , against our blessed Saviour .

PAR. 8.

BUt concerning the Nuptiall garment instanced upon , by Pererius ; and the inference thereon ; let us heare the testimonies of our adversaries , and his friends : Barradius ( Tom. 3. pag. 483. ) thus ; solebant Convivae vestibus indui coenatoriis ; quibus induti sumebant cibum linteati ; that is , the guests were wont to bee clad , with supping or feasting garments ; and these being on , they tooke their meate , in another linnen-indument ; which garment is here called the wedding garment ; because at marriage feasts , all discumbed , clad in syndons ; and in the end , ( though somewhat enterfering , with his owne former words ) I doubt saith Barradius , whether this custome were among the Iewes , for we are not to ascribe the Romane customes to the Iewish Nation : and herein , as also in the plurality of vestments , he crosseth Penerius ; who will have this Romane custome to be imitated by the Iewes : Franciscus Lucas Brugensis , speaking of the young man , who ranne away naked ; and holding it very unlikely , it should be S. Iohn the Evangelist ; who using this syndon , for a supping garment , forgot for griefe , to put on his dayly garment , holdeth it incredible ( to say no more ) Apostolis fuisse vestis coenatorias , alias , â quotidianis , aut ●o● c●nasse amictes syndons , super nado , ut nibil amplius dicam , saith he , that is , that the Apostles had supping garments , different from their usuall apparell ; or , that they did sup , with onely a linnen garment , upon their bate skinne : if Pererius his best friends forsake him , and leave him naked ; it is no matter of censure ; if I manifest his manifold mistakings : Mine owne opinion is this ; Concerning that Nuptiall-garment , it was not all , and wholly alike , on every one ; nor exactly of the same cloth , stuffe , linnen , colour , cost , length , or breadth ; the poore and little short people could not have it , or have it sitting , as the rich and taller people had : what if I should thinke ? that the nuptiall garment was some choycer garment of any kind , linnen , stuffe or wollen , silke or velver ; or any other chiefe indument ; opposed to dayly or sordid , bare , ragged , or cheape apparell ; different from the ordinary wearing ; set apart , for sacred or civill feasting ? whereby , they might testifie , their unusuall , good respects ; and credit both the bridegroome , bride , and themselves : And so the delinquent instanced in , by Pererius , might justly be cast into outer darkenesse ; for comming in sordid , torne , or common apparrell ; when hee had costlyer and better : for there were few but had some cloathes better , than other : arguit impudentiae , ( saith Hierome ) quòd vestis sordida munditias polluerit nuptiales ; that is , he doth checke him for sawcinesse , that would presume to disgrace ; the nuptiall cleanelinesse , with his slovenly garments : and yet the guests were taken , de sepibus , angulis , & platêis , and from the very high-wayes , whose poverty might not excuse them , from having a wedding garment . So much if not too much of the fourth Parallell , or comparison ; which Pererius idly , and groundlefly ; even in this his most elaborate worke maintaineth , that the Iewes borrowed from the Romanes the custome of feasting-apparell ; whereas the Iewes did weare white-feasting-garments ; before the head of Tolus was found ; or Romulus borne into the world . Pardon ( good Reader ) my former prolixity ; and I promise , to be more briefe , with Pererius ; in the subsequent points .

The Prayer .

INfinite , and incomprehensible God ; thou art cloathed with light , as with a vestment ; and with immortality , as with an everlasting garment ; I doe not desire to be cloathed in soft rayment , nor precious attires ; to cover my nakednesse , my uncleannesse : Let my humble desire be heard , at thy mercy seate , that I may be cloathed with the wooll of the immaculate Lambe of God ; and bee arrayed in the cloathes of Christ ; that I may partake of his blessing , and be accepted for his sake ; and not reprooved for wanting of the wedding garment , at the feast of the Lambe with his Spouse : say Amen , O blessed Saviour ; and let all the Children of the Bride-Chamber ( whom it concerneth ) redouble , Amen , Amen .

CHAP. XXI . The Contents of the one and twentieth Chapter .

1. Pererius his sift Ceremony ; Bodily posture : the ancient Jewes , and Romanes sate at feasts .

2. Discumbing at feasts .

3. Pererius his 6. Ceremony omitted .

4. Pererius his 7. Ceremony ; supping , on high-beds : The woman standing behinde Christ .

5. Pererius his 8. Ceremonie ; feasting bare-footed : washing of feete practised , in Abrahams dayes .

6. Pererius his 9 Ceremonie , lying in the bosome : Abraham's bosome .

7. Pererius his 10. Ceremony ; highest roomes , at feasts ; the Chiefest guests , sate in the cheif●st and highest roomes : which place , in discumbing was the highest ? whether Christ , in the Supper , at Bethanie , sate in the highest-roome ? Christ had the middle-place ; and is sayd , most commonly , to be in the middest : highest in situation , not alwayes highest , in dignity .

8. Pererius his 11. Ceremonie ; three on a bed : Triclinium , whence so called : How many beds , at feasts : Σ , sigma , what it was : Biclinium : How many guests , on a bed .

9. Whether Christ and his 12. Apostles , at his last Supper , discumbed , on three beds .

10. Order of discumbing : Iesuites , in this point , dissent among themselves ; Faire collections from the Scriptures , lawfull .

11. How farre the Apostles discumbed , the one from the other .

12. The words , dividite inter vos ; not to be understood , of the Eucharist : edentibus illis , interpreted : Eucharist instituted , after the Paschall Supper : Christ gave the bread , and wine to his Disciples severally .

13. Pererius his 12. Ceremonie ; the Romanes and Jewes ate in Common : the Romanes huge Platters , Aesop's , Vitellius Platters : Trojan Boare .

14. Romanes , and Jewes , in their feastings , had divers dishes : the Romane carving of foules : Aegyptians , and Jewes great Platters : M. Anthonies immania pocula : Vessels of the Sanctuary , vessels of desire .

15. Romanes did lye , not sit on beds : discumbing , Pererius affirmeth , deuyeth it : Romanes Suppers at times , continued , from night till Morning : Romanes changed their Posture , in discumbing : Rosinus his description of the Romanes discumbing : ancient Romanes temperance , at feasts : Romane fashion , in drinking at feasts .

16. Pererius his 13. Ceremony : the Romanes , in their feasts appointed ; Magistrum potandi ; Regem vini ; modimperatorem : the manner of the Graecian , and Latine jolly drinking .

17. The Epitome of all Pererius his twofold mistaking : the Conclusion directly , against Pererius .

PARAGRAPH . 1.

THe sift point singled out , by Pererius , wherein he saith , the Iewes observed the custome of the Romanes , concerning their bodily Posture , in their feasting . 1. Pererius acknowledgeth that the ancient Iewes at supper , and feasts did sit : Eccles 31.12 . If thou ( sit ) at a bountifull Table ; Prov. 23.1 . if thou ( sit ) to eate with a Ruler : Iudg. 19.6 . The Levite and his Concubine ( sate ) downe , and did eate and drinke both of them together , 1 King . 13.20 . They ( sate ) at the table ; Gen. 43.33 . the brethren of Joseph ( sate ) before him , 1 Sam. 20.5 . To morrow is the new moone or Kalends , and I should not faile to ( sit ) with the King , at meate ; Exod. 22.6 . The people ( sate ) downe , to eate and to drinke ; and rose up to play ; so farre Pererius . Let me adde , the Apostle citing that place of Exodus , readeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they sate downe , which shaketh off tricliniary accubation , and properly signifieth Session . 2. The ancient Romanes were wont to ( sit ) at feasting , saith he , Perpetuis soliti Patres considere mensis , saith Virgil. that is , It was their guise , in ancient Time , To sit at boords , when they did dine . And Pererius grounds himselfe on Philander , and Mercurialis : Marcus Varro indeed and Servius affirme , that both men and women among the Romanes , anciently supped ( sitting ) in processe of time , the men did ( lye ) along , at their feasting , and the women ( sate ) still , at last both men and women , lay along on beds , when they supped , and feasted : he addes , Virgil , at the latter end of his first booke of Aeneids , — Pictis discumbere lectis , — To lye along on painted beds ; This last authority addeth no force to the point of ( sitting ) at feasts , but rather weakeneth it : Secondly let me adde , in all those places of Canonicall Scripture , the Radix Jashah is used , which seldome , very seldome , by it selfe , proveth discumbing , but sitting . Thirdly , more places may be added , Prov. 9.14 . She ( sitteth ) at the doore of her house , on a seate , in the high-places of the Citie : Ier. 3.2 . In the wayes hast thou ( sate ) for them , which two places cannot possibly bee interpreted , of tricliniary accubation : Lastly , in 1 Sam. 20.5 . it is doubled Iashab , Esheb , sedendo sedebo , by sitting I will sit .

PAR. 2 :

THirdly Pererius saith , the Iewes in Christs time , did not feast ( sitting ) but ( discumbing ) praeter morem Romanorum , quem ipsi tum imitabantur , contrary to the usance of the Romanes , whom they did imitate : the mis-printing of ( Praeter ) is the least fault , it should be , juxta , propter , or secundum morem Romanorum , quem ipsi tunc imitabantur , according to the usance , &c. as the sense convinceth , and his subsequent proofes declare : fourthly , the Romanes feasted and supped , Non sendentes inscamnis , vel sellulis , sed accumbentes in lectis , not sitting upon benches , formes , stooles , or chaires ; but lying along on beds , saith he , as he proveth by many authors , and by the Marble Statues to be seene in divers Palaces of Italy , sternantur lecti , Caeciliane , sede , saith Martial . ( 8.67 . ) The discumbing-beds are fit , Pray good Caecilian sit . Not onely ( out ) of Supper-time , as here , but even ( at ) supper , sometimes was Session , even in the midst of accubation , upon the beds , as the woman in Ezekiel , Veiashabt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sedisti in lecto pulcherrimo , she sate even on a stately bed , Ezek. 23.41 . yet the stately bed on which she sate with a table prepared before it , as there followeth in signe of a feasting bed , is also called ver. 17. the bed of love , into which the Babylonians came to her : So Hest . 3.15 . the King and Haman , Iashbee , ( sate ) downe , that they might drinke : As I easily grant this manner of Jewish and Romane feasting , so , nor he , nor any of his , shall ever bee able to proove , that the Jewes did take up that custome from the Romanes ; though perhaps , in some few or small Ceremonies , of their feasting , some few who had beene at Rome , or were inwardly acquainted with the Romanes , might conforme themselves to the Romanes : For not onely other Asiatickes , but the very Iewes used that custome , before ever Rome was thought of : much lesse will it ever bee evicted , that the Iewes in their Sacred Paschalls , had any resemblance , with the profane feastings of the Romanes , which is the maine point now in question . See the first booke , ( 7. Chap. ) what there I prove or disprove .

PAR. 3.

THe sixt point , wherein Pererius intended to shew , the assimilation or correspondence of the Iewes , unto the Romanes , either he quire forgot ; and so I must let it dye with him ; or he did not marke it , or mis-marked it ; and then it hath its answere under one of the other points .

PAR. 4.

SEptimò , saith he , the Romanes were wont to sup , and feast ; & accumbere in altis lectis , seu thoris , to lye-downe , on high-beds , Inde thoro Pater Aeneas sicorsus ab alio : Christ also did sup , at the Pharisees house , on an high bed : for the great sinner , Luk. 7.38 . Stood at his feete behind him , weeping , and began to wash his feete with teares , and did wipe them with the haires of her head , and kissed his feete , and anoynted them with the Oyntment : Id autem fecit ( saith Pererius ) non procumbens , necgenibus nixa , sed ( ut dixit Lucas ) stans retrò , secus pedes ejus ; quò evidenter ostenditur altitudo lecti , in quo discumbebat Dominus , that is , she did not that falling downe , or kneeling on her knees ; but ( as S. Luke saith ) standing behind Iesus , at his feete , by which word , the height of the bed , on which our Saviour lay , is plainely shewen : First , to the word of S. Luke , in which the pith , and marrow of his Argument consisteth : I say , with Lucas Brugensis on the place : the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stans , or standing ; is not necessarily to be taken , as opposite to lying downe , or sitting : It may be taken , for any Posture ; ut sit idem quod existens , & manens , and may signifie , being , or remaining ; as it often used : See Psal. 34.3 . Who shall stand in his holy place ? Yea ( saith he ) we may not doubt , but that she cast her selfe downe , on the ground , to the feete of Jesus ; which did either touch the earth ; vel non perindè alte distabant ; or were not very high above it ; which killeth Pererius his opinion , in the eye : Cyprian ( in Serm , de ablut : pedum ) goeth further , saying ; suum etiam caput sternebat calcandum pedibus Iesu , , pro suppedaneo ; she layd downe her head under Christs feete instead of a footestoole , for him to tread upon ; though the scripture mentioneth not , either her falling downe to the ground , or her offering her head as a footestoole , to be trod or trampled on , by our blessed Saviour ; yet , that holy extasie of Repentance , might carry her , so farre , or farther : Maldonat , fellow Jesuite with Pererius , saith of her , Non dicitur stetisse , quod rectâ in pedes steterit ; stetisse , id est , constitisse dicitur ; she is not sayd to have stood , because she stood upright , on her feete ; but she is sayd to have stood ; that is to say , to have beene there ; the discumbing bed was not so high , that the woman standing upright , did kisse his feete , and wiped them with the haires of her head : Mine owne opinion is , she used the humblest gesture , that a contrite soule could suggest unto her ; if she did cast her selfe downe to the ground , as was usuall , in adoration , if she rose on her knees , and wept , and prayed ; yet because the principall posture , was , her standing , ( though even standing , she might stoope , and weepe , over the feete of our blessed Saviour , and wash , and wipe , and anoynt them ) it is sayd she was ( standing ) and stand shee might in that sort , though the bed were very high : againe , that Christ lay , on an high-bed ; and that the custome of feasting , on high beds , was taken from the Romanes , by the Jewes : Pererius will never be able to demonstrate . Lipsius saith , Mensa collocabatur rotunda , humilis ; there was placed , a low round Table ; how then were the Toralia , alia ? or the Torus , altus ? how was the bed high : sith the beds were not higher than the Tables ? That the Romanes used at first round Tables ; I will confesse with Lipsius , but that then , they had their faire discumbing beds , and from them did eate the meate , on those Tables ; I will not beleeve ; if the Table were round ; or ( which is lesse ) of an ovall forme ; the beddes must be framed , in such sort , that the conveniencie of eating , at those roundish tables , might not be hindred ; but they must all come to their meate , at a faire proportionable distance ; and so one side of a bed , at least made some what round , and orbicular , to come neere to the round table ; or else one who was farther off , must reach , and stretch himselfe , more than others did ; to take hold of his meate : but I have not read in profane History , of the sides of their beds , made hollow and concave ; or proportionate in roundnesse to their tables ; nor doth Romane antiquitie mention , that or Table , or beds were so inequally framed , that it were paine and trouble for some to come to their victualls , and easinesse , and pleasure to others ; such feasting was never generally observed ; it would have bred strife for the easier places ; whereas their maine endeavours aymed at content , and all were fellowes at feasting : againe , one Swallow makes not a summer ; one proofe evinceth not a custome , or fashion ; and it yet remaineth , to be evinced by Pererius , that the Romanes had higher discumbing beds , than the ancient Iewes : Lastly , though I cannot directly evince the Negative , that Virgil had no ground , but his imagination , for high-beds , in those ancient times ; yet I held it probablest , he Poetized in that point , rather than historified ; writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at large ; rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verity , in exactnesse : but supposing all perfect truth : Pererius his collection is not sound : for if Aeneas , a great governour , did lye downe and discourse from an high-bed ; it followeth not that others then did so : and as I sayd , if other Latines , Trojanes , or Romanes , or Jewes in Christs time , did so ; or ( if they did ) that they did so in imitation of the Romanes .

PAR. 5.

EIghtly , saith Pererius , solebant Romani coenaturi , & cónvivia inituri priùs detrahere sibi sole as ; & nudis pedibus accumbere : the Romanes when they were about to goe to Supper , or to feast ; were wont first of all , to plucke off their patens , and to lye downe bare-footed ; Christus etiam in ultimâ Coenâ , nudos Apostolorum pedes lavâsse creditur ; & Magdalena nudos coenantis Christi pedes lavis , & unxit ; Christ also at his last Supper , is supposed , to have washed his Apostles bare feete ; and Mary Magdalen did wash and anoynt the bare feete of her Saviour Christ , as he was at Supper ? I answere to the phrase ; why not rather , Lavit , than Lavâsse creditur ? especially , sith it is expressely sayd , Ioh. 13.12 . that Christ washed their feete , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lavit pedes eorum , saith their owne Vulgar ; Mary Magdalen washed not his feete , so properly , as Christ washed the Apostles : but to the maine ; though both Iewes , and Romanes were wont to feast bare-footed , yet Pererius makes it not good , that the Jewes borrowed the Custome of the Romanes ; which ought , chiefely to be handled : poore Cotta , to prevent farther stealing of his shooes ( as he pretended ) and yet to be like others at , or in , their Suppers ; Excalceatus ire coepit ad coenam ; Martial . ( 12.89 . ) He'gan to goe unshod to Sup. And Martial . ( 3 49. ) Deposui sole as , — I doffe my sandalls ; at a feast of Ligurinus : Servi soccos detrabunt — Lectos sternunt , coenam apparant ; my Servants plucke off my Pinsens ; they make the bedds , and provide Supper ; saith Menedemus ( in Heautontimor . Act. 1. Scen. 1. ) Nor can we fairely suppose , but both Mary Magdalen washed Christs naked feete ; and Christ washed the bare-feete of his Apostles ; nor was the pedilavium of the Romanes so ancient , as the Custome of the Jewes : In Abraham's time , was there use of it .

PAR. 6.

NInthly , the Romanes were wont at their feasts , to place below them , neare their bosome ; their Children , or deare friends : So did Christ to Iohn , the chiefe-disciple , whom Christ loved ; Ambrose , Nonnè tibi videtur Christus incidisse in collum Ioannis , quandò Ioannes erat in sinu , cervice recumbens reflexâ ? Doe not you thinke , that Christ leaned on Iohns necke , when Iohn lay , in his bosome , looking backeward ? So farre Pererius : I answere , that granting all this to be true ; yet Pererius his maine intendment proceedeth lamely , that the Iewes did so , in imitation of the Romanes ; yet , is it likely that from the custome of discumbing on the breast of their friend , in their Suppers ; was the phrase , borrowed of being in Abrahams bosome ; yea even that divine speech , in which it is sayd , that the Sonne came out of the bosome of his Father , Ioh. 1.18 .

PAR. 7.

Decimè , Rex Sacrorum , who was chiefest among the Romane Bishops , in , their Episcopall Suppers , which were most stately , and excessively profuse , possessed the highest of the middle bed , none lying above him : Likewise , the Iewes , as places of great honour , amant primos recubitus in coenis , Matth. 23.6 . the uppermost roomes , at feasts ; as our Translation rendreth it ; and therefore they were much desired , by Pharisees : and truely , Christ , in the Supper , made to him , at Bethanic , lay downe in the first , and highest place of the bed ; for Mary Magdalen could not have powred the Alabaster boxe of Oyntment , on his head , if Christ had laine in the middle-place ; nor would Iohn have lyen in his bosome , if Christ had beene in the lowest place of the bed . So farre Pererius : I answere , what hee saith besides ; that Christ perswaded the guests , who chose out the chiefest roomes , not to sit downe , in the highest roomes , Luke . 14.7.8 . But to sit downe in the lowest roome , ver. 10. seemeth to proove that Christ himselfe did not affect the highest roomes ( and perchance possessed it not ) for he would not goe against his owne advizoes , nor practise that which he faulted in the Pharisees . Indeede , it is a well-weighed argument of Pererius , that the resting of S. Iohn upon the breast of our Saviour , both shew that our blessed Saviour Iesus Christ did lye above S. Iohn : But that Mary Magdalen could not powre the Oyntment on his head , if Christ had sate in the middle part of the bed ; I see no reason to perswade it : Sure I am , one sinner stood at his feete behinde him ; and began to wash his feete with teares ; and did wipe them with the haires of her head , and kissed his feete , and anoynted them , with the oyntment , Luk. 7.38 . And it is as sure , that a woman , having an Alabaster boxe of very precious Oyntment , powred it on his head , as he sate at meate , Math. 26.7 . and it was her intention to anoynt his body , Mark 14.8 . and it is most likely she did so ; for she came aforehand to anoynt his body to the buriall : but at their burialls , they were anoynted all over ; and she anoynted the Lord with Oyntment , Iob. 11.2 . Nor see I any thing to the contrary , but wheresoever any one lay in any bed , or any place of any bed , their heads , bodies , and feete , might be anoynted by them , who stood behinde them , if they would bee at the cost and labour , and if the discumbent would permit it , the beds were not so broad , but they might reach over them : that some place was higher and some lower , on those beds , or , that some were chiefe , some meane , is confessed . They chose out the chiefe roomes , Luk. 14.7 , there was a lowest roome , vers. 9. and an higher , above the lowest , ver. 10. and an highest roome , ver. 8. which was above the higher , and the comparative degree might be manifold in its latitude . That the chiefest place was due to Christ , in very many regards , wheresoever Christ supped , none will deny , that the prime place was offered unto him ( for the most part ) if not alwayes , I verily beleeve : But some assume it as a truth , that the middle place was the chiefest in dignity : Cicero ( lib. 9. Epist. ad Familiares in the last Epistle ) telleth of a merry supper , that he was at , in Volumnius Eutrapelus his house , that Atticus lay above Cicero , and Verrius below him ; yet Cicero was in dignity above Atticus : and in the luxurious Supper of Metellus , pontificis maximi , the Arch-bishop so called by Macrobius ( Saturnal . 3.13 . ) though the Triclinia lectis eburneis strata fuerant ; the Parlours were adorned with beds of Ivorie , and both the Antipast and supper are set downe , with almost incredible particulars ; yet which is the highest place , or chiefest roome , is not described : Nine were on two beds , it is likely , foure on the one ; Quintus Catulus , Marcus Aemilius Lepidus , D. Syllanus , Cajus Caesar , Rex Sacrorum : and on the second were five men , Pub. Scaevola Sextus , Quinius Cornelius ; Pub. Volumnis : Pub. Albinovanus ; & Lucius Iulius Caesar Augur : In tertio Triclinio , were sixe women : foure Vestall Virgins ; Popilia , Perpennia , Licinia , Aruntia ; and the wife of the Arch-Priest , and Sempronia , one of their mother-in-lawes ; yet , who sate highest or chiefest in either of these tricliniary beds , is , rather to be guessed-at , then determined : But , I stand not much on these things : and yet it standeth with faire likelihood , that Christ tooke not the highest place for the reasons , before-mentioned , and for his great humility : for as he would be baptized of Iohn , though Iohn had neede to be baptized of him , Matth. 3.14 . And as he sayd unto Iohn , suffer it to be so now , for thus it becommeth us , to fulfill all righteousnesse ; whereupon , John suffered him , ver. 15. Likewise , he might doe in giving the upper-place to one of his Disciples or friends ; and might alleage the same reason , and then who durst deny him ? especially consider the Sonne of man came not to bee ministred unto , but to minister , Matth. 20.28 . in which regard also he condescended to wash all his Apostles feete ; even Iudas his also , and subjected himselfe , and witnessed a good confession , under Pontius Pilate , 1 Tim. 6.13 . For Christ was rich , yet for your sake , he became poore , that ye through his poverty might be rich , 2 Cor. 8.9 . Luke 22.27 . I am among you as he that serveth ; all this , and more than this did Christ doe , to give his Disciples examples of humility , & to take them off , from that ambitious humour , which so oft he found fault withall in them , even that very night , Luk. 22.24 . Barradius saith expressely , Christ had the ( middle place ) of the bed , which was the chiefest place ; Peter was above , Iohn beneath in Christs breast , yet mee thinkes , somewhat more might be sayd , not altogether improbably for Christs being in the middle place , at Supper , as he was in other things , at other times : I omit , that he was the second person in the Trinity ; that he was the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Mediator betweene God and man ; nor stand I upon this point that hee saith ; where two or three are gathered together in my name , there am I in the ( middest ) of them , Matth. 18.20 . For it is not spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bodily , or locally , but Metaphorically , and by a figure : More appropriately , Christ sate in the ( middest ) of the Doctors , Luk. 2.46 . After his Resurrection Jesus stood in the ( middest ) of his Apostles , Ioh. 20.19 . So , the doores being shut , Iesus came , and stood , in the ( middest ) Ioh. 20.26 . After his Ascension Christ was in the ( middest ) of the 7. golden Candlestickes , Rev. 1.13 . and walked in the ( middest of the 7. golden Candlestickes , Rev. 2.1 . and in the ( middest ) of the throne , and of the 4. beasts ; and in the middest of the Elders , there stood a Lambe , Revel. 5.6 . To conclude , I see no proofe ; that the highest in situation , was the highest in dignity : For Salomons mother was not above him , though she was on his right hand , 1 King . 2.19 . and Zebedees children were to have beene below Christ , if Christ had granted one to be on the right hand , and another on the left . Secondly , I see no proofe that Christ was the highest or uppermost on the discumbing bed . Thirdly , I see no proof that this was the Iewish custome , that the chiefest man should have the highest place : Pererius his owne words are , Iudas discubuit in primo loco extremi lecti , qui proximus erat Christo , ad sinistram ejus ; that is , Iudas lay in the highest place of the lowest bed , which was next to Christ , on his left hand ; yet who dare say Iudas Iscariot was any way above the 4. Apostles , who are presupposed to lye under him ? Lastly , if so it were , I see no proofe , that the Jewes borrowed that fashion from the Romanes : I must be briefe and passe over to another matter .

PAR. 8.

THe eleventh point insisted on by Pererius , standeth on these diverse branches . 1. The Romanes feasting , lay 3. on every bed ; and all the guests were a triple-trine , for the honour of the nine Muses ; yet , Non rarò , often ( saith Pererius ) 4. or 5. did lye on one bed ; concerning foure on one bed ; Horace saith , Saepè tribus Lectis videas coenare quaternos , that is , Oft times you may see 12. on 3. beds sit , On each bed 4. and 4. themselves they fit . Againe , though the Romanes were wont to make 3. beds , at a feast ; from whence the place of the feast had the name of Triclinium ; yet sometimes 4. sometimes 5. beds were made , even to 10 , yea , to 30. as Philander : so farre he . I answere , all this discourse is full of generality , ambiguity , and if not totall impertinencie , yet nothing to his maine purpose ; that the Iewes imitated the feastings of the Romanes : let me rove a little after the Rover : about Vespasianus his time , they had but one bed called sigma , Σ , from the forme thereof : the Greekes , and after them the Latines named it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stibadium ; so Plinie , and this incompassed three sides of the feasting Table : Martial . ( 10.48 . ) Stella , Nepos , Cani , Cerealis , Flacce , venite , Septem sigma capit , — that is , Come to my house , you five be bold , My Table well will seven hold . Idem . ( 14.87 . ) Accipe lunatâ scriptum testudine sigma , Octo capit , veniat , quisquis amicus erit . that is , Accept this Table sent from me , Like a New-moone , t is shap'd you see ; Eight guests , I know , it well will hold , Let every friend come and be bold .

Concerning the correspondence of guests to the Muses , it held sometimes , but the old adage cited by Alexander ab Alexandro ( 5.21 . crosseth it ; Septem Convivium ; novem Convicium facere ; that is , seven make a feast ; nine , a frey ; when they had the fewest guests , they had not under three ; when they were the most at their ordinary repast there were not above 9 at the same boord , on the same beds ; yet extraordinarily , and at great feasts they had more discumbents , often they had but two beds : Plautus mentioneth , Biclinium , a Roome , wherein two beds , or two Tables stood : Iulius Caesar had his Biclinium , as he passed the Provinces ; yet Suetonius , ( pag. 35. ) in Iulio Caesare , saith ; he feasted dayly , Duobus Tricliniis ; one , on which Cassocked Souldiers , with Philosophers , or Cloake-men did lye ; on the other lay gowne-men and the chiefest of the Provinces : sometimes but one onely lay on one bed , saith Cicero ( in Pisonem ) onely Volumnius Eutrapelus , and his Cytheris lay on one bed , when Atticus , Cicero , Verrius , lay on a second bed ; sometimes 4. sometimes 5. lay on one bed ; the most usuall course was indeede , for three beds ; see Alexander ab Alexandro ( Genial . dier . 5.21 . ) Macrobius , at that great feast of Metellus , placed foure men on one bed , five on another , sixe women on the third bed : Lucius Verus Imperator , praeter exempla majorum , cum duodecem , solenni Convivio , primus accubuit ; that is , Lucius Verus the Emperour , was the first , that contrary to the custome of his Predecessors , sate at a great feast , with twelve in his company , saith Alexander , ibidem : I thinke I should puzzle any of Pererius his friends , to bring me a Patteme ( if that of the Emperour Verus be not one ) that five lay on one bed , five on another ; and but three on a thrid bed , as Pererius saith , Christ and his Apostles did .

PAR. 9.

THe second branch of Pererius his eleventh point , in Christs last Supper , it is beleeved , that Christ and his Apostles did lye , on 3 beds . I answere , it is well , he ascribes it to beleefe ; no proofe infallible can be made ; the most probable may be signed out , to be so : Secondly , when he saith , in Christs last Supper , as the words may be spoken , or written ; if fairely interpreted , for the last night of refreshing , that ever he had , before his death , or , for the last meale , that hee are meate , with his Apostles : So Pererius had done more Schollar-like , more properly , more truely , to have distinguished betweene the 3. Suppers ; the Paschall , the Common Supper ; and the blessed Eucharist , which indeede was the last Supper onely ; though also it may be stiled , the close of the great Supper , or the like , in the opinion of his owne friends .

PAR 10.

A Third branch is this ; concerning the order of discumbing : in the middle-bed lay three : Christ in the first place ; Iohn in the middle ; Peter , in the third place : and therefore might fitly signifie to Iohn , that he might question Christ , concerning the traytor ; So Pererius : Aquinas more soundly reasoneth , that Petrus was remotus â Domino , Peter sate remote from his Master ; and the Scripture is full , that Simon Peter beckoned to Iohn , that he should aske , who it should be , of whom hee spake , Joh. 13.24 . Such beckoning needed not , if Peter had layen close by Iohn , and touched him ; and if Peters head had reached to Johns breast , as Johns did to Christs breast , for such was their manner of discumbing , even in Pererius his owne judgement : but ( beckoning ) signifieth a locall distance , where speech cannot be so conveniently had , as might have beene , if Peter lay on the same bed , with S. John , and under him . Barradius is expresse , that Peter lay above Christ , and Iohn below him ; Peter had the highest place , in that place , or bed , saith Maldonat ; and Christ might lye , on Peters lap ; as Iohn did on Christs , who can reconcile these discordant Jesuites ? for the highest place of the lowest bed ; which was nearest to Christs left hand , lay Judas : for so could Christ easily give him , the dipped sop , saith Pererius . Conjectures , when will yee leave off your vastnesse of conjecturing ? I doubt not but they were so placed , that Christ might have given to any one of his Apostles bread ; yea , or meate , if he would : nor was the distance so farre , but they might have reached one to another , if they had resolved , and stirred to doe so ; especially they , who lay on the middle-table . It is most true , what the Divine Saint Austin saith ( Contra Maximinum Arianum , 3.3 . ) In the Scriptures , ex eo , quod Scriptum est debemus etiam colligere , quod non est Scriptum ; from that , which is written , wee may collect that , which is not written ; yet , we must not looke for Figges on the Vine ; nor Grapes , upon the Olive-tree : the Genuine fruite , the unforced collection , the faire resultance , is highly commendable : Te●tullian ( de pudicitia ) satius est sapere , in Scripturis sanctis , quod minus , quam contra ; Humanae sapientiae pars magna est , velle quaedam nescire ; that is , it is better , in the Scriptures , to be wise , a little too little , than too much ; It is a high point of wisedome , in men ; to be willingly ignorant of some things ; or , to that effect , saith Iulius Scaliger : Basilius ( in Regulis brevioribus , regula 235. and 261. ) Nè nos ingeramus ad ea , quae ad nos non spectant ; let us not meddle , with those things , with which we have nothing to doe .

PAR. 11.

THe last branch of the eleventh Point , is more crooked , and out of the way , than the rest : Quoniam Apostoli ( saith Pererius ) diversis & dissitis locis discumbebant ; proptereà , non potuit Christus , manu suâ omnibus , & singulis , eucharistiam exhibere , sed dixit , accipite , & dividite inter vos : that is , because the Apostles lay in divers , and severall places ; therefore Christ could not deliver the blessed Eucharist , with his hand , to all , and every of the Apostles ; but said ; Take this , and divide it among you ? I answer , they were not so farre divided one from another , but that , by Pererius his owne Confession ( in the twelfth point ) the Apostles are , out of the same platter with Christ , as is not obscurely signified , by those words , Matth. 26.33 . and his parallel , with the Romane fashion , implieth so much . Secondly , though the Romanes had great dishes , very great ; yet had they , at their Tables , more , than one dish ; and ate of such meate , as they fancied , and not alwayes all , out of one dish ; and , though the whole Paschall-lambe were placed in one dish ( and that had need be a great dish ; especially , if it were a great Lambe , and almost a yeare old ( for they might chuse such an one ) as I said before : ) yet , I doubt not , but the sowre herbs were in another ; and that , in the common and second Supper , there were more , than one dish .

PAR. 12.

LAstly , how supinely doth this great Scholler confound these Suppers ! Supposing the blessed Sacrament , to be , whilst they were eating ; either the paschall Lambe ; or , of the second Supper , whilest they were discumbing , at the second boord together ; of which , at large , hereafter . I thinke the Reverence ; yea , the adoration due to Christ present ; and by his opinion , due to the Sacrament , at the elevation ; should have made him distinguish the severall Suppers ; or , is it likely , that Christ would change , the old Sacrament of the Paschall-Lambe , into the more blessed Sacrament , of his body and blood , disannulling the former ; and , till the worlds end , establishing the latter ; and cause his Apostles , to shew no more devotion , then they did , at their usuall repast ? Or , did Christ say , Accipite , & dividite inter vos , take this , and divide it among you , as it is , Luke 22.17 . because , Christ would not give to all , and every one of his Apostles , the Eucharist with his owne hand , as discumbing aloofe-off , from him : must this great Rabby Pererius , be put to his A. B. C ? Must he be new catechized , in the Principles of Religion ? What S. Luke saith ; Dividite inter vos ; was not any part of the Eucharist , which , Nota. in the same Saint Luke , is afterwards consecrated ; both the Bread , ver. 19. and the Wine , ver. 20. but , it was part of the Wine , at the Paschall-Supper ; which they were bid to take , and divide , betweene themselves , as appeareth from the 15. verse , to the 19. Indeede , both Saint Matthew , and Saint Marke , have it ; edentibus illis , as they did eate ; but , what saith that learned Franciscus Lucas Brugensts , on the words , Matth. 26.21 . Edentibus illis ? Non tam de comestione ipsa , hoc est , actu comedendi , quàm de convivio , hi● sermo est ; The Evangelist here speaketh ; not so much of the eating it selfe ; that is to say , of the very act of eating , as of the Feast : and , on the same words , ver. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they did eate ; Quod non de actu coenandi , aut comedendi , intelligendum est ; sed de coenâ , sive convivio ipso ; quasi diceret , Coena adhuc durante , mensa nondum ablata ; non est verisimile , quod novum , & sacrosanctum corporis sui cibum , miscuerit Iesus , cum cibo profano . So he : which words are not to be understood , of the act of Supping , or of eating ; but of the Supper , or Feast it selfe ; as if he should say ; whilst Supper did yet last ; or , before the Table was removed : It is not likely , that Christ mingled the new , and thrice-holy meate , of his most blessed body , with profane meate : but , of this , againe , hereafter : I rather interprer , edentibus ipsis , before they were parted , from the feast , or , before they removed , out of that roome . Maldonate , on the words ; they are not to be understood , Quasi durante adhuc Coena id fecerit , statim perana est , antequam surgerent , antequâm mensurae , & ciborum reliquiae removerenter ; that is , as if Christ spake those words , whilst the Supper lasted ; but presently , after Supper was ended ; before they rose from the Table ; before bread , and salt , and the fragments were removed : Beza dislikes not this Interpretation , quùm autem cibum sumpsissent , when they had done eating : for , it is cleare , that the blessed Sacrament was administred , after Supper ; post agnum typicum , expletis epulis , corpus dominicum datum discipulis , saith the Ecclesiasticall Hymne ; Ergo , post Coenam , & epulas omnes ; therefore after Supper , and all Feasting , saith Barradius , ( Tom. 4. pag. 64. ) Luke 22.20 . Likewise also , he tooke the Cup , after Supper ; the word ( likewise ) implying ; that after Supper also he tooke the Bread ; Saint Paul , 1 Cor. 11.25 . After the same manner , he tooke the Cup when he had supped . Lastly , to me it seemeth most probable ; that Christ gave to every one of his Apostles present , a piece of that bread , which he brake into severall parcells , and gave the Sacramentall bread to them himselfe , with his owne hand ; and said , Take , Eate : but the wine was all , in one cup , and undivided , and all the rest might take it , one after another ; after he did perhaps give to one alone the Cup ; as was the fashion among the Jewes ; where , the master of the Family began , and every man did not take it particularly , from the hand of the Governour of the Feast ; but , it went round , and one received it , in order , after another , and from another , in Orbem : and yet , perhaps , the word ( likewise ) may import , that he did in like manner , by the Cup ; as he did , by the Bread ; for , he might reach it , to every one of them ; thereby distinguishing it , from all other Cups , and drinkings , as taken from his most sacred hands immediatly ; and , by the same hands , given to every one of his disciples , that were present ; wholly abrogating the old Sacrament ; wholly superinducing , and establishing the most blessed Sacrament of the Eucharist : but of these things , more at large ; if it please God , in the third Booke .

PAR. 13.

THe twelfth poynt instanced by Pererius ; the Romanes ate all of the same platters , and in common , which seemed more civill , and friendly , saith , Pererius ; and to that purpose , used great platters ; Pliny ( 15.01 . ) mentioneth the vast charges of Aesop , the Tragedian ; he paid for one platter , sestertium centies ; and Aesop , the Tragedian his sonne , was so prodigall , ut uniones ace●o liquefactos coenis apponeret ; he would have pearles dissolved in Vinegar , set before him , at Supper ; as Pliny observeth . Tertullian ( de Pallio ) relateth of the same Aesops ; the father , with costly , melodious , prating-chirping birds ; sexcentorum millium patinam conflavit ; the meaning is , one dish of birds , cost him , sixe hundred thousand sesterties ; whereupon . Saint Hirome , ( ad Salvinam ) giveth his seasonable Counsell ; procul sint a conviviis tuis , aves ; quibus amplissima patrimonia avolant ; let not such birds be , at thy feastings , on whose wings most large patrimonies fly-away , and come to nothing : the sonne , to out-vye the father , Margarita vel ipso nomine pretiosa dehausit , ciedo ne mendiciùs patre coenasset ; Dranke dissolved pretious stones , lest he should suppe more poorely , and more beggerly , than his father ; and because , hee was most admirably pleased with the taste , he gave to every one of the guests , one dissolved pearle , Margarite , or union , saith Pliny , ( 9.35 . & 35.12 . ) & the foresaid Pliny mentioneth the capatious platters of Vitellius ; which , for the immense , & huge greatnesse , Mutianus called Paludes , Fennes , Marshes , Mores , or Ponds : I answer , if those Tablevessells had broth in them , or spoone meate , Mutianus fitly stiled them . Pooles ; if dry meates did stuffe them up ; he might have rather called them . Cookes-stalles , or Butchers-dressers . Certaine it is , the Ramanes used great platters , or rathercauldrons , than platters : Martial ( 13.81 . ) maketh mention of lata patella ( though a broade-little-platter , is not so proper ) Quamvis lata gerat patella Rhombum , Rhombus latior est tamen patella . When Martiall invited Iulius Cerealis to Supper ( lib. 11.53 . ) one dish could not hold , the poore Poets meate ; and the same Martial ( 10.48 . ) reckoneth up , at his feast , more variety , then could well be comprehended , in one dish : Martial ( 4.46 . ) Sabellus , at his Saturnalia , had store of diversities to eate , and Septenariam Synthesin , a neast of seven Cups , and had he but one platter ? Plutarch ( in Antonio ) saith , not onely whole Boares were brought in , to their Tables , but all that was boyled , or rosted , was served in whole ; therefore , they must needs have monstrous great dishes , to carry them in ; yea Cincius , who perswaded the Fannian Law , objected as a fault , to that age , that they were served , at their Tables , porco Trojano ; not with a whole Boare onely , at one time rosted and served in ; but with a Boare stuffed inwardly , with other beasts ; by pudding , or other delicates ; and therefore called the Trojane Boare ; because the Trojan Horse was so stuffed , lined , and great , and ready to burst , with armed men , saith Macrobius ( Saturnial . 3.13 . ) and there , hee reckoneth , among many other things , before Supper , patinam ostrearum peloridum , a platter full of monstrous-great-huge Oysters ; and at Supper , patinam pisicum , patinam suminis , a dish of fish , and a dish of tripes , with abundance of other meates ; which , of necessitie , were to be in severall dishes : Pliny ( lib. 33.11 . ) saith , there were in Rome , in his time , above five-hundred chargers , è centenis libris argenti ; weighing an hundred pound weight apiece , of silver ; and Drusellanus had so great a Charger , that , before it was framed , they first built a shop of purpose , to worke on it ; the old former shop was too little ; and yet , this Drusellanus was but a servant of Glaudius ; which vast platters began , about the dayes of Sylla : Gellius ( Noct. Attict . 15.8 . ) thus , praefecti popinae , atque luxuriae negant coenam lautam esse , nisi cum libentissimè edis , auferatur , & alia esca melior , & amplior succenturietur ; that is , the Masters of Ordinaries , or Tavernes , and guides of luxury , say , it is no choyce supper ; unlesse , even then , when you eate hartiest , that dish be tooke away , and other meate be brought , in the roome of it , and that meate be , both better and greater ; and this , among them , was accounted , Flos coenae ; the chiefe grace of a full supper : the same Gutnals maintained , that no bird might be wholly eaten , but such , as a Larke , or Nightingale ; and , unlesse , there were such plenty of other birds , and crammed foule , that the guests might be fully satisfied , with their very rumps , and thighs , they held it but a poore feast ; and that they had no palate , who did , or doe eate , any part of the wings , breast , or body : So much , out of Gellius from Phavorinus : Aureus immodicis Turtur te clunibus implet ; Martial , ( 3.59 . that is , The golden-feathered Turtle doth thee fill ; With her fat-swelling buttockes ( fed with skill : )

Iuvenal , ( Satyr . 5. ver , . 166. ) speakes , as of a choise favour , that one should give — Aliquid de clunibus apri , a taste of his gammons ; when as , to others , Veniet minor altilis ; others should be served , with courser fare : Seneca ( Epist. 47. Cùm ad coenandum discumbimus , alius sput a detergit , alius reliquias temulentorum subtus colligit ; alius , pretiosas aves scindit , pectus , & Clunes , certis ductibus , circumferens eruditam manum , in frusta excutit ; Infelix , qui huic uni rei vivit , ut altilia dicenter secet , nisi quòd miserior est qui hoc voluptatis causâ docet ; quàm quinecessitatis discit ; that is , when wee lie downe to Supper , one servant wipeth away the spittle ; another stoopeth downe , and gathereth up the offalls , or remaines of such , as are drunke ; a third carves up the costly birds ; and guiding , here and there , round about , his skilfull hand ( and crooked little finger ) after a set , and constant forme of cutting , divides into severall pieces , the breast , and buttocks , that is , their thighes , and rumps ; unhappy man ! who liveth onely , to carve up foules hansomely , and decently ; but , he is more miserable , who ( teacheth ) it , for voluptuousnesse ; than he , who ( learneth ) it , for necessitie sake : I will onely glance at that beastly monster of men , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that uncleane spirit , Tiberius Caesar ; who created a Magistrate , called , forsooth , â voluptatibus ; an Inventer , Procurer , and guide of new pleasures , fresh delights ; as it is , in Suetonius : and though , these abuses were justly taxed by Seneca ; yet , it grieveth me to say , but that , I both finde it so , and thinke that Seneca , the Philosopher , was a very compound of Sin , as bad , as any , whom he disapproved : Cornelius Tacitus ( qui Antiquitatum canos collegerat , as Tertullian ( ad Nation , 2.12 . ) phrazeth it ; who gathered up the very hoary haires , which fell from Antiquitie ; and was the best humane Historiographer ( except , when he speaketh of the Iewes , or Christians ) that ever wrote , relateth many observable passages concerning him : Suilius accused him , for defiling of a Princes bed , ( An. 13.10 . ) and he was justly banished by Claudius , saith Suilius , ibid. and when Claudius was dead , he made a most spitish , and revengefull invective against him , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he was rayled at , by Agrippina her selfe , who pocured Seneca his returne from exile , for quarrelling , and debating the rule of the whole world ( Annal. 13.3 . ) Suilius further accused him , that he had cozened men of their Legacies , and such also , as died without children ; he was further complained on , by Suilius , that he had got , within foure yeares , two thousand thousand , three hundred fortie three thousand , seven hundred , and fiftie pounds ; even three thousand times , three hundred thousand Sesterces , which a● ounteth , of our Coine , to , 2343750. pounds ; and though the informer Silius , was condemned into exile , yet , saith Tacitus himselfe , it was not without spot , or touch on Seneca his credit ( Annal. 13.10 . in initio ) Seneca further , consented to the Paricide of Agrippina ( Annal. 4.2 . ) ( not considering , that if he killed his mother , he would not sticke at the murther of his Schoolemaster ) yea , he was accused by others , that the thought , to winne the peoples hearts , and the report was , saith he , ( Annal. 15.14 . in fine ) that Subilus Flavius , with the Centurions , in secret councill ( not without Seneca's privity ) had determined , that after Nero had beene slaine , by the helpe of Piso ; Piso also should have beene slaine , and the Empire delivered to Seneca , as to one just , and upright ; to this end , he made pleasant gardens , — Magnos Senecae praedivitis hortos , saith Iuvenal , ( Satyr . 10. ) and , in gardens , and stately buildings , he did almost exceede the Prince ( Annal. 14.14 . ) but , what saith Seneca himselfe , in his owne defence ; he confesseth in his Oration to Nero ( Annal. 14.14 . ) that Nero had enriched him , with infinite wealth ; and by confessing , that he was once content with a little , he secretly acknowledgeth , that of late , he was more covetous ; and could not deny , but he abounded , in scope of grounds , and usury , in many places ; ( Italy , and the Provinces were drawne dry , by his excessive usury , Annal. 13.10 . ) and his usury extended even into our Britany , as Lipsius recordeth it ; that he was dimmed , and dazeled with wealth , that he spent his time , in gardens , and houses of pleasure ; that he could not sustaine the burthen of his riches , and longer ; yet , when he was put ( for being found manifestly privy to the conspiracy , Annal. 15.14 . perhaps for the cunning affecting of the Empire ) to death ; almost , at the last breath , he complained against Nero ; neither did there remaine any thing , saith he , to be done ( Annal. 15.14 . ) after hee had murthered his Mother , and Brother , but that he should adde the death of his Master , and Tutor : but what saith Tertullian ( Apologet cap. 12. ) Seneca convitiatus est Deos , he railed at the gods ; see a fragment of it , in Augustine ( De Civ . 6.10 . ) from whom Lipsius hath taken it ( Elector 2.18 . ) if hee jeered at the Romane gods , ( or Idols rather ) I commend him ; Cyprian thus ; Pudeat te eos colere , quos ipse defendis ; pudeat de iis tutelam sperare , quos ipse tueris ; one may be ashamed to worship those Gods , whom himselfe defends , or locke for helpe from them , whom your selfe doe helpe and maintaine ; his master Tertullian ( ad Natisnes . 1.9 . ) pudeat , deos ab homine defendi , it is ashame that gods should neede mans Patrimonie , and be upheld by them ; yet while men continue the profession of the same Religion ; it is unfit to mock at their own Religion but so did Seneca , who sheweth no token , any where in his undoubted works of approving the Christians , and rayleth down-right , at the Iews , as being Natio Scelestissima , likwise Cornelius Tacitus , doth lay cruell aspersions , both on Iewes & Christians ; and calleth the Christian Religion , Maleficium ; though he confesse they were falsly accused by Nero , for firing Rome , ( An. 15.10 . And yet they were most direfully punished both day , and night : but you will say , his books are Divine ? It is true , that never any profane Heathen man wrote better ; though Gellius ( 12.2 . ) senselesly and horribly , profaneth his workes ; but take my opinion withall ; till hee saw himselfe decayed in Court-credit , or till he repented of his ill courses , he wrote none of his diviner workes ; but toward his end , because his wealth could not uphold him , for the present ; he layd a foundation for future estimation , by writing most excellent bookes , and Epistles ; but in his flourishing times , he was very wicked ; for Dion ( in Nero's life ) recordeth : Seneca was most Covetous , and that which was an effect of his Covetousnesse ; he did unjustly accuse too many , unto Nero ; and so begged their goods ; and Dion accuseth him in particular ; that Seneca played the Adulterer , with Iulia , the Daughter of the ever-honoured Germanicus , and was not his excesse abominable , when he had , as Dion saith , five hundred Caedar-Tables , standing on Ivorie feete , to feast upon ?

PAR. 14.

THe Apostles also at the last Supper , ate out of the same dish with Christ , saith he , for Matth. 26.23 . where Iudas is sayd to dip his hand with Christ in the dish : I answere , because he did , doth it therefore follow they had but one dish ? and because ( he ) did so , did ( all ) so ? and every one ? The sawce of the Paschall-Lambe , was to be of divers sorts of herbes ; who ever sayd , they were served in with the Lambe , in the same dish ? Besides , they must needes have more Platters , to hold their second , or ordinary Supper , and the sawces thereunto belonging ; such as was the dish , in which Christ dipped the sop before he gave it to Iudas ; and the ordinary Supper was made up , both of the flesh of the Hearde , as well as of the fold , and could not conveniently be comprized in one dish . The Aegyptians used such great Platters , as may be gathered , from Cleopatra her banquers , and the Iewes had as great , and former correspondence with the Aegyptians , before the Romanes . Briefely , I doe not see any inkling of any great Platters , in Christs time , among the Jewes , save such ones , as might hold the whole Paschall-Lambe , but such Platters were , no doubt , even from the first eating of the Paschall-Lambe ; which was long before the Romanes were a people or Nation : when Salomons dayly provision or for one day , was 30. measures of fine flower , and 60. measures of meale , and 10. fat Oxen , and 20. Oxen out of the Pastures , and an 100. sheepe , besides Harts , and Roe-buckes ; and fallow-Deere , and fatted foule , 1 King . 4.22.23 . I cannot chuse but thinke the Jewes had great Platters , and this was , before Romulus was borne : Neither did ever Romane King , Consul , or Emperour , for dayly provisions , come nigh Salomon ; wherefore , the Iewes could not take this Custome , from the Romanes ; but the Romanes might imitate the Iewes : twelve silver chargers were offered , Numb . 7.48 . of 130. shekles weight , after the shekell of the Sanctury , and they must needes be great : afterward , Cyrus re-delivered to the Israelites , to carry to Jerusalem , 30. chargers of gold , a 1000. chargers of silvers ; 30. basons of gold ; silver basons , of a second sort , 410. Lastly , if we grant all this , yet is Pererius never the nearer his maine conclusion ; that they borrowed this fashion of the Romanes : Judg. 5.25 . She brought forth Butter in a Lordly dish ; Phialâ magnatum usa est , shee made use of a plate , fit for a Prince ; which ( saith Peter Martyr , on the place ) was very great ; Poculis enim peramplis , ac patentibus , insignes vini solent accipi : For great men doe use to be entertained , in very great , and spacious cuppes , pieces , or vast drinking bowles . Cicero ( in Antonium ) mentioneth Anthony his immania pocula , vast drinking bowles , in Conviviis magnatum consuevê unt sub finem , afferri majora pocula ; towards the end of the banquets of Noble men , greater cups did use to be brought forth : in Cratere insignium , in a goblet of Noble men , as Vatabl is hath it , making it to be a drinking-cup : Tremellius hath it , In simpulo magnificorum , in a Chalice of honourable magnificoes ; or persons , id est , amplè , ut ad satietatembiberit ; that is to say , saith he , that he might drinke his fill . All are in one errour ; the Lordly dish was not to drinke in , but to eate on ; who gives butter , in a great drinking vessell ? The Lordly dish was either some great or costly platter : R. David kimki expoundeth it , in mine opinion , farre more likely that Iabel , after she had given him drinke , now sets something for to eate : and in this sense Peter Martyr expungeth the word ( phiala ) which is often used for a ( drinking ) vessell , rather than an ( eating ) one ; unlesse saith he , by ( phiala ) genus vasis intellexerimus , in quo & ipse Cibus apponi soleat ; that is , unlesse ( phiala ) may be taken for a Platter , out of which we eate meate : in the great feast , or Supper , ( as the 70. have it ) which Belshazzar made to a thousand of his Lords , Dan. 5.1 . though Belshazzar , and his Lords , his wives , and his Concubines did drinke , in such sacred vessells , as were fit , to conteine , and handsomely re-deliver the wine ; yet , I presume they dranke not , in basons , and Chargers , of which they had store , from Ierusalem ; and I doubt not , but they did also eate , out of such holy vessells , as were convenient to hold the meate ; though so much be in drinking , and carousing , than in eating : Nor could this great feast be without great platters , and chargers : I am sure , some of the vessells of the house of God , were great ; 2 Chro. 36.18 . and are called goodly vessells , or vessels of desire .

PAR. 15.

THe close of the 12. point in Pererius his resemblances , is this ; the Romanes did lye , not sitting on the beds , but stretched themselves along , resting on their left elbowes , or on pillowes , or cushions , sometimes with legges stretched out at length : now and then the hamme of the right legge leaning on the left knee ; then with feete folded up interchangeably ; at some times weaving one legge within another , as if they sate on benches ; that I may use the old words of Pemponius , in a bodily posture , and gesture , like to Taylours ; and as Turkes , and other Easterne people use to sup , that is , crosse-legged : concerning this fashion he expresseth nothing of the Iewes imitation of the Romanes , Secondly , he denyeth and yet confesseth the sitting on the beds ; the truth is , the greater part of their time spent in feasting , they did lye all along ; thence hath it the name of discubitus ; yet because they could not so conveniently eate or drinke , lying at full length ; as if they sate up , it must fairely follow , they did rise up , and sit sometimes also , as , sicke people with us , when they keepe their beds , are raised up right , or almost upright even unto their middle : that they may , as it were sit , and most commodiously eate and drinke : So did both Jewes , and Romanes ; they changed their gestures , and postures , as was easiest for them ; or else , we must acknowledge them , to be fooles ; for nature delighteth in varietie . I would not wish one a greater torment , than to lye along all the feast time , without any manner of sitting up : their Suppers were sometimes , from night to morning , Martal , ( 7.9 . ) In lucem coenat Sertorius : Sertorius useth for to sup , till the night set , or , till darkenesse flye , and day be up : Martial , ( 1.29 . ) Hesterno foetêre mero , qui credit Acerram , Fallitur ; in lucem , semper Acerra bibit . that is , Who ever thinkes Acerra stinkes , with wine he dranke ore night , Is much deceiv'd ; Acerra drinkes , untill it be day light .

If they had eaten , and dranke ( lying along ) it had beene a woefull Supper ; it would rather have choaked them than afforded them delight , and ease ; therefore as they did , most an end discumbere , during their times of discoursing ; so divers times they rested their bodyes on their elbowes ; and their elbowes on pillowes , or cushions ; and at other times they sate upright ; and they may be truely sayd to fit , even then when they are as truely sayd to lye on their beds : See what weapons , I used , in the sift grapple with Pererius . That I make not mine owne , ipse dixit , or affirmation , for the guide unto errour ; I have learned this , from that great Antiquarie Rosinus , who ( Antiquit. Roman . 5.28 . ) describeth the Romane discumbing , partly from bookes ; partly from monuments , thus they lay with their heads somewhat lifted up , pillowes at their backes : If more lay upon one bed , the first lay at the head of the bed , whose feete reached behinde the backe of the second ; the second mans necke and pole , being to the Navell of the first man , a pillow being betweene , and his legges lay at the backe of the third man ; and so the third fourth and fifth ; when they had ended eating , they layd downe their heads ; on the boulster , and sometimes they sate bolt-upright : He who will see more rarities , concerning this point , let him have recourse to Dionysius Lambinus , in his edition on the fourth Satyre , of the 2. booke of Horace , who hath exceeded all other in this point : the same Rosinus ( cap. 29. ) saith , from Macrobius , and Plutarch ; Veteres foris coenitare , nec mensam omninò tollere , sed semper aliquid , super eâ reliuquere , consuevêrunt ; our Ancestors were wont to sup , without doores , and removed not the Table , but alwayes left something upon it : Rosinus ( cap. 30. ) confirmeth another custome , which before I touched at from Peter Martyr ; A parvis calicibus incipiebant & in capaciores desinebant ; they began with small Cups , and ended in full bowles ; Nature being glutted with great draughts , at the beginning , the feasters dranke the lesse , and if they doe but as it were kisse the cup , drinke a little at first ; 4. spoonefulls , ( which was the measure of a Cyathus ) they might afterwards drinke larger draughts , and greater quantities : And they commonly used this forme of speech ; Bene te , Bene me , Bene , &c. God blesse thee , and God blesse me , God blesse our friends , and all the company . Pitissando releverunt omnia mihi dolia , saith he , in Terence ; concerning the women , by simpering , and sipping , they drew all the liquid linings out of my hogshead , or Tuns , ( he saith not amphoras , which were 30. times , lesse vessells ) they left no liquour , in the vessells , either greater wooden vessells , or lesse Jugges , or stone vessells : who desireth to know more of these points , let him ; saith Rosinus consult with Justus Lipsius , Hierome Mercurialis , Coelius Rhodiginus .

PAR. 16.

THirteenthly , saith Pererius ; the Romanes , in their feasting , appointed Magistrum potandi , seu Regem vini , ( for so they called him ) a King of good fellowes : That the Romanes had it ( alwayes ) thus , may be denyed , or for the most part may be justly questioned : as in ordinary feasting ; the master of the family ; or he at whose charge the feast was made , or his substitute , or especially deputed friend or the chiefest man , in esteeme was called the governour of the feast , ( such a superintendant , was the Archi-Triclinus , in the Nuptiall-feast , at Cana of Galilee , Job . 2.8 . ) So I cannot imagine , this was practised dayly , at their suppers ; but on some great momentuall occasions , they might have one ; I meane , both Jewes and Romanes , who might have such titles given unto him : In Varro , the Ruler of the Feast is called Modimperator : out of doubt , Christ was Rex Sacrorum , the King of the Ceremonies ; which was a name of high account , given by the Romanes , to chiefe men : Christ was also Pater-familias ; and the chiefest in the Tricoenium ; and in a large sense , he who is Rex mundi , the King of the world , may be called , Rex Vini , the King of wine ; but to intimate , ( much more to say ) that Christ was Magister Potandi , the master of drinking ; or , King of wine , Rex Vini , in the Roman sense , doth derogate from our Saviour ; and if Pererius apply it not that way ; it needed not to have beene mentioned at all ; when we speake of the Paschall-Supper : I cannot passe by that heathenish observation ; Numero Deus impare gaudet , God affects not the Even , but the Odde number ; and amongst men , their inclinations bended that way , in very many matters : in the very point of bibbing , and carousing , the Graecians had a kinde of diverbium ; Plautus ( in Sticho , Act. 5. Scen. 4. ) hath it thus ; Cantio est Graeca , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; T is a Greeke Caroll , drinke thou three , or else , five cups , end not thy quaffing , in foure cuppes : In the beginning of the same Scene , is the manner , and forme of the Joviall indulging , by the Romane Serving-men , — Cado te praeficio , Sticho , O Stichus , I make thee Ruler , and master , over my wine , and wine vessell ; and there , he intituleth him to be , Strategus Convivii , the Generall of the feast ; then follow their familiar options , and frolickes ; when they dranke , Bene vos , Bene nos ; Bene te , Bene me , Bene nostram etiam Stephanium ; that is , God blesse you , and God blesse us , God blesse me , and God blesse thee ; And may our sweete-heart likewise have , Life , health , prosperity , I doe Crave . The Latines excesse of drinking ( which began after the Jewish Compotations , and good-fellowship ) I handled before ; and so I quit this matter .

PAR. 17.

AS the Epitome of all ; Pererius saith two things : first , I have disputed these things briefely , concerning the manner of supping , and feasting ; of the old Romanes , and of the Iewes , in the time of Christ : he should have sayd of the ancienter Jewes , and latter Romanes ; for it is most certaine that some of these ceremonies were used by the Iewes , before Rome had a Being : nor hath Pererius exactly proved ; nay , scarce so much as probablized , that any one of these Jewish customes was borrowed from the Romanes : Secondly , ( saith he ) I touched those points which may seeme to conferre much , to illustrate the History of Christs last Supper : I answere , if he understand by Vltima Coena all that was done at the three Suppers , in the night that Christ was betrayed , he speaketh somewhat to the point : But Pererius did not so much as dreame of the second , common , or ordinary Supper ; and erred concerning the discumbing at the Paschall : and for the most holy of holies , the third Supper , the Supper of the Lord , the Eucharisticall Supper ; Pererius against all authority , against sense , likelihood , reason , or devotion , avoucheth ; that the Apostles tooke it , as they did discumbere on their beds ; for who can thinke , that our most glorious , most wise Saviour , would sit on a bed , or lye on a bed ; and then , and there , administer that heavenly banquet , the food , and refreshment of mens soules ? who descended from his discubitory bed , in the second Supper , and put off his cloathes , and girded himselfe to wash the feete of his Disciples ; was he more cleanely , in Ceremonialibus ; or Moralibus ? in Matters of Ceremony , or Morality ; then reverend or Devout , in Sacris ? in point of Religion ? — Credat Judaeus Apella , Non ego , — Beleeve 't Apella , of the Iewish seede , It nere shall come into my Christian Creede .

Hac hactenùs : So much for this .

PAR. 18.

MY Conclusion is directly opposite to Pererius , and is thus briefely determined , viz. the Iewes in Christs time , did not either through flattery or emulation , keepe the Romane fashion at feasts , and suppers ; but rather the Iewes kept , their owne old custome , which the Romanes borrowed from the Graecians , and the Gracians from the Asiatickes .

The Prayer .

O Thou Aeternall truth , who knowest that in this Controversie with my adversary ; I principally sought after thy mistaken verities ; not after any vanitie ; I adore thee with my soule for such Patefactions ; as thou hast vouchsafed unto me ; and in most submissive manner beseech thee to pardon my errours ; and to guide me in the true way , which leadeth to life everlasting ; for Jesus Christ his sake ; who is the way , the truth , and the life . Amen .

CHAP. XXII . The Contents of the two and twentieth Chapter .

1. How Christ with his 12. Apostles , kept his last Passeover : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : two Disciples prepare it : Christ with the 12. eate it : in the Evening , they sit downe .

2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded : S. Matthews Evangelisme , written in Hebrew : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , its divers significations ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , interpreted : The Apostles , in the description of the Lords Supper , single out words , properly signifying , lying downe .

3. Our English Translatours excused .

4. Sitting Communicants censured .

5. As they did eate expounded .

6. The use of the word , Verily ; Amen , its divers acceptions .

7. Future things are to others unknowne ; to Christ knowne . The Table and its rites sacred , even among the heathen .

8. Judas not necessitated , to betray Christ : the manner of Christs detecting him , Traytor .

9. What was done in the first Paschall-Supper : Judas detected for a Traytour in a generality ; Disciples enquire .

10. Judas discovered for a Traytour , in a mixt manner : good for Iudas not to have beene borne .

11. Thou sayest , is no full discovery of Iudas , to be the Traytour : Simon de Cassia his errour : Iudas , his treason not discovered till the second Supper ; divers reasons thereof .

PARAGRAPH . 1.

HAving ended whatsoever I thought convenient about the Passeover ; so farre as the old Testament directed , or explained , or as the voluntary practise of the Iewes was . The next part of my method leadeth me to handle how our blessed Saviour , with his Apostles observed this his last Passeover , ( which most properly may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Passeover of the Crosse ) so far as the New Testament affordeth light . S. Marke describeth the Paschall Supper briefely : observe these things : first , although S. Luke saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luk. 22.13 . two Disciples went from Christ , to prepare the Passeover ; yet in the Evening Christ came with the 12. Mar. 14.17 . therefore they who prepared the Lambe , viz. Peter and Iohn , Luke 22.8 . went forth to meete Christ ; and went backe againe to him ( whilest some other of the house tended it ) to signifie , all was prepared ; whereupon Christ knowing the Passeover was made ready , ver. 16. He commeth in the evening with the 12. not with 10. onely , but with the 12. Secondly , They sate , it is added , Luke 22.14 . When the houre was come he sate downe : So they might be in the house before ; and might both say and doe diverse other things ; yet , till the exact appointed time of the Passeover , they sate not downe to eate it . Thirdly , he sate downe and the 12. Apostles with him , ver. 14. the circumstance of that number is exactly instanced upon also , Matth. 26.20 . Though other where , it is likely that more than 12. did feast with Jesus , Matth. 9 , 10. Sinners sate downe with Jesus , and his Disciples , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Fourthly , S. Marke useth the phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as they sate ) Mark . 14.18 . which is all one in sense with that , Matth. 26.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he sate downe with them , both words being derived , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sit downe .

PAR. 2.

I Cannot omit , how the learned doe interpret the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Maldonate thinkes , that at the Paschall they did not discumbere but sedere : Barradius judgeth it more likely to be so : accordingly , our late translation rendreth it , he sate downe , Matth. 26.20 . They sate and did eate , Mark . 14.18 . He sate downe , and the 12. Apostles with him , Luk. 22.14 . Moreover , Irenaeus ( 31.1 . ) saith S. Matthew wrote his Evangelisme in the Hebrew tongue : and I am sure in the Hebrew Gospell , according to S. Matthew , set out by Munster it is sayd , he sate ; Iashab gnal hashulcan , sedit ad mensam , He sate at the Table , as Munster translateth it ; yet in the Greeke the words which properly signifie sitting are not used in the text , nor any one of them : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is often used , when no ( lying downe ) can be understood , Matth. 19.28 . When the Sonne of man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall sit in his glory ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye also shall sit ; Mark . 10.37 . grant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; we may sit , one , on thy right hand , another on thy left ; and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifieth ( sitting ) at meate , as opposed , in my opinion , to ( recumbing ) Gen. 43.33 . They ( sate ) before him ; and in those times , it was not the Aegyptian guise , to lye all along at meate ; Exod. 32.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The people ( sate ) downe , to eate , and to drinke ; which words are repeated , 1 Cor. 10.7 . Nor were discubitory beds in fashion , in the wildernes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , runneth to the same sense , Matth. 22.44 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( sit ) thou on my right hand , excluding ( discumbing ) beds Matth. 26.69 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Peter ( sate ) without in the Palace ; you must not thinke , he ( lay ) all along , basking himselfe against the fire ; yet , Peter was warming himselfe , Mark . 14.67 . and more expressely , Luke 22.55 . The fire was in the middest of the Hall , and they ( sate ) downe together with Peter in the midst of them ; for so runneth the Originall ; no likelihood at all , that he ( lay ) along : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , also , is so to be interpreted , Matth. 26.55 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I ( sate ) dayly , with you , teaching ; Non ( jacet ) in molli veneranda scientia Lecto , that is , Knowledge , that brings men to renowne , ( Lies ) not upon a bed of Doune : Nor did they teach , è molli Lecto , on a feather bed : Io. 4.61 . Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he not ( stretch'd ) himself , at length but ( sate ) on the well : Nor is the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or its derivation , or descendents , once named , in the description , of the Paschall Supper ; but the Apostles doe single out such words , as principally import , lying along ; S. Matthew , and S. Marke , the compounds of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word used by S. Luke is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He ( sate ) downe , Mar. 6.39 . upon another occasion , the people are sayd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to ( sit ) downe : and though it be sayd , in the time of the second Supper ; after he was ( set ) downe , againe , Ioh. 13.12 . where his thrice sitting is insinuated ; yet the originall runneth , in that place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was ( set ) downe againe ; yet , Maldonate truely expoundeth the meaning of both words ; Evangelistae verbis ( discubitum ) significantibus , significant ( sessionem ; ) sicut nos nunc dicimus , Accumbere mensae , & in mensâ discumbere , cùm tamen sedeamus , non discumbamus ; mutatus mos est recumbendi , verba retenta ; that is , the Evangelists , by words , which signifie ( discumbing , or lying down ) doe meane ( sitting ) as we now adayes say , to sit at the table , and to discumb , or lye at the table ; when as neverthelesse , we doe ( sit ) and doe not ( lye-downe ) the manner or fashion of ( recumbing ) is changed ; whereas we keepe the words still : Barradius also judgeth this opinion probable , Joh. 6.10 . There was much grasse in the place , so the men ( sate ) downe in number about 5000. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Mark , 6.39 . Jesus commanded them , to make all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ( another word implying recubation ) to ( sit ) downe by companies upon the greene grasse ; the Interlineary erred , to interpret it , super viridi foeno , upon the greene Hay : Franciscus Lucas Brugensis thus ; ut verbo ( discumbendi ) vel ( accumbendi ) non necessariò significatur , quòd cubuerit , seu jacuerit Iesus , inter coenandum , ( quanquam ea est propria verbi significatio ) ita nec significatur necessariò , quòdsederit , praesertim semper , quasi non potuer it aliquando stetisse ; sed quòd convivio afuerit ; quòd ex eâ , ad quam accesserat , mensâ , caenam sumpserit , nunc stans , nunc sedens , pro opportunitate — vox Syra , Semich , & stanti , & sedenti ascribi potest , significat enim proprie , innixum esse ; quod quidem , tam de baculo , quàm de lecto , vel scamno , potest accipi : that is , as by the word of ( discumbing ) or ( accumbing ) we are not necessarily , to understand , that Iesus ( lay downe ) at supper time , ( although that indeede , be the proper signification of the word ) so , neither is there any necessity , enforcing us , to say ; that he ( sate , ) at least that he sate ( alwayes ) as if sometimes , hee might not also ( stand ; ) but the meaning is , that he was present at the Passeover ; because , he supped , at that Table unto which he came ; sometimes standing , sometimes sitting , as occasion served . — The Syriacke word Semich may be applyed ; either to him that standeth , or to him that sitteth : for it signifieth properly ( to leane upon ) which may be understood , as well of a staffe , as of a bed , or of a forme or boord : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they ( sate downe ; ) in rankes , by hundreds , and by fifties ; these places , were no discubitory beds , besides the greene grasse ; and yet the Holy-ghost , forbeareth the properest words , for sitting , the Evangelist also doubleth the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in a sort , as they did , at feasts ; to that effect , I thinke , the originall ought to be interpreted though our translatours , wholly skip the words , and render it onely by companies , though many thousands might be by companies , which had no reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Piscator thus observeth , S. Marke ( saith he ) chap. 6. ver. 39. word for word hath it , banquetting companies , banquetting companies : it is a kinde of distributive speech ; as above , two , two , in a company ; So , in the verse following , rowes , rowes ; the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per , or By , is understood ; so that the sense must be , by companies , that is to say , they were so distributed , into smaller companies , as they commonly use to be , at banquets , &c. See Piscator farther ( on Matth. 14. ver. 19. )

PARA . 3.

AS this is a faire excuse , why our English Translatours do use the word ( sitting ) throughout all their description of the Ceremonies , in the eating of the Paschall , though the words , in the Originall doe signifie no such thing , sensu primo , at first sight : for the learned translatours respected the sense , and significant meaning ; not the propriety of the words ; and in their very ( discumbing ) beds , there was ( sitting ) as I noted before , and though we should grant that most of their time was spent , in discumbing ; yet sitting was in likelihood the next lasting Posture , and ( under it ) in much practise .

PAR. 4.

SO , then madnesse of some people , is hence apparent ; who will ( fit ) forsooth at the receiving of the thrice Sacred Eucharist , because Christ is sayd , by Matthew , Marke , and Luke to ( fit ) at the eating of the Paschall-Lambe ; nor , have they ought to insist upon , but the English Originall ; upon whom a just seducement hath fallen , for being deceived by an indifferent translation of such whom they will not , they dare not trust for a faithfull interpretation ; whilst they will be lead onely by the evidence of the spirit , but , let them take heede , it be not a blacke spirit , transfigured into an Angell of light : I ever suspected any spirit , who shall offer to lead me into matters beyond my Capacitie as God knowes , the Common-peoples capacity ; and the floating imaginations of boyes and girles , Apprentises , and monoglosses , cannot be , ( as such ) stewards of the Mysteries of God .

PAR. 5.

THe fifth Puncto , expressed by S. Marke 14.18 . is this . As they did eate Jesus spake ; no doubt some at that instant did not eate , and to those perhaps , Christ principally spake those words ; they might pawse a while ; others did eate , and yet harken also ; yea chiefely harken , yet fall againe to their meate : and it seemeth Christ both are , and yet chose a fit time , to speake ; One of you , who eateth with me , shall betray me , ver. 18. Ergo , he ate ; and yet it may seeme probablest , that Christ spake not much , of the act of their eating ; but spake onely of them , as they were Convivae , or Convivatores , eaters together with him : Beza . ( on Matth. 26.23 . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that dippeth his hand with me , in the dish ; whether it be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as it is read , Mark . 14.20 . ) it is not to be taken , as if at the very time , when Christ sayd these words , Iudas his hand was in the dish , ( for this had beene a manifest , and undoubted signe of the Traytour , as Erasmus rightly observeth , but it is to be referred , to the mutuall dayly eating together : I say , against Erasmus and Beza , the Apostles understandings being clowded with sorrow , or eclipsed , divinely , they did not take this for an unboubted remonstrance , as they suppose .

PAR. 6.

WHat sayd our Saviour ? Verily I say unto you , one of you , which eateth with me , shall betray me : all words of our Saviour , were full of verity ; nor was one more or lesse true , than other , yet , all words of truth are not of equall weight , goodnesse , benefit , or consideration ; therefore when remarkeable momentuall , or more necessarie marters are handled , the word ( verily ) is perfixed ; and set as a Beacon upon an hill ; as a Diamond , in a Ring of gold : and sometimes the word is doubled , Verily , verily , Amen ; sometimes is a kind of Prayer , 1 King . 1.36 . After David had declared that Salomon , should succeede him ; Benajah sayd , Amen ; the Lord God of my Lord the King , say so too ; and it was commanded to be used at the vote of the people , in cursing of sinners , Deut. 27.15 . &c. and ever since used at the close of all Prayers in all Churches : likewise it signifyeth , a certaine asseveration , next in firmitude to an oath ; thus , 2 Cor. 1.20 . All the promises of God is Christ , are yea , and in him Amen ; the adverbe being put , for the adjective , truely or certainely : for true , certaine , and faithfull ; Amen , in this place , signifieth no other thing but ( assuredly ) by which he raiseth up their attention , to observe somewhat more than ordinary .

PAR 7.

I Say unto you ; future things are to others unknowne , but not unto me ; others may be deceived , I cannot ; though no man knoweth the bea rt of man , except the spirit of man ; though mans minde be volubilis , & deambulatoria , usque ad mort●● ; slitting and roving even untill death ; and what he purposeth one day hee altereth estsoone , and sometimes contradicteth , ere long ; yet praescience Divine enlightneth me , assureth me ; I say unto you , even among the heathen ; the Table was counted sacred ; and the rites thereof hallowed , and it was not onely a degree of friendship , but of familiarity , and most inward love , to eate dayly together ; and therefore Judas had the greater sinne , to violate the Lawes of Hospitality ; the words are Emphaticall ; one of you who eateth with me , shall betray me .

PAR. 8.

BY the word ( shall ) let no man thinke that Judas by a compulsory decree of God was violently drawne , and enforced to betray Christ ; that his will was haled , or bound up in fatall chaines of impelling , and co-working necessitie : it was indeed written , and set downe ; that one of Christs company would betray him ; but Judas was not compelled to doe so , though it were fore-prophecied , but it was fore-prophecied , because Iudas was known willingly , wittingly , & of his own accord , resolved to betray him : I thinke it may with lesse offence be read , One of you will betray me ; concerning Christs manner of detecting of the Traytor , and the degrees thereof ; because there were divers steps to it , both at the eating of the first Paschall Supper , as also divers times in the second Supper ; suffer me to recollect , by way of an entire history : First , what was done , at the first Supper : then in the second booke , what was accomplished , at the second Supper .

PAR. 9.

IN the first Supper , there was a generall , mixt , especiall designing out of the Traytor : In the generall , Thus ; after Christ had voluntarily begunne , to open the gap ; and said , verily , I say unto you , one of you that eate with me , shall betray me ; it lessened their feares , that but one was the Traytor , but it troubled them all , that it was one of them ; They beganne to be sorrowfull , Marke 14.19 . yea , their sorrow tooke deepe roote , and sprung up ▪ higher , and higher ; They were exceeding sorrowfull , Matth. 26.22 . Semi-mortui erant , they were halfe dead , ( saith Chrysostome ) Christs words , like a sword , piercing through their hearts ; from this exceeding sorrow proceeded , the first disquisition , mentioned by S. Luke alone . Luk. 22.23 . They began , to enquire among themselves , which of them it was , which should doe this thing ; Iudas kept his countenance , was not appalled , looked , as if hee had beene innocent ; the traytor was not manifestly revealed ; things manifest ; neede no secondary , after disquisitions , doubtfull things are the object of enquiry ; and because , they could finde out , who was the Traytor , after they enquired among themselves , in more generall termes ; who should doe this thing ; they fell to a more particular , and distinct examination , proceeding , and saying one by one , Is it I ? Marke 14.19 . Erasmus expoundeth it , by qul intinxit , He that dippeth his hand ; yet in Matthew , Marke , and Luke , is no word , that inclineth , as if Christ spoke of a deede , but rather present ; In the third place , when all their search could not discover him , when humane endeavours failed ; yea , every one said unto Christ , Is it I ? Lord , Is it I ? Matth. 22.22 . Iudas , among the rest , here calleth Christ , Lord ; as it is , in the Syriake , Mari Domine mi , My Lord ; appealing to him , as to the judge of mens hearts , and interrogateth Christ , as the other Apostles did ; our blessed Saviour answered the particular question , more generally ; He that dippeth his hand with me in the Dish , the same shall betray me , Matth. 26.23 . Origen thinkes , Iudas little thought , his heart had beene knowne ; but , when he saw his conscience knowne to Christ ; he embraced the opportunitie of lying hid under the doubtfull speech ; the first arguing Infidelitie ; the other impudency : and this is all one , with that , which is said , Marke 14.20 . It is one of the twelve , that dippeth with me , in the dish ; and both these agree with that , Luke 22.21 . Beheld , the hand of him that betrayeth me , is with me , on the Table ; for , he could not dip his hand , with him , in the dish , if his hand had not beene on the Table ; and , all pointed , I thinke , to that , Psal. 4.9 . Mine owne familiar friend , in whom I trusted , did eate of my bread .

PAR. 10.

THen followeth that fearefull menace to the Traytor ( though then not perfectly knowne to the Apostles , yet , in a mixt sort , generall and undefinite ) Woe to the man , by whom the Son of Man is betrayed ; it had beene good for that man , if hee had not beene borne , Matth. 26.24 . The Hebrewes want the degrees of comparison ; It had beene good , that is , it had beene lesse evill : Augustine ( lib. 2. de lib. Arbitr . cap. 7. tom . 1. ) thus ; Si beatus es , utique esse , quàm non esse , malles ; & nunc miser , cùm sis , mavis tamen esse vel miser , quam ominino non esse , cum nolis esse miser , — non tibi displiceat , imò maximè place at , quòd mavis esse vel miser , quam propteria miser , non esse ; quià nihil eris — qui mavult non esse , nè miser sit , quià non esse non potest , restat , ut miser sit ; that is , if thou be happy , verily thou hadst rather ( be ) than ( not ) be ; and now , though thou be miserable , yet hadst thou rather be , even miserable , than not to be at all , when thou wouldst not willingly be miserable ; let it not displease thee , nay , let it exceedingly please thee , that thou hadst rather have a being , though a sorry miserable one , then therefore not to have a miserable being , that thou mightest have no being at all ; He that had rather have no being at all , that hee might not be miserable ; because , he cannot chuse , but have some being ; it remaines , that he is in a miserable taking ; and ( in the beginning of the eight Chapter ) Absurdè , & inconvenienter dicitur , mallem non esse ; quàm miser ; it is an absurd , and unseemely speech , to say , I had rather not be , at all , than be miserable ; but Hierome thus ; Multò melius est , non subsistere ; quàm malè subsistere ; It is much better , not to subsist , or , to have no being at all than to subsist unhappily , or , to have a wretched being ; Victor Antiochênus , in Marcum ; Christ saith , it had beene good for Iudas , not to have beene borne , because of the horrid torments , which Judas was to endure in hell ; for , it is much better , not to have any being at all , than to be eternally tied to such miseries , and calamities ; Lucas Brugensis reconcileth all thus ; Although it be impossible , that a not being should properly be chosen , or desired ; yet , if it be considered , as a Privative , or exclusive from misery , so , it is apprehended as good ; and ( as such ) it may be desired , though in it selfe it be nothing ; yea , the misery may be so great , that a not being may be rightly , and reasonably preserred , before a very being : but , I returne unto the words , ( Woe to the man , &c. ) where hee doth not designe out the Individuall ; non apertè affirmat , de quo quaeritur he doth not make , or shape a direct , and plaine answer , to the Question , saith Augustine ; now , because none of those words did sufficiently enough declare the Traytor , ( for divers might dip-together , with Christ ; and , in likelihood , divers did dippe ) yet , did they make the galled-horse , to winch ; when Christ said , It had beene good for that man , if he had not beene borne ; whereupon Iudas alone replied , Master , Is it I ? Matth. 26.25 . and Christ replied , Thou hast said .

PAR. 11.

WHich words ( Thou hast said ) though they be an Hebrew Idiotisme , and plaine enough to those , that are skilfull , in that language ; yet , in another Language , they are ambiguous , and reserved enough ; The Apostles now spake Syriacke , and perhaps , were not then acquainted , with the more learned proprieties of the holy tongue ; I acknowledge , that Matth. 26.64 . and Luke 22.70 . the words are to be taken , for the affirmation of a question ; yet , it may be doubted ; whether of malice , they did so interpret them ; that they might the rather condemne Christ ; I am sure , when Christ said to Pilat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou sayst , Matth. 27.11 . Pilat esteemed it not for an affirmation , for then he would , and must have condemned Christ , as publikely professing , He was King of the Iewes ; and durst not have excused him ( as he did ) for feare of Caesar , his Master : The words , Thou sayest , are ambiguous ; and , to any , to all of the Apostles ; who likewise interrogated , Is it I ? Christ might have sayd , Thou sayest ; Christ could have sayd , O sordid , and wicked Judas , thou haste a long time , sate abrood , on this evill , and of late hast concluded for money ; darest thou as an innocent man , interrogate me ? to thy question , Is it I ? take this answere , thou sayest ; Terminos nobis , ac regulas tolerantiae figens & oblivion is injuriarum : Thou sayest the truth , or a truth ; or the matter questioned may be here understood : a full and cleare light of detection , as yet shineth not , These are all the things , which S. Matthew , or S. Mark have recorded of the words , or deedes spoken or done , at the eating of the Paschall-Lambe : If any object that I leave the businesse of Judas imperfect , let him consider that our blessed Saviour , during the Passeover , and till that Supper was ended , did leave the designing of the Traytor , in ambigno : so that the Apostles knew , not perfectly whom Christ meant : they might perhaps upon some of those severall Indicia , or discoveries , which Christ made , guesse at the Traytor , certaine knowledge of him they had not : Simon de Cassiâ thinketh Christ did purposely with-hold the Apostles , from understanding when he described the Traytor , lest they would have made a tumult : Aquinas , & before him Theophylact , and Chrysostome thinke , Peter would have killed Iudas : yet Simon de Cassiâ might have remembred that our blessed Saviour could as well , and as easily with-hold his Apostles from a tumult , and Peter from killing Judas , as he could keepe the Apostles , from understanding , what he meant , by words , not very obscure ; Barradius judgeth , that , if the Apostles had infallibly knowne Iudas to be the Traytor , they would have laboured to convert him . I answer , could not Christ himselfe have done it , more easily , if he would ; and if they had laboured , to convert him ; would Iudas have regarded their words , who regarded not the words of Christ ; and who , after so many warnings , so many reproofes , and menaces , intermixed also , with many kinde offices , done to him , by our Saviour ; yet would not be recalled ? I rather imagine , our Saviour , at the eating of the Passeover , made no exact , and perfect discovery of him ; because , his sinne not full , and ripe , as then , his conscience might recoyle ; and be on the stayes ; he might doubt , feare , and vary from himselfe : but as Treason did grow upon his soule , more and more ; so were the detections proportionable ; and none beyond the present intentions of Iudas , when our blessed Saviour spake : degrees of detection answered the degrees of Iudas his entertainment of sinne , and courting it ; nor may a man doubt , but , at that instant , when Christ spake in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , traditur , Is betrayed , Matth. 26.24 . even then the Treason was in Iudas ; often , before Christ had foretold them , he should be betrayed ; when Iudas began , to undertake the Treason , Christ spake more clearely of it ; and , the more his heart was hardened , the more did Christ detect him ; but , a full discovery of the Traytor , was not clearely made to the Apostles , was not made at all ; at least , till towards the end of the second Supper ; though Iudas perhaps understood every word : but in the second Supper , you must heare more of this . He named him not , Ne irritaret cum , & , ut conscius agat poenitentiam , saith Hierome , lest he should stirre up his conscience unto Repentance . Leo ( Ser. 7. de Pass . ) Notam sibi esse proditoris conscientiam demonstravit , non asperâ , & apertâ eum increpatione confundens , sed leni , & tacitâ admonitione conveniens , ut facilius corrigeret poenitendo , quem nulla deformâsset abjectio ; that is , hee made demonstration , that he knew well enough , what was in the Traytors conscience , in that , he did not reprove him sharpely , and openly ; but admonish him gently , and privily ; that so he might the more easily draw him to repentance .

The Prayer .

WHom have I , O Lord , in heaven but thee ? and there is none on earth , nor any thing , that I desire , besides thee ; keepe me ever , in this constant love ; I beseech thee ; and if thou vouchsafest unto me , but the meanest degree of glory ; if I may but eate of the crummes that fall from thy Table ; my soule shall be refreshed ; and , I shall for ever , magnifie thy holy name , through Jesus Christ , my Mediator , and Advocate . Amen .

CHAP. XXIII . The Contents of the three and twentieth Chapter .

1. Christs hearty desire , to eate his last Supper .

2. The words ( before ) after , untill , unto , from , &c. are particles , sometimes inclusive , sometimes exclusive .

3. Donec , or untill , negatively used , de futuro .

4. Kingdome of God , what .

5. He tooke the Cup , not the Eucharisticall Cup : fruit of the vine , spirituall Nectar : Turkes place eternall felicitie , in sensuall Pleasures .

6. Maldonates error , concerning the Cup.

7. Spirituall Table-Talke , at Christs last eating of the Passeover .

8. Methodus rerum , aut Historiae , not alwayes observed , in Scripture : the Originall , of greatest authority : nothing to be altered , in the Scriptures .

PARAGRAPH . 1.

SAint Luke hath most considerable varieties ; Christ said ; With desire have I desired , to eate this Passover with you , before I suffer ; that is , I have heartily desired , to eate it with you , Luke 22.15 . Tertullian ( Contra Marcion . 4.46 . ) rendreth it , concupiscentiâ concupivi ; the reason of his desire , annexed by S. Luke , which is omitted by all the other Evangelists ; For , I say unto you , I will not any more eate thereof ( donec ) impleatur , ( untill ) it be fulfilled in the kingdome of God . Luke 22.16 . He meaneth not , saith the learned Lucas Brugensis , that he would againe at another time , eate the Paschall-Lambe ( especially in the Kingdome of God ) but , that he would eate it , no more , in this world ; much lesse , Quando suppetet Pascha beatius , cibusque coelestis , in Regno Dei ; since hee had a more blessed Passeover , and a heavenly banquet in the Kingdome of God .

PAR. 2.

IT is a true Rule , that not onely the prepositions , before , after , untill , unto , from , and the like ; which denote , or signifie the bounds , & limits ; either of time , or place ; either initiall , or finall , and determinative , but all other descriptions , or circumscriptions of time , space , or place , are ambiguous , and sometimes include , sometimes exclude those very bounds assigned out : Before the day of the Passeover ; the word ( before ) saith Illyricus , sometimes includeth , sometimes excludeth the very day of the Passeover ; when it is to be understood inclusivè : the sense is , Ante diem Pasche terminatum , vel finitum ; before the day of the Passeover , was terminated , or ended ; yet commonly , it is used exclusivè so , after three dayes , Christ shall rise againe Marke 8.31 . and , after three dayes , he said , he would rise againe , Matth. 27.63 . by which expressions , is not meant that he would rise againe the fourth , fifth , sixe , or seventh day , or any time after that ; but the third day is included , not excluded ; for his Resurrection was fore-prophecied of , by Christ himselfe , that it should be accomplished , on the third day , Matth. 16.27 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised againe , the third day , and accordingly , it was performed : Christ rose againe the third day , saith the Apostles Creed : He rose againe , the third day , 1 Cor. 15.4 . according to the Scriptures . After sixe dayes , Jesus taketh Peter , and James , and Iohn , and bringeth them unto an exceeding high mountaine , Matth. 17 ▪ 1. Marke 9.2 . yet , is it varied , Luke 9.38 . about an eight dayes after : The reconciliation is faire : the word ( after ) in S. Matthew , and Marke , excludeth dies terminales ; It was not , in any part , or parcell of the sixe dayes ; they were fully ended , and passed ; but the preposition ( after ) in S. Luke , excludeth them : So Christ became obedient unto death , Phil. 2.8 . and though the word ( unto ) be often exclusive ; yet , because Christ came , not onely to the gate , doore , or chamber of death ; but passed through them , and really , truely was dead ; therefore , death is not here excluded , but included , in the word ( usque ) or ( unto ) 1 Sam. 15.35 . Samuel came no more , to see Saul ( untill ) the day of his death ( usque ad ) that is , from the houre , neither before , nor then , nor after . I have the more insisted , on this Rulebecause it removeth many seeming contradictions , in Scripture ; which the ignorant are not able to reconcile , but swallow downe , with their difficulties : and now , I descend unto the word , Donec , or untill : to the further clearing of these difficult words , Donec , or untill : the first is affirmative , Matth. 28.20 . I will be with you , unto , or , untill the end of the world : which promise proveth not , that he would not be with them , after the end of the world ; but rather , that he would be much more with them , in another world , though he would not desert them here , Psa. 110.1 . Sit thou on my right hand , till I make thine enemies , thy footestoole ; grosse is the man , who , hence inferreth , that Christ shall not sit at Gods right hand ; when Christ shall tread upon his enemies ; now , he doth raigne over them , even whilst there is opposition ; and , shall much more hereafter , when they shall be , under his feete ; here ( Donec ) also affirmeth , of the future times .

PAR. 3.

THe second force of ( Donec ) is negative , defuturo , for the time to come , Matt. 1.25 . non cognoscebat eam ( donec ) peperit , He knew her not ( untill ) shee had brought forth , &c. he meaneth not , that after her sacred child-bearing , Ioseph knew her ; for , it is an Hebrew Idiotisme ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donec , the word ( untill ) excludeth without exception , expressely , till such a time ; and leaveth it implicitely , to be understood , that much lesse was it done , or to be done afterward : Rem nunquam factam certo tempore , exprimit non factam , quô videri facta poterat , scireque necessaria erat non factam ; Excellently saith Lucas Brugensis ; he expresseth a thing never done , by the not doing of it at a certaine time ; viz. at such a time , as in all likelihood , all others would have knowne their wives , upon a new marriage : but Ioseph did not so much ; no , not at that time ; much lesse , did he so afterward . Michal the daughter of Saul , had no child ( untill ) the day of her death , 2 Sam. 6.23 . Stupid is he , who concludeth , that she had children , or a child after her death . The Resultance is rather , and firmer thus : If shee had no child ( till ) her death ; much lesse , had shee one after : Ioseph knew not the blessed , ever-Virgin Mary , till she was delivered ; much lesse did he , after that . In both these passages , the force of ( donec ) is negative : So here ; I will not , any more , eate thereof ( till ) it be fulfilled ; not here ; much lesse hereafter , in heaven ; where we shall have , a more blessed Pascha , sine intybis , vel amaritudine , without any bitter Sallet : the like may be said , of the word ( untill ) in the 18 verse ; but , what is the kingdome of God ? Or , how is the Passeover fulfilled , in the Kingdome of God ? I answer , by the Kingdome of God , in this place , is not meant the Militant Church , but the Triumphant ; Origen , Euthymius , and others here appropriate it , to the future world ; and in the world to come , the Passeover is thus ; then fulfilled , and perfected ; because the Iewish Passeover , was to be eaten , with bitter herbs ; and that Passeover was accompanied with a second Supper : nor , were all , and every one blessed , that tooke the Passeover ; therefore was it , in a manner , imperfect ; but , blessed are all , and every one , who are called , to the Marriage-Supper of the Lambe , Rev. 19 9. and , in that Supper , is nothing wanting ; all sorrow excluded ; all joy prefected ; the Type being drowned , in the glory of the great antitype ; an happier Supper ; an happier Passeover , shall be in heaven . This manner of speech perhaps hence arose ( saith Illyricus ) because the Writer would determine onely , for his owne time ; or the time , he propounded , to handle ; and , cared not , to speake , of further , or remoter times , as it was principally intended , and all things were accordingly prepared ; that Christ might eate the Passeover , Marke 14.12 . So it is most true ; Christ sate not , as an idle spectator : but , he did , indeede , eate the Passeover , and promised , never to eate it more .

PAR. 4.

WHat else ? Luke 22.17 . He tooke the Cup , and gave thankes , and said ; Take this , and divids it among your selves ; for , I say unto you ; I will not drinke , of the fruit of the Vine , untill the Kingdome of God shall come : that this was not the Eucharisticall Cup , appeareth , by the Sequell , where he instituted the blessed Sacrament , of his body , and blood .

PAR. 5.

BUt , what mean these words ? I will not drinke of the fruite of the Vine , untill the Kingdome of God shall come ? What is the fruite of the Vine , which then shall be drunken ? the wine saith Lucas Brugensis , Non exvirtute vitis , sed ex Dei fruitione proficiscitur , that wine shall not flow-forth , from the blood of the Vine : but from the beatificall fruition of the face of God , Psal. 36.8 . They shall be abundantly satisfied , with the fatnesse of thine house , and thou shalt make them drinke of the river of thy pleasures : inebriabuntur ab ubertate domus tuae ; they shall be drunken with the plenty of thine house ; as it is in the Vulgar : Bellarmine ( de Sacramento Eucharist . 1.11 . in fine cap. & , 4.10 . saith truely , and exquisitely , to the purpose ; the first cup of wine in Luke ended the Pascall ; or the Supper of the Paschall-Lambe : So also thinke , Theophylact , Montanus , Beda , Cajetane , Carthusian : but if you will see the point handled at large , have recourse to the first cited place of Bellarmine : the best Nectar : I appoint you a Kingdome , that yee may eate and drinke at my Table , in my Kingdome , Lvk. 22.30 . Math. 8.11 . Many shall sit downe with Abraham , Isaac , and Iacob , in the Kingdome of Heaven : not as if Christ and his Disciples did place eternall felicity in sensuall pleasures , as the Turkes doe at this day , but by these outward things the inward is sigured : Titus Bostrensis , haec eâ de causâ non asserit , quasi ullus istic denuo mensae , aut esculentis locus futurus sit , sed quod res spirituales , rebus apud nos usitatis , exprimere voluerit ; that is , our blessed Saviour doth not therefore speake this , as if there should be any place hereafter , for tables , or meate , or drinke , in the Kingdome of God : but that hee might expresse spirituall things , by carnall things : things , that are frequent and usuall amongst us , i. you shall enjoy all possible spirituall pleasures with me : Beza hath an old exposition upon usque quo completum fuerit , untill it be fulfilled , S. Paul . saith he , 1 Cor. 5.7 . best cleareth the sense , Christ , our Passeover is sacrificed for us , for from that time compleate , Christ doth feast with us , and we with him , in the Kingdome of God , which truth that figure designe : Beza , on Matth. 26.29 . Non bibam , ab hoc Tempore , ex hoc fructu vitis , usque ad diem illum , quùm ipsum bibam vobiscum novum , in regno Patris mei : bie sermo , vel Metaphoricè accipiendus est , in posteriori membro , de convictu , ac si diceret Dominus , adhuc vobiscum vixi , ut homines cum hominibus consueverunt ; ab hoc Tempore , desinet vitae istius consuetudo ; siquidèm , vobiscum non ero , nisi in Regno illo aeterno , ubi aliam vitam vivemus ; that is , I will not from henceforth drinke , any more , of this fruite of the Vine , untill the day when I shall drinke it new , with you in my Fathers Kingdome ; this saying is , either to be understood metaphorically ; in the latter member of it , concerning his manner of living with them ; as if the Lord should have sayd , hitherto have I lived with you , as men use to doe with men , but henceforth that manner of living shall surcease ; for I will not be with you any more , but in that eternall Kingdome , where we shall live another manner of life : or ( saith he ) this is to be referred to that which is written , Act. 2. that Christ , to make his Resurrection beleeved , did eate 40. dayes with his Disciples ; not for necessity ; nor as other men doe usually eate ; because he had put off all bodily infirmity ; which is signified here , under the name of the Raigne of his Father : to which those words seeme to have reference , Mat. 16.28 . Some here shall not taste of death , ( till ) they see the Son of man comming in his Kingdame ; So Beza : That this cup was part of the second Supper , I see no probability ; the words praecedent , of eating the Paschall-Lambe , co-haering so strictly to the drinking afterward of the wine , ( used also at the Paschall ) doe evidently evince , that all this was done at the first Supper , onely of the Passeover .

PAR. 6.

MAldonate thinkes , Christ speakes twice , of the same cup , because the words which S. Luke here useth , of the first cup ; I will not drinke , of the fruite of the Vine , untill the kingdome of God shall come , Luke 22.18 . is in substance , repeated , and applyed , to the most sacred cup , Mat. 26.29 . Mar. 14.25 . But , Maldonate is deceived : for in S. Luke , he spake of the wine at the Paschall , as is most apparent ; and it is as apparent , that S. Matthew and S. Marke doe apply the like words to the Vine Eucharisticall ; and there is no incongruitie , to say that Christ did repeate the substance of the same words twice ; on two severall occasions : for he never dranke of either of those cups afterward , either of that belonging to the Old Testament ▪ or of that which belongeth to the new-law of grace . Secondly , the very variety of words , which are used by the severall Evangelists , prove that he spake not twice of one and the same cup , but of severall and distinct cups : so much for the words spoken ▪ at the eating of the Passe-over .

PAR. 7.

IF any object , Christ brake the Law , because by the Law their especiall Table-talke was appointed , ( of which before ) and the children were to aske and the men to answere , as it is Exod. 12.25.26.27 . but here was no such thing at the eating of the Paschall ; but other discourses which now I have recited : I answere ; blessing and giving of thankes , and divers other things are omitted in words ; which we may be sure were performed in deedes : and why might not this rite be performed , though it be not recorded ? Secondly , I answere , if Christ at his last eating of the Paschall-Lambe , mentioned nothing concerning the deliverance in and from Aegypt ; I say , he therefore might well omit the type ; because , he spake of the substance , at least implicitely : of the Sonne of man , and his death , ( to deliver mankinde from hell ) of the fearefull woes , due to the Traytor ( worse than the Aegyptian drowning ) of heavenly promises , and food spirituall , at the heavenly Table ; ( which super-coelestiall Manna , farre exceedeth the being carryed on Eagles wings ; and being enlightned by a Pillar of fire by night , and guided by a Pillar of clowd in the day ; or , their Manna on earth ) of Christs ardent desire to eate the Passeover with his Apostles , ( the Law required the performance onely ) a fervent desire to eate it , was more than was commanded : of the voluntary death of the worlds Saviour , under the covert of these words ) The Sonne of man goeth indeede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vadit ; of the going out of this world , to his father , Iohn 13.1 . even by the phraze of Transitus or Passeover ; ut transeat ab hoc mundo , ad patrem , to passe out of this word unto his father as the Vulgat translates it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , better ; then Beza his digrediatur goe away : of Gods determination that the Sonne of man should fulfill his will , of Judas his treason , against the innocent blood of Christ , which was to be farre more precious than the blood of the Paschall-Lambe , that sprinkled the doores , and the lintells ; this sprinkling our Consciences ; that blood delivering from temporall death ; Christ from eternall : the standing-water being a wall to the Israelites , on both sides ; but the flowing water and blood streaming from his side , washing and purging our soules , and preparing us for heaven ; of which the terrestriall Canaan was but a Type : thus of the Paffeover ; and of better than the Passeover did our Saviour discourse , according to the Law ; at the eating of the Paschall-Lambe .

PAR. 8.

THe words which follow , Luke 22.24 , And there was also a strife among them ; were spoken at the second Supper : when I handle it , they shall have their explication , in their due order : and this is plainely acknowledged , that the blessed Spirit did not , by S. Luke keepe Methodum Rerum , or Historiae ; the History of things in order , as they were done ; but upon great and just cause , ( though unknowne unto us ) did intermingle other matters ; unlesse we flye to that wich Beza thinkes not impossible , that there is a transposition of verses , that the now 19. and 20. verses , should be annexed to the 16. verse : and after them the now 17. and 18. veses , should be numbred , but this transposition and trans-changing of verses , doth as much confound the story in mine opinion : and the same things might bee sayd at two suppers : Apud Syrum interpretem , maximae merito authoritatis ; in the Syriake translation which doth worthily deserve the greatest authority . ( Beza should rather have given the greatest authority to the Originall Greeks , from whence the Syriack was derived ) the 17. and 18. verses , of Luke 22. are wanting : Contrarily in a Greeke and Latine Coppie of mine , saith Beza , venerable for Antiquitie , the latter part of the 19. verse , and the whole 20. verse , are not reade ; I doe say with Beza ; Ego nihil mutandum censeo , I hold , that nothing ought to be altered : and yet hee propounds a transchanging of the verses ; but I would have nothing altered at all ; nor like these shifting dislocations .

The Prayer .

O God , thy Word is a Lampe unto my feete , and a light unto my path ; the fulnesse of thy Scripture doe I adore , the riches thereof are above silver , gold , or precious stones ; good Lord grant that I may examine all my actions , words , and thoughts by it , and frame them all unto it : in thy light I shall see light , and come to the light of the living ; which I beseech thee to grant for Jesus Christ his sake , who is the joy of my soule , and the blessed summe of my desires . Amen .

CHAP. XXIV . The Contents of the twentie fourth Chapter .

1. Ministers or attendants , at Christs last Passeover : the blessed Virgin Mary no attendant : difference betweene Apostles , and Disciples : Disciples might attend .

2. Bishops , Presbyters , succeede the Apostles , the seventy : Names of Apostles and Disciples , confounded : S. Augustine questioned .

3. Whether any of the 70. Disciples were Apostates , other Disciples , beside the 70. Some of them backe sliders : the 70. Disciples were the future Presbytery Idolater : the 70. Disciples who they were , whether there were 72. Disciples .

4. Divers Legall Types of the 12. Apostles , 70. Disciples .

5. The Master of the house was not excluded , he might waite on Christ , also some of the houshold might be attendants .

6. Attendants , Male , and Female ; three degrees of Male-attendants : divers offices of Attendants ; Christ and his Apostles had their attendants .

7. Some of the 72. were Christs Auditours , to heare his Table-talke : Servitours , ammated instruments .

8. The Synopsis , or summe of all .

PARAGRAPH . I.

I Cannot end this first booke of the Paschall Supper , till I have handled one quaere more , whether any waited in the roome , whether my servants , ministers , or attendants were present besides Christ , and his Apostles , at his last Passeover ? For the Negative part , these arguments may be collected . First , there is no mention of any one attendant ; Ergo , none . Respondeo , the argument for the Negative , is but weake ; for I thus retort it : there is no mention that there was none attendant ; Ergo , some were , Argumenta â Scripturis Negative non tenent ; arguments drawne from Privative Scripture , are no good Logicke . Secondly , there is mention of no more , than twelve , who came with Christ , Mark . 14.17 . Thirdly , there is mention only of 12. that did sit , or sup with Christ , Luke 22.14 . He sate downe and the 12. Apostles with him . Fourthly , Mark . 14.20 . It is one of the 12. that dippeth with me in the dish . I answere to all three , that the certaine mentioned number , that came , or did sit or suppe with Christ , doth not exclude the unmentioned servants attendant : both may well consist together , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sitters at meate and the attendants . Fiftly , Christ saith Luke 22.26 . Let him that is chiefe , be as he that doth serve , and ver. 27. I am among you , as he that serveth , I am in the middest of you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he that serveth : I answere , this rather proveth , that some did serve indeede , to whom Christ did liken himselfe ; that Christ did not serve ( as others ) but was as one , that serveth ; Cinctura ministrantium est ; the being girded about , is a signe of service , attendance , and administring ; whilst Christ was bound , and busie with water and the bason , and the towell , he might properly be sayd , through his owne voluntary condescent , to serve and administer ; and so Kings and Queenes may be sayd , to serve , when they descend to wash the feete of the poore . Sixthly , S. Peters , and S. Johns praeparation , for the Passeover , may seeme to be of little waight , if all things , and every thing necessary was not throughly provided , but they must have others to attend : I answere , no preparation was so exquisite , that waiters were unnecessary ; who should fill out fresh wine ? who remove the dishes ? who serve them in ? who was to take them away ? who to save or gather up the fragments ? Seventhly , if any one besides the Apostles , had beene there ; we may thinke , the most blessed Virgin was there , but she was not to be an attendant ? I answere out of question . Christs most holy Mother had not attended if she had beene there ; though she would not grudge to waite on him ; but his greatest humility would never have permitted her , to serve him ; yet other attendants might be , and were in likelihood , though shee were absent . Eighthly , it is not likely , Christ would have washed his Apostles feete , especially the feete of Iudas , if other attendants had beene there ? I answere if in the presence of others he did wash them all ; it was an evident signe of his greater humility , and then more might take good example , contrarily , for the Affirmative . 1. It is sayd , Matth. 26.18 . I will keepe the Passeover at thine house , with my Disciples ; so ver. 19. Marke 14.12 , 13 , 14 , and 16. verses ; Luk. 22.11 . But there is great difference betweene the Disciples , and the Apostles ; wherefore the Apostles might sup with him ; and the Disciples waite , and eate after him in some other roome ; or perhaps after the 2. Supper , in the same roome . I answere , indeede they were distinct , in dignity and order ; and the Apostles were a choyce sort , selected out of the Disciples and Peter , James , and John were exempt in great matters , out of the rest of the Apostles .

PAR. 2.

MOreover , Bishops succeeded the Apostles , as the Presbyters doe the 70. in the Language of antiquitie : and the Commission of the 12. Apostles , was more large , than that of the 70. Disciples ; and had more and better promises . See Matth. 10.1 . &c. and Luke 9.1 . &c. And he ordeined 12. that they should be with him ; Marke 3.14 . that is , of his house and family ; Sacellani Domestici , Domesticke Chaplaines , in Ordinary , unto him , â sacris , the 70. were to goe still before him ; we reade not that after their Commission was certified by them ; to have brought forth wonderfull effects ; that ever they did eate or drinke with him , if not now : and if ( they ) were none of the waiters , yet many ( other ) might , yet are the 12. Apostles called 12. Disciples , and the names are confounded , Matth. 10.1 . He called unto him his 12. Disciples , and ver. 2. nameth , Simon , Andrew , Iames , and John , &c. who were most properly Apostles , Luke 9.1 . he called his 12. Disciples together , and it is apparent ; ( if you compare , S. Matthew with S. Luke ) that they were the 12. Apostles onely : for after the Commission given to the Apostles , The Lord appointed other 70. also , and sent them two and two , before his face , into every City , and place , whither he would come , Luke 10.1 .

PAR 3.

SAint Augustine , ( on those words , Psal , 99.5 . Worship at his footestoole ; but with him it is , enarration , on Psal. 98. fol. 230. litera . A. ) thus , Scandalizati sunt quidam discipuli ejus , 70. fermê , & dixerunt , durus èst hic sermo , & recesserunt ab eo , & amplius culm eo non ambulaverunt ; that is , Certaine of his Disciples , ( well nigh 70. ) were offended , and sayd , this is a hard saying ; and departed from him , and walked no mort with him : the words indeed he spake , Joh. 6.60 . and 66. but that they were propetly , wholly , or for the greater part of the 70. Disciples ; S. Augustin shall give me leave to doubt : Ambrose ( in Epist. ad Rom. cap. 8. ) giveth over the 70. Disciples , as castawayes , apostates , or reprobates : Epiphanius ( Haeresi 51. ) is more moderate , that some of them returned unto Christ , yet he secretly granteth their fall from Christ : If the fathers say true , we cannot thinke that any of the 70. ministred after unto Christ ; viz. at his last Supper : But I first require proofe , that any of the 70. peculiarly so called ; did fall , either totally , or finally , from Christ : Secondly , I am sure , Luke 10.17 . Even the Devills were subject unto them , through Christs Name ; and Christ sayd unto them , ver. 20. Their names were written in heaven , and bids them rejoyce therefore . Are they reprobates , whose Names are written in heaven ? And they had small cause to rejoyce , if they were to be damned . True it is that many Disciples of his went backe , yet it cannot be evinced , that any of the 70. were among the number of those backesliding Disciples . I am sure , besides the Apostles , and besides the 70 ; there were another sort of people ; who sought him and followed him , for to satisfie their hungry guts . Ioh. 6.27 . and in a large sense , may be called Disciples ; and some perhaps followed him , for Novelty-sake ; some for curiositie ; others to spie bis wayes ; others , to question him , on the suddaine , and to entrap him ; Morbus , signa , Cibus , blasphemia , dogmafuerunt Causae , cur Dominum turba sequuta fuit . that is , Cures , signes , meate , Doctrine , ( suppos'd ) blasphemie , By these five cords Christ drew his Company .

These also , in as much as he taught them , and they followed him , and he fed them , may in a general appellation , be termed Disciples ; and some of these Disciples beleeved not , and Christ knew who they were that beleeved not , Iohn 6.64 . But that any one of the 70. to whom Christ said before , that their names were written in the book of life , did Apostatize , or that they to whom the devils were subject , should be subjected to the devils ( as they were if they were damned ) cannot creepe into my Creed , that a whole troope of 70 , or the major part , chosen especially out by Christ himselfe , and representing Idaealiter , the future Presbyters of the Church for ever should perish everlastingly , seemeth unto me contrariant to reason , or Divinitie , Let any that are uncharitable concerning the 70 , remember what Christ sayd unto them ; Luke 10.16 . He that heareth you , heareth me , and he that despiseth you despiseth me , and ver. 19. I give you power over all the power of the enemie ; but they had not power over all the power of the enemie , if they were damned . And nothing shall by any meanes hurt you ; which words extend to more than miraculous outward operations ; and designe Christs particular grace , and saving Co-operation for them : I must adde , that Christ in that houre , ( thanked ) God , ver. 21. for revealing those things , unto babes , ( for so he calleth the 70. ) and opposeth them , unto the worldly wise , and seeming prudent , which were blinde . Were those Babes , to goe to hell , for whose Illumination , Christ gave thankes unto the father , so solemnely , so speedily ? Besides , antiquity saith , Matthias was one of the 70. Disciples . So Eusebius , ( 1.12 . and lib. 2.1 . ) so Epiphanius , ( Haeresi 20. ) and Hierome ( de Scriptoribus Ecclesiast. in Matthiâ ) yea , Beda , ( on the Acts ) saith , from Clemens Alexandrinus ; that both the Competitors , Ioseph called Barsabas , and Matthias , were two , of the 70. Chrysostome ( Homil. 3. in Acta ) avoucheth , that the 70. whom Christ chose , were among the 120. Brethren , who were assembled at the Election of Matthias , Act. 1.15 . Clemens , ( as Eusebius hath it , 2.1 . ) maintaineth that the Apostles did instruct the Disciples , as Christ instructed the Apostles , the seven Deacons were chosen out of the 70. Disciples , saith Epiphanius ( 1.21 . ) the 70. were exactly tythed , say I ; the same Epiphanius ( Heres. 20 ) saith that after Christs Ascension , the 70. were great Publishers of the Gospell : James the brother of the Lord was one of the 70. and made a Bishop , by Apostolicall authority , saith Eusebius ( 2.1 . ) Like-wise , S. Marke , was one of the 70. saith Epiphanius ( Haer. 51. ) Christ had many Disciples , ere he chose the twelve Apostles ; and of the Disciples , immediatly , after a whole nights prayer , he selected twelve Apostles , Luke 6.13 . The very Apostles , are called twelve Disciples , Matth. 10.1 . and Luke 9.1 . nor were they part of the 70. Disciples ; for , after Christ had chosen his Apostles , out of other disciples ; The Lord appointed other 70. also , Luke 10.1 . Some indeede , who were called Christs Brethren , like false brethren , did not beleeve in him , Ioh. 7.5 . I cannot finde , an Instance effectuall , to prove ; that any of the 70. were condemned : I know many reckon the disciples to be 72. but the Greeke , Chaldee , and Syriack , are for the just number of 70.

PAR. 4.

THe twelve Patriarkes , Fathers of the twelve Tribes , were in the Law of Nature , figures of the twelve Apostles : the twelve Wells of water , at Elim , where the Israelites encamped , under the Law of Moses , were types of the twelve Apostles : The 70. Languages arising from one ( if they were , nor more , nor lesse , in number ) as is commonly held , from Gen. 11.7 . may then be said , to be , in the Law of Nature , types of our 70. The 70. soules , of the house of Iacob , Gen. 46.27 . were figures in the Law of Nature , of our 70. Disciples ; which were to be in the Law of Grace . The 70. Elders , Num. 11.16 . in the Law of Moses did typifie , our 70. Disciples , to be chosen , by a better , than Moses : the 70. Palme trees at Elim , Exod. 15.27 . did signifie the like ; the Law adumbrating the veritie of the Gospell . Lay all , that I have writ together ; and I presume , no man will now be so censorious , against the 70. as some others ( without deeper considerations , concerning that poynt ) have beene ; and therefore , as mine owne opinion , in probability ; I hope , I may set it downe ; that some of the 70. might minister , and attend upon our Saviour , even when Christ , and his twelve Apostles did eare the Paschall-Lambe . I am sure , the two Carthusians , Ludolphus , and Dyonysius , are confident enough , that Martialis , and some other of the Disciples , did administer unto Christ , and the twelve Apostles ; and some of them brought water to Christ , saith Ludolphus .

PAR. 5.

ANother opinion is not improbable neither ; namely , that some of the houshold , where Christ was entertained , might wayte upon him , and his Apostles , at his Pascha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or crucifying Passeover : He , who might command the roome , might command the attendance ; yea , the Master of the house himselfe ; or the best Master , or man , in the world , would not grudge ; to waite upon Christ ; may I attend upon them , who attended on him : yet , concerning the owner of the house , I hold it more probable , that he , with his company , did eate another Lambe , in his owne house ; for Christ desired but one faire Chamber , to keepe his Passeover in , with the twelve ; likely it is , other roomes were in the same house , and large faire enough , to serve , to that purpose ; for , he kept the Passeover also ; and therefore , he did eate , either in a roome , of the same house ; or else he , and his joyned , with some others ; and ate the Passeover ; in another mans house ; where they had a competent company of Receivers ; but , this is not so likely , for , it was not , against the Law , to have two or more Lambes , to be eaten , in one evening , in one house : See the first Booke , 12. Chapter . Secondly , the Master of the house , seemeth to have beene a rich man ; he had a man-servant bearing a pitcher of water ; a great vessell , as the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) sheweth , quod propriè de ( gravioribus ) oneribus dici puto , saith Beza ; which I think , properly , is to be understood , of heavie burthens : he had a guest-Chamber , Marke 14.14 . Many rich men have none such ; every guest-Chamber is a costly Chamber ; that Chamber was furnished , and prepared , large , and above staires , ver. 18. which never concurred , in a poore mans house , in their great Metropolis at Jerusalem : In which large roome , without annoyance , or inconvenience , among other things , was there also a basin of water , and a Towell , or Towells , large , and long enough ; both , to gird our Saviour ; and to wipe the feete of the twelve washed Apostles , Joh. 13.4 . &c. What favour Christ could shew to the owner of the house , without breaking of the Law : no man may doubt , but our Saviour did it unto him ; therefore , to me it seemeth not likely that our Saviour would , as it were , force a man , and all his family , wholly , out of his owne house : Christ confined his desire , to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is in Beza his oldest Coppy ; the under-roomes , or some other upper-roome , might serve the turne of that family ; Christ came often , into mens houses ; that ever he excluded his hosts , out of their owne houses , I am yet to learne ; Though Christ might have requited them , wich greater kindnesses , by farre , if so , it had beene ( for , he never received courtesie , but he gave better ; and more ) yet , I see no probability stand forth , to perswade , that it was so ; but rather , that the houshold continued in their masters house , and all necessary service of attendance , was presented , and performed , unto our Saviour , by some of the family : but nothing is demonstrative , or certaine ; and therefore , I leave every man to his owne conjecture ; and onely shew mine owne , that Christ , and his Apostles , had some , to administer unto them ; ( and that , either some of the 70. or some of the houshold attended them : Hoc ultimum Pascha , this last Passover ( saith the great Ioseph Scaliger ) was like to the precedent ones , and the precedent were kept after the same manner , by Christ , as the Iewes kept them : ( de emendat Temp. 6. pag. 571. ) let me adde , that the other great Feasts of the Jewes , had , in the lesser matters , some correspondence , one with another ; without attendants , they were not , at other their feasts , nor now in likelihood .

PAR. 6.

THere never were discubitory beds , and Feasting-Suppers , but there were alwayes some administrants ; let a contrary example be instanced in , from either Iewes , or Romanes : Salomon was renowned ; 1. King . 10.5 . For , the meate of his Table , the attendants of his Ministers , and their apparell , and his Cup-bearers ; and the company received it , by the hands of the waiters , saith Hierome ; Pincernae , & pocillatores , Butlers , and Cup-bearers , were of great esteeme , both young men , and Virgins : Hierome calleth them , Ministros vini , & ministras ; fusores vini , & fusalrices ; propinatores , & propinatrices , saith Olympiodorus , men , and women-servitors , powrers-out , or Cup-bearers of the wine : Philo ( de vitâ contemplativâ ) reckoneth three degrees of male-attendants , lesser children , greater boyes , and downy-bearded youths : Among them , the Syrians , and Aegyptians , boyes were , in chiefest request ; Publius Mimus , of Syria , is famous : Syrians , and Mores , were Augustus his play-fellowes ; Suetonius ( in Augusto , cap. 83. ) the Epigrammatists intemperate lust preferred the Aegyptian boy ( Marcial ( 4.42 . ) Niliacis primùm puer hic nascatur in oris , Nequitias tellus scit dare nulla magis : that is , Let my lewde Catamyte be borne on Nilus bankes , No nation hath such witty , wanton , damned pranke .

A sweete commendation of Aegypt ; but such lips , such lettuce : Seneca ( Epist. 47. ) superbissima consuetudo , coenantem Dominum stantium servorum turba circundat ; — Cùm ad coenandum discumbimus , alius ; sputa detergit ; alius , reliquias temulentorum subditus colligit ; alius pretiosas aves scindit , pectus , & clunes ( certis ductibus circumferens eruditam manum ) in frusta excutit ; infelix , qui huic uni rei vivit , ut altilia decenter secet ; nisi quòd miserior est , qui hoc , voluptatis causâ , docet : quàm , qui necessitatis , discit ; alius vini minister , in muliebrem modum ornatus , 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 . In likelihood , some of the Seventy ; ( the 70. defended ) Or , Some of that household , where our Saviour Supped .

BEnedictus sit Deus , qui dat lasso virtutem , & cui non sunt vires robur , multiplicat ! As it is in the end of the Logique , of wise Rabbi Simeon , latinized by Sebastian Munster .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

TRICOENIVM CHRISTI , WHEREIN IS HANDLED THE SECOND SVPPER OF OVR LORD .

LIBER SECUNDUS .

Explained by EDWARD KELLETT , Doctor of Divinity , Canon of Exeter .

NOSCE TE IPSVM NE QVID NIMIS LOVE AND LYVE

D

printer's or publisher's device

LONDON , Printed by Thomas Cotes , for Andrew Crooke at the green Dragon in Saint Pauls Church yard . 1641.

THE ANALYSIS OF THE SECOND BOOKE .

The second , or common Supper was the second general part of my method . Herein consider 1. The Praelibanda or conveniēt points preceding : & they are these 1. The temperance of our Saviour and of his Apostles , though they were at three Suppers . 2. what , each of the foure severall Evangelists wrote of the severall three Suppers . 3. Why there is no expresse and literall mention of a second Supper . 2. The proofes that there was appointed a second Supper at the Iewish Passeover from the 1. Old Testament and the Rabbins . 2. New Testament . 3. Fathers . 4. Protestants . 5. Papists . 3. That Christ was at it . Where observe 1. When this second Supper begun . 2. What was said and done in it . 3. When it ended . 4. Whether Iudas partaked of the sacred Eucharist , when he took the Sop. 4. The Concomitants or Subsequent Occurrences are these 1. Satans entrance into Iudas . 2. Christs sentence of separation of Iudas . That thou doest , do Quickly . 3. The Apostles Nesciencie . 4. Their misunderstanding of Christ his words . 5. Iudas his egresse and the time . 6. Giving of thanks at the end of the second Supper . 7. A Grace-Cup . 8. A Psalmodie .

THE SECOND BOOK OF THE TRICAENIVM CHRISTI ; WHEREIN IS HANDLED THE SECOND SVPPER . The first Branch of the first Particular of the first Generall .
LIB. II. CHAP. 1. The Contents of the first Chapter .

1. Three premisses .

2. Christs , and his Apostles Temperancie .

3. The Paschall Supper a Sacrament Type of the New Old Testament . Christ ate of the three Suppers sparingly .

4. Christ did seldome eate flesh , Christ ate Butter and Honey . Christs knowledge to refuse the Evill and chuse the Good : The words Ad scire ipsum interpreted .

5. The Jewes blasphemie against Christ .

The words Emmanuel Samuel whence derived .

That Christ was God proved from Scriptures Rabbins and The word Emmanuel .

Difference betweene Emmanuel and Samuel .

6. The Iewes blasphemie against Christs Mother .

7. Christ borne according to the Scriptures : Borne of a Woman , not of a Girle . The Nobility of Christs Birth wherein it consisted .

8. Christ a Stone .

9. Gnalam , or Glialam : and Gnelem what it signifies .

10. Emmanuel . Iesus . is a name of Nature . Imposition .

11. Mary a Virgin ; Arons Rod ; Christ borne of a Virgin by Miracle ; A threefold Vnion in Christ .

12. Christ made but one meale in one day . The aspersion of Gluttony , in him rejected . Christ fasted , even to a miracle : oft times . Christ as God knew all things .

13. Why Christ sought fruit on the Figtree ? How Christ seemed ignorant of many things . Admiration is of doubtfull and great things .

In Christ a threefold knowledge : Divine : Infused : Experimentall . How Christ is said to wonder : No mans knowledge ever equall to Christs .

14. Why Christ cursed the Figtree ?

15. Christs hunger , rather Volentary then necessary : Christ under-prised Temporall food in respect of Spirituall . Christs abstinence from flesh .

16. Difference betweene Christs Eating before his Death .

A double Digestion after his Resurrection .

A Prayer .

MOst holy Lord God my gracious Father the life of my body , the light of my soule , I do most humbly beg at thy Mercie seat , that thou wilt vouchsafe to guide a poore penitent ignorant wretch in the way of truth : O keepe me from error , and sharpen my desires to love thee , to feare thee : and through all obstacles , to search and finde thy divine verities . Amen .

PARAGRAPH . 1.

ANd yet once more , before I particularly handle the Second Supper , with its Concomitants , I must premise some necessary matters : to prevent the Cavillous objections of Adversaries .

1. The first concerneth the temperancie , and abstemiousnesse of Christ himself and his Apostles , which seemeth to be disproved from the threefold Supper , at which all they were , and all partakers of , in good likelyhood .

2. The second is a Disquisition , what severall Evangelists wrote of the sevērall Suppers ; and this chalketh out a way to avoid confusion .

3. The third point of inquirie is , Why there is no expresse mention of a Second Supper .

PAR. 2.

TO the first point ; Because enemies to Christ and his Religion ; and Epicurean Libertines who make their belly their god , and live to eate ; and eate to drinke : and indeed whose Bibere is ( more then in pronunciation ) Vivere : I say , because they are likely to say , concerning our blessed Saviour ; Is this that immaculate Lambe of God , void both of Originall and Actuall sinne ? Is this Hee whom yee beleeve to have fasted fortie dayes and fortie nights ? and yet cannot one Supper content him ? No nor the second Supper , but was at three Suppers in one night ? Fabius Gurges grew not to that height of ingurgitation : No Grecian , no Roman , no Effeminate Asiatique in one night ate of three Suppers : Nor the Rich man , though he fared deliciously every day . It is not for nothing that they of his owne time said : Matt. 11.19 . Behold a man gluttonous and a wine bibber . And himselfe confessed , He came eating and drinking .

PAR. 3.

I Answer , The first Supper was onely a Sacrament of the Old Testament , and Type of the New Testament ; whereof they ate but sparingly . For sacred morsels were never intended to be fill-bellies .

At the second Supper , he might eate a little . We read not expressely that hee ate much ; discourse , and the workes of mercie , humblenesse , good advice , and the cleere manifestation of the Traitor was the meate he then principally ate , for ought that can be discerned , or is revealed in terminis . But collectively and inferentially thus . 1. Cor. 11 , 25. He tooke the Cup. Beza indeed hath it , postquam coenati sunt : after they had supped : and the Arabick , postquam sumpsissent coenam suam : after they had received their Supper ; Christ and his Apostles together : but Tremellius rendreth it from the Syriac , viz. postquam coenasset in the singular : When Hee had supped . Therefore he did eat and sup , and was not onely a beholder . Hee that eateth bread with me hath lift up his heele against me . Iohn 13.18 . which words were spoken of Christ and Iudas , and are applyed to them . Therefore in probabilite , then he did eate , and ate with Iudas himselfe : But this was at the second Supper . For one Supper was ended . Iohn 13.2 . ( and that was the Paschall ) before Saint Iohn began his large discourse in the same Chapter .

The third Supper being the most blessed Sacrament of the New Testament , had onely a little bread , and a little wine ( which they did rather taste of , then take in great quantitie ) and doth wipe off the aspersion of Gluttony , or Drunkennesse , or of any kinde of Intemperancie in meate and drinke . Thus againe , Never was any found fault withall , who ate but little of the Paschall Lambe . And lest any should force himselfe to eate too much , the remainders ( how great in quantitie soever they were ) were commanded to be burnt . Never were a whole companie or family commanded to eate all , and every part of the Paschall Lambe ; so that nothing was to be left . A minde spiritually elevated , at holy feasts , little esteemeth muchnesse of eating and drinking .

Sure it is , that what Christ with desire desired to eate , viz. the Passeover ; he did eate it ; he was not frustrated in his desires ; and the prosperous meanes led him on fairely , to the end of his intentions . The Passeover was prepared for Christ . Mat. 26.17 . Where wilt Thou that we prepare for Thee to eate the Passeover ? Mark 14.12 . Where wilt Thou , that we go , and prepare , that Thou maiest eate the Passeover ? Thou principally . For Thee , emphatically . Therefore we must say , He did eate part . Besides , He said , I will not any more eate thereof . Luke 22.16 . Therefore He did then eate of it , or else the speech were improper . When Hee dipped in the dish . Mat. 26.23 . He dipped with intent to take up something , and to eate of it .

That He ate much of the Paschall Lambe , and sower Hearbs , I wholly denie . And cleerely , there are more passages , to prove the Apostles eating at the Passeover , then our Saviours : As they sate and did eate Mark 14.18 . ( Iesus fell to discourse ) as they did eate , He said , Verily , &c. Mat. 26.21 . In both these places , the words are spoken exclusively , concerning Christ . As if it had beene said , He was none of them , that at that instant did eate . Whilst they did eate , Christ did not . At those speeches He ate not .

In conclusion ; Of the Paschall Supper , Hee neither ate much , nor nothing ; His end approaching , and He knowing the wonderfull paines He was to endure , He had little stomack to eate much . Yet duty and Religion both sharpened his desire to eate some , and his actuall-orall-manducation followed .

Concerning the second Supper , it cannot be proved , that He did partake much of it ; nor is there any great likelihood for it . For , He was tronbled in Spirit . Iohn 13.21 . And such have no great appetite to their victuals . Indeed Hee tooke a sop , and dipped it ; and gave it to Iudas . Iohn 13.26 . But there is altum silentium , not a word concerning his owne free eating of any thing largely , in this second Supper . Therefore no imputation of intemperancie can fasten hold on him .

So in the third Supper , the Scripture mentioneth not , either that he did , or did not eate . And many thinke Hee gave it , and administred it ; but are not of it himselfe ; though I opine , He did taste of both kindes . But of this hereafter .

This sufficeth to cleare our blessed Saviour from any shadow of excesse at any , or at all of these three Suppers in one night . The phrase of three Suppers in one night , sounding in some mens eares very prophanely ; but being in truth farre more holy , then onely one ordinary Supper of civill men .

PAR. 4.

TO the other parts of the Epicureans exception , who would willingly shelter themselves under our Saviours example , that they might bee intemperate lawfully : I answer ; that when I have produced what I can , to shew our blessed Saviours most temperate behaviour ; I doubt not but any different man will say , that Christ went beyond all that ever were renowned in Heathen story , for their moderation in meats and drinks .

First we read not that Christ ever tasted of any flesh , nor can it be evinced by deduction mediate , or immediate , except onely when He aswell as all others were commanded to eate , when He are the Passeover , or was at the great Feast appointed in the Law , though He were at many Feasts , made for his sake , both by his Disciples and other Iewes , and partaked of them ; Yet I doubt not but He was left to chuse his owne dyet . So it is onely probable , not certaine , that He are of flesh at any civill Feasts , Esay●● 15 , it was fore-prophecied of him : Butter and Honey shall be eate ; And sure Hee did so . But what is the meaning of the following words ? That he may know to refuse the evill and to chuse the good . I answer , The words in the Originall are , Ad scire ipsum ; as Montanus on Esay hath it in his Comment ; or as it is in the Interlineary , Adsciendum ipsum reprobare in malo , & eligere in bono ; And the word [ That ] is not meere finale nor causale , as if Butter , and Honey , or the eating thereof made one wise , or knowing , rather his knowledge made him eate Butter and Honey ; but ostentionale or discretivum ; as if it had beene said , other young children chuse not their meate by discretion , but take whatsoever is given them , But if any should offer any bad meate to Christ , He shall refuse it : if they offer good , He shall take it : He shall have that knowledge being a child , that others shall not have at a faire age . Butter and Honey shall He eate : noysome things He shall avoid . I have eaten my Hony-combe with my Honey : I have drunke my Wine with my Milke , ( saith Christ ) Cant. 5.1 . Butter , Hony , and Hony-combe , Milke , and Wine , were fore-prophecied food , and are the most agreeable things to the nature of Infants .

Or this way ; The words Adsciendum or ad scire , in Latine may be interpreted ; Butter and Honey shall He eate ; that yee may know , He chuseth the Good and refuseth the Evill . The knowledge of Good and Evill , which Adam and Eve had not in their Innocencie , Christ had in his Infancie . By this choyce and refusall it might be discerned : He had a prerogative above all other children ; for God was with him : and his name was Emmanuel , vers. 14. He knew all things , ab instanti Conceptionis , saith the Schoole , as soone as ever Hee was conceived in the womb . See Gregory de Valentia Tom , 4. pag. 254. But the Hebrew will not beare this exposition ; nor the Greeke nor English .

It ever digression merited pardon , I hope the next will .

PAR. 5.

THe accursed Iewes do blasphmously declaym against our most blessed Saviour , against his most holy Mother ; against religious Ioseph , calling them by most odious false names , which you may read in Munster , in his Annotations on the first Chapter of S. Matthew , toward the beginning ; you shall not in my writings : Especially they laugh at us , for proving Christ to be God , from the word Emmanuel . Then ( say they ) Samuel is a God ; for the word Samuel signifieth , Nomen ejus Deus i.e. His name is God . Read the answer in Munster , even from Rabbi Kimhi , I meddle not with that .

Others derive the word Shemuel from Shaal , which signifieth to aske : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeping onely the first radicall from it . Secondly , from Min , or of the praposition . Thirdly , from the Pronoune Affix , which is rendred , Him : and fourthly , from El , betokening God , I have asked him of God ; and how is Samuel to be called a God , as the Iewes say , from this his name ? When hee was called Samuel , because I had asked him of the Lord , as his Mother said , 1. Sam. 1.20 . is all that is asked of God , and obtained from God , God himselfe ?

But setting aside uncertaine nicities of the Iewes , this I say : Wee have many more proofes both from Scriptures , and the Rabbins themselves , that the Messiah was to be God , besides the firme argument from the word Emmanuel .

Secondly , I say ; There was a maine difference betweene our glorious Saviour , and his Mother ; and betweene Hannah the Mother of Samuel , and himselfe . For Hannah was married , and had long , and much company of her husband ; and was beloved of him more then the fruitfull Peninnah . 1. Sam. 1.5 . And no Rabbin ever held Samuel to be a God , whose Father and Mother were so notably knowne : which much varieth the case betweene the two children . The rather also , because the spirit of God , by the Iewes confession set the name of Emmanuel upon Christ . But Hannah , or Elkanah , on humane consideration entituled the child Samuel .

PR. 6.

BUt their more particular belchings against Christ , and his Mother , are in shew more pithy , sharp-pointed , vivid , and specious unto any ignorant man , or ill-aff●cted unto Christ ; whilst thus they object , as it is in the first Chapter of Saint Matthew in Hebrew , and the Annotations of Munster on it , saying : Quale novum est , quod puella fit gravida , juxta morem universae terrae per copulam viri ? What new thing is this ; That a Virgin should bee with child , by copulation with a man , according to the manner of all flesh ? And thus againe they rave , in Munsters Annotations on the second chapter of Saint Matthew . Si juxta verba vestra natus est ( Christus ) sine patre ; quare ostendit vim suam in filia tredecum annorum , quae apla erat conceptui , & partui ? Potius ostendere debuit potentiam suam in s●liatrium , aut quatuor annorum , quae non est apta conceptui : & tunc potuisset mundus cognoscere signum illud novum , est a saeculo inauditum . If according to your own words , Christ were borne without a Father ; Why did he shew forth his power in a daughter of thirteene yeeres of age , which was apt for conception , and child bearing : He ought rather to have shewed his power in a daughter of three or foure yeeres old , which was not apt for conception : And then might the world have knowne that New-Signe , which was not heard of from the beginning of the world ? Munster saith , hee answered the Iewes in Hebrew . Abunde magnum signum esse , Nasci de Virgine , juxta Propheitam illam Esaiae , Ecce Virgo impregnata pariet filium . It is a wonder strange enough , to bee borne of a Virgin , according to that Prophecie of the Prophet Esaiah : Behold a Virgin shall conceive and beare a sonne● Let me enlarge his too concise answer , thus : or rather to declare mine owne answer , to the blind-folded , yea blinde Iewes . Shall Christ bee borne according to the fancies of man , or according to the will of God ? What Christ said to them , I wish they would observe Iohn 5.39 . Search the Scriptures : and they are they which testifie of mee . The very manner of his suffering and resurrection , was fore-prophesied , Luk: 24.46 . Thus it is written , and thus it behoved Christ to suffer : And , All things must be fulfilled , which was written in the law of Moses , and in the Prophets and in the Psalmes concerning mee , vers . 44. especially concerning Christ's Incarnation , and his Birth , All this was done , that it might be fulfilled which was spoken of the Lord by the Prophet , saying , Behold a Virgin shall be with child , and shall bring forth a Sonne , and his name shall be called Emmannel , which being interpreted is GOD WITH VS , Mat. 1.22 . & 23. vers .

I resume mine old Quaere ; and turne it into this Thesis , Christ was not to be borne according to the humerous discourses , or partiall reason of man ; but according to the Scriptures , and the fore-running prophesies , dictated unto holy men by God himselfe , This is a ground worke , on which both Jewes and Christians do build , and is confessed by all . The deniall of this Thesis preferreth mans judgement before the wisedome of God : and floting imaginations of silly ignorants , before the stable power , and perfection of Holy Scripture . Let us now assume : But the Prophets no where foretold , that Christ was to be borne of a young Girle , or child of three yeares or foure , as the Jewish argument would enforce ; But the heavenly inspired Scriptures , did fore-divine , that Christ should be borne of a Virgin of ripe years , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a woman fit for so great a worke , rather than an unfit infant . Let us come to the Prophet Ieremy 31.22 . Foemina circundabit virum : A woman shall compasse a man . Nekebak ( with Koph ) is not taken any where pro puellula : for a young wench of three or foure yeares of age : but for a female of ripe yeares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Nekebah , foeminam woman , in adulta : viz. aetate , in a ripe age . Gen. 1.27 . If a man would reason against God , according as the Jewes doe , against both him and Christ : One might say ; It had beene a great wonder indeed , if Adams wife had beene but three or foure yeares of age , and had brought him forth children . But we may more truly say concerning both Eve , and the blessed mother of our Lord , Gods will was his law : what he decreed , was performed : what was performed , was best of all ; what God spake before by his holy Prophets , must be accomplished , however the folly of man , would seeme to project better courses .

Whereas the Jewes object : God hath created a new thing in the earth : A woman shall compasse a man ; and most carnally and cursedly say : Is this a New thing for a woman to be with child ? It is the ordinariest , and commonest matter in the world .

I answer . These obstinate Jewes consider not , that the novelty consisteth not in this , that a woman was with child : but this was the greatest new thing in the world , that a virgin without the helpe of a man should be with child . Adam came into the world without the helpe either of man or woman ; Eve of a man without any ayde from any woman : other men not without the helpe both of man and woman : The Newest thing , the greatest wonder was , Christ was to come , and did come of a pure Virgin without the helpe of Man .

PAR. 8.

A Second Prophet divinely describeth him , calling him the stone that was cut out without hands , Dan. 2.34 . that was cut out of the mountaines without hands . v. 45. a stone he is called otherwhere , a living stone . 1 Pet. 2.4 . A chiefe corner stone , elect and pretious , a tryed stone ; a sure foundation , Esay 28.16 . Christs holy mother may be called a Mountaine , a fruitfull Mountaine for us ; from which this stone was taken without hands , or the ayde of man ; not without the overshadowing of the Holy-Ghost . Shee was Virgo à viro , virgo a part●s , semper virgo . Avirgin free from a man ; a virgin after shee had brought forth a man , alwaies a virgin ▪ maugre the hellish opposition of the Jewes . Virgo concipies , virgo pariet , Virgo quà virgo . A Virgin shall conceive , a Virgin shall bring forth , a Virgin , a true Virgin .

PAR. 9.

YEa , but say the Jewes Gnalmah , doth not signifie a virgin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

I answer , 1 challenging them to shew a place where it meaneth a female young childe , or a gristle of three or foure yeares old , as they expound it ; and therefore say that Christ should have beene borne of such a childish girle , if God would shew his extraordinary power : Gnelem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is constantly taken for a youth , or stripling , not for a tender bread and butter boy , of three or foure years , unable to put on his owne clothes . 1 Sam. 20.35 . Jonathan tooke a little lad with him , yet was he not so little or young , as a trimulus or quadrimulus : but a Lad of fourteene or fifteene yeares , or thereabouts , a pretty page ; for Ionathan gave his Artillery to the Lad , and said , Goe carry them to the City , verse 40. which a small child could not doe . So Gnalmah , is commonly taken for a Virgin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Woman about twelve yeares of age , or more . in annis adolescentiae virgo , a virgin in the yeares of her youth . Exod. 2.4 , 5. Moses his sister , who was to watch the motion of the Arke of bulrushes , is called Gnalmah . But a child of three or foure yeares of age could never so handsomely have insinuated her selfe into the company of Pharaoh his daughter ; nor have wrought her mothers and her owne desires , and her brothers good , so ingeniouslie , so suddenly , capiens consilium e're nata : cooperating with so faire an oportunity . Who would trust so little a child with so great a matter , as for to negotiate for the life of a child , and to prevent the effusion of blood ? Shee had beene impar negotio ; unfit for such a businesse , if she had beene so young , & infrarem commissam : unworthy for so great a charge .

Againe , Gen. 24.43 . Rebekah was able to draw water out of a well , which is no worke for small children , especially to satisfie both man and beasts , especially the vast camels , which when they do drinke , drinke very much , yet she is called Gnalmah ; a virgin , faire , very faire : neither had any man knowne her , ( saith the Spirit of God ) vers. 16. implying shee might have beene knowne before , as a little while after shee was knowne by man , in holy wedlocke . The pitcher also on her shoulder probablizeth , that it was a great pitcher , greater than little payles carried in womens hands : and so unfit to be borne by a girle of foure yeares . See more in Pagnine , who citeth to this purpose Gnalmah , being used for a full growne virgin , Prov. 30.19 . Cant. 1.3 . and other places .

The Prophet Esaias by that word , & virginem , & adolesculam aetaie , parituram veluit dicere ▪ did meane a virgin : a young one , yet so old ; that she might be fit to bring forth a child . If he had called her Bethulah , and onely so , status tantum , non etiam aetatis , nomen fuisset : it had beene a name onely of condition , and not of age : it might have betokened a very young virgin . But let any shew me any one place , where ever Gnalmah was used for a Virgin under five yeares . I confesse a child may be said to be , foemina , a woman ; as foemina , a woman , is opposed to mas a man ▪ and a child of two yeares of age , may be said to be Virgo a Virgin : as Virgo a Virgin , is opposed to Marita , or Maritata , a married Woman , or Vxor , a Wife ; or Concubina , a Concubine : but so it is not here . The conclusion then is this . Let Christ be borne , ( as was foretold by Ieremy , and Esay he must be borne ) of a pure Virgin ; nubilis , marriageable , and fit for such a worke , and might not be borne of a child of three or foure yeares .

PAR. 10.

I Hope I have stopped the mouthes of the barking Jewes . May I now proceed . Yet two or three things I must adde out of Porchetus his victory against the Hebrewes : Part. 2. c. 14. fol. 81. De virginitate Matris Dei : whereas the Jewes object , that Christs holy mother never called him Emmanuel , but Jesus : & tota Christianitas , all Christendome calls him Jesus , and not Emmannel : Porchetus answereth , aliud est nomen naturae , aliud impositionis : the name of nature is one thing ; and the name of imposition another , For Nature giving a forme , gives a name , as the name of Man is man , for he is called a man from the nature of man , which he doth participate . So the Messiah our Lord Jesus Christ is called Emmanuel ; that is , God is with us : and is called GOD and man , by the Holy Spirit , and his Mother ; and is so beleeved of all Christians ; because hee partaked of two Natures ; the Divine , and the Humane . But Jesus was the name of our Saviour , secundum impositionem ; by imposition : Emmanuel , and other names , according to the condition of both Natures ▪ and so nothing is amisse . Againe , they sometimes called him one name , sometimes another : Andrew calls him Messiah : Iohn 1.41 . Peter called him Iesus , Act. 2.22 . and singly Christ . Act. 2.30 , 31. and Jesus Christ of Nazareth , Act. 3.6 . and the same Jesus , is both Lord and Christ , Act. 2. ●6 . That Jesus is the Christ , the sonne of God , saith Iohn 20.31 . Hee was called sometimes God , sometimes Lord : Thomas stiled him , His Lord and his God : Iohn 20.28 . Thou shalt call his name Iesus , saith the Angel to the blessed Virgin , Mat. 1.21 . and they shall call his name Emmanuel ; saith the same Angel . vers. 23. or his name shall be called Emmanuel , as others translate it : how was this Angelicall prediction fulfilled , if they did not sometimes call him Emmanuel , God ? Angels do not prophesie false things .

PAR. 11.

THe second is out of Mahomets Alcoran . Mary said , how shall I have a child , when a man hath not touched mee ? nor have I beene lascivious ; The Angel from God answered , This is easie for mee , both to make a miracle for men , and mercy from my selfe . And so it came to passe , shee kept her selfe chast ; Et insufflavimus in eum de spiritu nostro : and wee breathed into him of our Spirit , saith God : So much Mahomet himselfe confesseth . When the Devill speaketh truth , will the Iew continue incredulous ?

Ebi Horarai the fellow of Mahomet , heard Mahomet say ; None is borne whom Satan toucheth not , when he is borne ; and therefore the child cryeth ; except Mary and her Sonne . Much more hee addeth to good purpose , as that May ( as a Virgin ) brought forth a Saviour , &c. But the words of Saint Augustine , cited by Porchetus , pag. 87. are worth the transcribing . The rod of Aron against the universall lawes of Nature , did fitly or conveniently bring forth Almonds , which neither came from seed nor roote : Shall a sticke or rod contrary to nature bring forth fruit ; and may not an holy Virgin against nature at the command of God , bring forth a Sonne ? Let the incredulous Iew shew mee , how a dry and withered rod did flourish , beare leaves , and fruit , ripe fruit : and I will shew him how a Virgin may bring forth the Sonne of God . Let them thinke of Sarah their mother , who was old , and well stricken in age : Gen. 18.11 . and it ceased to be with her after the manner of women , for she was 90. yeares old ere a Sonne was promised , Gen. 17.17 . But is any thing too hard for the Lord ? Gen. 18 , 14.

The Iewes beleeve ( saith Porchetus ) that Eve was created of the body of Adam : but they say , this was miraculous , according to the disposition of the Divine will . We say the same concerning the Na●ivitie of Christ by a Virgin . The course of Nature is not to be enquired after in the Divine will . For Moses his rod , against the course of Nature , by the will of God , did with a touch divide the Sea . What Moses saw in a bush burning , and not consuming : what was shewed to Aaron in a dry rod flourishing : what to Gedoen in his wooll , and the dew : Salomon saw plainly in the strong woman : Ieremy morē plainly fore-tels of a woman , and a man compassed , I say as most apparently speakes of a Virgin , and God : till Gabriel presented it really at the Salutation . So farre Porchetus : and so he endeth that chapter . But I will end with Simon de Cassia 1.2 . Quibus anthoribus , quibus ministris fuit incarnatio ? Who was Author , who were ministers at Christs Incarnation ? The Father sent , the Holy Ghost overshadowed , the Sonne descended : an Angel fore-told : Mary agreed : So in the Virgins wombe , the increated Word , the Eternall Word , the Word with the Father , the Word in the Father , the Word from the Father , and with the Father ineffable , incomprehensible , incircumscriptible , was made flesh , flesh of flesh , in the flesh , among flesh , below flesh , besides flesh , against the flesh ( hee might well have added ) above the flesh , in that instant when Mary said , Be it unto mee according to thy Word . Luk 1.37 .

Nature changed her course . There was but one : a Mother , and a Virgin : a God , and a Man ▪ Temporall and Eternall me● in one ; Old and New kissed one another .

In the same instant wherein Christs soule was created , there was a three fold Union , ( saith the same Simon ) The Union of the Deity to the Soule : of the flesh to the Soule : and of the Deity to the flesh . There was a Divine substance , distinct in three persons ; a spirituall substance created with three powers or faculties , and a bodily substance of the foure Elements , which made one person : as the three persons have one essence or substance : so these three fore-named substances made one person of Christ . More I will not say , wonder will I more and more : abhorring ever the Jewes malignant reasonings , whil'st they swallow downe other things above reason precontrary to it .

PAR. 12.

SEcondly , I reade not that ever our holy Lord made above one meale in one day . Hee did O'meale himselfe perpetually ( so farre as is likely ) but when he fasted he fasted wholly . His Disciples were gone to buy meate Iohn 4.8 . Sure it was he was weary , wearinesse may come by fasting : Fasting breedeth thirst : because the naturall heat by fasting feedeth strongly on the radicall humour .

Nor did Iudian the Apostata , who was a man of a spare diet , accuse our Saviour , as a Gurmandizer , so farre as my memory carrieth it . Vidi monstrum in natura ( saith Plato ) hominem uno die bis saturum . I have seene a monstrous thing in Nature ; namely , that a man should make two meales in one day . None but such as sinne against the Holy Ghost will accuse Christ of such a sinne ; for hee did not glut himselfe at any time . As for their foule aspersion who said , Behold a gluttonous man and a wine-bibber , it is no more to be esteemed , than other their words , who said , Ioh. 8.48 . Hee was a Samaritan , and had a Devill . Or the Scribes scandall , who sayd , he had Beelzebub , and by the Prince of Devils did cast out Devills , Mark . 3.22 . It is good to be evill spoken of by evill men , Ab iis laudari vituperari est ( saith Seneca ) and it is discommendation by such to be commended . But Wisdome is justified of her children , Matt. 11.19 . And with this faire sweete answer , or appeale from malitious false wise men , Christ wipeth off the false imputation of gluttony , and wine-bibbing , that it should not fasten on him .

I must boldly tell you my beleese concerning my most blessed Saviour Jesus Christ Saturivit uunquam : sitivit saepe : esurivit saepe , & usque ad miraculum . When Christ did cast out the deafe , and the dumbe spirit , and the Apostles could not , because that kinde could come forth by nothing but by prayer and fasting , Mark . 9.29 . Do not the words evince , that Christ did fast ? yea , fast much , when the Apostles did not fast ? Belike our Saviour had fasted much before , for in the morning , as he returned into the city , He hungred , Matt. 21.18 . and came to a fig-tree , and looked for figges on it , but found none . And though Christs words were onely . Let no fruit grow on thee from henceforth for ever . So that it might have growne many yeares , and bore boughes , and leaves , and afforded shadow , notwithstanding the letter and words of the curse : yet the earth denyed sap , and juyce , and sustenance to the roots : the rootes to the branches , and both heaven and earth conjoyned to hasten it's destruction : so that presently the fig-tree withered away , yea the fig-tree in the morning , was dryed up from the rootes . Mark 11.20 . If Calvin writ that Christ knew not the tree afarre off : or thought it to be another tree : or was ignorant , that fruit was not on it , Calvin much forgot himselfe ; and it derogateth too much from our Saviours perfection . Even the day of judgement , though he knew it not by any naturall knowledge , discourse , or understanding , no more then the Angels did : yet he knew it perfectly , as he was taught of God , ( which point the Angels knew not by any infused knowledge ) for Hee knew the Father , which is a farre greater knowledge ; And he was the wisedome of God , and all the treasures of divine knowledge were hid in him .

Moreover he made all things , and was ever workman ignorant of his owne wo●ke ? Quomodo rem aliquam ignor at ipsa sapientia ( saith Gregory Nazienzen ) Ille saeculorum factor — ille rerum quae geruntur finis , ille ea , quae Dei sunt , non minus cognoscens , quam spiritus hominis ea , quae in ipso sunt . How can wisdome it selfe be ignorant of any thing ? That maker of the world , that end of all things , which are done here in this world ; he that knoweth the things of God , as well as the spirit of man knoweth the things that are in a man . Esay 11.2 . The spirit of wisdome and understanding shall rest upon him , the spirit of counsell , the spirit of knowledge ; vers . 3. He shall make him of quick understanding , under which is comprised , Omne scibile , every thing that may be knowne ; All Theory , Wisdome reacheth to the knowledge of all divine things , understanding pierceth into all Immaterials . The spirit of God searcheth out all conclusions . To counsell belongeth the understanding , rerum omnium Agibilium : of all practicall affaires and things Agible .

Whosoever desires a further examination of Christs knowledge , let them consult with the Schoolemen . Tertia parte in Thomam Quaestionibus . 9.10.11.12 . Amongst other things he shall finde that Christ knew Omnia singularia praesentia , praeterita & futura , All and every particular thing , present , past , and to come . And could he be ignorant what tree he saw ? But of Christs extraordinary knowledge we spake before .

PAR. 13.

IF any for Calvin do object , why came he thither to them treē , and sought fruit , if he knew there were no fruit on it ? and why did he curse the tree , when the time of Figs was not yet ? Mark 11.13 .

To the first I answer ; He tooke an occasion to worke a miracle : and by that miracle to signifie , that he would roote out the Iewish Synagogue for not bearing fruit . Indeed there are many places of Scripture , the resultancē whereof may seeme to bee this : That Christ was ignorant of many things : For hee asked , Iohn 21.5 . Children have you any meate ? If hee knew it himselfe , what need he aske them ? So Luke 24.41 . he enquired : Have yee here any meate ? But Disquisition is of matters doubtfull , or unknowne . And yet ere this mortality , was swallowed up of immortality ; and he had an incorruptible body , and a beatified soule in a superlative degree ( for he was risen from the dead ) Therefore , it seemes this was spoken to confirme the doubtfull .

Likewise in his naturall life hee seemed ignorant of divers things which hee knew well enough ; as when he said John 11.34 . Where have you laid Lazarus ? which words from any other man had argued Nesciencie . So he said , Iohn 5.6 . to him that had an infirmitie , 38. verses . Wilt thou be made whole ? When as both Christ , and others knew ; the man waited for it . Mark 7.18 . Are yee so without understanding also ? He questioned what he knew , that they were without understanding in that point . Mat. 22.20 . Whose is this Image and Superscription , saith Christ ; Yet knew he that before , and thence drew the argument to reprove the Iewes . Matthew . 22.12 . How camest thou in hither , not having a wedding garment ? Christ marvelled at the Centurions faith . Matthew 8.10 . whereas no man useth to marvēll at such things as are evident to his knowledge .

As for Christs words concerning the Centurion , I answer : First they were spoken ( saith Aquin. 3. parte . Quaest . 15. ) as if the Centurions faith were wonderfull to other men ; and in regard of other mens faith : Not in respect of Christ himselfe . Let me adde . Sure it is , that Christ infused that faith into the Centurion , and therefore must needs know it : In the Schoole termes take it thus , Christ as God knew all things ; Christ as Man , and considered as a Comprehensor , had Cognitionem facialem , and was not ignorant : the same Christ as hee was Viator had knowledge infused , which was great : and acquired knowledge also in matters experimentall ; Nor can he bee blamed for having some Nesciencie , since Ignorantia negativa non habet formale peccati : Negative ignorance hath not the formality of sinne .

A second answer is , indeed commonly among men Admirans dubitat , He that wondreth , doubteth : Aristotle saith so in the first of his Metaphysicks . And admiration groweth from precedent Nescience ; yet Christs divine knowledge could not wonder , nor his infused knowledge : but the experimentall knowledge in Christ might wonder . Thus did he learne obedience by the things he suffered , Heb. 5.8 . and therefore knew them not before .

Thirdly , Plato saith , Admiramur propriè magna , wee properly admire great things . And therefore the Centurions faith being great , Christ is said to wonder ; Not as if any thing were strange to Christ : but because thereby He did stir up those that followed him , to wonder at his faith : tacitly recommending the like great faith unto them .

Fourthly , he is said to wonder , as he is said to be angry ; not properly , but per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : assuming unto himselfe like passions of men , speaking of himselfe as other men do , and as a wondring man doth wonder indeed . Such an one did Christ resemble , when it is said He wondred : Though his name shall be called wonderfull : Isaiah 9.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is Admirabilis , not Admirabundus , He is one to be wondred at ; not one that did wonder . The object of wonder to others , not the subject of wonder in himselfe . Wonderfull , Efficienter , efficiently ; for He onely doth wonderfull things . Psal. 72.18 . Not wondring ignoranter , ignorantly , or ex antecedente Nescientia : & nupera consecuta cognitione . Out of former antecedent Nesciencie , and new-found knowledge . Againe , though the rest of the fore-named Scriptures seeme to imply Christs Nesciencie , yet indeed they do not : Christ was ignorant of nothing , though he propounded many questions , for he questioned many matters , and seemed a learner , whilst hee intended to teach ; and I am bould to say , that , nor Solomon , nor Adam himselfe , nor the best , and skilfulest of men put to them , could co-equall the knowledge of Christ . Lord thou knowest all things . Iohn 21.17 . When he said to his Apostles : How many loaves have yee ? Goe and see : Mark 6.38 . It is said indeed there , When they knew : which words argue , they knew not before : But no such word is said of Christ . And when Christ said to Philip , Iohn 6.5 . Whence shall we buy bread that these may eate ? The holy spirit incloseth it with a Parenthesis , vers. 6. This Christ said to prove Philip : for He himselfe knew what he would doe : Not onely what Hee could doe ; but what he would doe also , nothing was , is hid from him . Hell is open : destruction hath no covering .

PAR. 14.

TO the second objection , to wit , Why He would curse the tree , for not bearing fruit , when the time of ripe figges was not come .

I answer briefly , That Christ did not curse the tree in any anger : nor was the tree sensible of the curse . Nor were the Iewes accursed for not bringing forth fruit before the due time . To say thus , were to wring bloud out of the Scriptures , and in every minute particular to expect a correspondencie with the Type ; Whereas we must rest content , when the maine intent holdeth .

And yet , if I should say , That our blessed Saviour did cause the tree to wither for not bearing fruit , though the time was not come : to intimate unto us , That , if he were so severe against a plant , a tree , a meere vegetative creature for not bearing fruit : it behooveth us reasonable men to bring forth fruit , with all possible speed : since the time of bearing fruit is alwayes present with us : and there is none houre , but wee may , wee must doe good ; and , if the holy spirit related , that the time was not come , to quicken us men ; what inconvenience ariseth ? And so I part with this point .

PR. 15.

WHen Christ had fasted fortie dayes and fortie nights , He was afterwards an hungred : Matthew 4.2 . Yet was he not so hungry as to tempt God : or to make bread of stones , as he could have done . Wherefore God sent unto him , at the end of the temptation , the help of Divine Servitors . They will not grudge the name . Behold , Matthew 4.11 . Angels came and ministred unto him ; and no question brought him food . Let Ravens wait on Elias : The Angels of Heaven joy to serve Christ .

Iesus being wearied with his journey , said to the woman of Samaria , Give me to drinke ; for his Disciples were gone away unto the Citie , to buy meat . Iohn 4.6 . &c. we read that the woman left her water-pot , vers. 28. But that she drew water for him , or that he dranke we read not . It may be he did by the water , as he did after by the meat , when they prayed him : Master eate , vers . 31. He said unto them : I have meate to eate that yee know not of . vers . 32. And vers. 34. My meate is to doe the will of him that sent me , and to finish his worke . But wee read not that He did there eate . His hunger was rather voluntary than necessary .

Temporall food he alwayes under-prised in regard of the spirituall . Iohn 6.27 . Labour not for the meate which perisheth , but for that meate which endureth unto everlasting life . Matthew 6.25 . Take no thought , what yee shall eate , or what yee shall drink . Iohn 21.4 . When the morning was come , Iesus stood on the shore , and said ; Children , have yee any meate ? In all likelyhood Christ said so to refresh his wearied Disciples ; not for himselfe . For we do not read that hee then ate : but gave to them both bread and fish : vers. 13. So Luke 24.30 . He sate at meate with the two Apostles ( that were going to Emmaus ) and tooke bread and blessed it , and brake and gave it to them . That himselfe did eate , I read not , I beleeve not .

He that fed many thousands , are not then himselfe , for ought that is revealed : He who was the Bread of Life , and heavenly Bread , and better then Manna , yet often fasted . He thirsted also who cried out , If any man thirst , let him come to me , and drinke . The water that I shall give him , shall be in him a Well of water springing up unto everlasting life . Iohn 4.14 . Indeed , Luke 24.41 . hee enquired , Have yee here any meate ? And they gave him a piece of a broyled fish , and of an honey-combe . 42. And he took it and did eate before them . verse . 43. Act. 10.41 . We did eate and drink with him after he rose from the dead . Augustinus Epist. 49. Propter dubitantes cibum , & potum sumere voluit , non semel , sed saepius , ne illum non corpus , sed spiritum esse arbitrarentur ; & sibi non solide , sed imaginaliter apparere . Hee received meat , and drink not once alone , but oftentimes for their sakes that doubted ; left they should thinke him not to be a body , but a spirit : and that he did appeare unto them not indeed , but onely in conceipt . All this was done after his Resurrection , and before his Ascention : And out of question , they did eate , and drinke with Him often , farre oftner even in his naturall life : Yet neither before his death , nor after his Resurrection is there any demonstrative argument , that he ate flesh , save onely of the Paschall Lambe .

PAR. 16.

YEt is there a great diversity betweene his eating as he was a mortal man before his death : and his eating after his Resurrection . Whilst hee lived amongst men , what hee did eate , converted , as other mens meate doth , into the substance of his body , and nourished it : for , He was like unto us in all things , sinne onely excepted . But after his Resurrection , as wee are to know , Hee did not eate phantastically : so He did not delude their senses : but did orally and really .

And whatsoever He did then eate , turned not into any nutriment , became not flesh , not bloud , none was chymified , nor chylified ; but consumed , or vanished ; Whatsoever Durandus Sentent : 3. Distinct : 2. Quaest. 6. ad 2. imagineth to the contrary .

Augustinus in his 49. Epist. to Deogratius , toward the beginning thus . Christus post resurrectionem cibatus est : & legimus Angelos ejusmodi escas , eodemque modo sumpsisse non ficto , & inam phantasmate : sed manifestissima viritate : nec tamen necessitate sed potestate . Aliter enim absorbet terra aquam sitiens , aliter solis radius candens . Illa indigentiâ : iste potentiâ . Futurae resurrectionis corpus imperfectae foelicitatis erit , si cibos sumere non potuerit : imperfectae foelicitatis , si cibis eguerit . Which is thus translated . Christ did eate after his Resurrection ; and wee read that the Angels did eate meate , and after the same manner , not in a fained and emptie phantasie : but in most apparent truth . Not by necessity : but by power . The thirsty ground drinkes up the water one way : the hot rayes of the Sunne consume it another way . That through need , or want ; This through power . A body after its Resurrection shall have but imperfect felicity , if it cannot take meate : or if it stand in neede of meate . Let me adde ; or if it could not consume the meate in the passage , before it come to any immutation , or any degree of concoction .

Some over-nicely distinguish a double digestion : The first reaching from the lips , and mouth to the taste : The second digestion from the palat to the ventricle , and so farre ( say they ) the meate came : but I say , not so farre : but either was changed into some more subtle substance : or vanished as it were into the aire : or was consumed some other unknowne way . But it was truly eaten .

The Prayer .

MOst glorious and blessed Saviour , the more I thinke of thee , the more I love thee : the more I search into thee , the more I adore thee . In all thy workes thou art wonderfull , in all thy words powerfull , in all thy thoughts most holy : Frame me sweet Iesu ! by little and little to be like unto thee , though I be wounded with a crowne of thornes , though I taste of the gall which was offered thee : give mee grace I beseech thee patiently to runne through these or other crosses , that thou mayest receive me into the Kingdome , and crowne mee with some portion of glory . Amen .

CHAP. II. The second branch , of the first particular , of the first Generall . The Contents of the second Chapter .

1. The ancient Romans ate foure times in a day .

2. The Apostles temperancie in meate and drinke . A double daily refection allowed by God . The Apostles provision not costly .

3. The Disciples of Christ fasted often . The place Act. 27.33 . cleered . The word All in Scripture , often used for many .

4. Fasting much used in the old Testament .

5. Poenitentia Nineveb what it is . Hearty devotion the Salt of Religion . Why the Ninivites made their beasts to fast .

PARAGRAPH . I.

MOre concerning Christs temperancie I will not say . Let mee say something also concerning his most holy Apostles , but first a little of the Romans .

The Romans ate foure times a day , I mean the youth , labouring men , travellors , and sicke people , as they were able . The first Refection Martial speaketh of in his Epigram .

Surgite jam vendit pueris jentacula pistor : Cristataeque sonant undique lucis aves . Awake , arise , hot Pudding-pies , to th' boyes the Bakers sell . And crested Cocks , like faithfull Clocks , the mornes approach fore-tell .

Some called this breakfast , prandiculum .

The second Refection , was prandium or Merenda : they two were all one ( saith Festus ) or diverse words of the same signification . Their dinners were short , sparing , private ; The whole day was time little enough for the busie active Roman . The more Gentilely bred ate at the most but twice , as Hierom Mercurialis variarum Lectionum , 4.17 . and Aldus Manutius de Quaesit . paer Epist. lib. 1. Epist. 4. proveth from many old writers .

The third Supper , which of old , or at first they were wont to eate in propatulo : in the open aire , or sight of all men : In after times they invited their friends to their private houses and chambers . Our men are wiser then the Graecians , saith Cicero , Epistol. ad Familiares . 9.24 . The Graecians call these Suppers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; compotationes , or concoenationes , drinkings together , or suppings together . The Romans stile them Convivia , as it were livings together , quod tum maxime simul vivitur ; because then especially men lived together . In defence of the Graecians I might say , that the Hebrewes also excellently do call this Epularem congressum , this feasting of friends , from their drinking : for , from Shatath , bibere to drinke , a feast is named , Mishteh , potatio , a drinking . In eating they mentioned not their friends : In their drinking they did . Haman was called ad bibendum cum Regina , to drinke with the Queene . Ester . 7.1 . that is ad Convivium , to feast ( saith Bolducus ) on Iob 1. But of wine and sweete meates ( say I ) rather then of Shamble-meates or fowle . Yet must I needs joyne issue with Cicero in the same place , when he saith to Paetus ; Extra jocum monco te , quod pertinere ad beate vivendum arbitror , ut cum bonis viris , jucundis , amantibus tuis vivas . I would advise thee in good sober sadnesse ( which may much conduce to thy happinesse , ) that thou comfort thy selfe with merry companions , and those that are thy true friends : nor do I referre it to pleasure ( meere pleasure ) but to community of life , and repast , and to the relaxation , and unbending of the minde ; which is chiefly wrought by familiar discourse , which is most sweete and comfortable at our refections with our friends .

The Romans fourth meale was Commessatio , or postcoenium a reare supper , or beover taken after supper , a night drinking . This tasted of superfluity , and was not practised of all ; but was disliked by some , and them of the best sort .

The moderate use of meate and drinke which was practised by the Apostles , was so well knowne , that they who accused our Saviour himselfe , yet they accused not the Apostles .

Indeed when the knowledge of languages was immediately and divinely infused into the Christians , and when they spake in divers tongues wonderfully , the wonderfull works of God , other men mocking the Apostles said , Act. 2 , 13. These men are full of new wine , which being a foule imputation , Saint Peter wipeth it off , saying : These are not drunke as yee suppose . vers . 15. And if there had beene any truth or likelihood of truth of any ones being drunke , that then was there ; yet it concerned other men , and not the Apostles , the auditors and not the speakers . But the aspersion was laid on the Apostles onely , and Saint Peter intended not to defend any auditor , who were not accused ; but as the malitious Iewes sayd , These men ( meaning the Apostles ) are drunke : th' Apostle contradicteth saying , [ these are not drunken ] for the defence of others had been impertinent when onely the Apostles themselves had beene charged home with the fault . The Apostles all of them stood up with Peter ( to defend themselves from so foule a crime , and false fame spread concerning them ) Act. 2.14 .

The Raven brought Elijah bread , and wine in the morning , and bread and flesh in the evening : 1 King . 17.6 . Twice in a day God miraculously fed Elijah : and the Ravens left off their ravenous nature , and twice a day ministred to the Prophet . A double daily refection God alloweth : and if any one can prove that the Apostles are twice in one day ; I dare say , that hee cannot prove that ever they did eate a third time in one day : which inclineth to excesse .

Thy Disciples fast not ( say the Disciples of Iohn to Christ ) Mat. 9.15 . Christ answereth ; Can the children of the Bride-chamber mourne , as long as the Bridegroome is with them ? Where Christ tacitly confesseth , that in his life-time , his Disciples did not fast , as the Pharisees , or as the Disciples of John did fast , viz. extraordinarily , so that the people tooke notice of it . and yet assured them , that the time should come , when the Apostles should fast . For all this wee never read of any great provision that they ever had . We reade , they were an hungred , Mat. 12 : 1 : and did eate the very eares of corne , and Christ pronounceth them guiltlesse ; vers: 7. Necessity and want was their just excuse : as the parallell of David and his company sheweth and proveth : Neither when they had provision , was it very costly , but cheape , scant , ordinary , and easie to be had . We have here but five loaves & two fishes , say his Disciples , Matt. 14.17 . and they were also Barley-bread , and two small fishes : Ioh: 6.9 . At another time their store was onely , seaven loaves , and a few little fishes , Matth. 15.34 . And when he asked for meate , they gave him a piece of broyled fish , and of an hony combe . Luk. 24.41 , 42. verses . Againe hee asked his Disciples : Children have you any meate ? and they answered him , No. Ioh. 21.5 . And though heē kindled a miraculous fire : yet ( onely ) fish was laid thereon , and bread , vers. 9. this was but poore entertainment for the Lord of Life , and for the company of so good , and gratious Disciples .

PAR. 3.

THe Disciples ministred unto the Lord , and fasted , Act. 13.2 . and at the Imposition of hands upon Barnabas and Saul , they fasted , verse 3. They did give themselves to fasting and to prayer , at some especiall times , 2 Corinth . 7.5 . Anna ( who also was a Disciple ) served God with fasting and prayers night and day . Luk. 2.37 . yet she lived not without sleepe and some refections to strengthen nature . Saint Paul was very patient in afflictions , necessities , and distresses : in stripes , imprisonments , tumult , and labours , in watchings and fastings . 2 Cor , 6.5 . hee was also in wearinesse , and painfulnesse : in watchings often , in hunger and thirst , in fastings often , in cold and nakednesse , 1 Cor. 11.27 .

There is a strange place , Act. 27.33 . This is the fourteenth day that yee have tarried , and continued fasting , having taken nothing . Aqua vorax ( inquit Hipocrates ) quia voraces facit . As , Pallida mors , quia facit pallidos . The water ( saith Hippocrates ) is said to be devouring , because it makes devouring men : as , death is called pale , because it maketh men pale . They who travile by sea , or the armes of it , or by great waters , know it , and that , not onely the holy Apostle Saint Paul , and his friends , but even the Edaces nautae , & dura militum ilia , the hungry sea-men , whom I have seene to eate hartily on cold dryed Poore-Iohns . tough-foody-souldiers , that any strong bodies , or strong temperatures should suffer inediam & imbibesiam quarta decimana , hunger and thirst for foureteene dayes together is impossible to Nature ; therefore when it is said , They continued fasting , having taken nothing : wee must not either fly to miraculous operations , or say , they kept no set meales ( such as Marriners use to take in calme weather ) all these foureteene dayes , though they might now and then snatch in a little to comfort Nature ; and eating worke , and working ●ate , even as by nature the dogges lap , and drinke of Nilus , and for feare of danger keepe running all the while : or by a Scripture phrase , they are said , not to eate , or drinke , who are spare eaters , and spare drinkers . As it is said of Iohn the Baptist . Matth. 11.18 . Iohn came neither eating nor drinking , and yet his meate was locusts and wild honey . Matt. 3.4 . And we may as well presume he lived not without drinke .

There is also another rule or two in Divinity , which inclines to the clearing of this point . First , what is said to be done of many , is said to be done of all . Absolon , and all the men of Israel said : 2 Sam , 17.14 , when indeed hee speakes only of the Counsellours of warre , or chiefe men that were with Absolon . Secondly , what is done often , is said to be done alwaies . Luk. 24.53 . The Apostles were continually in the Temple : and yet they were in an upper-roome . Act. 1.13 . And were often otherwhere . So by the rule of contraries , here they are said to take nothing ; for they tooke it but seldome ; and tooke but a little , and tooke not any at all after their ordimary fashion .

PAR. 4.

IN the Old Testament they used much fasting , even wicked Ahab , 1 King . 21.27 . put sackcloth upon his flesh , and fasted , and lay in sackcloth : and because Ahab did humble himselfe so before God , God did respite , and reprive his punishment , vers. 29. The children of Israel being overthrowne , Wept before the Lord untill evening , Iudg. 20.27 . And yet were overthrowne the second time , vers. 25. After , all the children of Israel came to the house of the Lord : and wept , and sate there before the Lord , and fasted that day untill even . And then at the third time the children of Israel prevailed against the children of Benjamin , vers . 46. I humbled my selfe with fasting ( saith David ) Psalm . 35.13 : My heart is wounded within mee , Psalm . 109.22 . My knees are weake through fasting , vers . 24. Neither eate , nor drinke three dayes , night nor day , sayd Ester to her people , Ester . 4.16 . The Queene her selfe did so , and God sent a blessing , Turne yee even to mee with all your hearts , with fasting . Ioel 2.12 . Sanctifie a fast , vers . 15. Who knoweth whether he will returne , and repent , and leave a blessing behinde him . The Prophet answereth vers. 18. The Lord will be jealous for his land and will pitty his people .

PAR. 5.

SOme well-devoted of old in three whole dayes ate but once , and they termed that space of time , Penitentiam Nineveh , the repentance of Nineveh . And this leadeth mee to speake of that uncouth fast , Ionas 3.7 . Let neither man , nor beast , herd , nor flocke taste any thing : let them not feed , nor drinke water . An extasie of sorrow godly , and holy , beareth out seeming infirmities . The devout raptures of grace , made Mary Magdalen speake , with seeming-little sense : Iohn 20.13 . They have taken away my Lord . Which they ? Iewes ? or Disciples ? She can name none , but strongly imagine some . And I know not where they have laid him . If Christ had beene taken away , is it likely they would tell her ? shee remembred not his promised resurrection , but dreamed of his bodies asportation , and resting otherwhere . Likewise in the 15. verse , shee supposeth Christ to be a gardiner , saying , Sir , if thou hast borne him hence , tell me where thou hast laid him ? An unlikely matter that hee would tell her if hee removed him . Tell mee and I will take him away , Did shee not complaine that hee was taken away before ? I thinke shee should rather have thought of bringing him backe againe to his first grave , than of a second carrying him away ; nor shee , nor I can tell whither . I say the superabundance of her griefe powring forth those imperfect words , I doubt not made her as much accepted with Christ as ever any of her words or deeds had done before , though most rationally ; Hearty devotion is as the salt of the Sacrifice and keepes all in good savour .

Semblably , though Jonah 3.7 . the Nineviticall clothing of beasts with suckcloth may seeme ridiculous , if not barbarous : though the keeping of them from necessary food , may in the eye of the clowne appeare unreasonable , unseasonable , and most unconscionable : because God never looked for repentance from bruite beasts , because they could not be taught God was angry : or why : or that this was a meanes to pacifie him : because some offended , and others were punished , which seemes to tast of injustice : because a reasonable service of God is required , Rom. 12.1 . not beastiall .

Yet since this extraordinary humiliation was performed , as it was appointed out of the depth of sorrow , out of the inmost bowels of repentance , out of a sanctified distraction , out of a measurelesse feare and love ; God would not contemne humble spirits , nor reject contrite soules . The sacrifice of all other things must be in their sorts perfect , intire , or whole ; but a bruised reede shall not be made worse : a wounded-broken heart shall be accepted : and God will esteem the blemishes as ornaments , where the intentions are profound , and surcharged with sacred fervencie : whilst they would , if they could force their cattell to know Gods wrath against Nineveh , by painfull fasting , because they knew it not by Ionah his preaching , Who can tell if God will turne , and repent , & turne away from his fierce anger , that wee perish not ? vers . 9. And God repented of the evill he had said , & he did it not . vers . 10. Daniel , 9.3 . I set my face unto the Lord God , to seeke by prayer , & supplications , with fasting , sackcloths & ashes . and whilest hee was speaking in prayer he was divinely illuminated .

The Prayer .

O Lord , the seeds of all sinnes are in mee , without thy preserving power into them I should fall : I humbly blesse thy grace and goodnesse , for keeping mee , from presumptuous sinnes : and do meekly implore thy divine favour to teach and direct mee , that I may imitate the blessed temperancy of the Apostles , as they did of Christ , and that I may be partaker with them of Glory in the world to come . So be it , Lord Jesus , so be it . Amen .

CHAP. III. The Contents of the third Chapter .

1 Illyricus his errours concerning fasting . Confession and beating the breast in fasting .

2 Rising in the night to serve God . Christ shall come at midnight . A Iewish Tradition .

3 Bowing downe the head in fasting .

4 Shaving the Head . Beard .

5 Calixtus foure-fold fasting . Jejunia quatuor temporum .

6 Illyricus his absurd Division of a religious fast into crapulosum jejunium Holy . Hypocriticall .

7 Fasting taken for innocencie of life . Saint Augustine , and S. Chrysostomē . falsly taxed by Illyricus , Jejunium generale .

8 Illyricus his wild positions concerning fasting .

Fasting not alwaies a signe of , but somtimes a means to a contrite heart Rending of garments .

9 Washing of Guests feete .

10 Rending of clothes .

11 The Ceremonies of Fasts . Lutherans crapulous repentance .

12 Illyricus his two Reasons against fasting . The colder the climate , the hotter the stomacke . Germans must fast proportionably to the Jewes . Fasting must tame ; not disease , or kill the body .

13 Illyricus playes the Dy-dapper . Hee denies Fasting to conduce to Prayer . Why Christ and his Apostles did Fast . A broken heart sometimes goes before Fasting , sometimes followes after Fasting . God oft commutes eternall punishment into temporall . Fasting not alwaies a signe of a contrite Heart .

14 A body weakned by fasting is more fit to pray . Preparation before the Sacrament necessary . Illyricus and Luther taxed . Fasting the best way to please God . Two extreames in fasting . Some fast too much , some fast not at all . Illyricus an Epicure . The best Christians fast to pray , and pray to please God .

PARAGRAPH I.

IF I should recount all the manifold blessings of God , which he hath apparently vouchsafed upon those , who have chastened their soules with fasting ; I might spin out the remainder of all my dayes , ere I should handle every passage .

I confesse I have said somewhat the more , because Illyricus is much awry in the matter of fasting : Nae , ille , vir summus extitisset , si sua quaedam emendasset ( saith our Doctor Whitaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) verily hee had beene an excellent Writer , if hee had corrected some of his errours . It may be this was one of his errours , needing amendment , which our Professour aimed at . Surely Illyricus runneth with a byas , to uphold the intemperate German usanses : and is many wayes awry , whilst he would finde out new Divinity contrary to the paths of old , or cloath ancient Divinity , with novell new fashioned robes .

Illyricus in his second part of his Clavis Scripturae ; in his Tractate de jejunio ( pag. 106. & in sequentibus ) sheweth himselfe a right German . Let mee beginne at the end of the Tractate , where I last left of reading him ; so ascend step by step to discover his vanities . He dislikes that note of popish fasting , when they say , Mea maxima culpa : I have most grievously offended against thy divine Majesty ; and beate the breast , and sometimes the face . Yet hee confesseth the Jewes did so in Christs time , and instanceth in the Publican , Luk. 18.13 . I had not thought any Christian would have faulted a penitent , for saying , mea maxima culpa , my sinnes are most heinous . Did not Saint Paul say , 1 Tim. 1.15 . Hee was chiefe of sinners ? Peccator omnium notarum sum , nec ulli rei nisi poenitentiae natus ( saith Tertullian ) I am a most notorious sinner , and borne for nothing but to repent . Ego praestantiam in delictis meis agnosco , I acknowledge mine exceeding sinfulnesse in sinning . The accusing of a mans selfe is a principall way moving God to acquit us . And Davids heart smote him . 2 Sam. 24.10 . And may we not thinke he smote his breast ?

PAR. 2.

HE taxeth them for rising in the night to serve God ; saying they did roare like bulls , oxen , or kine , in Temples . Is it possible a well-fed , a well tipled Lutheran , snorting securely , should , when he is awake , jeere at other mens midnight devotions ? Indeed Tertullian ad uxorem 2.4 . saith of Pagan husbands irreligious behaviour towards their wives , Quis nocturnis convocationibus , si ita oportucrit a laetere suo libenter eximi feret ? Quis solennibus paschae obnoctantem securus sustinebit ? Who with patience can endure to have his wife taken from his side to be present at the Christians nightly meetings , when occasion so requires ? Who without jealousie can suffer her to be absent from his bed , at night , and to be present at their Paschall solemnities ? Yet thence you may gather the night-devout service of the Christians . Tertullian in Apologetico . Cap. 34. Ita saturantur , ut qui meminerint , etiam per noctem adorandum sibi Deum esse . They so feast in the day time , as that they remember they must arise in the night time to serve God .

It is a Jewish tradition ( saith Hierome ) that Christ shall come at midnight , as the Angell did in Aegypt . Whence I thinke an Apostolicall Tradition hath remained , that on Easter eeve , they dismissed not the people till midnight , expecting the comming of Christ ; and after that time , boldly , and securely they feasted . To that effect Hierome cited by Rhenanus in argumento , lib. 1. Tertulliani ad uxorem . Psalm . 119.62 . the Prophet David saith : At midnight will I rise to give thankes unto thee : Whilest Illyricus seemeth rather to approve more ease , and to give thankes on a good warme feather-bed . At midnight , Paul and Silas prayed , and sung prayses unto God , Act. 16.25 .

PAR. 3.

AGaine , because some in Esay his time did bow downe their heads like bulrushes , Esa. 58.5 . Therefore Illyricus findes fault with the Monkes for the like : and saith , Incurvant cervicem & obstipo capite velut nummos quaerentes incedunt . They hang downe their heads , as if they searched for money . The high and mighty German might have remembred , Luk. 18.13 . The Publican would not lift up so much as his eyes to heaven .

It was David's holy joy , that his eyes were not lofty . Psal. 131.1 . Indeed there is a generation , O how lofty are their eyes ! and their eye-lids are lifted up . Prov. 30.13 . I wish Illyricus had remembred , A proud looke , or hauty eyes are an abomination to the Lord . Prov. 6.17 . Looking downe in true fasting argueth a contrite soule , as well as a dejected body .

PAR. 4.

FOr the other part of his censure , that because anciently in their griefē they did shave their head , and their beard , therefore the Monkes doe so now : it savoureth of no learning , but is a grosse mistake , or at least a fallacie . Ponit Non-causam , pro causa . Nor shave they their heads alwayes in time of fasting , or mourning : but at that ceremony make great feasting .

PAR. 5.

HE findeth fault with Calixtus , for apppointing a fourē-fold fast ; because there were foure parts of the yeare . By the same reason ( saith hee ) hee might have commanded to fast twelve times , because there are twelve moneths in a yeare , or two and fifty fasts , because there are two and fifty weekes yearly : I had thought the new-fangling Magdeburgian would have added . Calixtus might have commanded three hundred and odde fasts , because so many dayes make a yeare . But Illyricus is to know , Calixtus appointed Quarterly fasts , for other ends , than onely for a correspondence in number , with the parts of the yeare . For great holy ends .

Before Calixtus his time , they fasted in Lent , which is about them twentith part of the yeare . After they fasted once a quarter , and the fastings were , and are called , jejunia quatuor temporum : and wee fast weekly , one day in a weeke at least , whatsoever the Germans doe . I see the stout German lookes up to the cap of liberty , and would be under no command .

PAR. 6.

NOr may I well omit that when Illyricus had said , Wee call that a religious fast which belongeth to Religion & worship of God : he profanely addeth ; This religious fast is rightly divided into an Holy one , and Hypocriticall one . As if hypocrisie were a true part of Gods worship : Crapulosum jejunium : a gluttonous fast , hee justly condemneth , though it deserveth not the name of a fast , if it be Crapulosum , gluttonous , or stuffed up to surfet , or vomiting .

PAR. 7.

BY an Allegory ( saith hee ) fasting may signifie , innocencie of life : So Saint Chrysostome , and Saint Augustine use it . Who when they saw that there is much mention in Scripture of fasting : yet understood not , how fasting conferred so much unto piety , transferred fasting unto abstinence from sinnes : building on a place of Esay , which they did not sufficiently understand ( saith Illyricus )

Behold novelty speaking in its owne language , imputing needlesly and falsly , ignorance to those famous lights of Gods Church , Saint Chrysostome , and Saint Augustine , when as the place of Esay is punctuall to this purpose . That the fast acceptable to God lyeth much in the way of piety , Esay 58.5 . &c.

The answer to the interrogations can be no other than these : I have not chosen such a fast , wherein a man for a day , afflicts his soule , bowes downe his head , spreadeth sackcloth and ashes under him . But this is the fast that I have chosen : viz. to loose the bonds of wickednesse : to undoe the heavie burthen : to let the oppressed goe free : to breake every yoake : yea not onely to abstaine from evill : but to do good ; as followeth . It is to deale thy bread to the hungry ; to bring the poore that are cast out , to thine house : to cover the naked : then shall thy light breake forth as the morning ; and thy health shall spring forth speedily : Thy rightcousnesse shall goe before thee ( or be thy vaward ) and the glory of the Lord shall be thy rereward , Now ( Illyricus ) doth fasting make much for piety , or not ?

Is there any acceptable fast , that is not pious ? or is impious ? or how are those Fathers without understanding in this point ? August . Tract . 17. in Ioannem , jejunium magnum , & generale est , abstinere ab iniquitatibus : & illicitis voluptatibus seculi . This is the great and generall fast ; namely to abstaine from the iniquities , and unlawfull pleasures of the world . The same Augustine , Quaestionum Evangelicarum . 2.28 . Scriptura docet generale jejunium , non à concupiscentia ciborum tantum , sed ab omni laetitia temporalium delectationum . The Scripture doth teach us , that the generall fast is not onely to abstaine not onēly from the lust of meates : but also from all joy of temporall delights , Who can speake more intelligently ? yet this hindred not , but fastings may conferre much unto piety : and bodily fasting is much accepted by God , and many wayes profitable ; of which point hereafter .

PAR. 8.

IN the passages where he commēth to shew , how farre wee arē bound to fasting , or how farre God requireth fasting of us ; hee hath wild positions .

1 Since fasting is a certaine outward sorrow , or an outward effect , or signe of an inward contrite , and repentant heart : and God would have us rend our hearts and not our garments : if we truly mourne inwardly , and be contrite for our former sinnes , out of doubt ( saith hee ) God doth not greatly require fasting of us ▪ no nor of the Jewes neither . This Epicure would have his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . His bare word , to rule the world . Doth not the Scripture say , that by fasting the soule is afflicted , and humbled ? and so it is not alwaies a signe and effect of a contrite heart ; but a meanes , and a way to make the soule contrite , and to prepare repentance .

When God commanded , to rend their hearts and not their garments : speaketh to the wicked ; as to the drowsie drunkards . Joel 1.5 . Awake yee drunkards and weepe ; and howle yee drinkers of wine . These indeed did not rend their hearts ; but forsooth would rend their garments . Gods command is not absolutely exclusive , making it a sinne to rend their garments : but rather comparative , shewing , that God would rather have whole garments and rent hearts , then rent garments and uncontrite soules ; And this appeareth , because God approveth , if , not commandeth rending of garments . Holy David 2. Sam. 3.31 . said , not onely to bloudy Ioab who most traiterouly murthered Abner , but to all the people that were with him ; Rent your clothes , gird you with sackcloth and mourne . And did not God accept Ahabs rending of his clothes , and fasting , and call it Ahabs humbling of himselfe ? 1. King . 21.29 . Hezekiah rent his clothes . Esay 37.1 . Yet he was a good man , and God was with him . Iosiah rent his clothes . 2. Chron. 34.19 . and God by Huldah the Prophetesse , and she by Hilkiah his Embassadour sent Iosiah answer in these words , Because thine heart was tender — and thou didst humble thy selfe before God , and didst rend thy clothes , and weepe before me ; I have heard thee . vers . 27. As on the contrary , some are reprehended for not rending their garments . Ieremy 36.24 . For by this omission they testified their unrepentant hearts .

PAR. 9.

AGaine ( saith Illyricus ) the Iewes had a custome to wash feete : for the Region was dustie : and they went nudis tibiis bare foote . Christ washed his Disciples feete , and willed them to doe the like one to another . It is not so required of us ( saith he ) I say , some of them were soleati , shod , as well as we .

PAR. 10.

THe Iewes were wont ( saith he ) in all great commotion , or angatiation of minde to teare their clothes from their breasts : God requireth not this of us . I answer , God forbiddeth it not . And when it is done in a just agony , God approveth it . Paul and Barnabas rent their clothes . Act. 14.14 . Who dare thinke their rending of their clothes did not proceed from a rent and torne heart ? The seemeing inhibitive precept made them not guilty of any sinne .

PAR. 11.

ILlyricus his gangs , and humors , have urged me to lengthēn this digression . I returne to him againe , who in the same pag. 311. thus to the old matter .

Such almost is the ceremony of Fasts ; Because the Iewes were wont in every great griefe to afflict their bodies , and to Fast , therefore the Lord liked it . But since we have no such custome in any griefe of minde to use so great vexations of our bodies ; God requireth them not , nor so great in our repentance .

Let the world now judge of the Illyrican crapulous repentance . Gods especiall approbation of Fasting , exempteth ( for sooth ) the full-fed , and well tipled German , because they have no such custome of Fasting among them , who but a bold Libertine durst write in this manner ?

PAR. 12.

LAstly , ( saith Illyricus , ) Two reasons , and those not contemptible ones , may be drawn from the nature , and site of the countreyes why we are not bound to Fast as the Iewes were .

1. First , here in Germanie our stomacks for the circumstant cold , yea naturally are hotter ; and therefore consume more meate : and can lesse endure hunger .

2. The second rēason is ; Since cold doth more afflict the Fasting , then the full stomacks , or men ; if a man would here macerate himselfe with much Fasting , without doubt in those so great colds he would dye , or fall into some most grievous disease .

Some have made their belly their God ; I dare say this super intendent Illyricus may be his high-Priest . How tender is he of his God ? They were never more carefull to provide for Baall , then he doth for the belly .

To the first reason , I say it is ridiculous . For because they are more hungry naturally , or accidentally then the Iewes , shall they lesse afflict themselves , then the Iewes did ? If they take away from their dyet but so much as may humble them ; as may tame their rebellious flesh , or may further them in the wayes of devotion , this is a true and acceptable Fast , though before and after their Fasts , the Northerne stomack eate more meate , then the Easterne can . Againe , if the German can lesse indure hunger ; yet let him indure some : let him indure but proportionable affliction , as the Iewes did : or as God intendeth in his precept of Fasting : and then his after-eating is of easier dispensation .

To the second reason I answer , Illyricus is very cautelous , very curious in cute curandâ , in pampering his belly : For though cold weather more punish the Fasting , then the full and crammed paunch ; yet , nor God , nor good men did ever command us , to macerate our selves with Fasting , so eagerly , so vehemently , so extreamely , as should bring us either to death or diseases , who do so willingly ; are murtherers of themselves : and if any should do so unwillingly , hee is accessary to his owne death , and incurreth the wrath of God , for drawing sicknesse upon himselfe . The golden meane is a just tribute , due to God , payable to man .

In some other matters concerning Fasting , Illyricus so playeth the Dy-dapper up and downe , in and out : that he is not worth the following ; Yet I cannot wholy give him over . He denyeth that Fasting conduceth to Prayer : or is a good worke of it selfe , but is onely a signe , and effect of a sorrowfull , humbled and contrite heart . And if any object ; why did Christ then Fast ; even hee who had no sinnes , for which he should be sorry ? Why did the Apostles Fast ? Act. 13.3 . of whom we do not read ( saith Illyricus ) that then lately they had committed any great sinnes , for which they should cruciate themselves with griefe , and fasting ? Illyricus answereth ; Christ did not Fast to prepare himselfe to Prayer , since his flesh did not rebell against his spirit ; nor needed any such castigation : But he fasted for griefe of minde , and contrition of heart : because he was to be punished , as if he had committed all the sins of the world . I reply , did Christ Fast only then , when he had such dolorous thoughts ? Did He not Fast to teach us to Fast ? Either before , or in , or after his fortie dayes Fast , is there any word evincing , that Christ fasted in consideration of a most dolefull and broken heart ? Likewise concerning the Apostles , All ( saith hee ) that adde fasting to Prayers , and pray rightly , must come with a broken heart : and then desire mercie for Christs merit . Who denyeth this wholy ? or what is this to the purpose ? or how is the objection answered ? The Apostles , and others fasted , and prayed that God would blesse them in the calling , to which they were then separated ; and to obtaine the favour of God , for that especiall businesse , though then they had no extraordinary cause to have broken hearts , as Illyricus confesseth : and no question but they implored Gods mercie for Christs sake ; but their fastings , and Prayers were not here signes , or effects of broken hearts : but Signanter , fasting ayded Prayer ; Prayer fasting : both desired , and obtained a blessing of God upon what they requested .

Most times a broken heart preceedeth fasting : Sometimes fasting prepareth the way to a broken heart : as the chewing of meate doth to the speedier nourishment ; As in our late , just , holy , and commanded Fast , that the Lord would vouchsafe to free the Citie of London , and the infected neighbouring places , from the plague : many a thousand countrey-men by fasting came to a sorrowfull heart , who at first came not to a fasting by a contrite heart , but by command .

And truely , as God doth often commute the eternall punishment , which wee have deserved into a temporary : so , when hee seeth the inward humiliation of the soule , attended on with selfe-inflicted paine upon the body , the Lord doth take off some of that punishment which otherwise had laid strong hold on us . This was Ahabs case , 1. King . 21.27 . and the Ninevites , Jonah 3.7 . whose voluntary subjecting themselves to punishment , diverted from them the full viols of Gods wrath . Christ had compassion on such as fainted , or were tyred , and lay downe . Matthew 9.36 . And I have ( saith Christ ) compassion on the multitude , because they continue with me now three dayes , and have nothing to eate ; and I will not send them away fasting . Matthew 15.32 . Illyricus cannot prove that these men fasted as a signe , or effect of their condoling contrite hearts : but they fasted to feed on Christs holy words : they fasted to behold more of his wondrous workes ; and in expectancie of some divine blessing : and when Christ saw that they fasted so long , that they were like to be the worse , he miraculously fed them . verse 37.

PAR. 14.

MAny learned men ( saith Illyricus ) thinke , fastings were of old , and are now to be used that the weakened body might the rather obey the soule ; and that a man may be fitter to pray and performe divine duties . But thus , I thinke ( saith he ) and we finde it by experience , that the body Rectissime curatum , tended most contentedly , and exactly , with necessary meate , drinke , sleepe , apparell ; and other requisites is most composed , and best setled : and therefore can best of all obey , and serve the actions of the minde , and ( that I may so say ) will obey . He resteth not here , but proceedeth . Yea a somewhat exhilarated body , with competent meate , and drinke , wee finde by experience , to make us better affected both towards God and Man . Hold man , hold , though thy Master hold , that when a man hath eaten moderately , he is fitter to receive the Communion then when he is fasting ; because after meate the head is more purged ; the mouth cleaner , the breath sweeter : yet I dare say , the head is fuller of noysome fumes , the mouth no cleaner when one hath eaten : and if thy breath stink , common food maketh it no sweeter , then the Divine Eucharist : I am sure the third Councill of Carthage , Canone 29. hath decreed : Vt Sacramenta Altaris non nisi a jejunis hominibus celebrentur : That the Sacraments of the Altar should not be celebrated , but onely by those that are fasting , and the seventh Councill of Toledo , Canone 2. excommunicateth such as eate any thing before the performance of divine offices . It was likewise a Novell position : That when a man commeth most unprepared to receive the holy Sacrament , then hee commeth best prepared ; and when he is most sinfull , then a sinner may most worthily receive . His very words are these in his Sermon of the Eucharist , made 1526. Ille ut aptissimus ad communicandum , qui ante & retro , est peccatis contaminatissimus , & sine peccatis mortalibus nullum debere accedere . Hee is fittest to communicate , who before and behinde ( who on all sides ) is most defiled with sinne : and without deadly sinne none ought to come to the Communion : He meaneth not , that a new life sufficeth without contrition , confession , satisfaction , as some of his fellowes say , his words runne to a worse sense : For in another Sermon of the worthy receiving the Eucharist , eight yeeres before ; Optima dispotio est ( saith he ) non nisi ea , quâ pessime es disposit us ; & è contrario , tunc pessimè es dispositus , quando optimè es dispositus . Then art thou best disposed , when art thou worst disposed , and contrarily ; then art thou worst disposed , when thou art best disposed . Are not such words the meanes for men , to commit sinnes , and continue in them ? and with unrepentant hearts , boldly , fiercely , impudently , to swallow up the heavenly food of our soules , the sacred Eucharist , rather then exhortations , to devout receiving ? Is this way the proving and judging of our selves ? doth it teach repentance for sinnes past ? sorrow , shame , feare , selfe-accusing for the present ? doth it teach a stedfast resolution ? and a setled purpose never to doe so againe ? doth his way encrease faith , strengthen hope , nourish charity ? yet these things are expected from a worthy Communicant . What preparation was used at the giving of the Law , Exodus 19.20 . &c. What sanctifying of themselves , both people , vers , 14. and Priests , vers. 22. All this preparation might have beene cut off , and saved , by Luthers doctrine . They did not eate the Paschall Lambe , without divers washings , and many legall purifications : insomuch , that a second Passeover , in another moneth , was ordained for the uncleane , by Gods extraordinary appointment . Numbers 9.10 . Which was practised in Hezekiah his dayes . 2. Chron. 30.15 , 18 , 19. verses . Abimelech gave the hallowed Bread , to the sanctified onely , 1. Sam 21.4 . &c. David professed , I will wash my hands in innocencie : So will I compasse thine Altar O Lord ! Psal. 26.6 . Saint Paul adviseth , or commandeth . 1. Corin. 11.28 . Let a man examine himselfe , and so let him eate of that bread , and drink of that cup. Aug. alluded to the words of the Psalmist . when he said : Tractatu . 26. in Iohannem : Innocentiam ad altare pertate : peccata & si sint quotidiana , vel non sint mortifera : Carry innocencie , ( instead of Frankincense ) unto the Altar , though thou hast committed no mortall sinnes , but sinnes of infirmity . The same Divine , Saint Augustine . Hom. 50. Tom. 10. pag. 115. Constituto in corde judicio , adsit accusatrix cogitatio , testis conscientia , carnifex timor ; Inde quidem sanguis animae confitentis per lachrimas profluat , posiremo ab ipsa mente , talis sententia proferatur , ut se indignum homo judicet , participatione sanguinis & corporis Domini : Vt qui separari â regno coelorum timet per ultimam sententiam summi judicis , per Ecclesiasticam disciplinam a Sacramento coelestis panis interim separetur . When a Tribunall is erected in thy heart , let thy thought accuse thee , thy conscience be witnesse against thee , thy feare and dread be thy tormentor , then let the bloud of a soule confessing it selfe , flow out in teares ; Lastly , let the minde pronounce this sentence : That a man judge himselfe unworthy to receive the body and bloud of our Lord : That he who feareth to be separated from heaven , by the last sentence of the supreme judge , may in the meane time bee separated according to Ecclesiasticall discipline , from the Sacrament of the heavenly Bread : By which words , in the meane time , might well be inferred that S. Augustine differed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven wide from a novel German , who would have a man fall upon the Sacrament with mortall offences on his soule , with unwashed hands , having newly committed sins , Vastantia Conscientiam : devoratoria salutis , which lay waste a mans conscience , and woorie his salvation . He avoucheth the best disposition to be the worst ; and the greatest preparation the unfittest . But Augustine would have a man after mortall sinne , to abstaine from the most holy Eucharist , a competent time , till hee had repented , till hee had proved and judged himselfe , till hee had confessed his sinnes , and laboured to wipe away the blots by his teares . Which truth is confirmed divinely , by our sacred Liturgi — If any of you be a blasphemer of God , &c. — unto these words — so shall yee be meete partakers of these holy mysteries , when Christ said . Come unto me all yee that are heavie laden — he meant not , with loads of unrepented sinnes , for , as such cannot move one foot toward Christ ; to such obstinate sinners Christ is a judge and condemner : not a mercifull Saviour : And the words cannot aime at that sense : for then not onely the spirituall food in the Sacrament , but even Christ should bee the great allurer unto sinne , as being abettor thereof , which God forbid : for then not onely a window , but a doore were set open to all iniquity and villany : but the meaning of that most comfortable invitatory , is , and must be , this : All yee who have sinned , and are heartily sorry for your offences , wearied , groaning , and ready to faint under griefe , for the same : yea , who finde no comfort in your selves , but are ready to be swallowed up of despaire , or too much ( not sinnes ) but sorrow for sins , O come yee unto me : and this is evidenced by the gratious promise , I will refresh you , refreshing , being opposed to trembling , dejectednesse , weakenesse , swownings , trepidations , grievings , faintings , which are fruits of the heavie-hearted sinner , and steps or breathings toward repentance : refreshing is not opposed robustae iniquitati , to strength of sinning , or boystrous coutinuing in iniquity , or triumphing rebellion : and so the sorrowfull penitent is called to Christ , and not the filthie , continuing in his filthinesse : nor may the sinner in flagrantia facti , in any present actuall , unrepented , heynous sinnes approach to the holy Sacrament . See Injunction the 9. of Edward the 6. And the order of the Communion where it is said , Let a man awhile bewaile his sinnes and not come to this holy Table . But to returne to this gluttonous German , who will be wiser then the Church of God hath ever beene : wiser then Christ , wiser then God himselfe . Would God ever have appointed fastings , if hee could have beene better served without fasting ? Will God be served the worser way ? Did not Christ take the best way to please God , when he fasted so long ? If any course had beene better , surely Christ would have used it . Deus optimus , the best God will be served the best way . In the best sort that they could , did the Chorus Apostolorum the Quire of the Apostles , yea , and the whole Militant Church seeke to please God . Yet they never found out this trick : but fasted full often ; which they would not have done , if by feeding untill mirth , unto exhilaration , if a jolly well refreshed body had beene best accepted with God .

Let us observe the two extremes : One of such as fast too much till they destroy their bodies , or hurt themselves ; which nor God commanded , nor doe wee approve . The other of such as will not afflict their bodies at all : who may be compared to the Epicurean porks . And among them is Illyricus justly reckoned . And then we shall finde the blessed meane , or middesse of a third sort , and those the best Christians , who fast to pray the better , and do both to please God . A beast is hee , and not a man , who saith , writeth , or thinketh , that ever God appointed man to fast , till mans bodie was the more unfit to serve the soule : or made the soule more unfit to doe holy services to God .

The Prayer .

O Gratious Creator , and Father of mercies , who didst appoint all things to serve man , and man to serve Thee , who also hast fitted him with such a bodie ; as will both decay , if it be unrefreshed , and grow wanton , if it bee too much pampered , I humbly beseech thee to grant me that temperance , that I may macerate my body , and so keepe it under , that it may not rebell against thee , but be the apter for all holy and spirituall exercise , for the merits of Iesus Christ .

CHAP. IV. The Contents of the fourth Chapter .

1. Sicke and old folkes exempted from fasting .

2. Night-meditations advance day-studies .

3. The trouble of the bodie disturbes not the intention of the minde .

Homer falsely cited . The belly an importune evill .

4. A difference betwixt Ordinances at Fasting and Feasting .

5. Fasting a voluntary not naturall action .

Divers ends of the same Fast.

6. Sorrow prepareth us to Prayer .

The Apostles did not neglect fasting .

A difference betweene neglecting and not performing .

Hypocriticall not true fasting faulted in the Iewes . Christ fasted ; and why ?

7. Sorrow a Concomitant of fasting : fasting and mourning two distinct things .

8. Illyricus maketh Nature , Custome , and Chance , the grounds of fasting and prayer .

Prayer not the onely remedy for all evils .

Fides sola & solitaria saveth not .

Saving faith is not separated from other Theologicall vertues .

PARAGRAPH . 1.

THe last observation in few words answereth almost all his tedious arguments , let us briefly survey them .

The soule is most neerely conjoyned to the body , and helped by its instruments , doth most things ; Therefore if the body be out of temper , the soule cannot rightly doe , as appeareth in sick and aged people . I answer , no man is commanded to fast till he come to the habit of a sick man : nor till he come to the feeblenesse of an old man , who hath as it were lead in his heeles , and cannot lift up his legges : nor draw them after him . Yea , in all good forms or appointments for fastings , sick and old men are exempted from fasting , and left to their own libertie . The whole have no need of the Physitian , but the sicke . The sick are not enjoyned by God to make themselves more sick by fasting : but the whole are appointed to fast ; and not to exceed the bounds of mediocrity ; which are transgressed if a man willingly draw sicknesse upon himselfe .

PAR. 2.

AGaine , ( saith he ) studious men discerne in themselves most easily , if they want three or foure houres of their ordinary sleepe , they are the unfitter all the day . I solemnely professe the contrary . When my studies past breake off my sleepe three or foure houres in the night at one time ; my night meditations have made me proceed further in my day studies , then I should have done otherwise .

PAR. 3.

THe bodily trouble doth disturbe the intention of the minde ( saith he ) and recalleth it to the care of the body , as most truely , Odyss. 5. Vlysses saith . There is not a more importune evill , then an hungry belly : which above all things compelleth by a kinde of necessity , even those who are troubled with great businesses , to remember themselves . As Cato also said : The belly wanted eares . Let me adde the ingenious parable of Menenius Agrippa ; That if it went ill with the stomack , or belly , all the body will pinch for it ; for the stomack must be satisfied , and is , ere it satisfie other members .

Concerning Homer , ther s is no such thing , as is cited in the fith or sixth of the Odysses . And yet I will not blame him : for it is a meere mistake of the Printer , which is usuall . But in the seventh these are the words , post medium , versu 215. &c.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vide cetera . But let me now put pensive thoughts to flight With regall cheere , and joviall delight .

Nor will I dislike him because he hitteth the sense : though the word been not literally translated , importuno ventre , sed odioso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 molesto , gravi , tristi : which implyeth one in greater necessity , then any one is commanded to be , during the time of his Fast , or by his Fast . Againe ( saith Illyricus ) men are taught by daily experience , especially Students , who are men versed in the actions of the minde , that the least molestation of the bodie troubleth the intention of the minde : namely that I may use a ridiculous example , the biting of a little Flea , often revoketh a man from an intense meditation , and troubleth his thoughts , so he .

It is a poore and silly avocation , God knoweth , to a man in earnest or studie , or devotion . If he had spoken of a remisse , or lazie kinde of speculation , or cursorie reading , it might have passed : but that a Flea-bite should trouble the intention of the minde , and often awake a man from an intense meditation , and disturbe his cogitation : I beleeve not . A serious , elevated , high-strained amazement , overcommeth the sense of a flea-biting , and is beyond , and above the being disturbed or interrupted or drawne away by it , or any light matter .

PAR. 4.

BVt God appointed feasting at his sacrifices : and the tithes , and other things dedicated unto God , were to be eaten before the Tabernacle , that they might be the merrier , and apter to give God thankes : For the same cause Musicke was alwaies used in rebus sacris , at their devotions to exhilarate , and stirre up the spirit . So hee .

Is there no difference betweene the ordinances at feastings , and those at fastings , Because feastings were appointed , and musicke , when they had offered their Sacrifices , is there any shew of resultance , that therefore wee should be merry , and well fed at our fastings ? Or did they feast , dance , or sing , whilst the Sacrifices were offered ? silence with solemnity of devotion , was the anteamble , or usher to their festivals . His other reasons are these .

PAR. 5.

FAsting is a kinde of naturall thing : and therefore is not undertaken purposely for another end ; but naturally floweth from another precedent cause : viz. from a contrite sad heart , so hee .

I say , fasting is rather a kinde of voluntary , than naturall thing : and is never undertaken without some end : nay divers ends may be , and are of the same fast . If some fasting proceed from a broken contrite heart , before-hand afflicted : yet all fasting doth not so . And if all did , there must be some end , even in that naturall fluxe .

PAR. 6.

MAny examples thērē are of fastings for griefe , and sadnesse of minde , for past , present , and imminent calamities : but as a kinde of sorrow , not for preparation to future prayer . So Illyricus . Answer , He seemeth to be ignorant that sorrow it selfe prepareth us to prayer . Doth sorrow exclude prayer ? when do people pray more , or more fervently than in sorrow t In their afflictiction they will seeke mee early , Hosea , 5.15 . Thou called'st in trouble , and I delivered thee . Psalm . 81.2 . A command there is for it . Psalm . 50 , 15. Call upon me in the day of trouble . And it is divinely answered . Psalm . 86. In the day of my trouble I will call upon thee .

It is not likely ( saith hee ) that Christ would ( whilst hee lived ) have suffered the Apostles to neglect fastings , if they were so profitable exercises , for piety and prayer as some thinke .

I answer . The Apostles did not neglect fasting : there is a great deale of difference betweene Not-performing , and Neglecting : Neglect hath sinne wrapped up in it ; bare omission may be upheld by many just reasons . Christs dispensation was sufficient for them . And what if I should say , their attendance on Christ , and observing of him , in words and deeds , and behaviour , was a more powerfull meanes towards piety and prayer , than their fasting would have been , without eying of Christ : and thereupon Christ permitted them to take the better way . Who would take up an handfull of silver ; when instead of it he may take up an handfull of gold ?

Never did Christ turne from the people , and turne himselfe to his Disciples ; and say things privately to them , but the things were of extraordinary note . But so did Christ , Luk. 10.23 . shewing what a happinesse they had to be with him . So Matt. 13.16 . Blessed are your eyes , for they see : and your eares for they heare : ( saith Christ to his Apostles ) for many Prophets and righteous men have desired to see the things which yee see , and have not seene them , and to heare those things which yee heare , and have not heard them . vers . 17. It is varied excellently , Luk. 10.24 . Prophets and Kings : So the Kings were reckoned as righteous men , more righteous than others .

Againe ( saith Illyricus ) God would not have rejected the fasts of the Jewes , Esay 58.3 . If they had beene exercises truly preparing men to prayer , and other vertues .

I answer : how blinde is hee that will not , or cannot see , that God findeth fault not with true fasting , which much conduceth to holinesse : but with their Hypocriticall fasting . Behold ( saith hee ) in the day of your fast yee finde ( perhaps invent ) pleasure ; yee offer grievances : yee fast for strife and debate . vers . 4. Then he sheweth what a fast God likes , vers , 6. And after such a fast . Thou shalt call , and the Lord shall answer : thou shalt cry , and hee shall say , here am I. vers . 9. Where the Prophet of set purpose sheweth , that a true fast prepareth men to pray , and God to heare . God found fault with the abuse , and not with the right use of fasting . And shall we cut downe the vines , because some are drunke ? God never rejected a true fast . When yee fasted and mourned , did ye at all fast unto mee , even to mee ? Zach. 7 5. Here is both fasting and mourning : yet because they did not conduce to the waies of God , or godlinesse , but fasted to their owne profane , and civill ends , and not to holy ends , or exercises of piety ; God renounceth them .

Againe ( saith hee ) Christ fasted ; whose body needed no such castigation . Therefore hee did not prepare himselfe by fasting unto prayer . I answer . Indeed Christ was the immaculate lambe of God , without either originall or actuall sin . But he fasted to satisfie Adam and Eves intemperate eating , he fasted to recompence our gluttony , he fasted so , to teach us to fast . And hee fasted for us , not for himselfe ; If he fasted that needed not , how much rather ought wee to fast , that do need ? Christ fasted not without great good causes ; and to great good ends , and purposes , & the issue was divine . For had he made bread of stone : had hee eate that bread , had hee not still fasted , hee had beene surprised by the tempter , but by fasting hee grew hungry .

Graeculus esuriens , in coelum jusser is , ibit . A man will do any thing , to satisfie nature , if his appetite be sharpe set ; hunger will breake through stone walls ; yet whereas Adam , and all wee in him fell by his eating : our blessed Saviour stood out against Satan , and over came him by hunger and fasting : as I have manifested in my Miscellanies . I deny not the conjunction of other helpes , for Christ . Christ in the dayes of his flesh , when hee offered up prayers , and supplications , with strong crying , and teares : he was heard for his piety ; or in that he feared , Heb. 5.7 . But in the tempting Christ to eate , did the serpents head worke chiefly ; and it was the maine drift of Satans first great temptation .

PAR. 7.

CHrist defineth a fast to be a sorrow , Matth. 9.15 . Can the children of the Bride-chamber mourne ? I answer , it is no definition of a fast , Christ speakes of mourning : as of a companion , fellow , and concomitant of fasting . Yea , some mourning may be without fasting ; and therefore they be not reciprocall .

But Daniel 10.3 . it is so defined . I answer , it is not : it is true Daniel mourned three weekes : and as true that he did eate no pleasant bread ; neither came flesh or wine into his mouth : neither did hee annoint himselfe at all , till the whole three weekes were fulfilled ; yet might hee eate other bread , and other food ▪ though costly or curious food , hee ate not . Illyricus might have remembred , that because Daniel did chasten himselfe before his God : his words ( or prayers ) were heard , vers. 12. Therefore his fasting prepared him to prayer , and other exercises of devotion : and prepared God to blesse all .

But fasting is defined to be a mourning , Zach. 7.5 . When yee fasted and mourned . I answer , Here fasting precedeth mourning : where Illyricus saith Fasting is an effect of mourning , and naturally floweth from it : when it is commanded , Watch and Pray , is one a definition of the other : because they be conjoynd ? Fasting and mourning be two distinct things , and fall not under one definition .

PAR. 8.

THese be his arguments , which hee thinkes strong enough to withhold him from subscribing to those , who thinke , fastings of old were , and now are to be used , that the macerated bodie may better obey the soule , and that a Christian may be apter to pray , and to all divine exercises .

But Illyricus objecteth against himselfe . Are fastings wholly unprofitable ? Why are they then so often conjoyned with prayers , if they be not exercises preparing to prayers ?

Hee answereth . Since these afflictions of fasting are undertaken by the prime motion of nature in great griefe of minde : and then confirmed by custome in the easterne countries : it came to passe , that they did both fast and pray in troubles . Nature , custome , chance , are his grounds for fasting , and prayer : Not God , not Scriptures , not holy examples precedent : these are nothing to the frothy German .

Moreover ( saith hee ) the calling upon God was their onely remedie for all their evils : therefore they alwaies added earnest prayers to their afflictions that their sinnes might be remitted and the punishments averted .

Is calling upon God the onely remedy ? Did not faith , and contrition , and repentance precede ? Doth not fasting accompany ? Shall wee exclude hope ? renounce charity ? and make prayer to be the onely remedy ? Thus forsooth in some other humors , Faith alone saveth : onely faith ; Fides sola , & solitaria . Yet all Novelists must know ; They shall sooner separate light from the Sunne , heate from the fire : then they shall separate faith , true faith , saving faith from Charity , from Hope ; from the feare and love of God , or from other Theologicall vertues .

I professe that I am sorry , that Illyricus gave cause of so long a diversion . I have onely censured his Tractate , de causa finali jejunii . I must be briefe in the rest .

The Prayer .

MOst glorious Saviour , in thy feastings thou wert holy ; thy words full of power , thy actions full of wonder : in thy fastings thou wast divine , thou wert an hungred , and yet wouldst not eate : thou wert a thirst , and yet didst not drinke : grant good Lord Jesu , that thy gratious example may be my guide , both in feasting and fasting ; and that I may so behave my selfe in this temporary fading life , being the very valley of misery , that through the merits of thy fasting . I may gather the crummes under thy table in thy eternall Kingdome , So be it Lord Jesu , so be it .

CHAP. V. The Contents of the fifth Chapter .

1 All in fasting must afflict their soules . Fasting commanded in the Old and New Testament .

Fasting is more than a temperate sober life .

2 Divers effects of sorrow . Divers efficient causes of Fasting .

3 The Germans little practise Fasting .

The singular commendation of Fasting by Athanasius . S. Chrysostome . Leo Magnus . S. Ambrose . Bellarmine .

4 A parting blow at Illyricus .

PARAGRAPH 1.

ILlyricus in his first Tractate De Iejunio , materiâ hactenus parum liquidò explicatâ , vera dissertatio ; Having not all this while explicated the matter distinctly enough , the true dispute , &c. hee beginneth with two positions boldly averred , hardly proved .

At all times great hath beene the superstition , and abuse of fasting , and of other afflictions thereunto annexed . Yet was there not one certaine forme of that fast : for it was free and voluntary , and therefore out of doubt , one did cruciate himselfe otherwise , than others did .

And yet himselfe truly confesseth , they fed on no dainties : But that is one certaine forme ( say I ) And he confesseth further : To fast is to abstaine from the chiefe commodities of the body ; and to draw discommodities upon a mans selfe . To abstaine from meate , drinke , sleepe , washing , annointing , change of apparell , musicke , mirth , and all recreations : yea to put on sordid , and ill apparell , which they call sackcloth , to lye on the ground , on ashes , dust or any other sordid place .

His very definition prescribeth this forme , and accordingly was it used : and yet he denyeth any one certaine forme . That some fasted longer , or oftner , or stricter than others , none will deny ; but all did afflict their soules , or otherwise it was no true fast . Whereas hee saith , it was free and voluntary : no man can deny , but some had more occasion than others had , and did fast whën others did not ; yes , and fasted voluntarily : yet himselfe confesseth they were commanded to fast on the daies of expiation . Levit. 23.27 . Yee shall afflict your soules . And the Prophet gave precepts for fasting : which in like case we are to imitate . Christ foretold the Apostles should fast . Christ said ; When yee fast annoint your heads : implying that men were to fast .

I see fasting is commanded in the Old and New Testament , but what daies we are to fast , and not to fast , by precept from God , or his Apostles I finde not . Augustine , Epist . 88. ad Casularum . Yet in that Tractate hee doth very well confute such as say , of old fasting was no other than a temperate and sober life . His reason is excellent . Moses , Elias , Daniel , Christ , and his Apostles , who questionlesse alwaies lived temperately , and soberly ; yet even they did fast certaine daies . Againe ( saith hee ) It is easie to discerne from 2 Sam. 1.12 . where they mourned , and wept , and fasted untill even . from Daniel , 10.2 . and from Ionah 3.5 &c. that fasting is a more sowre , sorrowfull and hard thing , than a temperate , and sober life .

PAR. 2.

IN the middle Tractate , De efficiente causa jejunii ; Thus hee discourseth , naturally , Omnibus animalibus incitum est , it is given to all living creatures ; not onely to live , but to live contentedly , and sweetly : and to procure pleasing things ; and to fly the contrary . But in great sorrows men lead a discontented life , and desire to die ; and therefore begin to neglect all things , belonging to an happy life . And in greater sorrow beate their breasts , teare their faces , and haire , as in the Southerne parts women were wont to do . These sorrowes are not fitly ordered by Illyricus . The sorrow which causeth men to desire death , is greater than that , when people beate their breasts : teare away the haire from their heads , and skinnes from their face . But I must remember my promised brevity . Hee returneth to his first position . When wee are glad , wee naturally love this life , and the things tēnding to it : and when wee are sorry , wee hate life : fly the presence of men , and pleasures ; yea embrace things discommodious . Yet custome much prevaileth in this point ; for some people testifie their joy , and sorrow otherwise , both by the quantity and quality , than others doe .

Then defineth hee thus . Fasting is ( in the holy Scriptures ) a certaine affliction of the body , and an outward signe , and effect of a minde inwardly sorrowfull . or , a certaine outward mourning , which voluntarily , yet by a naturall motion , is undertooke whilst the soule mourneth . The efficient cause of fasting is ( saith hee ) plainly naturall : though both will and custome , doe some way concurre unto it . His conclusion runneth to this ēnd : that the torments or macerations of Fastings , may , and use to arise from great sorrow of the minde , from a broken and contrite heart , from the humiliation and prostration of the soule . Thus much ( saith hee ) of the efficient cause of fasting . Yet certainly some , if not many fast , not out of any great precedent sorrow , or naturall motion : but from the motion of grace , from a willing minde to prevent evils , either of sinne , or punishment , to obtaine Gods favour in things they desire , to tame their bodies , to prepare themselves for prayer , and holy exercises of devotion , to helpe the afflicted either neere or farre off , to shew obedience to the Magistrate ; and by fasting to humble themselves more than when they began to fast ; and more than they would have beene humbled , if they had not fasted , to procure a blessing upon such great and difficult affaires as they intend to compasse , and to adapt the minde to spirituall contēmplations . Experience proveth all this . Fasting-spittle , Saint Augustine calleth Virginem salivam , perhaps you may terme , Virgineam salivam , Virgin-spittle , and is in it selfe more powerfull than any other spittle .

PAR. 3.

I Would say , farēwell high and mightily fed Illyricus , butchers , cooks , musitians , bakers , brewers & taverners will extoll thee : perhaps it grew from thy Doctrine , in that Hamborough are 777. Brewers , 40. Bakers , one Physitian , one Lawyer . But learned men will think , that yee Germans little practise fasting for your selfe confesse , your northerne Nations , have no such fervent affections , and do not grieve so much as others doe , and do lesse shew outwardly their affections . And therefore yee will put your selves , to little or no bodily paine . Yee are neate men , and will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jejunium olere , smell of fasting : yee have beleeved Plautus , rather than Christ , jejunitatis plenus , anima foetidat : Plautus in Mercatore . Hee that is given much to fasting , doth use to have a stinking breath . Plautus in his Comedy intituled , The Merchant . If Illyricus had much studied the Fathers , he would not have spoken so largely against fasting , Athanasius ( in lib: de Virginitate ) saith , Qui dicunt tibi , ne frequenter jejunes , ne imbicillior fias , istos Diabolus subornavit . The Divell hath suborned those who say : fast not often , lest yee grow weake . An heavy yet true censure in some cases , and to some persons . See what fasting can doe , saith Athanasius , ibidem . It healeth diseases , dryeth up distillations , chaseth away divels , expelleth evill thoughts , makes the minde more neate , and the heart more purified . Fasting is the food of Angels ; and he who useth it , may be thought to be reckoned among the orders of Angels . What saith my crammed , and pampered German to this ?

Chrysostome ( Homil. 1. in Genes . ) sayth , God desiring that wee should wash away all our sinnes , hath invented this helpe , even our fasting , which is the mother of all good things , the mistresse of Modestie , and shamefastnesse , and the food of our soules . And in the next Homily . It is the tranquillity of our soules , the ornament of old men , the Schoolemaster of youth , and the teacher of continencie . If Adam had abstained and fasted from one tree ; death had beene dead ; or therēfore had not dyed , because it never had beene , saith the same Saint Chrysost: ) in his first Sermon of fasting : The Prophet was slaine by a Lyon for eating and drinking , where God said , eate no bread , and drinke no water . 1 King . 13.22 . Fasting is the imitation of Angels , as farre as lyeth in us , a contempt of pleasant things , a schoole of prayer , a bridle for the mouth , and a tamer of concupiscence . It slacketh fury , curbeth wrath , appeaseth the insurrection of nature , quickeneth reason , lighteth the flesh , drives away filthy nightly intemperance . It hath revoked Gods sentence , and stopped the execution of his judgements . Fast because thou hast sinned : Fast that thou mayest not sinne : Fast to receive good ; Fast to retaine good . The prayer of a fasting man is pleasing to God , and terrible to the devill , sayth Leo Magnus , Serm. de Iejunio septimi mensis . Iejunium est prima virtus contravitia , saith Chrysologus . Fasting is the first , or chiefest vertue against vices . Againe , what is of more vertue than fasting ( saith Leo ) by observing it , we draw neere to God ; wee resist the Devill : wee overcome vice . Fasting was alwaies meate to vertue ; from abstinence proceed chast thoughts , reasonable desires , wholsome counsels . The most effectuall prayer against sinne is Almes , and Fasting . All vices are by continencie destroyed . Whatsoever covetousnesse thirsteth after , pride affecteth , luxury lusteth for , fasting overcommeth . From the observation of holy fasting , beginne the rules of all vertue . Leo Serm. 11. de Quadrages . Adest maximum , sacratissimumque jejunium . The greatest and most holy fast of Lent is now come : which all faithfull men are bound to observe ; for none is so holy that hee may not be holier ; none so devout , that hee ought not to be more devout . Much more could I cite from the fathers ; Who are those new masters , which exclude the merit of Fasting ( saith Saint Ambrose ) in the aforesaid 82. Epist. to the Church of Vercellis ) who desireth to see more , let him have recourse to Bellarmine , Tom. 4. de bonis operibus in particulari . lib. 2. cap. 11. &c.

PAR. 4.

I Professe I am weary with turning after this Noveller , I am sorry it hath hindred so much my maine intentions ; yet because I finde him an antimonarchicall man , a very firebrand , and bellowes for sedition : a jacke of the people , teaching them rather to terrifie the Princes by rebellion , than to yeeld any thing for quietnesse sake ; and that the people should defend their opinions with uprisings , commotions , and insurrections ( for which cursed opinions , his city of Magdeburge hath justly suffered ) therefore have I spared him the lesse , esteeming him no other than a selfe-willed Epicure .

The Prayer .

ON great and just occasions , O blessed God , hast thou commanded us to fast : and in fasting to afflict our soules : good Lord grant that I may all my life moderately , temperately , and soberly demeane my selfe : and yet upon just occasions may fast both privately and publikely , to serve thee , and to procure thy love , and thy blessings with thy love , for Jesus Christ his sake . Amen .

CHAP. VI. The Contents of the sixth Chapter .

1 What severall Evangelists wrote concerning the severall Suppers .

2 The Supper of the Lord , instituted after the second or common Supper .

3 Why there is no expresse mention of a second Supper .

Consequentiall divinity , Proved . Approved .

Creation of Angels : and when . Infants Baptized , Scripture not alwaies tyed to expresse termes . John 21.25 . expounded , reasons thereof rendred .

4 Divers reasons why the name of a second Supper is pretermitted .

PARAGRAPH . I. The second Particular of the first Generall .

MY propounded method leadeth mee now , to examine in the second place , what severall . Evangelasts wrote , concerning the severall Suppers . Which beeing cleered , much confusion will be chased away , and the greatest dubious matters , will distinctly appeare .

S. Matthew Chapter 26. speaketh of the Passeover from v. 17. to the 25. inclusivê .

Saint Marke Chapter 14. doth the like from vers. 12. to vers 21. inclusivê , also .

Saint Luke Chapter 22.7 . beginneth a large narrative , from the beginning of the preparation , to the Supper it selfe ; and at the 14. verse the continuance of that Supper till the 19. vers. exclusivè .

The Passeover which the three Evangelists had described so fully , Saint Iohn omitteth ; and toucheth onely at the heele , or end of that Supper . Iohn 13.2 . Supper being ended : viz. the Supper of the Paschall lambe . For neither was the sacred supper then instituted , or begunne , much lesse ended : No nor yet was the Common supper ; during which so many matters of moment were acted : ( of which hereafter : ) and therefore the words must be understood of the ending of Paschall .

Concerning the second Supper , the common , or ordinary Supper , Saint Matthew said nothing : and Saint Marke nothing . And Lucas usus est praeoccupatione . Saint Luke recordeth the last supper before the second ( saith Barradius ) Tom. 4. pag. 64. concerning the history of the Supper , adding that hee learned it of Saint Augustine . Yet Saint Luke admirably declareth things done , and words spoken , from the 21. vers. to the 30. inclusivè which in fairest probability were done , and spoken at the second supper , rather than in the first , or in the third supper .

Saint Iohn writing last , and seeing memorable passages omitted in the second supper , hee onely points at the passeover , making the end of it to be the beginning of the second supper . Nor doth hee mention , or so much as point at the third supper at all ; because it was throughly discribed by all the other three Evangelists : but applyeth himselfe wholy to a large , and full explanation of things done , and words spoken at the second supper . Iohn 13. from vers. 2. to the 30. vers. inclusively .

PAR. 2.

COncerning the Supper of the Lord , it is apparent , that it was not be begunne till after the second supper , 1 Cor. 11.25 . In the same manner hee tooke the Cup when hee had supped . Likewise also , hee tooke the cup , After Supper . Luk. 22.20 . So the first supper was ended ; and then began the second . And after the second supper was ended ; that is , when Iudas was gone forth ( of which hereafter ) when it was night , Iohn 13.20 . and after some little discourse , from verse 31. to verse 38. inclusivè : Christ instituted his last , best , holiest Supper of the Eucharist . So the first supper , that is the Passeover , was ended where Saint Iohn began his discourse of the second supper . And the blessed Eucharist was also instituted after supper ; which must be understood of the ending of the second supper after their being washed .

The third supper is described from Matthew 26.26 . to part of the 30. verse inclusively from Marke 22. to part of the 26. verse , inclusively also . And from Luk. 22.19 . & 20. verses . And this third supper they ended with an Hymne .

PAR. 3. The second Supper . The third particular of the first Generall .

ANd now two of those points which I thought fit to be premised being done ; I come to handle the third and last puncto , or praelibandum . And it consisteth in the answers to this question : Why there is no expresse mention of a second supper ?

I am bold to say , expresse mention is not necessary . A thousand matters of weight , and moment have beene passed over without expresse mention : yet really have beene performed , and are most true of their owne nature . Moses passed over the creation of Angels , and Archangels , and the innumerable glorious hosts of heavenly incorporeall spirits , and doth not so much as once name them : whence the Sadduces belike did gather , that there are neither Angels nor Spirits .

No expresse mention is there of baptizing of infants , or many other matters . Consequentiall and inferentiall Divinity , if truly , and unforcedly collected , cannot be disapproved . Quae colliguntur ex Scripturis , perinde habenda sunt , ac si in illis scripta essent . Greg. Nazianzenus Theologiae , lib. 5. You are to esteeme such things as are gathered out of the Scriptures , as those that are written in them . Quae in divinis Scripturis non sunt scripta , tractare debemus per ea quae scripta sunt , sayth Origen in Matth. cap. 23. Those things which are not written in sacred Scriptures , must be handled or explained by those things that are there written . Augustinus contra Mendacium ad Consentium : cap. 10. In divinis Scripturis vera aliquando tacentur , non mentiendo , sed tacendo . Many true things are concealed in Scripture not by lying , but by omission or silence .

From those things that are written , we must ( saith the Divine Saint Augustine ) gather such things that are not written . In the whole booke of Hester there is not the name of the Father , Sonne , or Holy Spirit , No nor so much as the name of God ; yet manifest effects are there of the divine providence , justice and mercy of God . In the whole Scriptures , there is not , in expressis terminis , a mention of the Unity in Trinity : or Trinity in Unity : yet the deductions naturally flowing are most evident for it .

Thus though there be no expresse mention of Angels in the History of the Creation : yet by resultance , the hidden truth is inlightned ; the concealed doctrine is revealed .

Some of the Fathers , because no such is named in the story of the Creation , have held that the Angels were created before the world : as Hieron . in his Commentary on the Epistle to Titus 1.2 . from the words . God promised eternall life , before the wold began . If any who besides the Angels ? Therefore the Angels were before the world beganne .

I answer . 1 In that place is no mention of Angels , nor intention towards Angels , or any promise to them , or for them , of eternal life . The Apostle speaketh concerning the hope of mens salvation . 2 Augustine de Civitate . 12.16 . truely observeth , Promittere eo loco nihil aliud esse , quam statuere , vel praedestinare : promised in that place signifieth nothing else , but ordeined or predestinated . 3 Why may I not say , if the words were taken litterally for promise , it is an holy trialogisme , of the Father , Sonne , and Holy Ghost before the foundations of the world , sweetly concording and promising eternall life to mankinde , though man was not as yet created .

Ambrose , Hexameron , cap. 5. saith , Angels were before the creation . So Hilarius de Trinitate 12. So among the Greekes , Basill , Homil , 1. &c. 2. Origen . Homil. 4. in Esaiam , Chrysostom . & Nazianzen . Ludovicus Vives , on Augustine de Civitate Dei , 11.9 . saith . The Greeke Divines for the most part hold , that Spirituall things were made before corporall : and that God did use those as instruments to produce these . Others ran into another extreme , that the Angels were created after the world ; as the soule of man was after his body , So Gennadius and Acatius . Yet Beda , Cassiodorus , and others are peremptory that the Angels were created within the sixe dayes . And they followed the Divine S. Aug. for after Aug. almost all the Latines ( saith Ludovicus Vives de Civitate . 10.9 . ) and since them all the Schooles say : all the Angels were created within the sixe dayes . I boldly say ; Col. 1.16 . By Christ were all things created , that are in heaven & earth , whether they be thrones , or dominions , or principalities , or powers : hee might have specialized Angels or Archangels , Cherubims , or Seraphims , since hee added : Al things were made by him and for him .

What some said of Origen , I may say concerning those Greek Fathers , that they rather Platonize , than Christianize : for Plato long before them in his booke de mundi opificio , held the same opinion . The reasoning of Augustine de Civitate Dei , 11.9 . is good . That the creation of Angels is not left out only by Moses , I thinke by this ( saith he ) it is said expresly : God ended his worke on the seaventh day , and hee rested the seaventh day from all his workes , Gen. 2.2 . And , In the beginning God created the Heaven , and the earth , Gen. 1.1 . Now if he made nothing before the sixe dayes , and rested from all his worke the seaventh day , then the Angels must needes be created within that time . But yet there is a plaine place , Exod. 20.11 . though it be not sufficiently expressed without some deduction . In sixe dayes the Lord made Heaven and Earth , the Sea and all that in them is . The Angels are in heaven , and on earth : ( This is the assumption . ) Therefore in the sixe dayes they were created . Psalm . 146.6 . It is varied somewhat , God made Heaven and Earth , the Sea , and all that therein is . From whence you may extract the same conclusion . As man was created when all things were fitted for him : and the soule is infused into the body , when the body is prepared to receive it : so as soone as the Heavens , the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now framed , the Lord filled it with Angels .

Furthermore , it is said , Psalm . 148.2 . Praise the Lord all yee Angels of his : the reason is added in the fifth verse , Let them praise the name of the Lord , for hee spake the word , and they were made , hee commanded , and they were created , not onely Sun and Moone , not onely Starres of light , not onely heavens of heavens , and the waters above the heavens : but Angels also ; and first of all are Angels placed , when hee had formerly said : Praise the Lord from the heavens ; And so are they comprized as well as other creatures within the sixe dayes compasse of the creation .

Augustine in the forecited booke and chapter argueth from the song of the three children , in the midst of the fire ( though it be Apocrypha tous ) for in the 34. verse it is said , All yee workes of the Lord , blesse yee the Lord : and in the next verse , O yee heavens , blesse yee the Lord : the subsequent verse hath it : O yee Angels of the Lord , blesse yee the Lord : as if they were created , and indeed so they were , so soone as their habitation was made ; and God had fitted them a dwelling place . But that was done towards the beginning of the creation : and therefore the Angels were then created .

Againe , though there be not expresse mention ( in iisdem terminis sic terminantibus ) In plaine words and disert termes ; of baptizing of infants , yet the Church justly , profitably , and excellently observeth it . And thus it may be evinced by Scripture .

In the Apostles time they did baptize whole housholds , 1 Cor. 1.16 . I baptized the house of Stephanas . Lydia was baptized , and her houshold , Act. 16.15 . So the Jaylor was baptized , hee and all his streight way , Act. 16. verse 33. that is , his children , as well as his houshold servants : Act: 2 : 38. Be baptized every one of you . — For the promise is made to you , and to your children , vers . 39. This were a silly reason , if children might not be baptized : but indeed it is a strong motive , that they should bring their children to Baptisme , and an argument faire enough , that children were baptized : for those to whom the promise is made must be baptized : but the promise is made as much to children as to any others , therefore children ought to be baptized . Certainly the Apostles would never have named their children , if none of them had any children , but the converts in that place being some thousands , it could not be otherwise , but many of them had children , yea and that their children were baptized with themselves : as in the same day was Abraham circumcised , and Ishmael his sonne , and all the men of his houshold , Gen. 17.26 . For otherwise hee had beene disobedient to the holy Apostle , who said : Be baptized every one of you : But no good Christian will or can thinke , that those then converted were disobedient , and therefore their children were baptized .

It is a ridiculous thing to thinke the Apostles chose out such housholds only , as had no little infants in them , leaving great and numerous families unbaptized , because some little children were in them . And fairelier we may conclude . In many families there were some infants . But many whole families were baptized : therefore some infants . If some , why not others ? If others , why not all ? And so all infants are to be baptized . Againe , Baptisme is necessary for us , as Circumcision was for the Jewes . This is proved because of the correspondence betweene the Type and Antitype , which correspondency is so square and perfect betweene the Old and New Sacrament , that the Apostle 2.11.12 . in effect designeth out Baptisme , by the name of Circumcision . But their infants were circumcised , Gen. 17.27 . and therefore our infants must be Baptized : Act. 2.41 . In one day were added to the Church about 3000 soules , yea daily the Lord added such to the Church as should be saved , vers. 47. but children are some of those that must be saved , for of such is the Kingdome of God , saith Christ , Matth. 19.13 . It is added Mark 10.15 . verse . Verily I say unto you , Whosoever shall not receive the Kingdome of God as a little child , hee shall not enter therein .

Lastly , lest any should cavill , these children were not very little , but such as came of themselves unto Christ , it is said in the same verse of Saint Matthew ; They brought little children unto him : and some of those children so brought were infants , Luk. 18.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it being significantly translated in our best and last translation : They brought unto him also infants . Therefore infants according to Christs , yea the Apostles practise must be baptized . For there is no likelihood , but in such great multitudes , as were together baptized , and divers day by day , but there were some infants .

Much more may be added to this point , but Quantò diffusares est , tantò substringenda nobis erit , that I may use Tertullians phrase ad Nationes , 2.12 .

The second Supper is not to be thought a fancie , because the word Second is not expressed .

The Scripture is not tyed to termes of method or number . I have many things to say , saith Christ , Iohn 8.26 . I have yet many things to say unto you ; Iohn 16.12 . but yee cannot beare them now . So Christ spake not all things , but concealed some . Likewise also Christ Jesus did many other signes , and them truly in the presence of his Disciples , which are not written in this booke : Iohn 20.30 . And after this Iohn 21 , 25. There are also many other things which Iesus did , which if they should be written ( every one in particular ) I suppose the world it selfe could not containe the bookes which should be writeen . But lest these words may leave a scruple in mens consciences , they are to know , that the world doth not comprehend here the whole earth , much lesse heaven and earth , but is used for a great compasse onely , as some do opine . And they have a parallell . For it was promised to Abraham that hee should be heire of the world , Rom. 4.13 . yet God gave him no inheritance , no not so much as to set his foot on . Act: 7.5 . Neither had ever any , or all his children the hundreth part of the world . Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , world is to be taken in a more contracted sence . It is said , Their sound is gone out into all lands , and their words into the end of the world , Rom: 10.10 . and yet to this day the greatest part of the world never heard of Christ : you are not to set the word World upon the tenter-hooks , but to interpret it more restrainedly , and strictly in the above cited places . Rather a second sense is better : Iohn 14.30 . The Prince of the World commeth ( i. ) of the wicked .

The world may be taken for the wicked sort of men : Iohn 1.10 . The World know him not . Iohn 14.17 . The world cannot receive the Spirit of truth . So here it may be : The world it selfe cannot containe the bookes . Capere non possunt , is expounded by , intelligere non possunt . And so Augustine , Theophylact , Rupertus , and Beda . For if the wicked did not comprehend ( as they did not ) all that himselfe spake , or the Apostles , and Evangelists writ , they would not have understood them , though they had spoken , or writ much more . Capere , you must referre , non ad spatium loci , sed ad animum : you must referre the word Containe , not to the space of place , but of the minde , Mat : 19.11 . All men cannot receive this saying : The same words both in Latin and Greeke being in both places , and all runne to this , That they could not understand . The World , by reason of infidelity , cannot receive them , saith Hierome .

Thirdly , in the words of Iohn is a strong Hyperbole , as Amos 7.10 . The land is not able to beare all his words : to which place Saint Iohn alludeth , saith the most learned Heinsius .

Another vehement Hyperbole is , Gen: 41.44 . Without thee ( saith Pharaoh to Ioseph ) shall no man lift up his hand , or his foote in all the land of Aegypt .

The reasons why Saint Iohn used this high straine in this place may be these .

1 Hee knew the larned would , and easily might understand it to be an Hebrew Idiotisme , and so would take no exception . 2 Hee thought the unlearned would beleeve , though they did not fully understand . 3 It is apparent he did not goe about to deceive : for deceit hath false lights , false colours , false shadowes , Quorsum tegmen pellacidum ? Hee dealeth plainly , hee would have made tryall in likelyer matters , if all truth had beene to be expounded according to the letter . But from the impossibility literally , we are to fasten on a sense mystically ,

More positively hee made use of this Hyperbole , to remove the aspersion of Flattery , Oscitancie and Negligencie of singularity , and of untruths , of each very briefly .

1 Least people might thinke hee had written already , more than was true , because friends omit nothing in commendation of their friend , Saint Iohn excuseth himselfe from flattery , because hee omitted many things , yea a world of things . Hee wrote not partially as Philinus did for the Carthaginians , and Fabius for the Romans , for which both of them are justly taxed by Polybius . The holy Apostles not spake all , or wrote all that they could : intra veritatem steterunt : but fell purposely much short of all the truth .

2 Lest people should accuse him of Oscitancie and Neglect , in that hee wrote no more , but lets them know hee wrote enough , more was needlesse , and secretly acquitteth them for not writing all which Christ said , by affirming that his very workes exceeded all writing ,

3 For Singularity : to prevent this objection , Why do you passe by so many things , which the other Evangelists wrote ; hee presupposeth , that what any one wrote , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore hee wrote other things , and nor hee , nor they did write all . nor a tenth part of what they could .

4 Lastly , to remove the suspition of Untruth , and to prove that which hee wrote in the precedent verse , John 21.24 . Wee know that his testimony is true , is , as if hee had sayd . Not onely my selfe , and other Apostles heard , or saw immediately such things , as I write , from Christ himselfe : but know yee also that many other things , partly by the sight of the other Apostles , partly by my owne sight , partly by the relation of other credible witnesses may be written , because wee will not goe beyond the truth , but speake and write , within compasse rather than without ,

And now let my Christian Reader judge , whether it be necessary that every matter of moment , should be specialized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad unum : un , a. un , as it is in the French , and what huge volumes had beene compiled , beyond all that ever was written by one man , or of one man particularly , if every thing had beene particularly described .

Away then with that fond conceit , that expresse mention is necessary , and that substantial things described , are colligible by a naturall flowing derivation ; yet need a punctuall and direct expression of words .

PAR. 4.

A True distinct reall Supper there was in the second place , though the words of the second supper be pretermitted . And a good reason may be given for the omission in particular .

The first supper quickly passed away , and there being no distance betweene the end of the first , and the beginning of the second Supper ; besides the setting downe of the meate , and furnishing of the table , no marvell though the name of the second supper was omitted .

Besides , the Paschall Lambe was eaten at the common supper also : and so from the more sacred supper ( as the Pesach was in comparison of the usuall Supper ) things done in the second Supper are ascribed , as done in the first Supper , and they two distinct Suppers are imagined but as one , or as two severall courses , of one supper : when by the Law , the first supper had no flesh but the lambe , and the ordinary supper had offerings both of the herd , and of the flocke , as I proved before .

The Prayer .

MOst infinite and incomprehensible Lord God , the first Fathers and Patriarchs of the Church knew thee , by thy many glorious names and Epithetes , and by thy frequent apparitions , and revelations unto them : wee know them by thy holy Scriptures , in them are both milke and strong meate , there may the Leviathan sport himselfe , and the Lambe may wade and drinke , most things thy wisdome hath concealed : all things needfull for mortall men hast thou written ; some in more darke termes , and some in more cleere patefactions : Thy glorious selfe being most free , art not tyed to any other expressions , than what please thee : Good Lord , let thy divine writ teach mee , guide mee , in all goodnesse till death , deliver mee over to a more blessed estate : Grant this O Father for Jesus Christ his sake . Amen .

CHAP. VII . The second Generall . The Contents of the seaventh Chapter .

1 That there was a second Supper at the Jewish Paschall . Proofes from the Old Testament . Vnto the Paschall was annexed the Chagigah .

2 Difference betweene the first and second Supper . Maimonides , Scaliger , Beza , and Baronius erred in this point .

3 The first Supper when it began .

4 The different meates a● the First , Second , Supper , Jewes Gentiles at their great feasts did eate two suppers .

5 Christs gesture at the Paschall Supper . Coena Domini Tricoenium Christi-Christ in his last Passeover kept the Ceremonies of the Jewes . Coena Dimissoria , what it was .

PARAGRAPH . I.

IT now followeth , that what I have averred and avouched , I should confirme by proofes .

First then I must evince : That there was a second Supper at the Iewish Paschall .

Secondly , that Christ was as it .

Thirdly , more particularly let us weigh 1 When this second supper began . 2 What was said in it , and what was done in it . 3 When it ended . 4 Whether Iudas partaked of it .

In the first point I will prove , That there was a second Supper at the Iewish Paschall , From the Old Testament . From the New Testament . From the Fathers . From Protestants . From Papists .

1 Proofes from the Old Testament .

Towards the end of the Paschall Supper , or at the end of it , the Jewes usually had a larger Supper , called a common supper , as Maimonides , and the Jewish Doctors confesse : which supper , though it was not injoyned at the Aegyptian Passeover , when they were in so perplexed an estate , and in such hurly-burly , that it was hard to say whether the Iewes or the Aegyptians most bestirred themselves , to hasten the Israelites abrupt departure : yet you shall finde it expresly precepted : Deuteronomy 16.2 . Thou shalt sacrifize the Passeover unto the Lord thy God of the flocke and of the herd . The Lambe of the flocke was the proper Passeover , The beast of the herd were for the festivall refreshments of the second supper ; some of them , even the same night , as well as for the succeeding seven daies . Yea it is most observable , that both the flocke and the herd are commanded , and the order expressed .

First they must sacrifice the Passeover of the flocke . Secondly of the herd . Thirdly is mentioned the bread , verse 3. Thou shalt eate no leavened bread with it .

Vaine are they then that thinke that they might eate none of the herd that night . With the Passeover indeed they might eate none : but so soone as the Rites of the Passeover were performed , they did eate of the herd , of which hereafter . Nor might they eate unleavened bread at either of those suppers , or feasts . For the Sacramentall supper was not ordeined meerly as naturall food at civill Feasts ; Every one present had some of it , but they made not their full meales on it : every one had a little , and with feare and reverence did they approach to the beginning of it .

Sacred things were sparely and warily taken , and used in respect of their eating of ordinary food . As with us , the taking of the blessed body and blood of our Lord precedeth our usuall refections at dinners , and is first eaten , propter honorem corporis Dominici : for the honour of the Lords body : as S. Augustine excellently phraseth it . So the sacred partaking of the Paschall Lambe , with unleavened bread , and sowre hearbes was the antipast to their second succeeding supper .

Apparent then it is , that unto the sacred offering of thanksgiving in the proper Paschall sacrifice , which was their first and devouter part of the night , there were to be added Peace-offrings , or Feast offerings , at the same time .

Unto the Pascha was annexed the Chagigab . The herd did minister meat-offrings of more joy , and comfort , as it were at the second course ; as the flocke had done before of dovout thankesgiving mingled partly of joy partly of soure sorrow . For it is expressely said , Deuteron . 16.4 . Neither shall there any thing of the flesh which thou sacrificest the first day at even remaine all night , untill the morning . Where observe , they also sacrificed the very first day at even , both of the flocke , and of the herd , as appeareth by the second verse : and they rosted the Passeover : some of the herd they did also boyle the same night . Deuteron . 16.7 . ( as it is in the Bishops Bibles ) Thou shalt seeth and eate it . Coques : as the Interlineary hath it , and Hentenius , and Santandreanus . The Margent of the Interlineary hath Assabis : and Vatablus , Assabis . Vebishaltah is the word : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the 70. rendred by Vatablus , coques . Tremellius hath it coques . Our last translation , and Vatablus did interpret the word according to the use of the proper Passeover ( which was to be rosted ) but both the originall it selfe , and the 70 , and Vulgat , and other interpreters understood it truly , of the other Sacrifices , which might be sodden , yea some of them were precepted hereby to be boyled .

PAR. 2.

THe great Maimonides utterly maketh this to be a difference betweenē the first and second supper ; betweene the more sacred and common meate . Then flesh of the Chagigah , might be served , and kept a day or two after ; but the flesh of the Pascha must be eaten or burnt before morning .

Both Scaliger , Beza , Baronius , and the adherents of them , though they plainly and punctually confesse a second supper , yet they ascribe too much to the Jewish rituall .

First was brought in , In posteriori mensa : at the second course , ( saith Baronius from the rituall ) , Embamma ex intybis : a sallet of sowre hearbes : That they had more sallets , more sauce , and no other fresh meat of the herd , seems strange to mee . No other Bellaria , junkets , were brought in , saith hee and Beza . If by bellariae they exclude all other flesh of the herd , or what was offered in Peace-offerings , they are confuted by the place in Deuteronomie . Let reason trye it . If the Jewes at their second suppers , had no junkers , nor flesh of any other beasts but onely acetarium ex intybis , & lactucis agrestibus , bitter sharpe sallets , it deserveth not the name of a supper . But whosoever exactly looketh into it , will find great part of that which followeth in Beza , belonging not to the first supper , ( as hee would have it ) but to the second supper . And I am most sure , they had soure hearbs enough at the eating of the Paschall Lambe .

The Iewes having but two suppers , and having libertie to eate as little as they would of the first , so they did eate some ( and that some of the Paschall was to be taken by tradition , and practice of the Iewes in no greater quantity than an Olive ) and having no meatē , or cates , but a little unleavened bread with distastfull sauce in their second supper , were poore feasts in the first and great night of Paschallizing solemnity . Let mee adde . The Pascha might be eaten either at the first , or second supper , or at any time of the night before the dawning of the day .

The Passeover was ( that I may so speake ) the standing dish , for that nights Festivall . And I have read a tradition of the Jewes , that they closed their appetites by eating their last bit of the Pascha , when they had satisfyed themselves before , most of all with the Chagigah . For though the Chagigah was not to be brought to the Table , much lesse to be eaten , till the first supper of the Pascha was neere ēnded , or the greatest part of it legally performed : ( since Bread and Wine , the Roasted Lambe , and sowre hearbes , or sauce , were the onely permitted food at the first , of which wee have spoken bēfore ) yet when the second supper began , they did eate more freely of the Chagigah , than they did usually of the Pascha .

That God should ordaine a feast for his people , and let them have onely a pittance of the sacred Typicall food , and goe away with hungry stomacks , is against the nature of a feast ; especially of the most wise , and indulgent God his appointing . Man would not serve man so . Ezra 6.22 . The returned captives of Israel kept the feast of unleavend bread with joy seaven dayes . For the Lord had made them joyfull .

PAR 3.

THe first instant of the seaven daies for the eating unleavened bread , began at the beginning of the eating of the Paschall Lambe , and the passeover was their first messe , or rather their first supper . The ending of the first was the beginning of the second ; and their merry feasting continued seaven dayes after .

In this second or usuall supper the Jewes might eate boyled , baked , stewed-meate , as well as rost-meate .

PAR. 4.

IN the Passeover , or first supper they might have no other meatē but rosted , and no other rosted meate but a Lambe .

In the 2. Chron. 30.21 . The children of Israel kept the feast of unleavened bread seaven daies , with great gladnesse , yea seaven other dayes also of a voluntary devotion , vers. 23. For Hezekiah gave to the Congregation 1000. bullockes , and 7000. sheepe , vers . 24.

More plainly , 2 Chron. 35.13 . They rosted the Passeover with fire , according to the ordinance : but the other holy offerings sod they in pots and in cauldrons , and in pans , and divided them speedily among all the people . Speedily , that is , even in the same night , even in the same houre , that they began to eate unleavened bread ( and the eating of the unleavened bread , immediately and presently prepared the way to the eating of the Paschall Lambe ) so the boyled meate was not kept till next morning untouched ; but was speedily distributed among all the people .

Deeply consider the whole context , and by the effects you shall apparently discerne their second supper distinguished from the first ( though not by those names of number ) Their Chagigah from their Pascha , and the severall dressings of some of all the meate , at one meale : in the beginning of the first day of unleavened bread : and severall offerings at the same time made ready , the very night of the Passeover ; which offerings of the herd were spedily divided unto them in the first supper ; one supper did as it were touch the other .

Once more I desire you to weigh this point , viz: that the beginning of the first day of unleavened bread , wa● at their beginning to eate their Paschall Lambe . For they did not eate unleavened bread till that houre ; and then they did eate it with the Passeover , and with sowre hearbes .

Duplici coenâ fungebantur in ritu Agni Paschalis . They had two suppers at the eating of the Paschall Lambe ; yea all their greatest solemne feasts , as not onely the Passeover , but Pentecost , and the feast of Tabernacles , whilest the Jewish policie flourished , and whil'st their Temple stood , were alwaies passed over , with partaking of two suppers . So farre excellently , the worthy Ioseph Scaliger de emendatione temporum , 6. pag. 571. What was granted to their other high feasts , cannot be thought to be denied to the passeover ; which was indeed their most solemne chiefest feast , and was ordeined on greatest occasions : Yea seldome did the Jewes offer any sacrifice ; but they also feasted . See the 1 Sam. 9.15 . &c. which custome , it seemeth the heathen tooke from the Jewes : for the heathens themselves did so . It is observable from Theophrastus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that when the Grecians offered any sacrifices , they used to second them with feasting , and carowsing . Causabon hath observed it : which custome it seemeth they tooke up from the Iewes .

Immolabisque Phase Domini de ovibus , & bobus , Deuteronom. 16.2 . as it is in the vulgar both of Hentenius and Saintandreanus . Thou shalt sacrifice the Passeover unto the Lord thy God of the flocke , and the herd . Vainly do some Jewes thinke a calfe might have supplyed the roome of a lambe , because in great families one lambe could suffice . Cornelius à Lapide truly answereth : The Paschall Lambe was not ordained to satiate every one : but that every one should have a part ( I say a little part . ) But besides the eating of the Lambe , they did eate other meats , with which they filled themselves , or rather drave away hunger , as I say .

The constant offering for the first day , which began at the eating of the Passeover , was two young Bullocks and a Ramme , seaven Lambes of the first yeare , though one onely , and that the first was properly the Paschall Lambe .

The meate offring was of flowre mingled with oyle , and a Goate for a sinne offering . Numb . 28.19 . &c.

Besides the Lambe ( saith Cornelius , Cornelii à Lapide ) alios commedebant cibos , quibus se satiabant . They did eate other meates wherewith they did satisfie themselves , namely , those immediately before by mee named .

PAR. 5.

CHrist ( saith hee ) as may be more fitly said , stood when hee did eate the supper of the Lambe . Ribera is directly against him de Templo , 5.3 . But he did Recumbere , lye downe , at the common supper , which followed the supper of the Lambe , And from this common ( or second supper ) hee rose to wash their feet , and recumbed againe . So hee .

Of the first point I doubt , and incline rather to those who thinke he sate . But I forbeare repetitions : and conclude with the Jesuite , That there was a common Supper after the Supper of the Lambe .

Surely Ribera , de Templo . 5.3 . in fine , erreth , to say , it was the consent of many , that Saint Iohn spake de coena Agni , when he said Christ rose from the Supper , and laid aside his garments ; for the Lambe was ended before , as Saint Iohn hath it . Iohn 13 , 1. and the 2. and there are but few who say , as Ribera relateth in comparison of others . One of these learned men of the same order , are opposite to another , and both the ground is most weake , and the matter most unlikely , if not untrue , that Christ did Recumbere , lye downe , at the Passeover , which Ribera intimateth .

Kemnitius in the 8. chap : de Fundamentis Sanctae Coenae ex Lucae 22.20 . thus to our purpose concerning the maine ; though on the By hee hath some errours . Absolutâ jam typicâ coenâ Agni Paschalis . Finitâ etiam , & conclusâ alterâ illâ subsequenti coenâ communi : instituit Christus novam , & peculiarem Novi Testimenti coenam , quam Paulus Dominicam appellat , & hoc est , quod Paulus & Lucas dicunt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The typicall supper of the Paschall Lambe , being now finished , and that other common subsequent supper being concluded ; Christ instituted a new , and peculiar supper of the New Testament , which Saint Paul calls , the Supper of the Lord . And this is that which Paul and Luke do say : after hee had supped . And this is that which I call Tricoenium Christi ; most divinely expressed by Kemnitius in other words , but fully to my purpose . And a little before ; Illam etiam alteram communem coenam Christus concludit more Israelitarum ( sicut Hebraeorum Commentaria habent ) usitato , Accepto poculo , gratias egit , & dixit , accipite hoc & dividite inter vos . Christ concluded that other common supper , after the usuall manner of the Israelites ( as the Commentaries of the Hebrewes have it ) when hee had taken the Cup hee gave thankes and said : Take this and divide it among you .

That the last Passeover of Christ was observed like the Antecedent ones . No man denieth this , saith Scaliger ; and Christ kept the antecedent Passeovers according to the same rite , custome or ceremony , as the Jewes did ( saith hee ) and indeed , otherwise hee had broke the Law , which hee rather fulfilled . Therefore both at other Passeovers , and at his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascha , his saving Passeover . Christ partaked of the two Suppers appointed by the Law , besides the new third one , which he instituted .

Scaliger ibidem pag. 569. mentioneth the Cibaria , or dishes , which to this day the Jewes call cibaria duarum coenarum , the dishes of two suppers , or duorum symposiorum , of two banquets . And the second supper was called Coena dimissoria , a dimissory supper , as the Secundae mensae , or second supper of the Gentiles ( saith hee ) or rather , say I , the Secundae mensae of the Gentiles , were like the second supper of the Iewes .

So much concerning my proofes from the Old Testament , that a second supper did , as it were , tread on the heeles of the first supper of the Passeover , by the very letter , and expresse command of the Law .

The Prayer .

O Lord God , in thy great wisdome thou didst ordaine the Paschall Lambe , principally as food for the soules of the Jewes : and didst annexe a second supper , for a refreshing of their bodies , grant that wee may chiefly attend the good of our soules , and desire that spirituall meate , and for the weake , fading , transitory , corporeall nourishment , wee may so use it , that wee may be truly said to look up through the creatures to the Creator , and eate to live thankfully , not live to eate intemperately , for Jesus Christ his sake . Amen .

CHAP. VIII . The Contents of the eight Chapter .

1 Proofes from the New Testament for a second Supper .

2 Proofes from the Fathers , especially Saint Cyprian . Cibus inconsumptibilis .

3 The second Supper was Fibula Legis & Evangelii .

4 Inter , or betweene , evinceth a Triplicity . Saint Augustine , Theophylact , Damascen .

PARAGRAPH . 1.

SEcondly , the proofes from the New Testament for the second supper are these .

Matthew 26.21 . Edentibus ipsis , As they did eate . Namely when Christ , ad secundas mensas discubuisset , coenâ priore jam peractâ : sate downe at the second supper , the first Supper being now ended : as appeareth Iohn 13.2 . saith , Beza , whence thus I argue .

The first supper was ended , Iohn 13.2 . before the discourse , and actions which followed ; but after that , Christ riseth from supper verse 4. And sits downe againe verse 12. and did eate , and eate bread with Iudas verse 18. Therefore this was the common and second supper . For no man will say , that Christ at the most holy Supper of the Eucharist , would rise from it : and wash their feete and sit downe againe . A flying thought ought not to disturbe our devotion at the receiving of so high a mistery : neither would Christ give an example of so irreverent an action during the administration of the Supper , of the holy Supper of the Lord . So it being neither the Paschall , nor Eucharisticall supper , it must needs be the second-common supper , from which Christ arose , and after returned to his old place , For hee did rise from supper .

Againe , as Saint Iohn is punctuall , that the first Paschall supper was past and ended , ere he described the second supper : So Saint Luke is as punctuall , that Christ administred the sacred Eucharist after supper , Luk. 22.20 .

If any one say , the words , After supper , may be understood of the Paschall supper , and after it : I confesse they may be stretched so farre according to the letter , yet from the sense we must necessarily distinguish , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after : may be interpreted either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mediately or immediately . After , with some distance of time , words , and actions intercedent : or after , that is , presently after ; but it cannot be meant presently after the Passeover , because S. Iohn recordeth many things , both said and done after the Paschall , which were not performed in a short time , and so not presently after the Passeover , but mediately . Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : After supper , must necessarily have reference to the end of the second , or ordinary supper , which approaced neerer in time , to the supper of the Lord , than the Paschall supper could . Betweene which and the holy Supper many matters arose , and matters were begun , and ended in the second supper : of which hereafter .

PAR. 2. Proofes from the Fathers , especially S. Cyprian .

SAint Cyprian Sermone de Coena Domini , pag. 500. distinguisheth thus : Coen● disposita inter Sacramentales epulas , obviarunt sibi instituta antiqua & nova .

Two sacramentall feasts there were , the Paschall , and the Eucharist ; and betweene them was a supper made , or placed ( what could this be else but a second supper ) and thus did the old and new rites meete , for as I proved before , it was one of the old rites of the Paschall , to have annexed to it a second ordinary supper : and when the Lambe was consumed , as the old tradition prescribed ( which none ever proved was done , or to be done wholy at the first supper ; and I have proved , it might without sinne continue uneaten , or unconsumed , even in the second supper , yea till toward the morning ) and which Paschall was commonly the last bit of that nights festivitie ( as some Rabbines affirme ) Christ set before his Disciples cibum inconsumptibilem , everlasting food , ( saith hee . ) Nor are the people now invited to elaborate , costly , and artificiall feasts , ( as was usuall in the second supper ) but immortall food is given differing from common meats , saith Cyprian .

PAR. 3.

LOe here the common supper ; for both the Paschall and the Eucharist were Sacramentall , not common meates . And this ordinary supper was tanquam fibula legis & Evangelii . The button ( as it were ) of the Law and of the Gospell , as one of old said of the Baptist : So long ( saith hee ) as those meats which were provided for the feast were eaten by the Apostles , the Passeover was remembred . The most learned Father alludeth not to the Paschall Lambe it selfe , in his words of meates provided for the feast , but to other victuals allowed , yea commanded to be used in the second supper . Besides bread , wine , and sauce , they were to eate no meates , but onely the Lambe , one single meat .

PAR. 4.

WHat if I should furthēr say , that the word Inter , or betweēne , evincēth a triplicity .

The Sonne in Divinis , is in account betwēene them Father , and the Holy Ghost ; which establisheth our beliefe in a Trinity of persons .

That vertue is a middesse , meane , or middle betweene two extreames , arguēth three things : argueth two opposite vices , and the golden mediocrity , to be betweene two , evinceth not onely a duality , but plurality . A thing done : a sentence spoken betweene dinner and supper , is passed over in a third parcell of time . A supper betweene two banquets sheweth the Antipast , the maine refection at supper , and the postpast . Nothing can be placed betweene fewer than two other preexistent things . Vnio est rerum praeexistentium ; unio Inter , praesupponit duo entia . Union , is the union or coupling together of things , which formerly had a beeing : The word betweene presupposeth two things at the least . A Mediator is not a Mediator of one , Gal. 3.20 . To be a Mediator betweene two necessarily introduceth a third , some way distinct from the other , and hee officiateth his Mediatorship .

None can judge betweene two men , or two causes , if they be not before in rerum natura , or in the world .

A Supper inter Sacramentales Mensas , between the sacramentall banquets , ( of which hereafter ) distinguisheth it selfe from the two banquets , and them from it : evidencing at the least numerum ternarium , the number of three .

Saint Augustine lib. 5. Quaestionum super Deuteronom. cap. 24. Why did hee adde oxen ? Deuteron . 16.2 . When the Passeover was to be taken ex ovibus , hoedi● , a●t capris ? of sheepe , kids , or goates why is mention made of Oxen ? Hee answereth his owne question by another . Is it for other sacrifices , which were to be slaine on the very dayes of unleavened bread ? Whence I may truly collect , that on the daies of unleavened bread they had other offerings . And therefore on the first day of unleavened bread , which was when the passeover was eating , they had other provision to be eaten also , when the Paschall rites and ceremonies were ended .

Theophylact on Luk. 22. Pascha stantes comedebant : quomodo igitur Dominus recumbere dicitur ? Dicunt itaque quod postquam comedit legale Pascha , recubuerant more vulgari commedentes alios quosdam cibos . They ate the passeover standing . How then is the Lord said to lye downe ? They say therefore , that after hee had eaten the legall Passeover ; they lay downe after the common fashion , eating certaine other meates .

Damascen de fide orthodoxa , 4. 14. In coenaculo sanctae & gloriosae Sion Christus antiquum pascha cum Discipulis suis manducans , & implens antiquum Testamentum lavit discipulorum pedes . Christ having eaten the old passeover with his Disciples in the supping chamber of holy and glorious Sion , and having fulfilled the Old Testament , washed his Disciples feete . When besides the passeover , the second supper appointed by the Old Testament may very well be understood ,

Suarez citeth Damascen thus . Expletis mysteriis ad communem coenam ventum est : having fulfilled the mysteries , they went to the common supper . But there are no such words in the cited place , nor in Iodocus Clychtonaeus , the Commentary on Damascen ,

The Prayer .

O Heavenly Father thou hast created all things for man : and blessed them for man : adde these further testimonies of thy favour , holy Father , to sanctifie them unto us , and us unto thy selfe for Jesus Christs sake . Amen .

CHAP. IX .

1 Proofes from the Protestants for a second Supper Kemnitius , Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza awry . Scaliger commended .

2 Diverse kindes of sauces at the second supper . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth .

3 Bellaria expounded , Bacchus his Bellaria . Rich wines . Scaliger and Beza censured .

4 A description of the Ceremony of the Passeover . Poculum Hymneseos , Things in the description of the Paschall Supper Redundant . Deficient .

Embamma , what it was . At what time of supper Christ wash't his Disciples feete . Benediction , at what time of supper used . What kinde of herbs were eaten at the Passeover . The second supper when it began .

PARAGRAPH 1.

YOu heard before the opinion of the incomparable Ioseph Scaliger , of Kemnitius , of Beza ; and yet Beza hath more to say . Beza on Matth. 26.26 . on the words , Edentibus illis , &c. As they were eating , &c. Hoc est factum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : This was done after supper : hee proveth it by Luk. 22.20 . and the 1 Cor. 11.25 . Thence hee concludeth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this word supper in this History is called the Legall supper , which Christ abrogating afterwards , substituted his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : supper of the Lord for ever .

The same Beza in Mat. 26.20 . speaketh of the Jewish custome thus , Coena ( Agni ) peracta , consurgentes , altera pedum ablutione facta , rursum discumbentes , ad secundas mensas sese comparabant : In has secundas mensas pro bellariis inferebatur in tribulo acetarium ex intybis , & lactucis agrestibus . The supper ( of the Lambe ) being ended , they arose , and having washed their feete , the second time , they sate downe againe , and addressed themselves to the second supper . At this second supper , instead of junkets , there was brought in , in a platter a sallet of Succory , Endive and wild Lettice . Here Beza is awry , making the sowre hearbes or sauces , to be excluded from the first supper . Agno illo solidocum paucis azymis vescentes . Eating that whole Lambe with a little unleavened bread , not mentioning the sowre sauce . Hee might as well exclude unleavened bread .

Wiser Scaliger de Emendatione temporum 6. pag. 567. They erre who thinke that Christ did eate the Passeover with unleavened bread , for how was it then the Passeover ? Therefore with unleavened bread and sowre herbes did Christ celebrate the Passeover , saith he . And indeed sowre herbes were a necessary ceremony , lasting , and fixed , at the eating of this Paschall , as I proved before , and the sacrifice had beene maymed , if it had beene defrauded of this sauce : and properly no Passeover , if either unleavened bread , or sowre hearbes had beene away : or the sacrifice of the herd , had not bene offered , though at first supper not eaten ,

PAR. 2.

BUt ( saith Beza ) from Scaliger , and hee from the Jewish Rituall . At this second supper they brought instead of banqueting dishes , a platter of sauce : I reply ; That sauce of sowre herbes embammated , should be instead of banqueting meates , I see no reason . I doubt not but they had diverse kindes of sauces at the second supper . And that Christ gave to Iudas a sop dipped in one of the sauces , I hope to make most probable ; and this was also in the second supper . For Matt. 26.23 . When Iudas dipped his hand with Christ in the dish , hee dipped his bread ( saith Maldonate . ) Why not the flesh of the Lambe , say I ? We dippe our meate more than our breade in sauces . Likewise , when at the second Supper , Ioh. 13.26 . Christ dipped the morsell , or soppe , and gave it to Iudas , it was the sauce into the morsell was dipped ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth a mouthfull , or morsell , whether of bread , flesh , or fish ; yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer , Odys . 9. vers. 374. is used not for a soope of bread , but for a gobbet of flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , frusta humanae carnis : Gobbets of mans flesh , which Polyphemus vomited up .

PAR. 3.

I Confesse also that , In Paschali , &c. ut est infra , they were forbid indeed , bellaria junkets , or any other meates whatsoever besides the Lambe , soure herbes , and unleavened bread , in the first Supper of the Passeover . In paschali epulo , ipse convivae interdicebantur omni genere bellariorum : as it is in the Canon of the Rituall , saith Scaliger truely , if you interpret him of the first proper Sacramentall Supper , distinguished from the second ordinary Supper .

Aulus Gellius Noctium Atticarum , 13.11 . well expoundeth the word , Bellaria from Varro . Vocabulum Bell●ria significat omne mensae secundae genus . The word Bellaria signifieth all kinde of banqueting dishes , at second course ; and some of them were sweetened with hony : though Varro saith , Bellaria ea optime sunt mellita , quae mellita non sunt , those are the sweetest junkets indeede , which are not sweetned at all . Againe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : oftentimes , with these Bellaria is butter mingled as Dioscorides witnesseth , 2.83 . what Plato , and other Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aut , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Varro , and the Latines called Bellaria , we junkets , ordaintye dishes , and the sweeter and richer wines were called Bacchus his Bellaria , saith Gellius ibidem from Varro ; yet both in their first Supper they had their soure herbes : Comedes azymos panes cum lactucis agrestibus ; Thou shalt eate unleavened bread with soure herbes , Exod. 12.8 . and in the second Supper , they might have Bellaria , dainty dishes , most likely it is they had so , made of the flesh of the herd , as best pleased them to have it cooked or dressed .

Though Scaliger and Beza say , that the Acetarium , or sharpe sauce , made , ex intybis , & lactucis agrestibus , of Succorie , & wilde Lettice , was brought in locum Bellariorum , instead of their junkets , they prove it not so from the Canon of the Rituall , which speaketh of the first Supper of the Paschall excluding all banqueting stuffe ; but to the second Supper they were admmitted .

Nor indeede doth the description used by the great Scaliger ( from whom others take it ) seeme probable or coherent to it selfe . Thus he ; in the roome of junkets , or sweete meates at the Paschall feasts was brought in a platter , a sauce of Endive ( yet Endive is of no bad taste , saith Cornelius Cornelii a lapide ) and because the juyce of them was unpleasant and soure , therefore was made a confection of Vinegar , and other sharpe sauce , of I know not what ingredients , into which they dipped the unleavened bread , and those bitter herbes , it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : to this day they make that sauce as thicke as our mustard .

PAR 4.

A Bit of unleavened bread , the Master of the Family did first dip into that Embamma , and ate it . Then under the Carpet , or under a Napkin kept hee another part of unleavened bread , which he breake into as many pieces , as there were guests . The peices were about the bignesse of an Olive , which he gave to every one in order . When therefore the Master of the Family , was about to eate the dipped Bit , he praied ; Blessed art thou , O Lord our God , King of the world , who hast sanctified us by thy Commandement , &c. of which I spake before . Then he blessed the wine , and dranke , and gave it to him that was next him , and he to the second , and the second to the third , till it went round about to all the company ; and this Cup was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; A Grace-Cup , poculum hymni ; which pot was called , poculum hymnésews , because an hymne being sung after this draught , they darted ; and it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which ended Supper ; for the Cannon of the Passeover directly forbad them after this song of praise , either to eate , or drinke . This was the Ceremony , and Rite of celebrating the Passeover , in the dayes , or time of the Missias ; so farre the admired Scaliger . pag. 572. &c.

Yet me thinketh in this discription of the Paschall Supper , somewhat redoundeth , much is deficient .

That they had an Embamma or sallet , of divers other herbes at the first Paschall Supper ; and that they who had scarce leasure to cooke their meate , and not leasure to bake their bread , yet were so curious , as to have elaborated sauces , stands not much with likelihood .

Secondly , was this Embamma more pleasant , or displeasant to the taste , than the soure herbs onely ? If they used it to adoulce , and sweeten the soure-bitter taste of the herbs , it defrauded the intent of the Law .

Beza , who borrowed of Scaliger much of that he had concerning the Paschall Supper , skippeth over the spissitude of the sauce , like mustard : and saith the Embemma ; ( it should have beene printed Embamma ) was to temper the bitternesse , and sourenesse of the herbes , which is nothing else but to ensweeten them , and fit them for the pleasantnesse of the taste , or pallat : But this is unlikely ( as I said ) that it might be Satura olerum amarorum , full of soure herbes . Then I say , that addition needed not , since God appointed the former , and he knew what was best ; and since all ( that have tasted ) doe know , and others may reade it , as confessed , that Lactuca Silvatica , or Silvestris , wilde Lettice , is of an harsh taste of it selfe , sufficiently bitter for sauce .

Againe , he saith ; that this Embamma was of such a nature , that they did dippe in it both their unleavened bread , and the bitter herbes . So by his reckoning , it was the sauce , for the sauce of herbes .

Things deficient in the discription of the Paschall Feast used by Scaliger , are these .

1. That he maketh the second supper to consist onely of unleavened bread , and wine given round to every guest , and singing of a laudatory hymne : and in the roome of sweete-meates brings in his thicke sauce , forgetting the meate of the herd , which was to be eaten with it , having bread to eate with that sauce of herbes ; and another sauce into which both bread , and soure herbes were dipped .

2. That he maketh a double washing ; first , from the daily use , that they might lye downe , and eate the paschall Lambe . Secondly , Supper being done , they washed according to the Rite of the passeover , saith he , where he maketh the time of the second washing , to be just at the end of the first Supper , or of the beginning of the Second Supper .

More plainely , yet he avoucheth . Duplex est Coena incontinenter , cum duae lotiones utramque praeeant ; there was a double Supper forthwith joyning together without space betweene , incontinently ; two washings preceding both of them ( or rather one washing going before each of them ) Barradius his argument well refuteth the opinion of Scaliger : Coenâ factâ surgit â coenâ ( saith S. John ) Si â coenâ surrexit jam discumbebat , & coenabat . Non ergo ante coenum ( illam ) exhibita est pedibus aqua . After Supper , he rose from Supper . If he rose from Supper , he had before sate downe , and had supped . Therefore ( the Apostles ) feete were not washed , before ( that ) Supper . Lucas Brugensis Itinerary saith , that Christ , post agni esum , & coenam vulgarem , lavit pedes Apostolorum : after the Lambe was eaten , and the common supper , he washed his Apostles feete . As if Christ washed them when the second Supper was ended ( being opposite to Scaliger ) yet it is apparent , Christ sate downe againe , and againe did eate .

Augustine Tractatu in Johan . 55. reasoneth as well against this extreme of Brugensis , as he did against the other extreme of Scaligers Augustin thus : Non debemus intelligere coenam factam , veluti jam consummatam atque transactam : adhuc enim coenabatur , cum Dominus surrexit , & pedes lavit discipulis . Nam postea recubuit : & buccellam suo traditori postea dedit , utique coenâ nondum finitâ (i) dum panis adhuc esset , in mensa . Wee must not conceive , After Supper ( to be spoken ) as if Supper had beene then consummated , and perfectly finished : for as yet they were at Supper , when the Lord arose , and washed his Disciples feete . For afterwards he sate downe againe , and afterwards gave the Sop to him that should betray him ; Supper being not yet fully finished : ( that is to say ) while bread was yet upon the Table .

Beza was more judicious in this poynt , saying of Christ , a mensâ consurgens , & pedibus discipulorum in medio convivio , contra quotidianum morem , ablutis rursum discubuit : agreeing with , Ioh. 13.4 . and 12. verses . It was towards the midst of the second supper , when Christ arose to wash his Disciples feete , and after his second sitting he did eate againe . Yet Beza seemeth much mistaken ; saying , that the chiefe of the family keept some of the unleavened bread , hid under a Napkin till the end of feast : which feast being done , he drew out from under the Napkin ; the other part of the bread , broken into so many peices , as there were fellow-feeders , or friendly guests ; and he first tooke part , and gave the rest to his companions , with this blessing . This is the bread of affliction , which our Fathers did eate in Aegypt ; for this Benediction was at the beginning of Supper , before the Master of the house had dipped the sop in the platter , as Scaliger well observeth ; and it standeth with all likelihood , that they should be instructed thus , before they did eate , rather than afterward .

3. That he brings an authority from the Rituall of the Jewes ; viz. That every other night they did eate of herbs of all sorts , but in the Rite of the passeover , onely ex intybis ; and yet Scaliger confesseth , that the sauce , into which both the unleavened bread , and the soure herbes were dipped ; was , Satura olerum amarorum , quae aliis ejusmodi spissabatur , was full of bitter herbes , and thickned with other herbes of the like kinde . Here are more herbs than the Rituall alloweth .

4. That he maketh the second Supper to be incontinently , and immediatly after the first : when of necessitie , we must grant a time for the administrants , or servitours to bring up , and hansomely , and orderly , to place on the boord , the diversly-dressed flesh of the Herd ; though the paschall Lambe was not wholly consumed , but yet stood on the Table , whilst the heavenly Table-talke continued : and though the Table-cloth was not wholly , or fully removed , but rather cleansed .

The Prayer .

MOst Gracious God , who seeth not thy provident wisedome , ordering all things , in number weight , and measure , he hath blindfolded himselfe . The Passeover thou commandest to be eaten with unleavened bread onely ; Grant ; good Lord , that we may cast away the leaven of maliciousnesse , and with all sinceritie , simplicitie , and singlenesse of heart , serve and love thee , through Jesus Christ , our Lord , Amen .

CHAP. X. The Contents of the tenth Chapter .

1. Proofes from the Papists . Baronius amisse in some points of the Paschall Supper . Baronius , Lucas Burgensis , Sebastian Barradius , and Maldonate , prove a second Supper .

2. Maldonate doubteth , whether the Paschal be called a Supper : Piscator censured .

3. Tolet , Suarez , Bellarmine , prove a second Supper .

4. Bellarmine censured ; S. Cyprian cleered .

5. Adam Contzen , and Stapleton , prove a second Supper . Poculum bibatorium . The Tricoenium accomplished .

6. Christ was present at the First , or Paschall Second , or common Supper .

7. The Jewes at their solemne feasts , had double Commons .

8. When the second Supper began , about sixe of the clocke at night . How long the second Supper lasted . When it ended .

PARAGRAPH . 1. Fifthly , Proofes from Papists .

BAronius also ad annum 34. Numero 38. is much amisse in some points : Two Suppers ( saith he ) were conjoyned in the Paschall feast : or rather , Vnius coenae , duplex mensa ; a second course at the same Supper : So farre well enough with a good interpretation . In the first was the eating of the Lambe . In the second , was the Ceremony of unleavened bread . But is it possible , that so learned a man should thinke , They did eate the Paschall Lambe without bread ? Or first gobble in the flesh , and at the second course thrust in the unleavened bread after ? was it not the expresse Law to eate the one with the other ? The flesh roasted with fire , and unleavened bread , Exod. 12.8 . Suppose we grant it to be a second course ( which indeede was a second Supper ) doe any of us eate our flesh at the first Messe , and our bread at the second Messe ? And though it be said , they shall eate it in the same night ; yet no man can justly imagine , the flesh was eaten the first part of the night ; and the bread was crammed in after the first service . Sense shall guide me above any Rituall , and yet the Rituall both beginneth the paschall Supper , with the consecration of the unleavened bread ; and confesseth ( saith Baronius ) um tantùm in paschate , sed & in aliis maximis Judaeorum solennibus diebus , ut Pentecoste , & Scenopegia ejusmodi duplices coenas exhiberi consuevisse . That not onely at Easter , but also on other great feastivall dayes of the Iewes ; as at Whitsontide , and at the feast of Tabernacles , such double Suppers were wont to be exhibited .

Thus among the Iewes , you shall finde Maymonides , for the second Supper ; and the very Rituall it selfe , you have also Scaliger , Kemnitias , and Beza , for the same among the Protestants .

I have begun with Baronius among the Papists . He againe saith expresly : Christ gave Iudas the Sop in the second Supper .

I touched also at Franciscus Lucas Burgensis : who againe , on Matth. 26.21 . Edentibus illis , thus hath it : Inter edendum ; edendum autem non pascha , quod primum festinanter a stantibus comestum fuerat , sed reliquos ejus coenae cibos ; as they did eate . But the passeover was not to be eaten , which was first eaten in haste ( by the Israelites ) standing ; but the other Viands of that Supper .

The same Lucas Burgensis , on Iohnn 13.2 . Coenâ factâ : The Supper being ended : thus : Coena , ( cujus primus cibus fuer at agnus Paschalis ; reliquus cibus vulgaris ) facta , non ita ut mensa esset ablata , & gratiae actae . — post coenam ordinariam : sed ante sacram , & Eucharisticam . The supper ( whose first service was the paschall Lambe , the rest of the dishes ordinary , or common victuals ) being ended ; not so ended as that the table was removed , and grace said — after the ordinary , or common supper : but before the sacred and Eucharisticall supper .

The same on Luke 22.20 . Addit hoc Lucas , postquam coenasset , or post coenasse , or postquam coenassent , ( as it is in the Syriack ) ut intelligamus sacramentum hoc , non pertinu●sse ad vulgarem coenam , quae pascendo corpori subservierat . After hee had supped ; or , after supper : or , After they had supped — to give us to understand , that this Sacrament did not belong to the Vulgar , or Common Supper , which served for the feeding of the body .

Sebastian Barradius . Tom. 4. pag. 31. After Christ with his Apostles had eaten the Paschall Lambe , In mensa recubuit , cibosque alios sumpsit . Againe , ibid. It was not forbidden , but usuall to eate other meates in the Paschall Supper .

The same Barradius . pag. 64. speaking of the words : Post quam coenavit : After hee h●d supped ; They are to be understood de sola coena legali , & communi , quae sequuta est legalem — Onely of the legall and common Supper , which followed after the Legall : where hee plainly acknowledgeth two suppers , the Legall one : and the common one following it .

The same having a little before cited the Ecclesiasticall hymne . Post Agnum typicum expletis epulis , Corpus Dominicum datum discipulis . After the Pascall Lambe , and second Festivall Christ gave his Disciples his body mysticall . Hee concludeth from expletis epulis , ergo post coenam & epulas omnes . The banquets being ended : Therefore ( hee gave his body ) After supper , and all other banquets ; which words prove more banquetting stuffe , than a platter of sowre sauce onely ( as Scaliger would have it ) in the second supper . Fost agnum alios sumebant cibos , quos intingebant in condimentum hoc , vel aliud praeparatum , saith Barradius truly . After the Lambe they did eate other meate , which they dipped in this sauce , or some other sauce newly prepared for that purpose .

Maldonate on Matt. 26.26 . pag. 555. thus Cum tres eodem tempore actiones fuerint , quae tres coenae vocari solent : Whereas there were three actions , which commonly they call three suppers : the first in which the Paschall Lambe was eaten , which is called the ceremoniall supper . The second , the common , and usuall supper : for ( saith hee ) the Lambe being religiously eaten , because ( for the most part ) they who ate of it , were not filled or satisfied , they had another supper of which they did sup to saturity ; and pag. 557. at the beginning , Solebat eso jam agno , coena communis apponi . There was wont , when the Lambe was eaten , to be served in a common supper . The third supper was when Christ consecrated his Body , and Blood . So farre , well .

PAR. 2.

WHether the first ceremoniall suppēr , be called any where a supper : I do not well remember ( saith hee ) and yet hee knew it was to be eaten betweene the two evenings ; then which , there is no time more proper for a supper . And himselfe at the last words of the next page : The Lambe might be eaten at no other time than at supper .

Doth not Saint Iohn say , After Supper . John 13.2 . which could not be after the third or second supper : for they were after those words spoken , but of nëcessity must be interpreted , of the first supper of the Lambe , which was thén ended . Therefore the eating of the Passeover , is justly and truly called a supper , and the first supper .

I pitty the peremptory ignorance of Piscator , in his Scholia on that placë , who saith , Omnino pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , videtur legendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ac proinde vertendum , dum coena fieret : hoc est . inter coenandum : non autem coenâ peractâ . It seemeth altogether ( saith hee ) that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 2. Aorist . mediae vocis , which intimateth the time perfectly , though but newly past : wee ought to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a participle of the time present . And so indeed in the Greeke New Testament printed by Iohn Crispin in the Margent wee find it : and therefore that place of Saint Iohn ought to be translated ; Whilst they were at supper , or , at supper-time : not when supper was ended : for all his arguments prove the second Supper , was not ended , which no man denies ; though the Paschall supper were transacted before .

The second , or ordinary supper , Saint Luke , Saint Iohn , and Saint Paul call a supper ( saith hee ) A plaine confession of a second supper , and yet not plainer than that the eating of the Paschall is called a supper .

PAR. 3.

TOlet on Iohn 13.2 . Annotatione 7. distinguisheth the legall supper , from the common supper . Peractâ Paschali Agni coenâ , & communi incaeptâ , saith hee againe . The Supper of the Paschall Lambe being ended , and the common supper being begunne , hee washed their feete .

The most learned Suarez on Thomas : pag. 487. ( saith ) Augustine and Iansenius do not distinguish , Coenam usualem , a coena legali . The usuall supper from the legall supper ; But himselfe doth ; and againe is expressed , pag. 483. Christus illâ nocte duplicem vel triplicem coenam egit cum suis Discipulis : Christ in the same night did eate two or three suppers , with his Disciples .

Bellarmine de Sacramento Eucharist : 4.27 . ad 2. object . saith , the Eucharist , sub specie panis proprie respondet coenae Iudaicae , & Agno Paschali . Under the Element of bread doth properly answer , unto the Judaicall supper , and to the paschall Lambe . Where he acknowledgeth a Judaicall ( Supper which Suarez called the usuall Supper ) besides the eating of the paschall Lambe .

PAR. 4.

BUt Bellarmine is much to blame , to thinke that the Eucharist was given , in Coena sub-specie panis : at supper-time under the element of bread ; and the Cup , post coenam : after supper . There was no such distance of time betweene them . Both Saint Matthew , Saint Marke , and Saint Paul , immediately conjoyne them : and so doth Saint Luke : though somewhat ( as the Copies now are ) is placed , as done after the Eucharist ; which by the other Evangelists is related , before the taking of the Eucharist . But no action intervened , to sever the Bread from the Cup , but the sumption of the sacred Bread , and the immediate consecration of the Wine . If Cyprian in sermone S. de Lapsis , said , Calicem offerri solere praesentibus post expleta solennia . That the cup was wont to be offered , after the solemnities were performed : which ( saith Bellarmine ) is , finita jam Missa . after the Masse was ended : yet hee speaketh of his owne time , not of Christs Institution of both kindes : where both were given , similiter post coenam , alike after supper ; and not the one during supper time , and the other after it .

PAR. 5.

A Damus Contzen , a Jesuite on Matth. 26. thus , Post agnum solita ceremonia absumptum , epulari soliti sunt Iudaei : nec in esu Sacramenti saturitatem , sed mysterium spectabant Christi etiam tempore , at que in ipsis aedibus , praeter sacrificii consumptionem , etiam convivia celebrata sunt ; saith hee : The Jewes when they had eaten the ( paschall Lambe ) according to the usuall manner , were wont to banquet . Neither did they so much looke after saturity or fulnesse in the eating of the Sacrament , as after a mystery : yea even in Christs time , and that in the very supping chamber , after the eating of the Sacrifice , banquets were also solemnized .

Stapleton most excellently writeth to our purpose , in his promptuarium Cathelicum . In feria . 3. Hebdomadae sanctae . pag. 240 thus , Christus hâc ultimâ nocte mortalis suae vitae triplicem coenam peregit . Christ in the very last night of his mortall life did eate a threefold supper .

In the second , common , and familiar supper , Poculum bibatorium , more gentis illius , omnibus suis propinavit . Hee dranke a cup of charity , according to the usance of that country , to all his ( Apostles ) when hee said , Accipite , & dividite inter vos . — Take this and divide it among you . By thus expounding them three Suppers , not onely Christs new supper shall be distinguished from the Paschall , as the truth from the figure ; but the most new , and sacred mysterie shall be separated from the common Supper , the common bread and wine , saith hee .

And now ( good Reader ) know , that in so abstruse a matter as this is , there is a world of diversity in severall mens opinions , and therefore I may not stand to confute them all , though I approve them not all as I quote them ; but I onely fasten on those words which prove the maine point . Of two suppers of the Jewes at their paschalizing : of the third supper instituted by Christ , confessed by eminent Christian men , on all sides . And so the Tricoenium is accomplished .

PAR. 6. The third Generall .

I Have proved there was a second Supper , at the Jēwish passeovër . The next point is , That our Saviour was at both of them . This also is involved in the former . For he kept the Law exactly . And Scaligers passages are admirable to this effect , as before I cited , viz. Christ kept the passeover , as hee kept the precedent , and kept the precedent as the other Jewes did .

PAR. 7.

BUt thēy had their double commons : or second rēfections , on théir gawdie daies : especially at the most solemne feast of the passeover . They fed both on the flocke and on the herd : and by them was the first and second supper distinguished .

Even at the wēaning of Isaak , Abraham made a great feast Gen: 21.8 . At the making of the covenant with Abimeleck , Abraham gave him sheepe and oxen . vers. 27. At Samuels weaning , his mother caused one bullocke to be slaine : and two other shee carried , either for peace-offerings , or to bestow upon Ely , 1 Sam. 1.24 . for part of the Priësts portion was of oblations and sacrificēs . She brought also both winē and floure : ( and floure ) somewhat more , than the Law appointed , to make the feast , or the offering more compleat . At all feasts they had great variety ; and at the most solemne feasts of the Passeover , had they nothing but Lambe ? If they had more , did not Christ partake ? Did hee sit by and eate nothing .

Next Chapter after institution of the Passeover , and in rēmembrancē of them Passeover , when they were come into Canaan , they did sacrificē to the Lord , all ( cleane beasts ) that opened the matrix , being males , Exod. 13.15 , so the hērd was to be slaine , as well as the Lambe , in remembrance of the Passeover . More neerly , and punctually . Christ ate of the passeover at the first Supper , as I proved before : Christ did eate of the second supper , as I also from the Text plainly evinced . Concerning the third supper , ( God willing ) I shall speake hereafter .

PAR. 8.

ANd thus I passe to the next point . The first particular of the third Generall : when this second supper began whereby wee may the better distinguish it from the passeover .

Thus went the time away : and these things are most certaine .

On Thursday immediately preceding his passion , Christ commanded to prepare the passeover . Mark . 14.13 . Peter and Iohn went to see it done , Luk. 22.8 . & 13. verses . When the passeover was made almost ready : Peter and Iohn returne to Christ : and then in the evening Christ commeth with the twelve . Mark . 14.17 . And they washed : as may be gathered from Ioh. 13 ▪ 10. And when the hourē was come hee sate downe , and his twelve Apostles with him . Luk. 22.14 . Betweene the two evenings did thēy ēate of the passeover , as the Law appointed . Exod. 12.6 . The passeover was eaten , and to be eaten in haste . Exod. 12.11 .

These things seem to mee most probable , They began about sixe of the clocke at night , and they were not much above one Quarter of an houre , ere the first paschall Supper was ended . The second Supper continued about threē quartërs of an houre , or a little more . Herein Christ washed their feet , and discoursed much . Iudas received not the blessed Eucharist ; but went out about seaven of the clocke at night or somewhat after ; for it was night Iohn 13.30 .

Then ended compleatly the second supper . Whēn I come to spēake of the blessed Eucharist . I hope to probablize , how long it lasted .

The Prayer .

I Now behold thee O gratious Saviour , as humbling thy selfe , as vouchsafing , to sit , and eate after an usuall fashion , a common suppēr with thy Apostles : lift up my heart , good Lord , to thinke of thee , as thou art glorious in thy Kingdome of heaven , and of thy great mercy make mee one of them , who shall partake of the Supper of the Lambe , at thy coelestiall Table . Grant this for thy metits sake , O gratious Saviour . Amen .

CHAP. XI . The Contents of the eleventh Chapter .

1 What was Said Done at the second supper the first quarter .

Christ began the Chagigah with saying of grace . Grace and thankesgiving a prime duty at feasts .

2 The forme of Grace at The eating of Manna . Other feasts . The Paschall Festivity ,

3 The Iewes began their second Supper , with the cup of Charity . Wonderfull great grapes .

4 An hymne was sung after the Grace cup among the Iewes . The hymne in the New Testament sung after the Eucharist .

5 The discourse at the second Supper .

6 The Apostles contention before they received the blessed Eucharist . The Apostles contend for superiority .

7 When Christ began to wash the Apostles feete . Osiander rejected . Saint Cyrill rejected . The Iewes began their second washing at the beginning of their second supper , Christ in the middle of it . Baronius argument confutes Osiander .

PARAGRAPH . 1. The second particular of the third Generall .

BUt the next branch of my method inforceth mee to consider , what was said , and what was done , from the second Supper , to thy end of it , inclusivè . In generall , I say ; much is plainly set downe from Ioh. 13.4 . to the 30. verse inclusively . And in Generall I say , They fell to their second Supper , and continued at it about a quarter of an houre , in all likelihood . Then Christ riseth from this second Supper , though they continued still at Supper , and was about one quarter of an houre more washing the feet of all the 12. Apostles , and putting off , and putting on his garments as may be well conjectured at , by the proportion of time to the things done , and sayd . Thirdly , when Christ was set downe againe , hee began his discourses , designes out the Traitour : gives him a sop : biddeth him doe quickly what hee did : and upon the receiving of the sop , Iudas immediately went out : and these things tooke up the last part of the houre , or somewhat more ; and in , and about that time they may well seeme to be accomplished and transacted .

And so the first and second Supper , tooke up one whole , houre , or about one quarter more rather . More particularly , concerning the first of the three quarters spent in the second Supper , this seemeth to mee most probable .

Scaliger citeth the Jewish Rituall thus , concerning the Paschall . Quam diversahaec nox à caeter is noctibus ? In aliis noctibus semel tantum lavamus : in hac nocte bis . How divers was this night from other nights ? In other nights we wash but onely once , in this night twice : and this was at the beginning of their second supper ▪ yet they did not breake the Law : for Gods Law established no such second double washing : but it was a custome and tradition of the Elders , to which Christ was not bound . And wëe find no shadow of a second washing before the beginning of the second supper : but rather about the midd'st of it , or rather toward the end of it . I therefore think the second supper began with thanksgiving giving to God , and blessing of the meate of the Chagigah which was newly served in : for this was farre a more necessary duty : and was as frequently used by all good people , as it was necessary . Giving of thankes was a prime duty of a feast . Tertullian in his Apologetick , cap. 39. Nee priùs discumbitur , quàm oratio ad Deum praegustetur . Wee sit not downe to meate before wee have said Grace . And this hee writeth with exact reference to the second Supper of the Jewes , where the like was practised , both before and in the time of Christs conversing among men . And the grace at the beginning of the second Supper was this . Benedictus sis ( Domine Deus noster ) qui educis panem de terra . Blessed be thou ( O Lord our God ) who dost bring forth bread out of the earth . Then dranke they the second round .

PAR. 2.

BEfore the eating of Manna the grace is thought to be this . Benedictus es ( Dominus Deus noster , Rex Angelorum , Pater Coeli ) qui cibasti nos pane coelesti Angelorum . Blessed be thou ( O Lord our God , ) King of the Angels , Father of Heaven , who hast fed us with the heavenly food of Angels . Before I shewed you in the first Booke , and second Chapter , the forme of thansgiving at other feasts , and in likelihood at their common meales was , Benedictus sis Deus , qui educis panem de terra . Blessed be thou ( O God ) who dost bring forth bread out of them earth . This was the ordinary blessing of bread , which was commonly used after the Jewes came to Ierusalem : and perhaps in Christs time . But the thanksgiving for the unleavened bread in the Paschall festivity , is said to be this . Benedictus es Domine Deus noster , rex universi , in esu panis azymi . Blessed be thou ( O Lord our God ) King of the whole world : in the eating of unleavened bread , and no doubt a blessing was powred forth with thanksgiving to God for all their meate .

PAR. 3.

THe Jewish Rituall mentioneth , that they had winē at the second Supper . I say , that in all faire likelyhood they had it at the beginning of this second Supper . Presently after Grace : as Bellarmine said , the first supper was ended with the wine . So say I , the second was begunne with a cup of wine walking about . Soto also 4. Sentent . Distinct . 12. Quaest. 2. Art. 2. on the words . Hic est Calix , ubi insinuatur ( saith hee ) Christum cocnam Agni consummasse , in potu non consecrato . This is the cup where is insinuated — that Christ had consummated the Supper of the Lambe in unconsecrated wine . Seneca in Thyeste , Act. 5. Scena ultima . — Poculum infuso cape Gentile Baccho . Take off this cup full of wine , Which b'inheritance is thine . It was at the beginning of the pretended feast in an hereditary cup , if I may so expound Gentile poculum : the Gentile Cup. Poculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the cup of charity — — Paternis vina libenter Deis , tunc hauriatur . sayth Thyestes . Let ēvery one within the house Drinke to his God a full carouse . Scaliger de emendatione Temporum : 6. pag. 571 , The second supper of the Jewēs , was like the Secundae mensae apud Gentiles , the second course among the Gentiles . Nam apud illos mensis secundis libabatur , ac potio in Calice circumfere batur . For among them they were wont to have a second course , and to drinke a round one to the other . Virgil saith of the rich Rhodian wine : Non ego te Diis & mensis accepta secundis : Transierim Rhodia — I cannot here passe o're them Rhodian winē , To th' Gods and second banquets held divine . Scaliger might have added the rest , — & tumidis humasta racemis : And clustred grapes pluck't from the swelling vine . It may well be thought they had also their second Supper , when Grapes were in kind , great bunches of ripe sweete grapes , so long as they would well last . Be not offended with this Digression . If Virgil had tasted of the Grapes of Escholl , hee would have extolled them above the Rhodian bunches . Mr John Sanderson , our country man , travelling 1601. ( as Purchas hath it , pag. 1635. relateth . In the valley of Escholl at this day , there are grapes : one bunch of them will weigh , of our weight about twenty , or one and twenty pounds , The holy Scripture , Num. 13.24 . recordeth , that the Spies came to the River of Escholl , and cut downe thence a branch with one cluster of grapes , and they bare it on a barre betwixt two . Lest the heavenly Scripture may suffer prejudice , and be thought hyperbolicall , where it is apparently literall , I thinke fit to adde , in another quarter of the world namely in Africa ( as you may finde in the second booke of Iohannes Leo , and in Purchas from him , pag. 779. ) viz. in Tagodast , a City seated on the top of a Mountaine . That the Grapes thereof are red , and are for their bignesse , called in the language of that people , Hennes Egges , which is meant of the severall particular grapes , not of the severall bunches : for even our cold climates have bunches as bigge as three or foure Hens egges . And now suppose that three hundred such single Grapes , grew upon one branch , may it not be carried betweene two , upon one colt-staffe ? So much on the by , to explaine a seeming difficulty of Scripture ; and yet I opine that the messengers did carry on the barre between them some Pomegranates , and Figges also , as is in the same verse , which might be so many , as to make a just and portable shoulder-burthen .

I cannot omit this parallell digression , because it gravelled mee in my youth , before I came to taste of Rhetoricke , or much humane learning . Iudg. 20.16 . of seven hundred men left handed , every one could sling stones at an hares bredth , and not misse . Peter Martyr , Tremellius , and others are wholly for the hyperbole . And indeed I see no reason why the Divine Scripture may not use an hyperbole as well as humane authors ; if not better : as certainly it doth , in diverse places . But since wee can finde examples , in profane stories which do almost equall this , even in truth of things done ( though the heavenly prescripts be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be beleeved for themselves ) yet the additament of humane authority , to a doubting minde , will make the Seripture more credible , and more seemingly reasonable There was one , who before Alexander the Great , shewed extraordinary dexterity by standing a pretty distance off , and did sling a pease , into , and through the hole of a board , which hole was very little bigger than the pease it selfe . One Aster did grave on the shaft of his arrow , Aster Philippo : and with that arrow stroke out one of Phillips eyes . See Strabo lib. 8. and Plutarch reporting this to have happened to Philip , Alexander the Great , his father . If it were not for like performances , it were incredible , what Damianus à Goes , pag. 200. saith of those of L●spland for their admirable skill . Also Florus 3.8 . saith thus of the Ilands of Majorca and Minorca , in Bello Balearico : Every man fighting , hath three darts : who can mervell that they strike so certainly , when darts are their onely weapons , and they study nothing else but to be apt slingers ? The mothers give not meate to their children , till they have hit the marke shee appointeth . Iohannes Stadius ( on that place of Florus in his Commentary ) saith , some thinke they were called Baleares , a studio per fundos feriendi , from their study and practise , in exquisite striking of the marke by stones from their slings . Livy in diverse bookes mentioneth , the great skill of the Baleareans for slingers : yet in his 38. booke : he preferreth before those Ilanders , certaine men of Aegium Patre & Dimae , townes of Achaia , and saith of these latter . They were so skilfull , that they would a great way off sling a bullet , through a garlands rings , and small hoopes : nay , they would be sure to hit , not onely the head of the enemie , but any part of his face they aimed at , and never faile . So farre Livy : who so beleeveth these strange relations , neede not much doubt of the words of sacred Scripture , Judg. 20.16 . Purchas in his Pilgrimage of Africa . 9.9 . pag. 1499. thus historisieth of the Arabians . Their horses are leane , little , swift , laborious , and bold : and the horsemen , active beyond beleefe , darting , and catching with the hand the same dart , in the horses swiftest race , before it commeth to the ground : also taking up weapons , lying on the ground , while the horse is running : and in like swift race , hit the smallest marke with Arrow or Sling , Who so beleeveth , &c. I returne . Ioseph Scaliger goeth on ; Hebraei epulis sacrificii functi , secundis mensis gratias Deo ageb●nt , & potionem circumferebant : id quoque bodie retinent . So he . The Hebrewes were wont at the banquets of the sacrifice , and second course to say Grace , and to drinke round a Cup of Charitie ; which custome they keepe even at this day .

PAR. 4.

POst poculum bymnus cantabatur , saith Scaliger , after he Grace-Cup they used to sing a Psalme . If he meanes it of the Iewes , he saith true , if of Christ , and his Apostles , then he misseth his marke , for the hymne mentioned in the new Testament was not sung , till the end of the third Supper ; till they had received the Eucharist . For when they had sung an Hymne , they went out into the mountaine of Olives , Matth. 26.30 . And yet perhaps they might sing a little Hymne at the end of the second Supper : concerning which I intend to speake hereafter .

Solenne fuit antiquis Israelitis , sacra , celeberrimaque Cantica Cantica à vini degustatione nichoare , saith Montanus , on Judg. 9. pag. 367. It was the usuall custome , amongst the ancient Israelites , after they had drunke a Cup of wine , to beginne some sacred and choyce Psalmes .

PAR. 5

THey gave thankes ; they dranke wine , they did eate ; they discoursed : and all this was done in the first quarter of an houre in the second Supper . But what was their discourse ? Or why did Christ take occasion to wash their feete ? I answer , we can know neither of these things infallibly , and demonstratively . Secondly , I answer , if we knew no ground of it , nor could guesse at the reason of it , wee may well presume Christ did wash his disciples feete , on great , just , momentuall motives . For many things , he knew cause , why he did so ; or not so ; though they be hid from us . And we must not be too inquisitive when he is silent .

Before I come to demonstration , I must proceede upon three foundations probable enough .

First , that the Apostles might fall out , or strive upon severall occasions , though none be expressely mentioned . Seven guests make a feast ; but nine feasters make a brawle , or are scandalous , saith the old proverbe . Many harmelesse occurrences might engender debate .

Secondly , that there was controversie betweene them , now especially in them second Supper , about superioritie is most probable .

PAR. 6.

THirdly , that S. Luke toucheth at their contention , Luk. 22.24 . I hold very likely . For though he placeth the contention after the third Supper , according to the literall Method ; yet in the order of History it is to be taken in at the second Supper . And behold the ground of my conjecture .

It is scarce credible that presently after the devour receiving of the most holy Eucharist , there should be dissention for Primacy . I dare say , who had such pridy , ambitious thoughts , presently upon the new Sacrament , they had beene unworthy receivers thereof : which none of the Apostles were ; for Iudas received not : of which hereafter .

Againe , it is said , Luke 22.21 . But behold the hand of him that betrayeth me , is with me on the table . Now these words are spoken after the administration of the blessed Eucharist , what followes thence ? Either we must make Iudas a participant of the body & bloud of Christ ( which though some have held , more have held otherwise , & that with greater reason ) & we must make , that after the third Supper , they continued eating , the Table being yet spread , and meat thereon : ( for else , why was the hand of Iudas with Christ on the Table ? ) and so in effect we must make a fourth Supper of Christ ; the Passeover ; the common second Supper , the most blessed Eucharist ; and lastly , this Post-coenium , or Reere-Supper , which is most false and vast . Or else , we must grant , that the holy Spirit did not stand so strictly , upon the literall method in S. Luke , which is most true ; as I touched at before ; and may appeare yet farther , because almost the same words , are described by S. Matthew , and S. Marke , Before Christ administred his most holy Supper , which S. Luke placeth after the third and most sacred Supper .

Therefore I say , Their contention was before their being satisfied in the point controverted ; and their satisfaction was before the receiving of the most blessed Eucharist ; and the meanes to satisfie them , was Christs most extraordinary humiliation . And now by these steppes of conjecture , and probability , I am come to the more certaine observations .

That the Apostles often fell out among themselves , striving for superioritie , cannot be denied . S. Peter himselfe , was in a manner over-curiously jealous of the company of S. Iohn , What shall this man doe ? Ioh. 21.21 . And Christ beat off S. Peter , thus , If I will that be tarry till I come , what is that to thee ?

The tenne Apostles were moved with indignation against the two brethren of Zebedees children , Matth. 20.24 . because one would have a promise to be on the right hand of Christ ; and the other on the left . And Christ tooke the Apostles off from their passion , saying , Whosoever will be great among you , let him be your Minister , and whosoever will he chiefe among you , let him be your servant : as the Sonne of man came not to be ministred unto , but to minister , Matth. 20.26 , 27 , & 28. verses .

By the way they disputed among themselves , who should be greatest , Marke 9.34 . but he told the twelve . If any man desire to be first , the same shall be last of all , and servant of all , verse 35. A primacy he denieth not among them , it was , and is necessarie ; but the affectation , and ambition of it , he disliketh , and sets them point blanke on the contrary .

Luke 9.46 . There arose a reasoning among them , viz. the twelve Apostles , which of them should be the greatest ? And Jesus perceiving the thoughts of their heart , tooke a child , and set him by him , verse 47. set him in the midst of them , and tooke him in his armes , Marke 9.36 . and said to his Apostles ; Except ye be converted , and become as little children , yee shall not enter into the kingdome of heaven : and whosoever shall humble himselfe as this little child , the same is greatest in the kingdome of heaven . Matth. 18.3 . and 4. verses .

It was one thought of many men : one heart of twelve Apostles ; the thought of theïr heart ; all thought so , every one desired it : and every one was answered .

When all these most divine actions , words , and counsells were either forgotten or neglected : and after the Passeover , and at the second Supper . There was a strife among them , which of them should be accounted the greatest , Luk 22.24 . Christ answereth in words , from vers. 25. to vers. 30. inclusivè .

And when those words had not wrought fully enough on them nor humbled them sufficiently . Then , and upon this occasion ( as I judge ) Christ answered them indeede , and went a quicker and more piercing way , to teach them humilitie , knowing their contention came not from God : knowing he came from God , and went to God ; Christ riseth from Supper , and laid aside his garments , and tooke a towell , and girded himselfe , powreth water into a Bason , Joh. 13.4 . &c.

The strife mentioned by S. Luke was before Christ washed their feete , saith Salmeron ; though Barradius saith , perhaps the strife arose , because S. Peters feete were first washed : which speech interferreth with that of Barronius next to be cited ; That the Apostles never grudged at S. Peters Primacy .

PAR. 7.

THis did Christ beginne , about halfe an houre after sixe in the Evening , towards the end of the first quarter of an houre in their second Supper , to wash their feete ; and Baronius much erred , to say , that Christ washed the Apostles feete , ante secundam mensam ; when S. Iohn is expresse , that Coenâ factâ , the Paschall being ended : Christ rose from Supper , and washed them ; therefore it was not before the second Supper , but in it , one Supper was ended , and Christ arose from another Supper : Non debemus coenam adhuc factam , veluti jam consummatam , & transsactam intelligere . Adhuc enim coenabatur , cum Dominus surrexit , & lavit , saith Augustine , Tractat. 55. in Johannem . We must not conceit of the Supper being yet a eating , as if it were consummated and dispatch't : for as yet they were at Supper , when the Lord arose , and washed them : he addeth most remarkeably . Panis adhuc erat in mensa , cùm buccellam dedit suo traditori . The bread was yet on the Table , when the Lord gave the Sop , to him that should betray him .

But Osiander was mad to say , Christ washed their feete before the eating of the Paschall , we have proved , Christ washed them in the second Supper . There is not so much as a shadow of likelihood , that Christ washed the Apostles feete , before the Paschall : and in the second Supper also .

S. Cyrill in his Booke , De Ablutione pedum , is in another extreme ; That our Saviour washed his Disciples , after the receiving of the Eucharist . But this cannot be ; for he put on his garments againe , and did Discumbere , or lye downe againe , and entred into discourse , and gave his Sop to Iudas : all which did precede the Eucharist , and not follow after it . The truth is , the Iewes of those times , began their second washing , at the beginning of their second Supper : but Christ did so in the middle of the second Supper , or rather toward the beginning of the Eucharist preparing his Apostles to a worthy receiving , both by washing them , and giving them good advice ; and I hold his Conclusion to be good , who said , Cum loti● animi , puritatis , ad suscipiendum Saccramentum , necessariae , monumentum fuerit , ante Sacramenti institutionem exhiberioportuit . Since the washing of the minde , was the monument of the purity , which was necessary to the receiving of the Sacrament , it ought to be used before the institution of the Sacrament .

Baronius hath a good argument against the innovating Osiander , That the Paschall Lambe being to be eaten in haste if Christ had risen from it , and washed their feete , before the end of that Supper , he had broken the Law ; but he brake not the Law . Therefore it was at the second Supper ; even toward the latter end thereof , that Christ by his owne washing of them , prapared them by humility unto the receiving of his owne last , best , and blessed Eucharist , being truely called the Supper of the Lord .

If I have not guessed rightly , at the true cause , and just occasion , why Christ washed his Apostles feete ; yet it is most certaine , that he washed them ; which , as I said , tooke up about another quarter of an houre of their second Supper .

No man can reasonably thinke , that Christ did wash their feete at the Passeover ; that was soone ended , as the washing and wiping was ended . Nor may it be thought that Christ would rise from the most sacred Supper of the Eucharist , to wash them . This derogateth too much from that divine Supper . Therefore the second Supper was the fittest time ; and in it , indeede did Christ wash them : For , how could he wash the feete of twelve of them severally , twenty foure feete in all , as they continued at Supper , in lesse time , then a quarter of an houre ? and wipe them all ( and well wiped them out of question ) with that towell wherewith he was girded ? Ioh. 13.5 . weigh that time , by the time we should spend our selves , if wee were to dispatch such a businesse : if we wash but our owne feete , and wipe them , above a twelfth part of a quarter of an houre quickly slideth away .

The Prayer .

O Redeēmer of mankinde ; thou wert pleased to wash the feete of thy Apostles , even those feete of Iudas , among the rest , which had trotted before , to the high Priests and Elders to betray thee , and those which were apt and readie to shed blood , even the innocent blood of thee , the Lord of life . Wash , I beseech thee , not onely my feete , but my hands , my head , my whole body ; and especially my heart , that I may be wholly purified ; and fitted to partake of thy blessed mysteries , and by them be united to thee , my gracious and mercifull Saviour . Amen .

CHAP. XII . The Contents of the twelfth Chapter .

1. What was Done Sayd the 2. of the 3. quarters of the houre in the Second Supper . Christ beginneth to wash his Disciples feete . The Scribes booke Commanded frequent washings . The Jewes used much water for purifications both Legall . Praescribed .

2. S. Peter the Primate , and Prince of the Apostles . Whither S. Peter lay on the Discubitory bed above Christ .

3. Whither Christ washed S. Peters feete first of all . Whither Judas was washed at all . No washing of the feete : no partaking of the Eucharist .

4. S. Bernards Pedilavium no Sacrament : Christs washing his Apostles feete an example of humility . Whither Judas were first washed .

5. All the Apostles were washed . Vncertaine who first . It matters not . S. Peters Priviledge .

6. S. Peters Christs Dialogue . Obedience required . Iohn the Baptist called a foole . Peters double deniall reproved .

7. Bodily washing . Spirituall washing .

8. Christ kist his Apostles feete , Even Judas his feete .

9. Whither Christ at the second Supper had on a supping garment . Whither he had on a Cloake as Barradius — 3. Vestments as Euthymius 5. As some others have thought . Chr●st at his Passion had — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

10. The last Quarter of the seventh houre : or the third part of the second Supper . What was Done Sayd in it . The first passage is Christs Question . His Diversion .

11. The Titles of Lord Master forbidden to the Apostles . The difference betweene Rab and Rabbi : Ambition forbidden . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to Man God in the Old New Testament . How God Man Christ . is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord .

12. Washing of feete imports humblenesse of minde , Christs Precept Example to be imitated . Lorinus his story . Christ the most perfect example of all . Seneca his advice . The difference betweene Exemplar . Exemplum . Examples move more than Precepts . The Worthinesse Vnworthinesse of the Administrant addeth nothing detracteth nothing from the Sacrament .

13. Motives to Humility . Servants equall to their Masters in participation of Troubles . Blessings . Servants inferiour to their Masters in Civill Morall . Oeconomicall affaires .

14. Nor Worders , nor Knowers : but Doers enjoy happinesse .

PARAGRAPH . 1.

NOw let me descend to the things done and sayd , in this third quarter of an houre ; the middle part , and second quarter of the three , allotted as it were to this second Supper . About halfe an houre after fixe , our holy humble Saviour , beginneth to wash the Disciples feete .

A little before Christs incarnation there was a booke written by the Scribes , in which they commanded frequent washings , even in the times of dinner or supper , because there were many Legall uncleannesses , which came by the very touch of divers things : and by which they were uncleane till the Evening . Therefore had they store of water alwayes in a readinesse . At the Marriage in Cana , Iohn 2.6 . There were set sixe water-pots of stone , after the manner of the purifying of the Iewes : Sc. aut legalem , aut traditionalem , aut convivalem , either Legall , or traditionall or convivall Each water Pot containing two or three firkins a peece , non ad potum sed ad lotionem paratae aequales illae hydriae , aut vasa aquaria . Those water-pots were not prepared , for drinking but for washing . And in likelihood they had spent some good quantity of that water . For Christ commanded them to fill them : and they filled them up to the brimme , vers . 7. And against the Passeover , our Saviour did foretell them they should meete a man bearing a pitcher of water , Mark . 14.13 . And when it is sayd , He shall shew you a roome furnished : among other things it may well be expounded : A roome furnished with store of water ; for they had water alwayes in a readinesse for purifications prescribed by the Elders , as well as for legall purifications .

Ciacconius is of opinion , that water was given for their feete at the entrance into the houses , yet it was to such , as were soule and uncleane : for if they were cleane they presently sate downe , saith he . But Baronius from the Rituall saith ; the Jewes washed their feete twice at the Paschall Lan be : once at the eating of the flesh , and once at the eating of unleavened bread . Either the Rituall , or Baronius confoundeth matters : for they are not Paschall Lambe , but with unleavened bread first taken . Baronius should rather have distinguished two suppers , Legalem , & communem , the Paschall and Common Supper , then make one Supper of the Lambe , another of unleavened bread , as he doth in the words following : Paschalis Convivii duplexfuit Caena conjuncta : vel si dicere velimus , unius coenae duplex mensa : in cujus priori , esus agni , in posteriori vero ceremonia agebatur azymorum . There was a two-fold joynt supper of the Paschall banquet : or if we may so speake , two courses at the same Supper : In the former was the Paschall Lambe eaten ; in the latter was the Ceremonie of unleavened bread performed . Yet indeede neither was set on the board or table without the other , and they are not the flesh of the Lambe without unleavened bread . Now though this was a tradition of the Iewes often , yet this was their owne Sumpsimus : and Christ did not wash the Apostles feete , for the same respects , that the Iewes washed themselves ; but to give a good example of humility .

PAR. 2.

I Will not denie S. Peter to be first in place among the Apostles , the chiefest of them : their Primate , yea the Prince of the Apostles . Antiquity and that of the best have afforded him title sufficiently hyperbolicall . Truth hath no neede of false foundations , or slippery untrue superstructures : therefore when I see earnest and foolish contention , for his superiority in things which afford him no true priviledge , I say this is the way to cry him downe , rather than to raise him up .

There is more than one who saith , that S. Peter lay on the bed above Christ , and S. Iohn below : if S. Iohn lay below , he could not so conveniently discerne the becke of S. Peter above , as he might of any other of the Apostles , on whom he looked forth-right , for Christ was betweene them ; and the eyes of him in the lowest part of the discubitory bed , were averse from him who was highest . S. Peters foote might rather have touched some part of S. John , ( if so they lay along ) then his becke be observed , whilst Christs holy personall , corporall presence lay betweene them ; and so eclipsed the eyes of S. John , who desired not to looke much beyond our blessed Saviour .

PAR. 3.

LIkewise concerning the order which Christ used in washing of their feetē , and with whom he began , is made a question , a great question .

Baronius saith that the Apostles never tooke it unkindely , that S. Peter should be set before them : but they bore it impatiently ; when Iames or Iohn were preferred , or had hopes to be preferred , as appeareth , Mark . 10.41 . They began to be much displeased with Iames and Iohn .

S. Peter was first washed ( saith Baronius ) and he citeth S. Augustine to hold the same , on the 13. Chapter of S. Iohn , Tractaet . 56 , Indeede S. Augustine concludeth , we must not understand that Christ came to S. Peter , after he had washed others , but that he began from him , whën therefore he began to wash the Disciples feete , hee came to him from whom he began , that is from Peter .

And immediately before , who is ignorant primum Apostolorum esse beatissimum Petrum : That the most blessed Peter was the Primate of the Apostles ; I willingly subscribe to his primacie : but that Christ was so strickt in point of Ceremonie , that the chiefest man should be first washed , both others and my selfe doe deny . Peters priviledge of Chiefe-dome , was not taken away , or diminished , though Christ had washed others first , who were neerer to him or more conveniently placed .

Secondly , what the most worthy father sayd a little before , ought to be throughly weighed , for it carrieth meate in its mouth ; we must not thinke ( saith he ) that Peter among the rest did feare , and refuse to be washed ; when others before him willingly or patiently had permitted it to be done to them , for so these words of the Gospell are easier taken or interpreted : because when it was sayd , He began to wash the Disciples feete , and wipe them with the towell , with which he was girded , it is added , therefore he came to Simon Peter , as if hee had washed some before and after them came to the first , I onely say ( which is likeliest ? the easier or the harder interpretation of a peece of Scripture ? which is safest to be embraced ? on the other side the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then ( though it be Then in our last translation ) somewhat inclineth me to thinke , that when he began to wash his Disciples , he came therefore to Peter : for it is not sayd when he had washed but when hee began to wash , &c. He therefore came to Peter .

With S. Augustine , doe agree Rupertus , and Simon de Cassiâ and Nonnus that Christ did wash S. Peter ; yet Ambrose saith , Christ washed Peter last , and Ambrose is none of the hindmost in extolling of S. Peter .

Some relate that Origen thinketh , and Cyprian accordingly , that Christ did not wash Iudas at all : because Iudas had no part with Christ . But it followeth not necessarily , that every one who was washed had part , because Peter refusing to be washed , was reproved by that answer . If I wash thee not , thou hast no part with me : thou shalt have no part of the Eucharist with me , as Tolet expounded it . And indeede Judas had no part , nor ( doe I thinke ) should S. Peter have partaked of the blessed Sacrament , if he obstinately , and refractarily had disobeyed Christ , and utterly refused to have his feete washed . Judam , qui se jam tradere proposuerat , Christus lavit , saith Chrysostome : Admiror excellentem Christi clementiam , quia hujus etiam pedes lavit in proximo erat eum traditurus . Christ washed Iudas , who was then resolved to betray him . I wonder at the excellent clemency of Christ , who would vouchsafe to wash his feete , who was about by and by to betray him . To this effect Euthymius , Augustine , Tractat. 55. in Johannem . Hoc ad maximum cumulum humilitatis accessit , quod etiam illi non dedignatus est pedes lavare , cujus manus jam praevidebat in scelere . This may be added to the huge masse of his humilitie , that hee disdained not to wash his feete , whose hands he fore-saw would be embrued in wickednesse .

PAR. 4.

I Will not with S. Bernard in Sermone de Coena Domini ; account the Saints feete to be a Sacrament ; ut de remissione quotidianorum ( peccatorum ) minimè dubitemus , habemus ejus Sacramentum : pedum ablutionem . To the end we should make no doubt of the forgivenesse of our daily sinnes ; we have his Sacraments , even the washing of our feete . Whether he take Sacramentum strictly , or largly ; the pedilavium , or washing of feete , was no Sacrament for remission of sinnes . No , not as it was used by Christ ; but it was an example of humilitie : a motive to mutuall love ; a preparative to put them in minde , of washing , cleansing , and purging their soules , against the receiving of the most sacred Eucharist . Which because Iudas did not performe , though his feete were washed , he was as it were excommunicated , when Christ said , That thou dost doe quickly : and he went out immediatly , and received not the most blessed Sacrament with them ; but because all the other Apostles were prepared , and had learned the new doctrine of climbing up to heaven , by humblenesse , all the rest received the precious Body , and Blood of Christ .

Chrysostome and Euthymius , Origen , and Leontius ( saith Maldonate ) doe thinkē , that Christ did first wash Iudas ; because Iudas had most neede : for the sicke have neede of the Physitian , more than the sound and whole . In which regard Christ appeared first to Mary Magdalen before he appeared to any of his Apostles , or to his owne most blessed Mother : for certainely , Mary Magdalen had beene the greatest sinner ; and perhaps stood at that instant in most neede of comfort . I answer her speeches bewray her to have beene amazed , rapted almost besides her selfe .

Theophilact . on Iohn 13. Non primum lavit Petrum , quamvis primatum discipulorum gerebat , sed forte proditor cum esset impudens , & inverecundus , ante Petrum lotus est ; Though Peter was Primate of the Apostles , he was not first washed : but perhaps the shamelesse Traytor put forth himselfe ( which the other Apostles would not doe ) and so he was first washed .

PAR. 5.

MY conclusions are , concerning this poynt . 1. There is no certainty whom Christ washed first . 2. It did not make a prerogative , to be first washed , nor marre it to be washed last . 3. All the Apostles were washed , even Iudas among them . 4. S. Augustines determination that Peter was first washed , was most acute , and witty : yet I thinke , the words of the Apostles runne more plainely , and unforcedly . That Christ had washed some others of the twelve , ere he came to Saint Peter : for it is not onely said , that he began to wash his Disciples feete : but ( also ) to wipe them with the Towēll , wherewith he was girded ; he did not begin to wipe till he had washed some ; and so Christ came to S. Peter . Lastly , S. Peter hath this priviledge , that there is not any one particularly expressed , or named to be washed but S. Peter onely .

PAR 6.

THe Dialogue betweene S. Peter , and our blessed Saviour , before Peter yeelded to be washed , is this : Lord dost thou wash my feete ? Christ answered ; What I doe thou knowest not , but thou shalt know hereafter : thou knowest the matter , thou knowest I wash thee , but thou knowest not mine intentions . And this affordeth one Doctrine necessary for these times .

Obedience must be performed ( if required ) though we know no reason why it is appointed , much more when we see reason : Cornelius Tacitus Historiae 1. Vbi jubeantur , quaerere singulis liceat , pereunte obsequio , imperium etiam intercidet . If it were lawfull for every one to aske a reason of their Superiours commands ; obedience would perish , and Authority would fall to the ground . It was spoken by a rude blunt souldier in Lucan , at the Garboyles of the civill warre

— Rheni mihi Caesar in undis , Dux erit : Hîc socius facinus quos inquinat , aquat . Caesar my Captaine is at Rhene , But in the civill broyles , He is my fellow : They are like , Whom the same sinne befoyles .

Julius Caesar regarded not the tongues , or taunts of his Souldiers , so long as he had their armes , and swords for him . He let fall the strictnesse of discipline , and was ( as a Generall ) over-familiar with his Souldiers , calling them Commilitones , fellow-souldiers : Augustus disliked him for it ; yet if it be well weighed , Iulius Caesar forbore his souldiers at the time of triumphs , and rest , more , than in the time of warre ; where he observed most strict discipline .

A late Writer calleth S. John Baptist a foole , for denying to Baptize Christ : I say , a foole must not judge a wise man : and a religious man would finde in the Baptist , heavenly humilitie , rather than stile it folly ; But Wisedome is justified of her children .

Likewise , I doubt not of S. Peters holy , humble intention ; either when he refused to be washed , or when he accepted of it ; for , till Peter was refractary the second time , Christ did not chide him : but perhaps , because of his double refusall to be washed , and because of his selfe-trust , he was deserted , to deny Christ at his passion thrice .

PAR. 7.

THe other discourse of the Dialogue , or the second part , is this . S. Peter said , Thou shalt never wash my feete , ver. 8. which indeede were words too peremptory , from such a servant , to such a Master : but when Christ replied ; If I wash thee not , thou hast no part with me : Peter was converted ; and was not onely like the Sonne in the Gospell , who said , He would not goe into the Vineyard to worke , but after repented , and went , Matth. 21.29 . but out of surplusage of obedience , more than was commanded , he cried out , Lord , wash not my feete onely , but my hands and my bead , Ioh. 13.9 .

The close before the washing of S. Peter , or at the beginning , to wash him , is in these two poynts ; He that is washed , needeth not save to wash his feete , but is cleane every whit , ver. 10. whence some doe truly collect , the Apostles were once washed before ; viz. before the Paschall Supper began . I doubt not , but Sensu mystico , he aymeth at the Spirituall washing of the soule , without which all bodily purification , and washing is to little purpose . And this sense is made good by the words following . Yee are cleane , but not all ; because Christ knew Iudas his soule was defiled with resolutions for the Treason , it is said , ver. 10. Ye are not all cleane : here is spirituall uncleanenesse , for all the corporall washing and wiping .

PAR. 8.

YEa , if we may follow Iustinian in his Booke , De Christi agone , cap. 3. He opineth , That Christ did not onely wash the Apostles feete , but kissed them also . If so it were , what an un-heard of humility did Christ shew , to kisse the feete of Iudas ; which were swift to shed blood , even innocent blood , even the blood of the Son of God ? To kisse the rod , even the rod which was to be cast into the fire , after correction performed ? To kisse Iudas his feete , in a more submissive way , though hee knew , that Iudas would kisse Christs face , and betray him by that kisse ? Both which compared together , doe justly aggravate the sinne of Iudas , and subject him to greater damnation , to offer the kisse of Treachery unto Christ , who offered unto him the kisse of love , and humility .

PARA . 9.

ANd now by this time , or there abouts , is exhausted , the third part of the sixth houre , or more ; and the middle quarter of the houre spaced for their second Supper . I will not grant ( saith Barradius ) that Christ had a supping garment , for he laid downe his owne garments ; not the supping garment , ( saith he ) as if Christ borrowed a supping garment , and had none of his owne . And there was little honesty , or modesty to have a supping garment on his naked body ( saith he ) as if hee might not have both his owne clothes , and a supping garment also , and yet keepe others on ; for no good Christian will thinke , he stripped himselfe to nakednesse , when he laid aside his garments : Barradius without ground , saith , Christ had a cloake ; Euthymius on Matth. 26. saith , some thought Christ had on five Vestments ; himselfe judgeth he had three . That this was at Supper time cannot be proved ; and is not said . At his Passion indeede , the Pasmist foretelleth in the plurall number : They shall , or will divide my garments , as it is in the Hebrew , Psal . 22.18 . The 70. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after . Our Printers of the last Translation , have it in the Singular in both places : They parted my garment among them : and cast lots upon my vesture . But because they had parted them indeede , it is said , Matth. 27.35 . as in the time passed , They parted his garments ( in the Plurall ) casting lots : and the Psalmist is divinely cited ; as speaking first of his ordinary garments ; secondly , of that excellent coate without seame : They parted my garments among them ( there is the Plurall number ) and upon my vesture did they cast lots : and the Singular is meant of the goodly seamelesse coate , wrought from the top throughout , Ioh. 19.24 .

PAR. 10.

AFter his washing the Apostles , resuming his garment , and recumbing againe , followeth the last quarter , the third part of an houre , or somewhat over , allotted for dispatching the second Supper ; and it may seeme thus to be spent .

First with heavenly instruction to his Apostles : then with a farther detection of the Traytor : Lastly , with the subsequent occurrences . The first poynt beginneth from Christs question , and is continued with his owne diversion , re-inforced with holy conclusions , from vers. 13. to 17. inclusivè . The second distinction of time , may be from the graduall detection of the Traytor , to the last consummation thereof , namely , from John 13.18 . to John the 13.27 . inclusivè . Lastly , the subsequent occurrences are described from verse 28. to verse 31 , inclusivè ; but of these in order .

What our most sacred Saviour first said to his Apostles , after he was againe laid on the discubitory bed , is discerned by that , he made this Quaere : Know you what I have done to you ? which is not spoken of his action , which all knew well enough without asking ; namely , that he had washed them ; but of his maine ends , and intentions to them unknowne ; even to Peter ugknowne a while ; why he washed them : Then followeth Christs owne Diversion Yee call me Master , and Lord , and yee say well , for so I am .

Not onely many other times , but even at the preparation of the Paschall Lambe , he is called Master , Matth. 26.18 . The Master saith : And during that first Supper , Iudas said , Master , is it I ? vers . 25. Also every one of them said , Lord , is it I ? ver. 22.

PAR. 11.

THe Apostles were forbid to be called Rabbi , or Master , and the reason is annexed ; For one is your Master , even Christ , Matth. 23.8 .

The title Rabbi , is held to be given to them , who tooke their Masters degree , in the Babylonian Academies ; and Rabbi , to them , who were declared to be wise men by imposition of hands in Israel . Be not ye called so ; Christ forbids not honour to be given to the Magistrate , or to the Doctors , but he would not have them ambitious of it , and dislikes ambition . So Beza on the place , assisted by Augustine , and Erasmus ; and indeede , he would have his Apostles to be unlike , or rather contrary to the ambitious affection , of worship , and honour , and high places , and titles , which ungraciously reigned in the proud hearts of the Pharisees .

Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Lord , it hath beene ascribed to men , both in the Old , and New Testament , Exod. 33.22 . Let not the anger of my Lord waxe hot , saith Aaron to Moses . And Sarah called Abraham Lord , as is witnessed , 1 Pet. 3.6 . Likewise in the Testament of Grace , the Grecians said unto Philip , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Joh. 12.21 . Lord , we would see Christ . Yet these men not affecting or desiring that great attribute were called so without sinne , and the other did without sinne call them so .

But as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth , or expresseth that great , most proper name of God , Iehovah : so may no man give to man ; nor man accept from man , the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lord ; for God alone is the onely Lord ; absolute , perfect , supreame , a Lord paramount , of things that are not , as well as of things that are . Man is no other at his best , than a petty , diminitive Lord ; a Lord needing these things , of which hee is Lord ; a Lord of a little , or no time , a weake Lord , who cannot command a disease , to goe from his owne body ; nor so much as a tree of his to grow . A Lord by communication , partitipation A Lord that must give account as an Vsu-fructuary , to an higher Lord ; and so a little Lord in small matters ; a great servant to the greatest Lord : indeede not so much a Lord , as a slave to his passions . Christ , as hee is God , is Lord ; and as God and Lord is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ioh. 21.15 . Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Thou knowest that I love thee , saith S. Peter ; yea , Iudas himselfe questioning , Is it I Lord ? tacitely confesseth him to be God , that could search the reynes , and judge truely of the thoughts of men . S. Thomas divinely confesseth both in one , Ioh. 20.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , My Lord , and my God ; and they all said well herein , for Christ is our Master , our Lord , yea , our Lord God .

PAR. 12.

AFter Christ reasoneth thus , both from the matter it selfe , and from their owne confessions , If I then your Lord , and Master have washed your feete , ye ought to wash one anothers feete ; Ioh. 13.14 . And by the washing of feete , he meaneth not onely the bodily washing , literally ; but rather the exceeding humblenesse of mind , and the double diligence , which we are to exhibite unto our brethren for their good . Every superiour must have his heart so prepared , that though he command others outwardly , he may deserve to himselfe inwardly such Christian humiliation , that he preferreth the very inferior , whom he commandeth , before himselfe ; and grudge not any servill-seeming , base worke to save the soule of a sinner . It followeth , For I have given you an example , shat ye should doe , as I have done to you , vers. 15. The man was healed , who cast up his eyes to the fiery brazen Serpent , Num , 21.8.9 . verses ; and happy is the man , that casteth up his eyes to follow and imitate Christ , in whatsoever he can , that in all businesses to be done , first examineth , whether they be according to Christs precept , or example . I have seene them , who have the sweet name of Iesus , pounced , stamped , and as it were inlayed , in Azure most blew indelibly , and as it were cut out on their Armes , or printed or graven . I have read in Lorinus of one , upon whose dead heart was found written , and as it were engraven : Christ is my love : or that effect . I am sure he is to be our Example , I beseech you , be yee followers of me , saith S. Paul , 1 Cor. 4.16 . Yet he sheweth other-where how they must follow him , Be ye followers of me , even as I also am of Christ , 1 Cor. 11.1 . Perfectissimum est exemplar , quod minus perfectum imitatur , saith Aquinas , 3. part . Quaest . 56. articulo : 1. ad 3. But all other Examples take Christ for their example , therefore he is the most perfect example of all .

Even Seneca did advise , that a man should propound unto himselfe , some eminent man , as if be were present , to be a spectator of all his actions , and an example and guide unto him .

But no example is so perfect an example , as Christ was and is . The Schoole distinguisheth betweene Exemplar , and Exemplum , thus : Exemplar est , ex quo aliud simile facimus : Exemplum est , quod aut sequimur , aut vitamus . Exemplar , is the person from whom we take Example : Exemplum , is the thing which is propounded to us to imitate . Christ is the Exemplar , his humilitie is our Example . I have given you Example , that yee should doe , as I have done to you .

Examples certainely move more than precepts , though precepts ought to move more than Examples . For our Saviour hath most divinely instructed us , by one rule of all other like matters ; and it is a lesson , not onely for the multitude , but for the Disciples also : The Scribes and Pharisees sit in Moses seate , all therefore whatsoever they bid you observe , that observe and doe ; not onely Observe , but Doe ; which is a double expression of the same duty ; But doe not yee after their workes , for they say , and doe not , Mat , 23.1 , 2 , and 3. verses . Earthen vessells may hold rich treasure , a seale of brasse makes as good a print , as a seale of gold , and S. Paul being so holy as he was above others , had beene to blame to say , 1 Cor. 1 , 14. I thanke God I baptized none of you , but Crispus and Gaius ; if the worth of the administrant had added any thing to the effectualnesse of the Sacrament , or ill example had diminished the power of it , to the truely prepared and devout recipient . Eliah refused not meate which was sent of God , though it was brought unto him , in the mouth , or clawes , of divers uncleane Ravens , 1 King . 16.6 . Yet such is the perversnesse of mans nature that it justifieth the Schoole conclusions : Aquinas 1.2 . quaest. 34. Artic. 1. in corpore Articuli . If those who teach all delights to be evill , be found to embrace some delights : men will be more prone to pleasures , by the Example of their workes , than free from pleasure for all their words . For in humane operations , and passions , in which experience is most prevalent , examples , are more forcible , than words . I have given an example , that ye should doe as I have done to you .

PAR. 13.

A Reason why we should stoope our soules , downe to humility is added , Verily , Verily , the servant is not greater than his Lord ; neither he that is sent , greater than he that sent him , vers. 16.

Other-where Christ varieth this thus ; The Disciple is not above his Master , nor the Servant above his Lord , It is enough for the Disciple that he be as his Master , and the servant as his Lord , Matth. 10.24 , 25. ver. Againe , Every one that is perfect shall be as his Master ; or Every one shall be perfected , as his Master , Luk. 6.40 . Iohn 16.20 . Remember the word I sayd unto you , the servant is not greater than the Lord : whence he inferreth a kinde of equall participation , In troubles ; if they have persecuted me , they will also persecute you , and in blessings ; If they have kept my sayings , they will keepe yours also : all these termes of equality , and likenesse , are but incentives unto humilitie ; that Masters might not domineere too much , nor servants be too much dejected ; for servants are fellow-brethren to their Lords , and Masters . In our Lord and Master Jesus Christ . S. Paul in his Epistle to Philemon , vers . 16. commendeth to Philemon his repentant servant Onesimus , Not now as a servant but above a servant : a brother beloved especially to me , but how much more unto thee , both in the flesh and in the Lord ?

Yet to shew that the Lord is indeede , and in civill conversation among men , ought to be above the Servant ; not onely the inference is pregnant , Mat. 10 , 25. If they have called the Master of the house Belzebub , how much more shall they call them of his houshold ? But the doctrine drawne from their confession in the practise Luke 17.7 . & 8. verses . Which of you having a Servant plowing , or feeding cattell , will say unto him , by and by when he is come from the field , goe and sit downe to meate ? and will not rather say to him , make ready wherewith I may sup , and gird thy selfe , and serve me , till I have eaten and drunken ; and afterward thou shalt eate and drinke . And in the 9. verse , Christ denyeth thankes to be given , as due to that servant , who did the things that were commanded . Here is a lawfull superiority of the Master above the servant in all civill , morall , and Oeconomicke affaires .

S. Peter goeth one steppe further : Servants be subject to your masters with all feare , and not onely to the good and gentle , but also to the froward , 1 Pet. 2 18. And in the verses following argueth ; It is their duty to take things patiently , though they suffer wrongfully , for hereunto ye were called ; because Christ suffered for us , leaving us an Example to follow his steppes , &c. here are foote-steppes of inequality ; that the Master is above the servant , lest servants should grow proud , and lazie , or stand upon termes of comparison .

PAR. 14.

THe last part of Christs holy conclusions in this point , is , If yee know these things , happie are ye if ye doe them , verse 17. The worders , the knowers , are but the addressers to happinesse ; the Doers enjoy happinesse . Not every one who saith unto me Lord , Lord , shall enter into the Kingdome of heaven , but he that doth the will of my Father which is in heaven , Matth. 7.21 . He that heareth my words , and doth them not , shall be likened to a foolish man , which built his house upon the sand , Vers. 26. Not the hearers of the Law , are just before God , but the Doers of the Law shall be justified , Rom. 2.13 . See the same practicall duty , enjoyned , and enlarged , James 1. from vers. 22. to vers. 25. inclusively .

The Prayer .

O Lord , Legall purifications cleanse not the spirit : poure downe , I humbly entreate thee , but one drop of Christ Jesus his sacred blood , and it will cleanse the spots of my soule , better than milke , or much soape , better than all the Lavers in the Law : heare me O holy , holy , holy , father , Sonne , and blessed Spirit , for the merits of Jesus Christ . Amen .

CHAP. XIII . The Contents of the thirteenth Chapter .

1. The 2. Passage in the 3. quarter of the second Supper , is , the graduall detection of the Traytor . The first degree . Judas not chosen . Judas like an Asse , kickt against Christ . The second Degree . Judas a horse-Leech , a blood sucker .

2. Judas aymed at in the Individuum vagum . One of you , &c. The third degree . Judas , a bold , shamelesse , impudent man , a brazen face .

3. Peter beckned to John . Beckes have their language . S. John understood S. Peters becke . S. John S. Peters Mediatour to Christ . D. Collins vindicated .

4. The 1. Detection of Judas his uncleannesse .

5. The 2. Detection ; he lifted up his beele against Christ . God fore-knew Judas would be a Traytour . He praedestinateth no man to sinne . Why Christ would chuse Judas . The booke of Gods Praedestination cannot be opened .

6. The 3. Detection of Judas . One should betray him . Christs Passions and perturbations free from sinne .

7. The fourth and last Detection of Judas , He it is to whom I shall give a sop . Many questions concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Whether it were Bread or flesh . Diogenes saying of the Megarians .

Nonnus holdeth that 1. The thing delivered was Bread . 2. It was dipt in Wine . 3. It was Sacred and Divine .

The Aegyptians Custome . Pope Julius wholly forbad the Intinction of the Bread in the Wine . S. Augustine mistaken .

8. The Morsell was Part of the second Supper . Not of the blessed Eucharist . S. Bernard , Soto , Ludolphus , S. Augustine . S. Hilary .

Soto mistaken in Bucella . Salsamento .

Wine in all three Suppers . In the second Supper great varieties . The Sop not dipped in Wine .

9. The second Quaere concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whether Judas received the blessed Eucharist in it or no ? Authorities that he did . S. Augustine , Nonnus , Dominicus , a Soto , and Aquinas from Chrysostome , Dionysius ; S. Hierome , and S. Bernard thinke so ; and Soto sayes that Haymo and Remigius thought so .

10. Soto his note upon the words . Edentibus illis . He makes the Tricoenium compleate .

11. Barradius , S. Hierome : Eugenius ; S. Cyprian : Euthymius , Equinas thinke so . S. Cyprian thought the Sop to be the Sacrament .

12. S. Augustine thought Christ praysed the Eucharist , By Word . Deede . S. Augustine saith , Judas received it . Theophilacts wilde Crotchet .

PARAGRAPH . 1.

I Am now come to the second passage in the last partition of time , allotted to the Second Supper ; namely a further detection of the Traytor Judas , and this was partly whilst Christ washed their feete : partly after it . What I before handled in the first Supper , I repeate not ; you may have recourse to it .

Thus hangeth our present Cohaerence .

Our Saviour having pronounced happinesse , to them that doe well because Judas did not so , He excludeth Iudas from happinesse , saying in the 18. verse . I speak not of you all : I know whom I have chosen : implying whom he had not chosen : not him who did eate bread with Christ , and ( yet ) lift up his heele against him , vers. 18. It is a Metaphor taken ( say some ) from wrastlers : who put their legges , betweene the legges of their adversaries , and by that meanes cause them to fall , and so metaphorically signifieth him who by craft and deceite ruineth another : perhaps Christ secretly compareth Iudas , to some horse , Asse , or other beasts , who use to kicke backeward . Aristotle was justly taxed for recalcitrating against Plato , as shewing great unthankefulnesse to his Master . Christ infinitely surpassed Plato in all goodnesse , and Judas extreamely went beyond Aristotle in unthankefulnesse . Qui velit ingenio cedere rarus erit . saith Martial . In contestation of a wit , Not one will yeeld no not a whit .

Though omnis ingenii arrogantia turpis est ; T is a base thing for a man at any time to bragge of his wit . Aristotle onely laboured to outgoe Plato in learning , and in good same ; But Iudas was a very horse Leech .

Non missura cutem nisi plena cruoris hirudo .
PAR. 2.

A Blood-sucker , a sucker of innocent blood : Lutum sanguine maceratum , as one sayd of Tiberius . One who loved to bathe himselfe in blood . In contemplation whereof , after some other discourse , our Saviour was troubled in Spirit , and testified and sayd ; Verily , verily , I say unto you , that one of you shall betray me .

That the same matter with some little variety of words might be spoken in both the first and the second Supper , no man can deny ; considering the manifold relations in all the Evangelists , of the same protestations of Christ . Vbi dolor , ibidigitus ; where the soare itches ; there the finger scratches . The presence of the Traytour oft gave Christ occasion to touch at him : oft to forewarne him . The repetitions made him more inexcusable , as growing still more refractory , fore-warned fore-armed , as is usually sayd ; but a triple cord will not draw some .

It followeth , The Disciples looked one on another , doubting of whom he spake , vers . 22. This is a passage which none other of the Evangelists doe touch at . Frons index animi . And the wickednesse of the heart , breaketh oft out into some change , or disfiguration of the countenance .

In the forehead you may finde , All the passions of the minde .

But belike Iudas , being a bold shamelesse man whose forehead was hardned , and his conscience seared , had such command of his passions , that his intentions could not be discerned by his lookes . A man past shame , hath great advantage over a modest man , in point of contestation ; Iudas ( it seemes ) kept a stanch countenance , out of which the other Recumbents , could not picke his guiltinesse ; nor reade the dictates of his heart , trafficking for blood .

PAR. 3.

AFter the Apostles doubting , and gazing one upon the other , when they found no signes of discovery , Peter who before was chid , about his too resolute deniall to be washed , fearing perhaps , lest the aspersion might rest on himselfe , Beckned to Iohn , who was leaning on Iesus bosome , that he should aske who it should be of whom Christ spake , Iohn 13.24 .

Even beckes have their language . Augustine de Doctrinâ Christiana , lib. 1. cum oculis fabulamur ; we discourse with our eyes : Confessionum ; 8.8 . plus alloquebantur animum meum , frons ; genae ; oculi , color ; modus vocis , quam verba quae promebam : my frowne , my cheeke , my colour ; my manner of speaking , did make fuller expression of my minde , than did the words themselves , which I did utter . Ovidius Metamorpho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. — Nutu signisque loquuntur ; With beckes and signes , Th' expresse their mindes . Proverb . 6.13 . He speaketh with his feete , he teacheth with his fingers ; loquens in pedibus suis : docens in digitis suis , as Montanus hath it . Digitis loquitur , saith the Vulgar . — digitis saepe est nutuque locutus Et tacitam mensae duxit in orbe notam , Ovid. Trist. 1. Oft with his fingers , oft with beckes he spake , And on the round board secret signes did make . Navius in Tarentilla , — Alii : dat digito literas . To some others he wrote letters on his fingers ends . Et potest de computo digitorum manualis loquela figurari , saith Beda , in libro de indigitatione . There may be framed a certaine kind of speaking by the hand ; even by an arithmeticall disposall of his fingers . The wanton Tibullus was not ignorant , Lib. 1.

— nutus conferre loquaces , Blandaque compositis abdere verba notis . How to conferre by speaking beckes , How to compose his speech . In silent language , when h' intends To flatter and beseech .

No mervaile then , if S. Iohn understood S. Peters significative beckning : and leaning on Jesus breast , sayd unto him , Lord , who is it ? Here I could reproove the over earnest affectators of S. Peters Primacie . I could tell them that D. Collins hath divinely weighed , not in the Bakers ballance , but in the Gold smiths scales , both S. Peter and S. Paul . Let others judge , I forbeare . It is in his Increpation of Eudaemon Johannes , pag. 305. & sequent : I could tell them hence , that S. Peter was glad , to make a Mediator of S. Iohn , to interrogate Christ , which himselfe either dated not , o● thought inconvenient to propound : but such comparisons please not me .

PAR. 4.

LEt us lay the Detections altogeter , as we did in the first Supper , so in the Second : and this will be found to be the order .

PAR. 5.

1 WHen the Devill had put into the heart of Judas Iscariot to betray Christ Iohn 13.2 . the first touch at Iudas is in the 10. vers . Tee are cleane but not all ; the foulenesse , or uncleannesse was spirituall and appropriated to the traytor Judas onely , vers. 11. This was sayd whilst Christ was washing , wiping , and cleansing them ; after he recumbed againe . 2. The next and second touch of this , v. 18. He that eateth bread with me , hath lift up his heele against me , that the Scripture might be fulfilled : think not that therefore Iudas sinned because it was fore-told , he would be the Traytor : but it was foretold , because God fore-knew he would be the Traytor . God predestinateth no man to sin : That the Scripture might be fulfilled ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vt , or That , here is used causaliter , non consecutivè , as a cause ; not as a consequence , saith Cardinall Tolet on the place ) and if you enquire a reason , why Christ did choose an Apostle , whom he knew to be wicked : Cyrillus 9.10 : answereth divinely . You may aswell interrogate why God made those Angels , whom he knew they would turne Devills ? why he made Adam , seeing he foresaw he would fall ? why he created men , whom hee fore-knew that they would be damned ? Let me adde , the book of Gods predestination cannot be opened , and unfolded : nor men , nor Angels , nor any other heavenly powers , ever read it through ; it is an Arke that must not be pried into . They are most blinde who gaze too much upon it . Christ chose Iudas when he was good , when he began to keepe the bagge hee began to be ill . No man was ever pre-ordained or created purposely that he should sinne , manger all Novellisme .

PAR. 6.

THe third puncto is in the 21. verse : Jesus was troubled in Spirit , and testified ; Verily , verily , J say unto you , that one of you shall betray me , this was rather a propassio , than passio , or if you will a passion which Christ raised up himselfe , and voluntarily assumed . He likewise groaned in Spirit , and troubled himselfe , Iohn 11.33 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustinian in libro de Agone Christiano , cap. 5. thus ; Turbatur Christus , potestate , non insirmitate : cùm vult , quando vult , de quo vult . Christ is troubled by his power , not through infirmity ; when he will , how he will , for what he will . His perturbation was as free from sinne , as his tranquillity of minde . Augustin de Civitate 14.9 . Dominus adhib●it affectiones , ubi adhibend●s judicavit . Christ assumed affections upon judgement ; he who had a true humane both soule and body , had also true humane affections . Though they moved up and downe in the lower part of his soule ; they reached not to his mind , and spirit .

PAR. 7.

IN the fourth and last place , Christ , who had used generall warnings ; and after some more especiall ones , both in the first , and second Supper : now towards the end of the second Supper , falleth ( upon S. Iohns request ) to signe the very individuall man ; Iesus answered ; He it is to whom I shall give a Sop , or a morsell , when I have dipped it . And when he had dipped the Sop , he gave it to Iudas Iscariot , Ioh. 13.26 .

And now is the detection : and the words are as significant , as if Christ had said , Iudas Iscariot , Thou art the man , that will betray me , unto the words , which were plaine enough ( because Segniùs irritant animum demissa per aures , Quam quae sunt oculis subjecta fidelibus . Those things the minde doe lesse delight , Which passe by th' care , than what by sight : )

Christ added an evident signe , and therefore did Christ , according to his promise , dip the Sop , and gave it ; and himselfe gave it into the hands of Iudas ; wherefore no man neede doubt , but both Iudas himselfe , was now convinced in his owne conscience ; and his silence , and accepting of the Sop , proclaimed his consent ▪ and every other of the Apostles , rejoyced that themselves were acquitted , and that the Traytor was sufficiently revealed to them .

Concerning that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Sop , many questious may arise . First , whither it were bread , or whither it were flesh ? The Expositours are most for the bread : but it is in the Margin of our New Translation : or Morsell ; and yet it may be a Morsell of bread ; and the word will beare both ( as I told you before ) for Opsonium , is all manner of meate ; Opsopoeus , a Victualler ; Opsopolis , a woman-Cooke ; and Opsopolium the Shambles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not taken for bread onely , nor its derivatives .

Diogenes was wont to say of the Megarians ; Obsonant quasi crastina die morituri ; aedificant tanquam nunquam morituri , saith Tertullian in Apologetico . cap. 39.

They eate as they were to dye next day , They build as they were to live for aye .

To the former part of which Diverbium of Diogenes concerning the Megarians ; S. Paul alluded , 1 Cor. 15.32 . Let us eate and drinke , for to morrow we die : Obsonemus , quasi cras morituri . If the Spirit alluded to any Heathen Author , and not rather to to the Prophet , Esay 32.13 .

I am sure they did eate somewhat more than bread . Beza translates it , Offulam ; Erasmus , Offulam vel bucellam . Erasmus shall hardly perswade me , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is properly Offula panis intincta juri ; A bit of bread soked in pottage . The bread in pottage is commonly so steeped , that it is unfit to be taken up , or to be given without a spoone , from one to another : but meate is ordinarily cut and dipped in the sauce , and then delivered from one to another , Ruth . 2.14 . Eate of the bread , and dippe the morsell in the Vinigar . Though Esau sold his birth-right for bread , and pottage of Lentiles , Gen. 25.35 . yet was meate sod in the pottage ; and for one morsell of meate he sold his birthright , Heb. 12.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Our Bishops Bible readeth it , for one messe of meate ; Propter escam unam , as it is in the Interlineary , Vnico edulio , as Beza hath it ; for Esau was Edulus , an Eate-all .

The Vulgar rendereth it twice , Panem , Bread , in the 26. verse ; but in the 27. verse . Buccellam , a Morsell ; and because he did eate bread with Christ , as both the Psalmist foretold , and indeede was accomplished , verse 18. Therefore many conclude , it was bread , which Christ gave ; but the argument holdeth not ,

For he did eate bread with Christ at both Suppers : and yet what Christ gave him now , at last , might very well be a morsell of meat , dipped in the Embamma , or sauce ; some say in the Wine .

Nonnus is thus rendred by the most learned Heinsius . Cuimanum intingens nigro liquore made factum panem praebuero , ipse me prodit . Et in poculum plenum vino intingens extremum panis , impudenti dedit Iudae . To whom soever I shall give a morsell of bread , soaked in the blacke pottage , when I have dipped it therein with mine hand , he shall betray me , And when he had dipped the tip of the bread in the Cup , full of wine , he gave it to the impudent Judas . He holdeth three things , 1. That the thing delivered was bread . 2. That the Bread was dipt in wine . 3. That this Bread , was sacred , and divine , for it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; post panem Deo similem : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Divinum panem : After the Bread like unto God , or the Divine Bread the divell entred into him . The Aegyptians ( as saith the most accurate Heinsius , pag. 464. ( of which Nation Nonnus was ) Intinctam vino offam exhibent . Give the bread dipped in wine , which might be done in time of necessitie , as Eusebius proved from Serapion ; but the Aegyptians did so ordinarily ; till Julius the Pope for-bad it in his Epistle to the Aegyptian Priests . Micrologus . cap. 19. disliketh and disproveth that custome thus ; Julius wholy forbiddeth such intinction : and teacheth that the Bread is to be taken by it selfe ; and the Cup by it selfe , according to Christs institution . Again , in Canonibus , titulo de consecratione . distinctione . 2. C. cum omne ; Iulius both refuteth , and abrogateth that custome of giving to the people the Eucharist dipped , because Christ gave to none of his Apostles such an endippid bit , but to Iudas onely ; which soked morsell should be , as an infallible token ; to signe out the betrayer of his Master : not a signe of the institution of the Sacrament .

So farre the excellent Heinsius ; who also citeth S. Augustine Tractat. 52. in Iohannem . Iudas tooke not Christs body , when he tooke the Sop , as some thinke , who reade the words negligently . In this point he is right . But S. Augustine is much mistaken in thinking , that before this Sop given , Iudas , and all the Apostles had received from Christ the Sacrament of his body and blood . And though otherwhere ; he embraceth not the method of S. Luke , yet here he stands too strict upon it ; and makes a kind of Supper after the blessed Sacrament , which hath its inconveniences , great and unsufferable ; of which , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God willing hereafter .

PAR. 8.

I Winde up all . Suppose we , that this Morsell was Bread , that this bread was dipped in wine ; yet was it not the consecrated , either bread , or wine , but part of the second Supper . S. Bernard , in Sermone . 3. de Coena Domini , Columella . 1355. is expresse . That the Sacrament was not given Tune , by the soppe ; Christus buccellam solummodò intinctam , non consecratam Judae porrexit , saith Ludolphus Carthusianus , parte , 2 cap. 55. Christ gave Iudas onely a dipped , not a consecrated soppe .

The reason of Soto is good . When Christ gave to the rest of his Disciples severally his body ; and his blood after , sub forma Potûs ; under the forme of wine ; wee may not thinke he gave it to Iudas , dipped , or soked ; for this is not to eate and drinke . Therefore the same Soto in the same place , viz. 4. Sentent , Distinct . 12. Quaest. 2. Artic. 2. thus , Hillarius & universi ; Hillary , and all the rest of the Fathers with S. Augustine agree , that in , or with that soppe , Iudas tooke not the body , and blood of Christ . And no man can dissent from this , saith he . Yet I dissent from , Soto , when he is peremptory , that the buccella , or morsell was intincta in vino , dipped in wine ; for Salsamentum , was not necessary , saith he , to the eating of the Lambe . First , he is much mistaken in the word Salsamentum , which ( I opine ) he taketh for sauce , when it signifieth any salted thing ; fish , flesh , or other salt Edulia , or victualls ; or must it needes be dipped in wine , because there was no Salsamentum , or sauce ? I am sure there is no salt in that inference .

Secondly , they had soure herbs , and their juyce ( saith the Rituall ) at the eating of the Paschall . Thirdly , this Institution was after the Paschall Supper . But saith he , Christ cared not for delicates . True ; but first , who saith , Christ tooke any of that soppe ? Secondly , who granteth the Embamma , or sauce to be delicate ? Wine was more delicate then it . It is not likely that it was dipped in water , saith he . True ; How followeth it , that it was dipped in wine ? They had ( saith he ) both consecrated , and unconsecrated wine . I doubt not but in this Second Supper , they had Esculenta , poculenta , condimenta . Meates , drinkes , and sauces , of great variety .

At the Pascall they had wine , as I proved fully before . At the second Supper , saith the Kituall they had wine . At the sacred Eucharist they had wine .

Yet that the soppe given to Iudas , was dipped in wine , cannot be proved , or probabilized . In Evangelio nihil habetur , the Gospell doth not at all specialize , ( saith Soto himselfe ) into what it was dipped . Conjecture therefore had beene fitter than the positive answer , That it was dipped in wine .

PAR. 9. The third Particular of the third Generall .

ANd now we are fallen upon the second Quaere ; whither Judas received the blessed Sacrament of the Eucharist with Christ , and his other Apostles , yea , or no ?

Authorities to prove that Iudas did . S. Augustine in the place last cited , is confident , that Iudas did receive the sacred Eucharist . And in Evangelium Iohannis , Tractatu . 6. post medium . Et sancta possunt obesse . In bonis enim sancta ad salutem insunt ; in malis ad Iudicium . Qui manducat , & bibit indignè : Iudicium sibi manducat , & bibit . Non ait , quia illares mala est ; sed quia malus , malè accipiendo , ad Iudicium accipit bonum quod accipit . Non enim mala erat Buccella , quae tradita est Iudae a Domino . Absit . Medieus non daret Venenum ; salutem Medicus dedit , sed indignè accipiendo , ad pernitiem accêpit , quia non paratus accepit . Even holy things may hurt a man . For holy things in good men , tend to their salvation , but in wicked men to their condemnation . Hee that eateth and drinketh unworthily , eateth and drinketh unto himselfe damnation . Hee saith not , that , that thing was evill , but that , that evill one receiving it evilly , received to his condemnation , that good thing , which he received For the Sop was not evill , which was delivered to Iudas by the Lord . God forbid . The Physitian would not deliver poyson ; he gave health . But he that received it unworthily , received it to his destruction , because he received it without due preparation . I answer , S. Augustine other-where is expresse , that the soppe was not the Sacrament , though here he seemes to conclude so .

So Nonnus Dominicus Soto in 4. Sententiarum , distinctione 12. Artic. 2. thus ; Because it were wonderfull , that Christ by way of charitie , should give his owne body to him , who highly hated , and betrayed him . But let it be the Quaere , whether he did so or no ? Aquinas thinketh Iudas did receive the Eucharist . And he made this Hymne .

Cibum turbae duodenae . Se dat suis manibus .

But saith Barradius , Aquinas himselfe , was of another opinion . Where man ? where ? Barradius should have done well to have speciallized the place . Aquinas proves Iudas received it from the authoritie of Chrysostome Homiliâ , 83. on Matth , where he saith , the Traytor was Divinâ mensâ susceptus ; & ineffabile mysterium communicavit . Entertained at the Lords Table , and partaked of the unspakeable mystery . And homiliâ de proditione Iudae : adsuit Iudas , & illius sacrificii communicationem Meruit . Iudas was present , and was accounted worthy to be a Communicant of that Sacrifice , if so it be truely cited to my hands . Merit is not alwayes used to signifie a worke of condignity , deserving eternall reward , ( it were better , receperat ) received .

Diomysius , Ecclesiasticae Hierarchiae , cap. 3. Christus Iudam secum , in ( Sacramentalem ) Coenam perceperat . Christ admitted Iudas with himselfe , unto the ( Sacramentall ) Supper . So Hierom. on Marke 14.23 . When he had given thankes , he tooke the Cup to them ; and they all dranke of it . Soto doubteth whither it was Hieromes Commentary . I say , There is no doubt , but that all , and every one , who were present , received the blessed Sacrament . But it must first be cleered ( which never can be ) that Iudas was present . For indeede he was gone out , ere the holy Sacrament was instiruted .

Bernard saith , In eadem mensâ . At the same Table , were Peter , and Iudas : but it must be understood , de mensâ Dominicâ , & Sacramentali : of the Table of the Lord , or the Sacramentall Table , else he reacheth not to our purpose .

Hee is of the same opinion , in Sermone de Coena , pag. 1709. Leo Sermone 7. de passione Domini , saith Iudas tooke it . Haymo , and Remigius thinke , Iudas partaked of it saith Soto ; and therefore this opinion , Tanquam Sanctorum Communis , imo tanquam Evangelii affinis amplectenda est . And more peremptorily afterward . This opinion is to be received , not onely as the common opinion of the Doctors ; but as the opinion of the Gospell .

PAR. 10.

SOto hath this further note , where S. Matthew saith Coenantibus illis , accepit Iesus panem : & as they were eating , Iesus took Bread , he did not use the word Supping , as S. Iohn doth , for the eating of the Lamb ; but for the whole entire Supper , consisting , ex primo accubitu : & secundo recubitu , of the first accumbing , & second recumbing . For , though the washing came betweene , it is called all , One Supper . Thus far Soto acutely reasoneth , Primo sedens , coenavit paschalem agnum : at his first sitting downe , he supped of the Paschall Lambe ; which S. Iohn calleth a Supper , when he saith , Caenâ factâ , Ioh. 13.2 . Secondly , he also accounteth another Supper , to consist of Christs first accubation , and second recumbing , though the washing came in the midst of it ; and he saith truely ; All this was called but one Supper . But if hee includeth , both the Paschall Supper , and the second Supper ; all to be one Supper , he confuteth himselfe ; for before he distinguished the Paschall Supper by sitting ; the other by discumbing . If he meane , that the second Supper , which S. Iohn speaketh of , though Christ lay downe , and againe discoursed , and did eate before , and did eate afterwards , and rose , and washed , and wiped their feete , and againe , lay downe , and againe discoursed ; yet all this was but one Supper , then Soto hath hit the naile on the head ; the bird in the eye ; Acu rem tetigit : and then necessarily the former Paschall Supper , and this other entire Supper ( though consisting of many parts ) make not one onely , but two distinct Suppers ; to which , if wee adde , the sacred Supper of our Lord , we have the Tricoenium compleate .

PAR. 11.

BArradius saith ; Iudas did partake of the sacred Supper ; so Hierom in his second Booke against Iovinian ; so Eugenius ; so the Author of the Booke , de Ablutione pedum in Cyprian ; so Euthymius in Mat. 26. So Aquinas , part . 3. Quest. 81. Artic. 2. And Michael Aiguanus the Carmelite , lib. 4. Sententiarum , distinctione 12. Quaestione Vinea , pag. 385.

PAR 12.

CYprian Sermone de Coenâ Domini , prope initium . Vbi sacrum cibum mens perfida tetigit , & scleratum os , panis sanctificatus intravit parricidulus animus Judae , vim tanti Sacramenti non sustinens , quasi paleam de areâ exufflatus est , & praeceps cucurrit ad proditionem , & pretium , ad desperationem , & laqueum ; Cyprian in his Sermon of the Supper of the Lord towards the beginning , thus : as soone as the traiterous mind touched the sacred meate , and the sanctified bread entred the prophane mouth : the trayterous minde of Iudas , being not able to endure , the vertue of so great a Sacrament , was blowne away like chaffe from the floore ; and runne headlong to Treason , and the reward of it , to desperation and the halter . Where Cyprian seemes to esteeme the Sop to be the holiest Sacrament ; contrary both to truth and more authority . For he went out immediatly after the Sop , Ioh. 13.30 .

Augustine in Enarratione in Psal . 10. which with us is Psal. 11. on the third , vers. What hath the righteous done ? Christus traditorem suum tanta patientia pertulit , ut ei primum Eucharistiam confectam manibus suis , & Ore suo cammendatam sicut caeteris Apostolis traderet . Christ suffered his betrayer with so great patience , that he vouchsafed to give unto him , as well as unto the rest of his Apostles , the first Eucharist , made by his owne hands , and commended by his owne mouth . The words Ore suo commendatum , may signifie either that Christ praysed the holy Eucharist , when hee gave it to his Apostles , perhaps preferring it before the Paschall Supper , or their Old Sacrament . Or that Christ himselfe did first eate , and not by speech onely , but by deede , and by his owne eating of it , commended it to his Apostles , and among them to Iudas . Augustinus Epistolâ , 163. De Concordiâ faciendâ Scelerati ab innocentibus fuere tolerati ; Traditorem enim suum , qui jam pretium ejus acceperat usque ad ultimum pacis osculum , intra innocentes secum esse perpessus est Christus . The wicked were suffered by the innocent ; for Christ suffered his betrayer , who had already received his reward , to be present with him , amongst his innocent Apostles , even so farre forth as that he vouchsafed him the kisse of peace . How did Iudas goe forth then ? How gathred he his troopes to take Christ ? How came he to Christ ? How did Christ goe to meete him ? He proceedeth . Quibus non tacuit , esse inter illos tanti seeleris hominem , & tamen primum Sacramentum corporis , & sanguinis sui , Nondum ipso excluso Communiter Omnibus dedit . From whom he did not conceale ; that there was among them so wicked a Villaine , as he was ; and yet notwithstanding , he gave the first Sacrament of his body and blood generally to all ; He ( to wit ) Judas ) being not as yet excluded out of their company .

Theophylact , hath a wild crotchet , on Mat. 26. That Iudas dranke Christs blood : but reserved , and hid the bodie of the Lord of shew it to the Iewes .

This is rather Divinatio quam opinio , saith Barradius , rather a conjecture than an opinion : Somnium potius quam Divinatio , say I , rather a dreame than a conjecture .

The Prayer .

MOst mercifull Saviour thou wert very mercifull unto Iudas himselfe ; and didst use many wayes to worke his conversion : but he did harden his heart the more in evill obstinacie : and played the part of a stout hypocrite , and hee would not be reclaimed , but upon his detection , he grew more desperate : O father of all consolation , give me a tender heart and keepe it so still , that I may bee terrified with thy threatnings , and comforted by thy promises , and may effectually be mooved with those meanes , which thou hast ordained to bring me to Salvation . Amen , Amen .

CHAP. XIV . The Contents of the foureteenth Chapter .

1. Authorites , that Judas did not receive the blessed Eucharist . Hilarius , Rupertus , Innocentius , 3. Theophylact , Tatianus , Alexandrinus , Gregorius Pachymeres , Turrian , Maximus , Ludolphus , Barradius , Beza .

The ground of S. Augustines , and many other famous mens errours concerning this point .

Reasons to proove that Judas did receive the blessed Eucharist .

2. The 1. Reason .

3. The 2. Reason .

4. The 3. Reason .

5. The 4. Reason .

6. The 5. Reason . Christ never shewed any extraordinary favour to Judas . S. Augustine reports strange courtesies of Christ to Judas . Judas borne at Marmotis , as saith S. Bernard . Much holinesse required to the participation of the body and blood of Christ , Notorious wicked men not to be admitted to the Communion .

7. The 6. Reason , when the Devill first entred into Judas . The prime intentions of the Compilers of our Liturgie concerning those words — Lest the Devill enter into you , as he did into Iudas , &c. Satanentred into Judas at severall times .

PAR. 1.

AUthorities that Iudas did not receive the Sacred Eucharist are many . Clemens Apostolicarum Constitutionum . 5.13 . Mysteria pretiosi corporis , ac sanguinis sui nobis tradidit , absente Iuda . He gave unto us the Mysteries of his precious body and blood , in the absence of Judas . Hilarius . Canone . 3. in Matth. Sine Iudā , Pascha ( spirituali ) accepto Calice , & fracto pane conficitur : dignus enim aeternorum Sacramentorum Communione non erat : The ( spirituall Passeover was instituted by the taking of the Cup , and the breaking of the bread without Iudas , for he was unworthy to be partaker of the everlasting Sacraments .

Rupertus in Iohan. Cap. 6 Diligentius Evangelistarum narratione , doctorumque confideratâ diversitate , citius deprehendi potest , Iudam huic Sacramento ( Corporis & Sanguinis Christi ) nequaquam interfuisse . If we will diligently consider , the History of the Evangelists ; and diversitie ( of the opinions ) of divers Doctors , we may easily perceive , that Iudas was not at all at this Sacrament , of the body and blood of Christ ; Innocentius tertius ; patet quod prius exiit Iudas , quam Christus traderet Eucharistiam . It is plaine to be seene , that Iudas went forth , before Christ delivered the ( blessed ) Eucharist .

Theophylact. on Mat. 26. citeth others for this opinion ; with a good reason annexed . Quidam dicunt quod , egresso Iuda tradidit Dominus Sacramentum aliis Discipulis . Proinde & nos sic facere debemus ; & males arcere à Sacramentis . Some say that when Iudas was gone forth , the Lord delivered the ( blessed ) Sacrament to his other Disciples . And therefore we also ought to doe the like , and to put backe the wicked from the Sacraments .

Tatianus Alexandrinus , placeth Iudas his Egresse , before the Sacred Mystery was consecrated .

Gregorius Pachymeres , the Scholiast of Dyonisous Areopagita , Excludit Dominus , & segregat justissimè Iudam , qui non sanctè Convivio interfuit . The Lord doth exclude and separate Iudas , and that most justly , because he was not present at the banquet , so holily , and religiously , as he ought to have beene . Indeede hee imagineth that Christ gave panem , & Vinum mysticum Iudae & post discessum ejus , Eucharistiam praebuisse Apostolis . Mysticall Bread and Wine to Iudas , and that after his going forth , he gave the ( blessed ) Eucharist to his Apostles . If he meane the dipped sop , which had in it a Mysterie ; all this may be granted : and yet our Conclusion is constant from him , that Iudas partaked not of the Eucharist .

Turrian proveth from Dyonisius Areopagita , that Iudas are not the blessed Sacrament .

Maximus an old Greeke interpreter of Dionysius Areopagita , expoundeth him , as denying that Iudas tooke the Eucharist . But suppose I grant that Dionysius his owne words be dubious , yet Pachymeres , Turrian , and Maximus say , Judas was excluded .

Ludolphus the Carihusion , Cap. 55. placeth the separation of Iudas , before the administring of the Sacrament : and Cap. 57. Post egressum Iudae , after Iudas , was gone forth , when the cleane remained with their cleanser ; Christ comforted his Disciples , and made a Sermon unto them full of sweetnesse , and love : honied with heavenly honey , enlightned with light from God . Corruptus ille uter , foras missus fuerat ; Iudas that corrupt vessell , was sent forth , whom Christ knew to be unworthy , &c.

Barradius is expresse , that Iudas was excluded from the Sacred Body , and Blood of Christ .

The worthy Hierome Zanchius , whose Authority may passe for many . Tom. 2. in quartum praeceptum : Lib. 1. pag , 762. truely opineth , that Iudas his receiving of the holy Eucharist , apertè pugnat cum historia Johannis Evangelii , is cleane contrary to S. Iohns Gospell , and saith expressely , Lucam fecisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his narration that Iudas his hand was with him on the board .

Beza on Iohn 13.30 . from the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , presently went forth , gathereth a good argument , that Iudas was not at the sacred Supper . Quum igitur non nisi Mensis secundis sublatis , Dominus Sacrosancta sua Mysteria instituerit , Luke 22.20 . Since Christ began not his Sacred Supper , till the two former suppers were ended , and since Iohn saith , after the sop , Iudas went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , continuò , statim : immediately ; they have the more certaine opinion , who thinke Iudas not present at the Eucharist : why S. Luke saith , as if after Eucharist , Christ sayd , Luke 22.21 . Behold the hand of him , who betrayeth me , is on the board with me : wee must explaine by the other Evangelists : from whom it is apparent , that this speech was made , before the Eucharist , which was the last close of this feast .

The same Beza on Luke 22.21 . on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or caeterum But ; Apparet omninò ex aliis Evangelistis , it is very plaine by the other Evanglists , that the words , But behold , &c. were spoken in Secundis mensis coenae Legalis , at the second course of the Paschall Supper ; which being taken away , and Supper being ended , as S. Luke saith in the precedent verse ; Christ administred the sacred Supper . Let this authority be noted ; for upon the mistaking of those words as spoken after the holy Supper , grew the erronious opinion of S. Augustine , and many other famous men , That Judas received the Eucharist .

PAR. 2.

REasons proving Judas to have eaten the holiest Mysteries are these , First , after the blessed Sacrament , Christ saith : Ecce manus tradentis me est in mensa : Behold the hand of him that betrayeth me is on the table , Luke 22.21 . Therefore Judas was present also after the institution , and so received it ; for none present at it were excluded . This was the great stumbling-blocke , at which the Divine S. Augustine , and many others both stumbled , and fell . Barradius answereth that S. Luke used a recapitulation . So Innocentius expoundeth it , S. Luke diverse times , tyed not himselfe to the order of things done : Apparebit ( saith Maldonate ) on Matth. 12.43 . ) non Lucam , sed Matthaeum rerum gestarum ordinem tenuisse . It is apparent that not S. Luke but S. Matthew , followed the order of things as they were done , so is it also in this place .

I say , S. Matthew , and S. Marke , have the words in effect before the Consecration . Secondly , take the words as they lye in terminis , and in the History according to the letter ; there followeth this notable inconvenience ; that after the third Supper the most blessed Eucharist , or Lords Supper ; Judas was eating with Christ still at the same Table : which upon mature consideration , no Christian will admit .

PAR. 3.

IVdas sate downe with the twelve , and did eate , of the Cup it is sayd , Biberunt ex eo omnes , Mark . 14.23 , And it was the Eucharisticall Cup , as is apparent . If none be excepted , and if we must not limit things , where Scripture doth not , then Judas received the Divine Eucharist . I answere , S. John relateth that Judas went out immediately after , after the sop . But that sop was not the Sacrament , but given before the Sacrament : as followeth , ex ordine gestorum & verhorum Christi , according to the order and deedes of Christ , saith Barradius . Againe , the word Omnes , All , must necessarily be restrained ad omnes qui aderant , to all that were present . For shall we thinke the absent did receive ? Then must the 70. Disciples : and all in the house be included , and sayd to receive it , which is false . Therefore , Omnes , All , involveth onely Omnes praesentes . All present .

PAR. 4.

THirdly , Psal. 109.8 . Let another take his office , charge , or Bishopricke . But hee was made Priest , and Bishop at this Supper ; therefore was he present : therefore he received it . I answere , this Prophecie was fulfilled in due time , when Iudas was dead , and not before . Againe , Iudas was made an Apostle , long before this , Matthew 10.4 . He is reckoned as one though the last of the Apostles . And the Apostle-ship comprized within it selfe , ( as being the chiefest and greatest power ) all inferiour authority . And S. Matthias was not chosen in his roome , as he was Priest onely , or Bishop onely , ( the Apostleship being set aside . ) But hee was chosen the twelfth Apostle , with all its Rites , priviledges , and authorities .

PAR. 5.

FOurthly , none of the Disciples , knew the secret sinne of Iudas , so he was not deprived of the sacred Eucharist , for this cause . I answere , when the sop was given , and taken , all the Disciples knew him to be the Traytor . If not , yet Christ knew him to be uncleane , Ioh. 13.10 . and 11. vers. and knew him to be a Devill . Ioh. 6.70 . and 71. vers . Therefore though Christ admitted Iudas into his company ; and to the dying transient Passeover , and to the second Supper , though he washed and wiped his feete ; yet it standeth with no likelihood , that our holy Saviour , would admit so sinfull a soule , to so heavenly a banquet . If in defence of the Prime part of this objection it be sayd , that no man at the table knew for what intent Christ sayd unto him , That thou doest doe quickely , Iohn 13.28 . Till I come purposely to handle the point , let this answere serve ; All the Apostles might both know the traytour expresly , and yet be ignorant , what was the meaning of those words of Christ , for they little imagined , that Iudas would have betrayed Christ so soone , even that night , and they did then little imagine , that then Christ gave the Devill full power over him .

PAR. 6.

FIfthly , Christ admitted Iudas to the Paschall , and to the Common Supper ; then why was he not admitted to the Holy Eucharist ? I answere , favour hath its latitude : even among us , we admit some , and not others , into our companie ; and among them , some into our friendship , others into familiarity : to some wee shew curresies ina meane degree , to other in an higher degree . Iudas was chosen as well as the rest to be an Apostle . I know whom I have chosen , saith Christ , Iohn 13.18 . But he is named in the last place , Matth. 10.4 . And though he carried the bagge , and kept the money , Iohn 13.29 . I account that was no favour unto him . It was not in it selfe , but to his courtuous soule as a snare , and stumbling-block . Nor doe you ever finde any steps of extraordinary favour of Christ unto him . He singled out sometimes two , and sometimes three , unto especiall Services , and to bee personall beholders , of his more secret , and Divine affaires . Peter , and Iohn were sent by Christ to prepare the Passeover , Luke 22.8 . Peter and Iohn waited on him , John 21.20 . He tooke Peter , Iames , and Iohn , as witnesses of his transfiguration , Mat. 17.1 . He suffered no man to follow him , save Peter , Iames , and Iohn . Mat. 5.37 . When they came to Gethsemani , Christ sayd to his Disciples , sit ye here while I shall pray ; and he taketh with him Peter , Iames , and John , Mark . 14.32 . and 33. verses He never shewed Iudas any such token of familiarity , so farre as Scripture recordeth but kept him at a distance . Yet I confesse I have reade in S. Augustine Serm. 28. Tom. 10. folio . 276. strange curtesies ( if truely undoubted ) of Christ to Judas : he delivered him often from death : for Iudas his sake , he healed his father of Leprosie ; his Mother ( with whom Judas had beene incestuous ) of the Palsie : hee found him often stealing , and alwayes pardoned him : he most an end honoured Iudas next to Peter : he gave him his holy body , he kneeled before him ; he washed his feete , he kissed him . From whence S. Augustine had all this , he revealeth not : nor is it de fide : any Article of our Christian faith . I come to my old businesse . S. Bema●d in Serm. 1. de Coenâ Domini , pag. 1347. saith , Judas was borne in a Village called Marmotis , sive malamors . Evill death .

Besides , the partaking of the Common Supper , yea and of the Paschall also , required not so sanctified thoughts , so devout a Soule , so pure a spirit , as the receiving of the blessed Eucharist doth ; therefore was he admitted to them , but not to this , by reason of his uncleannesse . Both the Godly , and the wicked were to eate the Passeover , and after it , the second Common Supper : and many thousand wicked men did eate the Passeover that yeare ; even they , who crucified Christ ; and the worser sort of the Iewes : therefore Iudas might well bee partaker of such a feast , where sinners were frequently participants . The old Passeover was kept , ( saith Theophylact on Luke 22. ) for their deliverie from AEgypt , and the blood of the Lamb for the preserving of their first borne . The new Passeover for the Remission of sinnes , and Sanctified thoughts . But because the betrayer of Christ , was not cleane , Iohn 13.11 . as being the true hypocrite , washed onely outwardly , not inwardly : onely bodily not spiritually ; and because much holinesse is required to the receiving of the Body , and blood of Christ ; therefore was he justly excluded from pertaking of the substance , though he fed on the type , as other wicked men did also .

Any one might come into the Temple ; but into the Sanctum Sanctorum or holiest of all , none but the High Priest , nor he without blood , which he offered for himselfe , and for the errours of the people , Heb. 9.7 .

The gifts , and Sacrifices ( whereof the Paschall was one , and that a prime Sacrifice ) could not make him , that did the Sacrifice , perfect , as pertaining to the Conscience , which carnall Ceremonies were imposed on the Iewes , untill the time of reformation , Heb. 9.10.11 . verses . But Jesus was made a surety of a better Testament , Heb. 7.22 . And our high-priest is holy , harmelesse , undefiled , separate from sinners , vers . 26. Therefore did Christ most justly , when before the most holy Communion , he separated Judas the defiled , from himselfe , and from his other Sanctified Apostles . Augustine saith excellently , de Civitate 18.49 . Christus habuit Judam inter Apostolos ; quo malo utens bene — Ecclesiae tolerandorum malorum praebebat exemplum . Christ had Iudas amongst his Apostles ; whom being ill , he using well , hath left an example to his Church , to suffer evill men among them . Let me subsume ; but before he came to administer the blessed Sacrament , he removed that sinner of sinners ; to give us also an example , not to admit wicked men , ( notoriously so knowne ) unto the same .

PAR. 7.

SIxthly , in our English Liturgie , there is a specious Objection for Iudas his receiving the blessed Eucharist , in these words , If any of you be a blasphemer of God , an hinderer or slanderer of his word ; an adulterer ; or be in malice , or envie , or any other grievous crime ; bewayle your sinnes , and come not to this holy Table , lest after the taking of that holy Sacrament , the Devill enter into you , as he entered into Iudas , and fill you full of all iniquity , and bring you to destruction both of body and soule .

Whence the inference seemes faire , Therefore the Devill entred into Iudas after the partaking of the holy Sacrament . Therefore he tooke it .

Dr. Mocket translating the words , addeth one word too much , viz. simul , Together , Ne post acceptum illud salutare Sacramentum , simul , intret in eum Satanas , sicut in Iudam . Lest after the receiving of that saving Sacrament , the Devill Together , enter into him , as he did into Iudas . But how can it be Together and yet after the Sacrament : neither is the word Together , in the Liturgie , and therefore he did ill to put in the word simul ; by which his opinion is discerned , that he thought Iudas received the blessed Eucharist , and with it the Devill .

I answere , the words , As he entredinto Iudas , make not , and evince not a perfect similitude in every particular , extending to the very circumstances of time , or designing our , at what Supper , this was sayd , or done , or when the Devill first entred into Iudas . For the holy compilers of our Liturgie , could not be ignorant , both that Iudas entertained , and hugg'd the pretended treason , before he came to Supper ; Mark . 14.10 . & 11. vers . And S. Iohn speaketh as of a thing passed , even before or at the beginning of the second Supper , Iob. 13.2 . The Devill having now put into the heart of Iudas Iscariot to betray Christ ; which word ( now ) is not to be taken exclusively , as if it were not in his heart before , or else after , for even before the Passeover , Satan entred into Iudas , compare Luke 22.3 . and 7. And before men receive the consecrated bread and wine : the Devill entreth into sinfull men , who have no touch of Repentance . Let others say or thinke what they will , I will not lay an aspersion of nesciencie , in so high a degree , as to say or thinke ; that those holy fathers and framers of our Liturgie , did imagine , that the Sop was the Sacrament , or that Satan entred not into Iudas till he had taken the Sop , and did enter after hee had received the blessed Sacrament , which points may seeme to result from the Lyturgie , if the words bee throughly stretched and tentred .

Againe , I suppose that the Liturgicall exhortation , is to be taken in sensu diviso , non in sensu composito ; attingens rem ipsam , non expresse signans , aut comparans moment● temporum . In a divided not in a compounded sense ; touching onely the matter it selfe ; not expressely signing out , or comparing the minutes of times . I explaine my selfe thus ;

The prime intentions of those blessed moderate Saints the makers of our Lyturgie , were these .

First , that unrepentant men should not dare to aproach to the Sacred Eucharist . Secondly , that any man continuing in any mortall sinne , eateth and drinketh his owne damnation . Thirdly , that a preparatory clensing is necessary , ere a man receive . For the soule of the comparison consisteth in this ; that wicked men , in flagrantiâ delictorum , presuming to receive , whilst they lye or sit on the dregges of their sinnes , shall be plagued and punished , as Iudas was both in body and soule ; by the entrance of the Devill into them . Fourthly , and lastly ; that this is to be feared and may come to passe , in the time after the blessed Sacrament , taken by unfaithfull , and uncharitable Christians . This is sufficient to be beleeved ; this is sufficient to prepare , warne ; admonish and terrifie the wicked ; this is sufficient to be practised . For God punisheth not , before the sinne committed : yea seldome doth God punish , but he giveth a space to repent , betweene the sinne and the punishment .

But in my opinion , the Lyturgie never intended to define the time , when the Devill entred into Judas , ( which was more than once , as I proved before ) and neither expressed nor meant , that the time of the Devills entring into Iudas : and the time of his threatned entring into hardned Christians , were just , and exactly the same time , namely , after the receiving of the blessed Sacrament . For the Sop was not the Sacrament , and immediately after it , the devill went in , and Iudas went out .

Heinsius , pag , 465. Veteres notant Dominum hac offâ : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : hoc est , ab scidisse , separasse , divisisse , a Sacro choro , traduxisse quoque Iudam in potestatem Diaboli : the Ancients doe note , that the Lord by that sop , did cut off , separate , and divide Iudas , from the holy Quire ( of the Apostles ) and did deliver him over into the power of the devill . This proveth , that Iudas went out , before the holy Sacrament was administred . And how could he then partake of the Eucharist ?

Moreover the words ( As he entred into Iudas ) may be as a parenthesis , having an entire sense of it selfe , though the word of similitude reacheth not to identifie the times ; but onely compareth the entrances themselves : and the words are full of Divine sense , though they were reade ; Come not to this holy Table , lest after the taking of that holy Sacrament , the Devill enter into you ; and fill you full of all iniquities .

Moreover the Lyturgie may truely be sayd , to compare the sinnes , and following punishments ; though it compared not the times ; who offend like Iudas , shall be punished like Iudas , though the Devill entred into Iudas , even before the Paschall Supper : and doth enter into Christians , after they have received : the punishment shall be all one , though inflicted at severall times .

Before the Passeover Iudas sought how he might conveniently betray him : Mark . 14.11 . And before the Passeover Iudas sought opportunity to betray him , Mat. 26.16 . Yea before he trafficked for blood ; and before he communed with the chiefe Priests , and Captaines , Satan entred into Iudas , Luk. 22.3 . For he had resolved for the sinne before , and then Satan entred . He entred also into him after hee had received the sop : and this was at the second Supper . Which of those two extreames did the Lyturgie intimate ?

Againe , when Satan entred into Iudas , is no matter of faith : or of any great consequence ; nor is so propounded to us in the Lyturgie .

Last of all , the Lyturgie doth not say , that Iudas received the Divine food , of the most Sacred Eucharist , nor can the sense of those words be deduced thence . But it saith at the utmost extension , that the devill entred into Iudas , after he had received the holy Sacrament . Which holy Sacrament may very well be understood of the Passeover ; which was an holy Sacrament of the Iewes : and which Iudas questionlesse did take ; and after which he tooke the Sop , at the second Supper , and then the devill entred into him . And yet for all this , Iudas did not partake of the body and blood of our Lord , which he was justly separated from , because he had sinned , and betrayed the innocent blood , as himselfe confessed of himselfe , Mat. 27.4 . And this I hold to be the most satisfactory answere , to that specious objection , from the Lyturgie : the word Sacrament being applyable both to the Jewish and Christian Sacrament : Judas taking the former , the other Disciples taking both .

The Prayer .

OEternall God , in Wisedome great , in greatnesse powerfull , in power infinite in judgement most just , and yet such a gracious God , whose mercy is over all thy workes , and therefore much more over all our workes ; have mercy upon us , deliver us from being the sonnes of perdition : keepe Satan from entring into our hearts : but rather tread him under our feete , and lift us up to thee , and fixe our scules on thee , for Christ his sake . Amen .

CHAP. XV. The Contents of the fifteenth Chapter .

1. Reasons proving that Judas was not present at the Eucharist . The 1. Reason drawne from Christs owne Example . Examples pierce deeper than words . Legall Conjunction .

2. A 2. Reason drawne from the Leviticall Leper , Leviticus 14.46 .

3. A 3. Reason drawne from the Leviticall Priests , Ezek. 44.23 .

4. The 4. Reason drawne from Christs purging the Temple , from prophane things , Marke 11.11 .

5. The 5. Reason drawne from Davids example , Psal. 26.

6. The 6. Reason , Iudas a Devill . Iohn 6.70 .

7. The 7. Reason drawne from 1 Corinth . 10.20.21 . The Cup of the Lord and the cup of Devills opposite .

8. The 8. Reason drawne from Christs washing the Apostles feete , Iohn 13.2 . The Schoole-mens opinion .

9. The 9. Reason drawne from , Heb. 10.26 .

10. The 10. Reason , from Iudas his being excluded from Grace , at the end of the second Supper .

The fourth Generall point .

11. The Subsequent or Concomitant occurrences after the Traytors detection . The 1. Occurrence , Satans entring into Judas . When Satan entred into Iudas . How Satan entred into Iudas .

S. Augustine saith Affectu tantum & Voluntate .

Ludolphus . Essentially Not into his Soule . But into his Body .

Tolet not Corporally ; but taking a quiet possession of him . Theophylact : Occupavit Cor ejus . Cyrill : praecipitem egit . Origen : Egit ut Ascensor equum . Item . Iudas totum Satanam suscepit in se : After the Sop.

12. How Iudas was tempted :

Temptations are either Inward . Outward . Darted in by Satan himselfe .

13. Three Conclusions 1. Conclusion , the Temptations of the world are severall from the Devills . Three kindes of Tempters 1. The World . 2. The Flesh . 3. The Devill . 2. Conclusion , The temptations hath 3. degrees 1. Beginning . 2. Proceeding . 3. Consummation . Or thus , Consider 1. The Primitive Motion . 2. The Assisting Commotion . 3. The Plenary Agreeing . Or thus , 1. Suggestion . 2. Delight . 3. Pleasure . 3. Conclusion . The Devill is the Authour and Cause of all , and every temptation . The Devill a tempter . The World , and Flesh the Devills Instruments .

14. How the temptations of the Devill be knowne : from the temptations of the World . Flesh .

15. Satans temptations are Many . Manifold . Which temptations are grievous , and fiery : Which temptation is the worst , and most dangerous ? How the World Flesh Satan tempteth . The same sinne may be of the World . Flesh . Devill .

16. The Creatures of God tempt us not primarily , but by casualty : the starres , and heavenly influences tempt no man to sinne , No more does any earthly thing in its owne Nature . What temptations be from Satan : the variety of Satans Temptations .

17. All men have beene Tempted , even the Spirituall : Not Christ himselfe , nor his Apostles free from Temptations . The manner of Satans Temptations .

18. Satan may enter into a man often times . Iudas his state after Satans second entrance into him .

PARAGRAPH . 1.

THe Reasons also hold fairely , that Iudas was not present at the Eucharist .

First , whatsoever the Lord commanded , himselfe fulfilled ; for Act. 1.1 . Christ began both to doe , and teach . His first teaching was his doing : no teaching is compared to the first practising : Examples pierce deeper than words : he was first baptized by Iohn , before either he baptized and , or gave authority to his Disciples , or Apostles that they should baptize any .

But the Lord commanded the giving of holy things to holy people onely ; when he did say ; Give not that which is holy unto the dogges , neither cast your pearles before swine , Mat. 7.6 . Therefore he himselfe gave not the holy Sacrament unto Judas .

PAR. 2.

SEcondly , Levit. 13.46 . The Leper is uncleane , he shall dwell alone , without the Campe shall his habitation be . Numb . 5.2 . Put out of the Campe every Leper , and every one that hath an issue , and whosoever is defiled by the dead : accordingly , Azariah , though he were a King , yet because he was a Leper , he dwelt in a severall house , 2 King . 15.5 . And his Kingdome was ruled by his sonne Iotham , as followeth . If so strict a Command was to separate such as had onely bodily infirmities , and such sickenesses as are Naturall ; even though they were no notorious sinners : we may not imagine , that Iudas , ( whose sinne was above all bodily , and ghostly spots ) was admitted to the most Holy of Holies .

PAR. 3.

THirdly , Ezech. 44.23 . The Priests , the Levites , the Sonnes of Zadock , that kept the charge of my Sanctuary , shall come neere to my Table , to minister unto me ; they shall teach my people , the difference betweene the holy and profane , and cause men to discerne betweene the uncleane and the cleane . Therefore much more did Christ , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) The Minister of holy things , and the true tabernacle , which the Lord pitched and not Man , Heb. 8.2 . ) By the separation of Iudas , teach the Apostles , and all the world , the differences betweene the holy and prophane ; betweene the holy Apostles , and prophane Iudas ; and caused men to discerne betweene the uncleane , and the cleane ; when he sayd , Ye are cleane but not all , not Iudas the traytor , Iohn 13.10 . and 11. verses , and therefore he sent him forth suddenly , That thou doest doe quickely : and Iudas went out immediately , Iudas being as it were excommunicated and gone , there followed the Most Sacred Supper .

PAR. 4.

FOurthly , did Christ when he came into the Temple looke round about all things ; Mark . 11.11 . Did Christ cast out all them who bought and sold in the Temple , and overthrow the Tables of the money-changers , and the seates of them that sold Doves , Mat. 21.12 ? Did Christ ( more than ever he did before ) make a scourge of small cords , and drive the prophaners of the Temple , all of them out of the Temple , and the sheepe and the Oxen , Ioh. 2.15 ? Was Christ so zealous for the purification of the materiall Temple ; and shall wee not thinke hee did looke round about , before he admitted any to his most sacred Table : In this circumspection he saw Iudas , and cast him out .

They who bought , and sold in the Temple , are held by divers , to have meant well ; and to prepare the businesses the better , for the sooner and better accommoding of the sacrifices , for the service of the Temple ; yet did Christ , cast out all these . Now let any man say , if he can , that Christ admitted Iudas , to better things than the Temple , even to his owne sacred body and blood , that Iudas who had no intentions , even Iudas , whom the devill before had entred into , even Judas , who had sold innocent humane blood : or rather , the blood of the Son of God . Would Christ suffer the first institution of his last Divine Supper , to be polluted , by the presence of a Traytor ? Or did Iudas eate of that body , which he murthered ? Or drinke of that blood which he caused to be shed ? — Procul , ô proculite profani . Away , away , farre hence depart , Each one that harbors a profane heart . Profane Iudas was executed .

PAR. 5.

FIfthly , I have not sate with vaine persons ; neither will I goe in with dissemblers : I have hated the Congregation of evill doers . Gather not my soule with sinners , nor my life with bloody men ; in whose hands is mischiefe , and their right hand is full of bribes , Psal. 26.4.5.9.10 . verses . I will wash my hands in innocency ; and so will I compasse thy Altar , O Lord , ver , 6. Shall Iudas , who washed his hands , and bathed his soule in blood , partake of Christ , who is our Altar ? Or would Christ administer the blessed Sacrament to Iudas , who was a vaine person ; a dissembler : an hated evill-doer ; a sinner , a bloody sinner ; in whose hands were mischiefe and bribes ? farre was it from him .

PARA . 6.

SIxthly , Have I not chosen you twelve , and one of you is a Devill ? And he spake of Iudas Iscariot , Ioh. 6.70 . But Christ would never suffer a divell to be partaker of the blessed Sacrament of his body and blood . Therefore before he administred that , hee separated Iudas Iscariot . Suppose the word Divell be taken for the instrument , and agent of Satan : and not the proper name of him , whom we call the devill Antonimastieè , figuratively : grant it also that Iudas is called a devill , because he imitated the workes of the devill , Ioh. 7.44 . Ye are of your father the devill : the lusts of your father you will doe ; he was a murtherer from the beginning , and abode not in the truth : yet wee shall derogate from the puritie of the first institution to imagine that Christ would , or did admit Iudas to taste of the Super-coelestiall Manna , even while Iudas had the thoughts of murther in his soule .

PAR. 7.

SEventhly , 1 Cor. 10.20 , 21. verses . I would not that yee should have fellowship with devills ; yee cannot drinke the Cup of the Lord , and the Cup of devills : yee cannot bee partakers of the Lords Table , and the Table of devills . God , and Satan , have severall , distinct , both Cups , and Tables opposite one to the other . Every man receiveth , either the one , or the other ; none partaketh both . He , who doth partake one , doth not , may not , cannot ( saith the Apostle ) partake of the other , There is a wall of partition , of separation , betweene those two Tables . Iudas was discarded , ere they began to take the Lords Supper , at the Lords most sacred Table . See the Schoolemens opinion , concerning Judas his eating , or not eating .

PAR. 8.

EIghtly , Maldonate on Iohn 13.2 . saith , Propteria pedes discipulorum lavit , ut externe illo doceret Symbolo , non debere homines impuros , & illotos , ad sumendam sacrosanctam , ac divinam Eucharistiam accedere . Christ did therefore wash his Disciples feete , that by that externall signe , he might teach us , that impure , and unwashed men ought not to be admitted to the participation of the sacred and Divine Encharist . And when all Christs washing and wiping , made not Iudas cleane , is there any likelihood , Christ would admit , the defiled Traytor , to the most pure Supper of his Body and Blood ?

PAR. 9.

NInthly , Heb. 10.26 . If we sinne wilfully , after we have received the knowledge of the truth ( as never man after so much knowledge sinned so wilfully as Iudas did ) there remaineth no more sacrifice for sinne . , but a certaine fearefull looking for of judgement and fiery indignation , which shall devoure the adversaries , ver. 27. Therefore the holy Sacrament being a meanes of remission of sinnes , remained not for Iudas to take .

PAR. 10.

TEnthly , and lastly , Since Christ said , What thou dost , doe quickly ; by which words , he did , as it were bid him be gone before Grace was ended for the common Supper ; and that the gracelesse Traytor went out immediatly ; unlesse hee came backe againe presently , which could not be , because he went to the High Priests , and gathered a band of men , he could not possibly be , at the participation of the holy Eucharist .

PAR. 11. The fourth Generall point . The 5. Subsequent Occurrences , after the Traytors detection .

I am now come to the last poynt of my Method , namely the subsequent Occurrences , after the Traytors Detection , and they aptly spread themselves , into these severall branches .

1. Satans entrance into Iudas . After the Sop , Satan entred into him , ver. 27. 2. Christs sentence of separation of Iudas . That thou dost doe quickly , ibidem . 3. The Apostles Nesciency . 4. Their misunderstanding of Christs words , vers. 28 , 29. 5. Judas his egresse , ver. 30. 6. The giving of thankes at the end of the second Supper , according to the usuall fashion of the Iewes in those dayes . 7. Cum libamine vini . 8. Et Psalmodiâ , Concerning the first poynt , viz. Satans entring into Iudas .

Augustine Sermone 28. adfratres in Erêmo . Christus Iudae panem intinctum porrigere voluit , ut cor intinctum veneno significaret — Omnino ( fratres ) Satanas ante buccellam , cor Judae intraverat , sed affectu , & voluntate tantum . Christ would therefore deliver the Bread ( or Sop ) that thereby , he might intimate ( unto us ) that the heart of Iudas was dipped in poyson . Beleeve it ( brethren ) that Satan was entred into the heart of Iudas , before the Sop ; but conceive it in desire , and will , onely . This distinction is more nice , than pithy : for he was in him before , Effectu , & opere really , and indeede ; when he had compounded to betray Christ ; Post buccellamintravit Satanas , effectu , & opere . After the Sop , Satan entred into him really , and indeede . And it may also be truely said , that before the Sop , Satan entred into Iudas , effectu , & opere , really , and indeede . The devill now put into the heart of Iudas to betray Christ , Ioh. 13.2 . but this was before the giving of the Sop. More especially , Luke 22.8 . Satan entred into Iudas : before hee communed with the High-Priests , before they came to the Paschall Supper .

Ludolphus Carthusianus 2. Part. cap. 52. Satan entred , not forcing the doore , but finding it wide open ; not by his Essence , or essentially , gliding , or sliding into Iudas his soule . For so , ( according to Augustine ) God alone , who made the soule , entreth into it : but suggesting to Iudas , the selling , and betraying of Christ , hee entred into him , by the effect of that suggestion : and after the Sop , subjugating Iudas to his servitude , by the effect of a more full possession .

The same Ludolphus , cap. 55. Satan entreth into mans body essentially , as in the possessed with devills ; God alone entreth into the soule ; and essentially getteth into the minde ; for the soule hath no dimensions of quantitie , that any thing can be said to be in it , as contained within those dimensions ; and so nothing can be in it , but that which gives it his being ; and that is there by its vertue : but where Gods vertue is , there is his Essence : both of them are all one in him ; therefore God alone is essentially in the soule ; for he alone filleth the nature , or substance , by him created : yet Satan is said to creepe into mens minds , per affectum , & effectum malitie ; by affecting of malice , and by effecting of it ; in as much as man is seduced by him , and proceedeth to commit the evill which Satan suggesteth .

Tolet saith , that Satan did not enter corporally into Iudas ; as he doth into Damoniacks nor to put a new , more ill thoughts into him ; for before he consented to those temptations . I answer , it seemeth to me , Satan possessed his very body , and that fully after the Sop ; and that Satan hurried him at his pleasure : he was led captive according to Satans owne will . I doubt not , but Satan did strengthen the old suggestions ; and withall put fresh , and new temptations into his soule , for he caused him to hang himselfe . But ( saith Tolet ) Iudas taking high displeasure to be revealed to be the Traytor , he opened his whole heart to Satan , and Satan entred into him , taking a firme and quiet possession of him . For man sinneth more licentiously , when he knoweth , that the sinne which he committed secretly , is knowne publikely : Per scelera simper sceleribus tutum est iter , said a wicked one : Sinne once knowne is made more sinfull .

Theophylact , on Iohn 13. saith Satan ; Occupavit cor ejus ; sicut aliud est percutere quempiam manu foris ; & aliud est , confodere gladio viscera . Satan tooke full possession of his heart ; as it is one thing to give a man a boxe on the eare , and another thing to thrust him thorow with a sword . Whilst Iudas was one of the holy company of the Apostles , Satan had not so free accesse unto him ; when Christ did divide , and separate him ; then Satan invaded him , as forsaken of the Lord : Et ingressus est interiora cordis ejus , & occupavit animam ejus . And he entred into his very heart , and tooke quiet possession of his soule .

Cyrill in Iohannem 9.19 . Timens Diabolus ( ut credo ) ne morando locus poenitentiae detur — Iudam magnâ praecipitem agit celeritate , & cap. 17. Iudas non ut consiliatorem , sed ut cogitationum suarum Dominum , in corde Diabolum retinet . The Devill ( as I suppose ) fearing lest by delay Iudas should find Repentance , drave him on furiously . And Iudas entertained the devill , not as a Counseller , but as a commander of his cogitations .

Origen in Exodi cap. 15. Homiliâ sextâ , pag. 75. Tomiprimi , on , Equum & ascensorem projecit in Mare . They are horses , upon whom the Devill and his Angells doe ride — Post buccellam ascensor Iudae factus est Satanas : after the Sop , the devill became Iudas his rider — Omnes mali habens ascensores , quibus aguntur , Angelos malos ; & ideo feroces sunt . All evill men have evill Angells for their riders , by whom they are managed , at their pleasure ; and that 's the reason , why they become so furious .

Origen de principiis seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. in the Tract . de contrariis potestatibus ; Iudas , cum jam Diabolus misisset in cor ejus ut traderet Christum , postea etiam totum Satanam suscepit in se . Iudas , after the devill had put into his heart to betray Christ , received him on his backe , with a full careere ; namely , after the Sop.

PAR. 12.

BUt leaving other mens opinions , let me say somewhat of mine owne . The manner how Iudas was wrought to be the Traytor , may seeme to be this .

Temptations are of divers sorts . 1. Ascendemes , Luke 24.38 . Why doe thoughts ascend , or rise in your hearts ; these are inward . 2. Obrepentes , Creeping upon us , from the creatures , and they are outward : called Mendaces vanitates , Lying vanities , Ionah , 2.8 . which by their false colours ; insinuate themselves into our favour . 3. Immissae ; darted in by Satan himselfe . Satan injecit se , in cor Iudae ; as it is in the Syriacke , Satan did as 't were dart himselfe into the heart of Iudas .

From Iudas his foule , and corrupt heart did arise , and ascend many confused cogitations of the sinfull betraying of his Master .

After them came creeping into his gracelesse soule , Desire of gaine , 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 mire , or earth , upon earth , There is not his like , Job 41.33 . aut potestate , aut nequitiâ ; either in power , or in malice ; saith Nicetas , whither his temptations be in ward , or ourward ; whither he workes by himselfe ; or workes by the world ; or use our owne flesh against us . Amongst Temptations , those are very greivous , and fiery , when internis oppugnans , de nostro ; contra nos roboratur ; when Satan worketh with our lusts , is strengthened by our owne corruption fighteth against us , with our owne weapons . But the most dangerous , and worst temptation of all , is , when the world allureth ; when the flesh concurreth ; when Satan spurreth on ; and all three , Iunctis umbonibus factâ testudini ; with might and mayne , fight against us ; for the triple cord will scarce be broken : and he is a rare man , that can withsland all three . Yet once more , the world tempteth outwardly , the flesh inwardly , respectu fomitis , for Matth. 15.19 . Out of the heart proceede ( not onely ) evill thoughts , but , false witnesses , blasphemies , and the defiling sinfulnesse of the mouth , yea thefts , murthers , and other abominations . The workes of the hands ; Satan tempteth , both inwardly , and outwardly ; joyntly , and severally ; All is fish that comes to his net : the same sin is Earthly ( that is of the world ) Sensuall ( and that is of the flesh ; ) Devilish ( that is from Satan ) James 3.15 . I will not end this poynt yet .

PAR. 16.

THe creatures of God , ( quatenus tales , as they are meere creatures ) are good and tempt us not ; yea cannot tempt us . If they be stumbling-blockes to the soules of men , and a snare-trappe or scandall ; it is to the unwise , Wisedome 14.11 . God intendeth not primarily , it is by casualtie , and the depravation of our nature : the starres , and the coelestiall Influences , tempt no man to sinne ; if they worke on our bodily humors ; and if man will be inclined ( for his will cannot be forced ; and the inclination may be bent contrarily ) it is a branch of the fleshly temptation ; meate , drinke , beauty , silver , and gold , have not inwardly , nor outwardly , in their owne nature , any tempting quality ; the immoderate desire , or use , of these , are boughes growing from a fleshly roote .

Actus activorum sunt in dispositione patientis ; every thing is , as it is taken : If they were such , we may chuse , whither they shall worke upon us , to our hurt ; we may use them without sinne . A beaten souldier , an holy resolved man will not stoope to such lures . The continuall provocation ; as well as the perseverance , in any sinne , hath his heat , or vigor , renewed from Hell , or Satan . I conclude summarily ; the sudden , cunningest , fiercest , strongest , lastingest temptations , are from Satan .

More concerning the temptations of Satan ; Cyprian in his Sermon , de Zelo , & livore , excellently handleth divers temptations . Augustine in his narration , on the 106. Psalme , reckoneth up other sorts : the first of Error ; the second of Difficulty , to overcome our lusts . The third of tedious Dulnesse ; all cannot be numbred in a small time . He tempts us in our meate , drinke , sleepe , in body , and soule ; in our thoughts , words , and actions .

PAR. 17.

WHo dares say , he was never tempted , as he was in his devotion ? He tempteth us in our best endeavours ; he buffeteth Saint Paul ; would winnow the Apostles ; the very spirituall man must consider , he may be tempted , Gal. 6.1 . They of whom the world was not worthy were tempted , Heb. 11.37 .

The first Adam tempted , and over-tempted ; the second Adam vehemently tempted : He was in all poynts tempted , like as we are , Heb. 4.15 . Satan hindred the Apostles from doing good , 1 Thes. 2.18 . He put into the heart of Iudas , and all wicked men , to doe evill ; He walketh about seeking whom he may devoure , 1 Pet. 5.8 . And this , as a roaring Lyon . The roaring of the Lyon , both proveth hee hath a prey , Amos 3.4 . and yet in the word Roaring , is also implyed , hunger , and earnest desire , as in Peter ; and Esay 5.29 . They shall roare , and lay hold on prey ; and the words ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) denote his cunning sedulity .

By being a Lying spirit , he drew Ahab into error : He tempted Ananias , and Saphire , To lye to the holy Ghost : As a hunter he layeth his snares , 1 Tim. 3.7 . Every temptation is a snare , 1 Tim. 6.9 . Rosist the wiles of the Devill . Ephes. 6.11 . Hee tempteth the out ward senses , by presenting unto them exterior sensible objects ; sometimes reall , sometimes illusive , bringing into errour , and deception , our very senses ; the touchstone of natural verities . Sometimes he disturbeth the Organs , of the outward senses , inwardly , that the sensible objects appeare other than they are ; accordingly as it is in mad men : he tempteth the Vegetative saculties , and the sensitive , both appetitive and apprehensive powers , by stirring the homors , residing in their bodily Organs ; and working on the virall Spirits , in which the sensible species are contained ; semblably as is done in our sleepe . He tempteth the understanding , suggesting some sensible signes , or rather shaddowes of the truth to be understood ; that is , framing either inward phantasmes , or outward shapes , the breeders of phantasies ; hence the Intellect glideth into an errour , and the Will is directly seduced by the inveigling suggestion .

PAR. 18.

YEt for all this , somewhat more may be said , concerning Satans temptations of Iudas : for the Scripture saith , Satan entred into Iudas , and that more than once . For it is the fashion of the Evill spirits , to enter into their possessed ; and to goe out ; and then to get in againe . Wherefore Mark. 9.25 . Christ saith , Thou dumbe and deafe spirit , I charge thee , come out of him : and enter no more into him . But Satan entred into Judas , and came forth ; and re-entred into him . First , Luke 22.3 . Namely at the consultation of the chiefe Priests , and Scribes ; when they sought how they might kill Christ , vers. 2. And this was two dayes before the feast of the passeover , Mat. 26.2 . and 3. verses .

This entrance was more effectuall to Iudas his hurt , than Satans common temptations : yet here Satan stayed but a while ; and went forth againe out of him , playing with him as a Cat playeth with a Mouse ; as an Angler doth with a fish ; on which the hooke hath fastned . For if he had not gone forth , some way , it would never have beene sayd : After the Sop , Satan entred into him , John 13.27 .

Behold a second entrance ; and that more forcible than the first . And now it seemeth to me , that Christ prophecied of Iudas , and the words were certainely exemplified , and actuated by Iudas , or upon him , which Christ spake , Mat. 12.43 . &c. When the uncleane spirit is gone out of a man , he walketh through dry places , seeking rest and finding none : then he saith , I will returne into my house , from whence I came out ; and when he is come , he findeth it empty swept and garnished : then goeth he and taketh with himselfe , seven other spirits more wicked than himselfe , and they enter in and dwell there : and the last stare of that man is worse than the beginning . Beza saith , that the last words seeme to him to be very obscure : let us apply them to Iudas , and they are plaine enough : It is true that Christ vers. 45. Even so shall it be also to this wicked generation , which Prophecie concerning the Iewes , or the sinfull men of that generation , excludeth not Iudas , from being here fore-prophecyed of , but rather includeth him : Christ speaketh principally of one man , When the uncleane spirit is gone out of a man : and the last state of that man is worse than the first : What particular man should hee point at , if not at Iudas ? though like unto Iudas ; the Iewes of that generation were called the Synagogue of Satan , Revel. 2.9 .

Augustine Tractatu 62. in Iohannem . Thus , Intravit Satanas post buccellam in Traditorem , ut sibi jam traditum plenius possideret : in quem prius intraverat , ut deciperet . Satan entred into the Traytor , after the Sop , that he might take more full possession of him , that was now delivered unto him ; into whom he had formerly entred , that he might deceive him . And againe , Intravit nunc Satanas in Iudam , non ad hoc , ut dienum tentaret , sedut proprium possideret . Satan now entred into Iudas ; not that he might tempt him as a stranger , but to take possession of him , as of his owne proper goods . He was as other people , possessed with , and by the evill Spirit .

I conclude , when Satan entred first into Iudas , he had a great hand upon him ; and over-ruled him ; yet Satans power was stinted and confined , and limited . At the second entrance , Iudas was wholy given over to Satan , soule and body ; traditus ei ut inemendabilis : he was delivered over unto him , as one past all hope of amendment , saith The ophylact , traditus ei , ut tortori , ut carnifici , say I ; he was delivered over unto him , as to a tormentor , hangman , or Iaylor : nor did hee come out of him till he had brought Iudas to hang himselfe ; but hurried him ( as a Coach is drawne by wild horses ) to the Gallowes , and to hell .

Iulius Firmicus 8.19 . expresseth a Naturall death thus ; sua morte morietur : hee dyed a naturall death : and the violent and suddaine death , of the conspirators against Iulius Caesar , Suetonius describeth in the end of Iulius his life in this sort . Nemo eorum sua morte defunctus est . None of them died a naturall death : among violent deaths , there are few so bad , and desperate as the hanging of ones selfe . For in most other deprivations of life , either by sword or poyson , or drowning , or the like , many thoughts of repentance have interceded , and doubtlesse many a sinfull soule , hath beene truely sorry and contrite , and reconciled to God after a fatall blow , or inter pontem & fontem ; betweene the bridge and the river , and the like ; but he who hangeth himselfe , is so suddenly strangled , and his breath stopped , that he cannot call upon God , after the deede done , and hath not time to have a repenting heart , but the end of his life is the beginning of his damnation , and is taken in flagrantia facti ; in the height of his unrepentable sinne , especially if the knot hit right enough . Me thinkes I see Judas after the taking of the sop , with hollow eyes , gastly countenance , trembling joynts , unsteady motions , overcome with covetousnesse , fleshed with malice , cloathed with darkenesse , and led by the Prince of darkenesse , posting to the house of the chiefe Priests , and of the Pharisees , and Captaine of the band , that he might and did betray his Lord and Master . So did that Monster of men that Terrae odium ; hatred of the world , walke forward , and backeward , from the feasting to the Higst Priests , and from them to the Garden .

The Prayer .

O Lord God , I prostrate my Soule and body before thee , humbly imploring thee that thou wouldest send thy light , and truth before me : oh let them leade me and bring me unto thy holy mountaine , and to thy Tabernacle : Let not Satan trip me up , nor cast me downe ; nor leade me into temptation ; not allure me into errour ; for Christ Jesus his blessed merits and meditation . Amen .

CHAP. XVI . The Contents of the sixeteenth Chapter .

1. Christs sentence of separation of Judas , That thou doest , doe quickely : Whither those words were spoken to the Devill , or to Judas . Origen Cyrill Ambrose thinkes they were spoken Either to the Devill , or to Iudas .

Augustine saith it was Verbum Non Imperantis sed Exprobrantis .

The Apostles thought them spoken to Iudas .

2. The Apostles Nesciencie Christ himselfe knew Iudas also knew And some thinke S. Iohn knew Wherefore Christ spake these words , That thou doest , doe quickely .

3. The Apostles Misunder standing Christs words .

The words were spoken not privately , but openly .

4. Christ needed nothing : for Himselfe . his Apostles . Christ would have the Church plentifully provided of Temporalls .

5. Cookes Reports censured . Iudas carried the bagge . The money in the bagge to be employed for Christ . Apostles . Poore .

6. Iudas his speedie Egresse . His receiving the Sop imports Orall manducation .

7. Lanthornes , and torches import Outward light . Inward darkenesse . Iudas his Egresse at night . At what houre of the Night Iudas went forth . Selneccerus his Distribution of the Night-watches . What was done in every severall watch . Selneccerus censured . The crowing of the Cocke about what houre of the night .

8. Two questions concerning this Cocke-crowing . 1. Question , Whether this Cocke did crow Naturally or by Divine Motion . Christs looke upon Peter was operative , and Vertuous , Corporall and Spirituall . S. Augustine censured . Peters three denialls , when , and where .

9.2 . Question concerning this Cock-crowing . How the different Relations of the severall Evangelists may be reconciled . Here are handled 4. Quaeres . 1. Quaere , whether Christ sayd as S. Marke or as S. Matthew and S. Luke have it .

10. The 2. Quaere , whether S. Peters threefold deniall was accomplished , before the Cocke crowed at all , or , before it crowed twice .

11. The 3. Quaere : How oft S. Peter was questioned , or by others affirmed to bee Christs Disciple .

12. The fourth Quaere : How many times Peter denyed Christ .

13. Answere to the 1. Quaere .

14. Answere to the 2. Quaere .

15. Answere to the 3. Quaere . Cajetan thinkes S. Peter was 7. times examined : thrice by Women , foure times by men .

16. Answere to the fourth Quaere . Cajetans frivolous objection .

17. Three sorts of people questioned Peter . Peters threefold deniall , and the manner thereof .

18. The Divers Relations of the Evangelists reconciled .

19. The Paschall Supper lasted about 1. quarter of an houre . The Common Supper lasted about 3. quarters of an houre . All the Leviticall Ceremonies performed , betweene 6. and 7. a clocke at Night .

PARAGRAPH . I. The second Occurrance of the fourth Generall .

I Am now come to Christs Sentence and separation of Iudas . That thou doest , doe quickely .

Some there are indeede , who doe question , whether these words were spoken to the Devill , or to Iudas : the Greeke , Latine , and English words will admit both , or either . Origen in Evangelium Johannis : pag. 419. Tom. 33. Vel Iudae , vel Satanae , potest dixisse Dominus ; Quod facis , fac ocyùs : Those words of the Lord when he sayd ; That thou doest doe quickely , might be spoken either to Iudas or to the Devill .

Cyrill in Evangelium Iohannis : Lib. 9.17 . capite , saith ; Many thinke it unfit , that Judas who before was many wayes dehorted , should now be animated , by this speech : That thou doest doe Quickely : Or , why doth he incite Iudas , who was inflamed of himselfe , and needed good counsell , rather to quench the fire ? But , saith Cyrill , If we profoundly , and diligently consider it , the speech is not incongruous ; for Satan had entred into Iudas his heart , and Christ spake them to Satan ; That thou doest doe quickely : ( To betray me ) it is thy worke which thou delightest to doe always ; doe it quickly , O Satan . Thou hast slaine the Prophets ; entred into the hearts of the Iewes ; stoned Gods Messengers ; and spared none . I know thou canst not be quiet ; wherefore what thou wast wont to doe , now doe . Unto the Devill who knew not the great good which should come to mankind , by the passion of Christ ; who was ignorant that Christs Crosse should breake the Deuills backe , and power ; unto him did Christ say ; That thou doest doe quickely : and fit it was that Christ who knew the great and many benefits , which would redound unto mankinde by his precious death , and was a well-wisher of our Salvation , should hasten the time , and spurre on Satan , to the accomplishment of his cursed designes : That thou doest doe quickely : so much in effect , Cyrill .

Ambrose lib. 2. de Cain , & Abel , saith , the words were spoken to Iudas ; and it was Sententia praecipientis , non ut malum faceret , sed ut a consortio suo recederet . It was the sentence of one who did command him , not to commit evill , but to depart out of his Company . And because he could not be now with Christ , who was with the Devill , he had him be gone quickely . Iudas by all likelihood was going away from Christ of his owne accord , so soone as he saw himselfe fully descryed ; the motion of him seemed slow ; and therefore Christ sayd ; That thou doest ( in the present tense ) doe quickely . And Augustine in Tract . 62. in Iohan. saith ; that Christ commanded not the evill ; but foretold evill to Iudas , good to us . The distinction of Augustine ; is not so quicke , vivid , and punctuall , as that of Ambrose . Or thus ; illud verbum ( fac citiùs ) non imperantis est , neque consulentis , sed exprobrantis , & Revocantis ad emendationem : that saying ( That thou doest doe quickely ) is not the saying of one , that commandeth , or adviseth , but of one that upbraydeth , and calls to amendment of life , as Mat. 23.32 . Fill ye up the measure of your fathers : Likewise Iudges 10.14 . Goe , and cry unto the Gods which ye have chosen , let them deliver you in the time of tribulation . So , 1 King . 18.25 . Call on the name of your Gods , saith Eliah : so , Eccles. 11.9 . Rojoyce ( O young man ) in thy youth , and let thy heart cheere thee , in the dayes of thy youth , and walke in the wayes of thy heart , and in the sight of thine eyes : yet the words immediately following shew , it was no sad and serious counsell , but an Ironicall exprobration , and holy Revocation ; But know thou that for all these things ; God will bring thee to judgement .

This is a most apparent truth , that some of the Apostles , beleeved it to be spoken to Iudas onely ; and not to the Devill : for some of them thought , because Iudas had the bagge , that Iesus had sayd unto him ; buy such things as we have neede of against the feast : or that he should give something to the poore ; Iohn 13.29 . which cannot be applyed to Satan .

Quod facis fac cito , O verbum libentius parati ad passionem , quam irati ad vindictam : Augustine Tract . 62. in Iohannem . That thou doest doe quickely ; O word of one more willingly prepared for his passion , than provided to revenge ! O verbum non tam poenam exprimens venditoris , quam mercedem significans proditoris : O word that doth not so much expresse the punishment of the seller ; as it doth intimate the reward of the redeemer , saith the same , S. Augustine , ibidem .

PAR. 2. The third Occurrence of the fourth Generall .

NOw succēedeth the Apostles Nesciencie , and mis-understanding of Christs words : No man at the Table knew , for what intent Christ spake this unto him .

Here you must except our blessed Saviour himselfe , ( who was more than meere man ) for he knew for what intent he spake , you must also except Iudas , who knew our Saviours meaning , and his owne corrupt intendments : and therefore accordingly , he went out immediately ; no man at the table knew , for Iudas was gone from the table ; and as he was bidden did quickely goe forth : and so he must be excepted . All the rest of the Colledge of the Apostles were ignorant , what Christ did primarily and particularly meane under those Generall words ; That thou doest doe quickely . Some thinke that S. Iohn is also to be excepted , because he knew the Traytor , by the answere of Christ , and the reall delivery of the Sop , according to the answere . Barradius buildes upon this , as the truer answere ; that S. Iohn himselfe , though he knew the Traytor , did little imagine that Christ did then voluntarily desire to dye : but the Traytor would have betrayed him , at some other time , and not so soone . At the first hearing of them , the Apostles thought , they were words rather of command ( which they could not conceive ) than words of permission . The innocent and most holy soules of the Apostles , not knowing then the entrance of Satan into Iudas , did not thinke that Iudas should fall so suddenly , from one extreame to another . It seemes to me that after the giving of the Sop , and after Satans entrance into Iudas , Christ sayd ; That thou doest doe quickely : that Iudas received it , and receiving it swallowed it ; for though it be not sayd , that Iudas ate it , yet if we consider Christ dipping it , we may well thinke , it was that Judas might eate it . After the Sop , Satan entred into him : the sop found the first entrance , Satan the next , and that immediately after .

So all these things concurre in a very short time .

Christs giving the Sop. Judas his Receiving it . And his eating it . Then Satan entreth . Then Christ saith ; What thou doest , doe quickely . Then Judas his speedy Egresse .

So short was the time , that the holy Scripture saith , Iohn 13.30 . as if nothing had interceded ; He then having received the sop , went immediately out : he made no stay in the Supper-roome , or in any part of the house , he went hastily out . Needs must he goe , whom the Devill driveth . So much of the Apostles Nesciencie .

PAR. 3. The fourth Occurrence of the fourth Generall .

COncerning their mis-interpreting the saying of Christ , two things are apparent .

1. That the words were not spoken privately in the eare of any one alone ; for some of the Apostles thought one thing , some another , concerning the understanding of them ; which they could not doe nor judge , if they had not heard them .

PAR. 4.

2. SEcondly , though Christ needed nothing , for himselfe or his Apostles , but was Lord of all the creatures ; and all things in heaven , ayre , water , and earth , would have ministred unto him , according to his pleasure , though when he sent them , without Purse , and scrip , and shooes , they lacked nothing , Luk. 22.35 . though if he would have prayed for helpe , God would have presently given him , more than 12. Legions of Angels , Mat. 26.53 . which number is a compleate Armie : and every one of them able to overcome a contrary compleate Armie : yet Christ for his Churches sake , and to shew that it should ever be plentifully provided for , both to abound themselves , and to helpe others , and to manifest in his owne presence and by his own example , that they who partaked of our spirituall , were bound in reason and Conscience to impart unto us , their Temporalls ; therefore did our most wise , and holy Saviour , ( when he had healed certaine women of evill spirits and infirmities ; Luke 8.2 . &c. As Mary Magdalen , and Ioanna the wife of Chuza , Herods Steward , and Susanna , and many others ) permit them to be a patterne unto the world , to minister unto him of their substance , and to be a patterne to all succeeding ages , what they should doe for the Church .

PAR. 5.

LEt them who thinke no good Clergie man good , unlesse he be galled and gelded in his tithes ; no evill Clergie man to be evill , if he suffer them to swallow the sacred morsells ; let them consider ( I say ) by what law their soules shall be judged ? Divine , or prophane ? for so the most learned M. Selden calleth that Quod fari religione non tenetur . It was indeede Iudas who carryed the bagge . But these two reasons are specialized , wherefore the money was to be imployed ; to buy these things , which Christ , and his Apostles had neede of against the feast , or to give something to the poore , Iohn 13.29 .

PAR. 6. The fifth Occurrence of the fourth Generall .

THe next point to be handled is , Iudas his speedy Egresse : He then having received the Sop went immediately out ; Joh. 13.30 . Whither Iudas his receiving the Sop , be meant of , or in his hand : of , or in his mouth ; or of , or in his stomack may be questioned . I doe guesse it is to be interpreted ; after he had eaten the sop or mouthfull ; to which the hand and mouth were but instruments , yet necessary ; There is scarce an Authour who doth not professe his opinion , that by receiving is meant the Orall manducation accomplished , and that Iudas did really eate the sop .

Iohn 18.3 . The Lanthornes , ( though lights were in them ) and Torches ( though flaming ) shewed outward light , but inward darkenesse . And it was Night . This deede of darkenesse carried darkenesse with it , all the way to the end . For this was their houre , and the power of darkenesse . Luk. 22.53 . and his heart and wayes , did rule the Prince of darkenes . Occubuer at Iustitiae sol ; & fulgentissima claritas sapientiae : ideo crassissima caligine complebatur , saith Iustinian . The Sunne of righteousnesse , and the most shining brightnesse of wisedome , was now set ; and therefore was he filled with a most thicke Aegyptian darkenesse . Iudas ipse nox erat . Saith S. Augustine . Iudas was night himselfe . Iudas his going forth , potuit esse horâ circiter tertiâ Noctis ; saith Faber Stapulensis , on the place . It might be about three a clocke at Night .

PAR. 7.

QVando Iudas exivit fuit Nox : quod notari solet in principio Noctis ; non in medio , ( saith Suarez ) When Iudas went forth it was night ; which is commonly taken for the beginning of the Night , not for the middle thereof .

Coena legalis , & lotio pedum , ad Summum , per duas horas durare potuerunt : & statim secutaest institutio Eucharistiae ; saith the same Suarez in Thomam . pag. 487. The Passeover , and washing of the Apostles feete , could last at most but two houres ; and then immediatly followed the institution of the blessed Eucharist . Stapulensis is much awry , to allow about three houres to the Paschall , and to the usuall Supper ; for the Paschall was but as a running banquet , quickly performed . And the ordinary Suppers of holy men extended not to that length of time . Suarez better observeth , at the utmost , they could be but two houres , Supping and washing ; and then presently followed the Institution of the Eucharist . I met not with any , who ever said , it was mid-night , when Iudas went forth .

Selneccerus de passione Christi , pag. 442. thus stemmeth , and distributeth the times , by the night-watches .

In the first Watch of the night , in Crepusculo , in the twi-light , from the beginning of sixe of the clocke , till the end of eight ( three whole houres ) were they Supping , washing , and Christs Preaching .

In the second Watch of the night ( which he calleth Canticinium , which word is mis-printed , or otherwise Selneccerus was very ignorant to use that word instead of Galli Cantus ; or Gallicinium ; or for Conticinium , which is the first part of the night ; from the crowing of the Cocke , which he placeth in the second part , or Watch in the night . Circiter mediam noctem , Galli primum cantum edunt ; saith Barradius , Tom. 4. pag. 268. The Cockes doe use to crow , first of all , hard about midnight .

In the beginning of the ninth houre , he went to Mount Olivet : about an houre after , betweene ten and eleven of the clocke , he prayed , sweated , and was comforted by an Angell .

After eleven of the clocke , Christ was betrayed , and taken ; S. Peter cut off the eare of Malchus ; the Disciples flye .

In the third Watch of the night , about twelve of the clocke , Christ was brought to Annas , and was boxed with the hand , or beat with the rod of an Officer , which stood by , whom Christ reproved .

About one of the clocke in the morning , he was brought to Caiaphas ; where being bound , he was examined ; and confessed himselfe to be God .

About two of the clocke in the morning , was Christ more strictly interrogated . And now the Cocke crew ; and Peter denied him thrice : and Christ pittying Peter looked backe on him ; and he repented , went forth , and wept bitterly . In mine opinion here Selneccerus might better have placed his Canticinium , or rather the Gallicinium , or Cocke-crowing : Selneccerus is in one extreame , and would have the crowing of the Cocke in the second Watch , before midnight : Others hold the Gallicinium , or Cocke-crowing , to be onely in the fourth Watch of the night , betweene the houres from three to foure : foure to five ; five to sixe : and they are in another extreame ; for Cocks crow not so much in the second Watch of the night , as in the third . And I confesse , not so much in the third , as in the fourth Watch ; yet seldome or never doe they crow before midnight , unlesse it be at Christmasse , as the good huswifes say ; or upon some extraordinary occasions , as when they be troubled with noyse , or moved ; or when they happen to see any accidently light , by fire , torch , or candle ; or unlesse it be against change of weather . But most commonly , and ordinarily , and properly , at the latter end of the second Watch , or in the third Watch , and before three in the morning is the beginning of the Chaunticleering , or first crowing ; which is more and more reiterated , and louder , or shriller till day . It seemeth to me , that the word of God distinguisheth , and divideth the crowing of the Cocke , from the even , midnight , and morning , Marke 13.35 . Yee know not when the Master of the house commeth ; at even , or at midnight : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or at the crowing of the Cocke , in the morning .

In the fourth Watch of the night , Christ was delivered to the servants of the High-Priests to be mocked , spit upon , and many wayes abused ; and beaten ; and this continued three houres , till sixe of the clocke in the morning : and then was Christ condemned by a decree of the Consistory , Luke 22.66 . For they came together as soone as it was day . And when the morning was come , all the chiefe Priests and Elders of the people , tooke counsell to put Iesus to death , Matth. 27.1 .

PAR. 8.

COncerning this Cocke-crowing ; two not unnecessary Questions may be mooted .

1. Whither , the Cocke did crow naturally of himselfe , or was by meanes Divine , spurred , stimulated , or pushed on unto it ? 2. How the Evangelists different variations may be reconciled ? In which , many other Quaeres are inwrapped .

Concerning the first , some may probably thinke , that our blessed Saviour ( being Valdè Naturae mystes , acquainted exactly with the course of it ; and divinely foreseeing , and fore-knowing what would come to passe in an usuall , and ordinary way ) was content to let the creatures , Exercere actus suos proprios ; to exercise their proper acts : S. Peter to deny his Master for feare , yet voluntarily ; and the Cocke to crow at his usuall times . So that the Cocke did not crow , because Christ had foretold so much ; or because he was provoked otherwise , than of himselfe to crow : but because Christ fore-knew that S. Peters deniall would be about the crowing of the Cocke ; therefore did Christ fore-tell it . But I may more probably thinke , the whole course was above the levell of Nature , and that Satan desiring to winnow S. Peter . put a great and sudden feare into him , and that Christ for a little time did desert S. Peter ; and turned , as it were his backe unto him . That afterward , Christ pittying S. Peter , did inwardly , and tacitly command the Cocke to crow ; as hee in all likelihood , forbade the fish by some hidden motion , or instinct , to approach nigh the ships , where S. Peter and the Apostles toyled all the night , and tooke nothing , Luke 5.5 . and precepted the fish , extraordinarily , and immediatly , to come in troopes , in obedience to Christs Will , to this end , that his miraculous power might be the better seene , when they let downe their Net for one draught ; and the great multitude of fishes breake their net , Luke 5.6 . and began to sinke their ships , ver. 7. And all this astonishing wonder was but divinely preparatory to make Peter beleeve the words of Christ , who promised , that thenceforth Peter should catch men , Luke 5.10 . and as he commanded againe , in a way best knowne to himselfe , the fish to bring a stater , or halfe a crowne of silver in his mouth , unto the same S. Peter ; and yet to bite at the bayte , which was fastned on the hooke , which S. Peter cast into the sea , Matth. 17.27 . For I will not thinke that Peter cast in an hooke without a bayte ; or if he did , it was the greater wonder . All which are things above the bounds of Nature . Likewise , when at the crowing of the Cocke , Peter remembred the words of Jesus , Mat. 26.75 . My opinion is , the Cocke might have crowed for tie times , and S. Peter never a whit the rather have remembred the words of Christ ; nor repented ; but that our mercifull Saviour , even in the midst of his owne sufferings , remembred , and pittied S. Peter : for the Lord turned and looked upon S. Peter ; and Peter remembred the words of the Lord , Luke 22 61. When Christ turned his face to Peter , and looked on him ; it was an operative looke , and piercing eyes , vertue flew from them ; and with divine power reached to turne Peter : now Peetr saw Christ , as well as Christ looked on Peter : Peter did read his own fault in his Masters countenance ; the language of Christs lookes did Peter understand ; and it was not a naturall , but a divine motion , which made him remember the words of Christ . Augustine de gratia Christi . 1.45 . saith , That Christs looking on Peter , was spirituall ; with the spirituall eyes of mercy , reducing Peter to repentance . He looked not on him with bodily eyes ; Sed hic Augustinus non tenetur : Here S. Austine was awry . I doubt not , but Christ beheld Peter both corporally , and spiritually . Indeede , it is said , Marke 14.66 . Peter was beneath in the Palace warming himselfe . And Peter was without in the Palace , Matth. 26.69 . and hee was gone out into the Porch , ver. 71. which imply , that Christ and Peter were in severall roomes ; Christ within , and above ; Peter without , and beneath . I answer , that they were in severall roomes at first , none can deny : but that Peter went not up where Christ was ; or that Christ was not brought downe after judgement ; so that hee might see Peter , can never be proved : for Peter went in , and sate with the servants , to see the end , Matth. 26.58 . A poore sight could he see , if he stayed still without . The first deniall of Peter , was by the fire in the Hall ; the second in the Porch , when the Cocke crew first . No reason can evince , but at the second crowing of the Cocke , both Iesus and Peter might be in one roome . I am sure , it was above the space of an houre , betweene the first and third deniall , as it fully resulteth , from Luke 22.59 . And upon Peters first deniall the Cocke first crew . And , Then they led Iesus from Caiphas unto the Iudgement-hall . At which time , he might very well looke upon Peter , if Peter himselfe had not followed , into the roome , where Christ was condemned , as it is most likely he did .

PAR. 9.

THe second poynt ; and an hard one it is , to reconcile the different relation of the Evangelists .

Herein will I first lay open to the full , their severall variations . The words of Iesus were ; Before the Cocke crow , thou shalt deny me thrice , Matth. 26.75 . And the same words are repeated , Luke 22.61 . But it is in S. Marke . Peter called to minde the words , that Iesus said unto him ; Before the Cocke crow twice , thou shalt deny mee thrice .

Hence ariseth , The first Quaere ; whether Christ said , as S. Marke hath it ; or as S. Matthew , and S. Luke have it ?

PAR. 10.

THe second Quaere is , Whether S. Peters three-fold deniall was accomplished , before the Cocke crew at all , or before he crowed twice ? For three Evangelists say in effect , the Cocke should not crow at all , till the three-fold negation of Peter was passed : And immediatly the Cocke crew , Ioh. 18.27 . But it is in , Marke 14.30 . Before the Cocke crow twice , thou shalt deny mee thrice : which is repeated , verse 72. Accordingly the Cocke did first crow , when Peter was in the Porch , ver. 68. And after his three-fold deniall ; The second time the Cocke crew , vers. 72.

PAR. 11.

THe third Quaere is ; How often S. Peter was questioned , or by others affirmed to be Christs Disciple ; since the Evangelists much vary therein ?

S. Matthew relateth , two severall maides avouchments , that Peter was with Christ ; and thirdly , the by-standers affirmation of the same , Matth. 26.69 . &c. And with S. Matthew doth S. Marke agree , Marke 14.66 . &c. S. Luke thus varieth it . A maide first affirmed it , Luke 22.56 . Secondly , a man said , Thou art also of them . For Peter said , man , I am not , ver. 58. In the third place ; Another confidently affirmed it , and Peter answered , Man , I know not what thou sayest , ver. 16. S. Iohn storieth it differently from all , The Damosell which kept the doore , first questioned Peter ; Art not thou also one of this mans Disciples ? And he answered , I am not , Ioh. 18.17 .

In the next place more interrogated the same thing . How many more , is not expressed ; but more : Peter denied , and said , I am not , ver. 25. In the third place , Malchus his Kinsman said ; Did not I see thee in the Garden with him ? ver. 26.

PAR. 12.

THe fourth Quaere is , How many times Peter denyed Christ , since from S. Matthew it may be collected , hee denied it two severall times , to two severall maydes , and once more to standers by . And S. Luke confesseth his generall denyalls , to two severall men , S. John acknowledgeth his deniall to divers at once .

PAR. 13.

I Answer briefely to the first ; the words of Iesus were spoken , as they are in Saint Marke ; and the word twice is to be understood , and by way of sense , is to be included in the other three Evangelists . For the holy Ghost spake a fuller truth by S. Marke ( for truth hath its latitudes ) and no Evangelist did , or could lye ; and what is set downe , is expresly to be beleived : but the other three Evangelists might omit , and otherwhere have omitted , many severall words , many severall matters ; and some write more largely , some more briefely ; some omit more , some lesse : and wheresoever any affirme , what others omit , we must beleeve what is affirmed by any one , though all the rest passe by it . Neither Matthew , Luke , nor Iohn , say negatively Christ spake no other words , but these ; if they , or any of them had so said , there had beene an irreconcileable contradiction unto S. Marke . But they saying onely ; These were the words of Iesus . Before the Cocke crow , thou shalt deny me thrice ; they might understand the word ( Twice ) Before the Cocke crew twice ; which they lawfully omitted , as not being bound to expresse every particular : and S. Marke ( who could not erre in writing ) hath directly taught us so to expound them . And for confirmation hereof , S. Marke names the severall places , S. Peter was in , when the Cocke crew twice , which they all also omitted , as being poynts of the By , and not on necessitie to be particularly specialized : Quod subintolligitur , benè omittitur : quod subauditur , sine causa exprimitur . That which is necessary to be understood may be well omitted ; That which is understood , is needelessely expressed .

PAR. 14.

IN this answer , you have another involved resolution to the second Quaere . The Cocke crowed first , when Peter was in the Porch ; and this did not strike to Peters heart . Nor can it be proved , that Peter heard the Cocke crow the first time ; or , if he did heare , he might thinke it an ordinary Naturall crowing without any reference to himselfe . But when his Trina negatio was passed ; immediatly the Cocke crew the second time ; and Christ turned himselfe to Peter , to make Peter returne to him ; and looked upon Peter , as if he had said , Peter I , I thrice fore-told thee , thou wouldest deny me thrice , before the Cocke crow twice . Thou hast denied me thrice , and the Cocke hath now crowed twice ; I have beene a true Prophet ; be not hereafter too confident of thy selfe : Remember my words , repent , goe forth , and weepe bitterly ; and so he did .

PAR. 15.

TO the third Quaere . How often S. Peter was questioned , or vouched to be Christs Disciple .

I answer , It seemeth cleerely by the Evangelists ; that S. Peter was doubted of by some ; and affirmed by others to be Christs Disciple , divers times ; but they must be reduced all to three onely ; for you are to consider all foure Evangelists agree ; The first , who spake of Peter , was the Maide , the doore-keeper . The other Maide spake of Peter , not to him , but upon her speech , a man said ; Thou art also of them ( saith S. Luke . ) The Maides talking , and the Mans accusing , are to be held , as one enquiry , or affirmation . Then not one , after one ; but divers almost at once fell upon S. Peter . They said unto him , Art not thou also one of his Disciples ? Ioh. 18.25 . who those ( They ) were , S. Matth. setteth downe ; viz. They , that stood by : which might be the very same men , that S. Iohn meaneth ; though first they interrogated , as it is in S. Iohn ; and after bluntly , and boldly affirmed it ( as it is in S. Matth. ) and particularly among that company might be the confident-affirmer in Luke : and Malchus his cozen , in Iohn . So he was questioned , or affirmed to be a Disciple ; once by the Doore-keeper ; once by a Man from another womans words ; and the third time by Troopes , or Routes ; or many together ; three times in all .

Cajetan , on Iohn 18. thinketh , that he was seven times under the file of examination ; thrice by Maides , or Women ; foure times by Men. But the witty Cajetan might have considered , the Apostles relate the same thing , though in divers manners , some inhering in one circumstance , some in another : and as I said ; The severall relations may designe out the same persons , and did ; as severall sayings of S. Peter , made up but his thrice deniall . If hee had well weighed this , he would not also have determined as he hath done ; That S. Peter denied Christ seven times , thrice to the Women , foure times to the Men ; which reacheth home to —

PAR. 16.

THe next Quare ; the fourth in number : How many times Peter denyed Christ ?

Whatsoever Cajetans account is , I beleeve that S. Peter denied our Saviour but Thrice . First , because our Lord three times insisted on that fixed number of thrice ; Thou shalt deny me thrice .

The first time was upon this occasion : Zachary foretold , and Christ poynts at the place ; I will smite the Shepheard , and the Sheepe of the flocke shall be scattered . S. Peter professed he would not be offended ; Christ replied , S. Peter should deny him thrice , Matth. 26.34 . S. Peter saith , he will not ; and did out-argue Christ in words .

A second occasion was this . Satan had winnowed Indas , and prevailed ; and would have winnowed S. Peter , but Christ prayed for him , and Satan prevailed not , to his finall overthrow . But when Christ said to Peter ; When thou art converted strengthen thy brethren ; his fall was fore-seene , implyed , and fore-told , before his conversion . Yet againe , when the forward undertaking S. Peter avouched the contrary , Christ replied , Luke 22.34 . Thou shalt deny me thrice .

A third occasion was this . S Peter would know whither Christ went ; Christ answered , S. Peter could not then follow him , Why cannot I follow thee now ? I will lay downe my life for thy sake , quoth the great Presumer or Promiser . Christ answered him a third time , Ioh. 13.38 . The Cocke shall not crow ( or the ordinary time of Cocke-crowing shall not come ) till thou hast denied me thrice . Hence I frame mine Argument ,

PAR. 17.

IF Christ three times , so solemnly , upon so many severall provocations , when his Apostle did out-crow him ; did foretell , That he should deny Christ thrice , not sixe , not seven times , not more , not lesse ; but onely thrice : The Triple diction of Christ , was seconded with a Triple deniall of his Apostle , and with no more . And the three-fold cord will hardly be broken , Heaven , and earth shall passe ; but Christs word shall not passe away , Matth. 24.35 .

Cajetan replyeth , If Peter denyeth Christ seven times , he did deny him thrice , as he who payeth seven pieces , payeth three .

I answer , Christs intent was to humble S. Peter , and to make him see his owne frailtie , in his over-forwardnesse . Therefore if Christ had knowne Peter would have denyed him seven times , he would not have lessened the number of his denyalls , but have named all his seven denialls ; the rather to beate downe his selfe-love , selfe-conceit , selfe-assurance . But Christ fore-telling onely three denyalls , we may not forge more , which Christ could not be ignorant of , if such were to have beene , and would not have spared to tell Peter so .

To the Question , or affirmation of three sorts of people . First , of a Maide : to it was made the first denyall . Secondly , of a Man , upon a Womans asseverations , was made the second deniall . Thirdly , to the manifold searchings , or avouchments of the confused Multitude ; and of other two particular men , was made one entire , and full deniall . Though divers did interrogate , or affirme the same thing ; yet was the answer but one , and the same . I end , as I said before .

The first deniall accomplished was to the Maide , the doore-keeper . The second denyall , was to a single severall accuser , a Man , Luke 22.58 . A little while after , upon a Womans suggestion ( for though S. Matthew speaketh of a second Maide , or Woman , yet the second Maide spake not to Peter , but of Peter to others , Matth. 26.71 . and Marke 14.69 . This is one of them : and then , and thereupon ) a Man charged him home ; and so indeede the second deniall . About an houre after one confidently affirmed ( as it is in S. Luke 22.59 . ) and others interrogated , Ioh. 18.25 . and the By-standers avouched . Matth. 26.73 . and perhaps Malchus his cozen might be one of those troupes ; though poynted out singly ; and they all in likelihood , came upon S. Peter so fast , one in the necke of another , as is usuall when many talke together , that he answered All , and each of them , with this third resolute denyall .

The first , was a simple denyall , I know not what thou sayst , Matth. 26.70 .

The second denyall , upon a mans direct accusing him , Luke 22.58 . After a Womans confident avouchment , Matth. 26.71 . was not single , and simple , but Juramentall , Vers 72.

The third deniall , upon the charge of so many , some single , some in a route , was imprecatory , and made him both curse and sweare , Matth. 26 74. and Marke 14.71 . though neither S. Luke , nor S. Iohn mention his swearing , or cursing .

PAR. 18.

TO conclude ; though many sifted S. Peter ; and though many answers , or excuses be particularly discribed after his second deniall ; yet they are to be esteemed , and accounted , but as one onely ; and being conjoyned , must goe , onely for Peters worst , greatest , third denyall .

That in the intention of Scripture , S. Peters diversified answers ; both to the standers by , in Matthew , and Marke , and to the confident Affimer in Luke ; and to the others in S. John ; and with them to Malchus his cozen , are accounted but one , whole , full denyall , appeareth by this , that both Matthew , Luke , and Iohn , upon their severall relations conclude in the same words , Immediatly the Cocke crew ; for upon his deniall to Malchus his cozen , Immediately the Cocke crew , Joh. 18.27 . And upon the deniall to the confident Affirmer , Immediately , while he yet spake , the Cocke crew , Luke 22.60 . —

— Thirdly , upon his denyall , cursing , and swearing , to the By-standers , Immediately the Cocke crew , Matth. 26.74 . And you are further to know , that at his first deniall , the Cocke crowed once , Marke 14.68 . and after his third denyall with Oath , and Imprecation , The Cocke crowed the second , ver. 72.

I have not heard , nor read , any man avouching , more than two crowings of the Cocke . But you must of necessitie establish foure severall crowings of the Cocke , before S Peters Repentance , unlesse you agree with me , in making his fore-cited last excuses ( though veriously Historified ) to be but one onely denyall , his third and last denyall immediately , whereupon the Cocke crew . The Cocke cannot crow immediately , upon severall occasions , but there are severall Cocke-crowings .

PAR. 19.

ALL this discourse hindreth not me from imbracing my former opinion ; viz. that the Iudaicall Paschall , was about one quarter of an houre in transacting and the usuall Supper annexed unto it , was about three quarters of an houre ; and so all Ceremony Leviticall was accomplished , betweene 6. and 7. or there-abouts in the night : whilst of the two , by the word ( about ) I encline rather to the more , than to the lesse . For now when the even was come , he sate downe with the 12. Mat. 26.20 . Yea he came in the Evening with the Twelve , Mark . 14.17 . It was the time of Twi-light , or Twiter-light , when the light is mingled with darkenesse , and day with night . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duy vespra . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vespa , qd lux & tenebra er tempore permisceantur . v. Pagin . lex in Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GNARBAIIM , by which Hebrew Duall are meant two distinct things , at the same time , viz. A mixture and partaking both of day and night , that men cannot then distinguish ( as Lucas Brugensis hath it ) a dog from a Wolfe , which we call Owle-light .

Now reckon one houre after this , or somewhat more , ( for lesse time the two Suppers did not take up , a little more they might and did in all likelihood ) than within one houre , or more , after the night had usurped on the day , and light was gone to bed till the morning : may that be fully accomplished which was sayd of Iudas , He went out and it was Night .

In no place of the world when it begins to be darke , but somewhat an houre after 't is Night .

The Prayer .

MErcifull Lord God , I given thee most hearty thankes , for all the favours that thou hast conferred upon me , upon my Soule , my body , and my fortunes : and I beseech thee make me use them as I ought , to the glory of thy Great Name , and the eternall good of my selfe , and others . Lord Iesu let my cry come unto thee , and hearken unto the prayer of a poore penitent soule . Amen .

CHAP. XVII .
PARAGRAPH 1. The sixth particular of the fourth Generall . The next point is the giving of thankes , at the end of the second Supper , which certainely was done according to the Order of those times .

CHrist was more holy , more frequent in Benedictions or giving of thankes , than the Iewish observances , usances , or Rites commanded , or practized , on any occasions ; especially now at the end of this Second Supper ; I have read that they had a Grace , and Responsall ; and that they were these .

The Master of the feast brake forth into these words , first :

Benedicamus , sive gratias agamus ei , qui de suo nos cibavit , & cujus bonitate vivimus . Blessed , or thanked bee God , who hath fed us , and by whose goodnesse we live . The rest of the guests answered : Benedictus sit ipse : Let him be blessed , or praysed .

PAR. 2. The seventh particular of the fourth Generall .

SCaliger de Emend . Temp. Lib. 6. pag. 573. thus relateth the Iewish Paschalizing ceremonie . After the Supper the Cup went round . The first delivered it to the second ; the second to the third ; and so till every one of the company received it . And herein did both Iewes and Gentiles symbolize ( saith he . ) See a footestep hereof amongst the East Indians , who were wont to have a friendly Cup , called Tantali poculum ( saith Philostratus ) in vita Apollonii Tianaei ) Tantali poculum bibendum nobis est , inde Somno indulgemus ( quoth their great Jarcas to Appollonius ) we must first drinke round Tantalus his cup , and then we goe to bed . Et amicitiae firmandae causâ , hujusmodi compotatio , apud Indos est inventa , ( saith Philostratus ) And this kinde of drinking round , was invented by the Indians , for the continuing , and confirming friendship among them , Yet perhaps taken from the Iewes , for divers Gymnosophists did travaile through diverse Countries ; and like bees gathered the honey from whatsoevēr they liked . A Gymnosophist came to Athens , and confounded Socrates in his discourse .

Beda speaking of the Cup , which after thankesgiving Christ bad them take , Luke 22.17 . thus hath it ; Hic Calix ad vetus illud Pascha , cui finem desiderabat imponere , pertinet . Et hoc fuit quasi libamen Sacrificii Agni Paschalis . This Cup belongs unto that ancient Paschall Supper , unto which he desired so much to put an end : and this was the tasting ( as it were ) of the Sacrifice of the Paschall Lambe . So the two Suppers conjoyned ; and the flesh of the Passeover not removed untill the , end of the second Supper , they ended the second Supper , with Poculum Charitatis , or Grace-Cup , which was divided among them ; and presently began the Lords Supper , nothing being mentioned by S. Luke , to be betweene the end of the second Supper , and the beginning of the third . Beda , saith more ; So let enim cum sacrificiis fere conjungi libamen vini , they were wont ( for the most part ) to drinke wine with their Sacrifices : nor was this Cup , the Sacred Cup of the blessed Eucharist , which was afterwards administred , as Burgensis from Hierome , and Thophylact well observeth , but it was that Poculum Charitatis , or Cup of Charitie , which Christ , after the second , and before the third Supper gave unto his Disciples , and bad them divide it among themseves , Luk. 22.17 . And this Cup saith Scaliger ibid. was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et poculum hymnesecos ideò vocabatur , quōd hymno post potationem decantato abibant : The Hymne-Cup ; and it was therefore called the Hymne-Cup , because when they had drunke round , they sung a Hymne , and so departed the roome .

PAR. 3. The eighth particular of the fourth Generall .

DEnique ( saith Scaliger ibid. ) post poculum Hymnus cantatur ex ritu Paschali . To conclude , after the ( Grace ) Cup , there was according to the Rites of the Passeover , an Hymne Sung . Et paginâ , 571. In the second Supper , they did say , certaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Intercessions , and giving of thankes .

Caelius Rhodiginus saith , Hymnes were used to be sung to their false Gods , at their festivalls . Antiquit. 5.3 . Jtem . 11.19 . And Alexander ab Alexandro Genialium dierum . 4.17 . Jnter vescendum , laudes Diis canere assuêrant , his , quibus sacrum fieret . Pedibusque circum ar as psallere , ad numerum ; carminaque & hymnos canere . Hymnorum plures species fuerunt , quibus psallebant Diis , tamen hi fuere in usu frequentes . Hypingos Dianae ; Apolloni Paean ; & Prosodia . Dionysio Dithyrambus . Cereri Iulus . Veneri Eroticus , seu Amatorius . Before they departed , or whilst they were continuing at their festivals , they were wont to sing prayses to their gods , to whom they Sacrificed and dance , and chant verses , and Hymnes : there were many sorts of Hymnes but these more frequent : the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a song so called as proper to Diana , Paan , or Song of prayse made to Apollo . Yea not onely one but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verses well tuned were song unto him . The Dithyrambus a kinde of Metre song in the honour of Bacchus who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as being borne betweene the Twinedoores ( as Sommerset shire doth phrase it ) also the Iulus , a Dittie to Ceres . A love-song to Venus .

Certainely the Iewes after their second Supper , did sing an Hymne called the great Hymne , containing sixe whole Psalmes , from Psame 113. to Psalme 119. But if Christ and his Apostles sung an Hymne , at the end of the second Supper , it was not that Long-one ; for this being no fixed rite , no commanded ceremonie , Christ and his Apostles were not tyed unto it : and it may be thereupon Christ put it over to the end of the most Sacred Eucharist , and to the end of his Divine Sermons in Coenaculo . For I take these two things , as confessed principles . Whatsoever Christ omitted was of Transient usances ; or of the traditionary Sumpsimus , which the Iewes undertooke more than they needed .

Secondly , whatsoever he performed in the two Suppers , was of the durable Paschall Rites , or answering them some way ; for when they had sung an Hymne or Psalme , They went out into the Mount of Olives , Mat. 26.30 . So the Hymne was after the Sermon ; the Sermon after the third Supper . For he celebrated no supper after he was in the mount of Olives .

PAR. 4.

AND Ioseph Scaliger excellently averreth , that the Legall Paschall kept by the Iewes the next day , was the first needelesse Paschall , that ever was offered .

The Prayer .

THy Iudgement is not as mans judgement , O Lord God , the supreme Iudge of Iudges , and of all things ; I feare I am full of errors , though I know not any one that I have written , if I did I wound amend it . Grant good Lord , in such matters as thou seest amisse , thy pardon unto me , confirme me in all goodnesse , and make me a partaker of thy manifold graces , whilst I live on earth , and then I doubt not but I shall be glorified in the other world , for his sake who is the propitiation for the sinnes of the whole world , even Iesus Christ the righteous , to whom with the holy Father , and blessed Spirit , be ascribed all power , all thankes , all wisedome , and all other good things for ever , and ever : so be it . Amen .

The Synopsis or summe of All.

And now having ended the second Supper , give me leave , as it were in a Picture , to present it unto your eyes ; as I did the first Supper .

1. THe same faire Upper-chamber was well furnished still .

2. The same Table was in it almost foure-square ; decent , adorned , where they tooke their common repast .

3. Three bed-steds still with good furniture , incompassing three sides of the bed ; on which they might either sit , or lye downe for their greatest and best ease .

4. Great store of water standing by .

5. Unleavened bread sufficient .

6. The Remainders of the Paschall-Lambe not removed .

7. Store of wine , salt , and other sauce , in all conveniencie still on the same Table , and Table-cloth . Then —

8. Rost meates , sod meates , baked meates , stewed meates , as I sayd before ; Esculenta , Poculenta ; Condimenta of great variety , brought in by the same Administrants for the second Supper . The 2. Supper began —

9. Christ and his twelve Apostles eating frugally , and discoursing heavenly about one quarter of an houre .

10. Contentions arising among the Apostles for superiority .

11. Christ then arose from the second Supper : put off his cloathes : girded himselfe : washed , and wiped his Apostles feete ; All of them .

12. Put on his cloathes againe ; lay downe , and preached humility to them ; both by word and deede .

13. This Pedilavium , or washing ; with the discourse concerning it , tooke up another quarter of an houre and upward .

14. The third quarter of an houre or more , before the end of the second Supper , was spent in the further detection of Iudas , and sealed up with an exact demonstrative discovery of the Traytor , by Christs delivering of a sop to him , and his taking of it .

15. This Sop was not the blessed Eucharist .

16. Here the second and usuall supper ended .

17. Satan entred into Iudas .

18. Christ separated Iudas .

19. The Apostles were ignorant what Christ meant by those words to Iudas ; What thou doest doe quickely .

20. They mis-interpreted them .

21. Judas his Egresse when it was Night .

22. They gave thankes at the end of the second Supper :

23. They had a Grace-Cup .

24. And if they sung an Hymne , it was a short one .

25. Thus about sixe of the clocke they began to eate the Paschall Supper ; which lasted not much above one quarter of that houre .

26. The second Supper lasted above three quarters of an houre ; and about one quarter of an houre after seven in the Night , both the Paschall and usuall Supper , were fully and perfectly dispached , and transacted .

When I have handled the third Supper , I hope in God , to remove the curtaine of obscuritie , and folded preplexities : and to shew you a true picture drawne almost to life , of the things done , and appeartaining to that Most Sacred Supper of the Lord .

Deus in adjutorium meum intende . Lord be thou my helper . Amen . FINIS .

TRICOENIUM CHRISTI . WHEREIN THE THIRD AND LAST SUPPER OF OUR LORD IS HANDLED .

LIBER TERTIUS .

Manu ducat me Iêsus . Christe juva : Ignoto feror aequore , plenaque ventis Vela dedi : totus langueo : Christe juva .

Aut doce , Aut disce , Aut cupientem prodesse , patere , Monuit Robertus Cenalis Episcopus Abrincensis .

printer's or publisher's device

LONDON , Printed for Andrew Crooke at the green Dragon in Saint Pauls Church yard , 1641.

This third Book is the third Generall part of my propounded method . Wherin is contained 1. A Preface . 2. A Tractate wherin is shewed 1. Reasons of the word Tricoenium : and why I call this work Tricoenium Christi . 2. Divers differences between the Agapae , and the Third Supper , or Supper of the Lord . 3. The use of the Holy Kisse at the Lords Supper . Chap. 1. 4. Certaine Reasons , why the Sacred Eucharist was substituted to the aetetnall disannulling of the Passeover , Chap. 2. 5. What course our Saviour took in the perfecting of his Third , or Last Supper . And therein is shewed 1. After what words Christ began this Third , or Last Supper . A digression 1. Concerning the division of the Bible into Chapters . Verses . 2. Against filthy prophaners of Churches . Church-yards . 3. Against Conventicles . Chap. 3. 2. It was instituted in the same large , upper roome , wherein they ate the Paschall ; and Common Supper . 3. It was not whilst the Apostles were eating the Second , or Common Supper : but After That Supper . 4. It was instituted on a Table . 5. On a distinct Table . Chap. 4. 6. Whether Christ himselfe received the blessed Eucharist . 7. What posture Christ used when he consecrated the Eucharist , Chap. 5. And therein I consider his 1. Actions . 1. He took bread . 2. He blessed it . 3. He brake it . 4. He gave it to his Disciples , 2. Words implyed in these words And said , 1. Take . 2. Eate . 3. This is my Body , &c. Chap. 6 : 8. What Gesture the Apostles used in Receiving the holy Eucharist . Chap. 7. 9. What Gesture we are to use at the receiving of it . 10. What Names have beene given to the blessed Eucharist . 11. What Speeches were spoken by our Saviour after the Third Supper , before he departed out of the Coenaculum . Chap. 8.
A PRAYER .

ETernall and only wise God , because on the one side Satan standeth with danger in his hands , and laboureth to inveigle us to search into curious and needlesse matters : and on the other side standeth our naturall lazinesse , with distrust making men beleeve they can never finde out such truthes , as indeed may be found : I humbly beseech thee ( O gracious God , and giver of all good gifts ) to preserve me from both of these extremes ; and grant unto me ( good Lord ) that I may abhorre to looke after things unsearchable , super subtile , and above my reach , which lie hid within the closet of thy breast ; and yet may with all holy and reverent industry proceed to the finding out of Thee , Thyself in , and by thy Truth , even Iesus Christ my alone Saviour , and Redeemer . Amen .

TRICAENIUM CHRISTI .
LIB. III. CAP. I. Which containes the first , second , and third Generals . Wherein is shewed 1. Reasons of the word Tricaenium . 2. Differences between the Agapae , and Third Supper . 3. Use of the holy Kisse .

1. A Praeface by way of Admonition to the Vnlearned . Invocation of the Learned .

2. Reasons of the word Tricaenium , and , why I call this Work Tricaenium Christi . A threefold Supper farther proved . The Papists offended for calling the third Supper , the Supper of the Lord . A deviation concerning Maldonat the Jesuite his Life , and Doctrine . The ancient Fathers both Latine and Greeke , call the third Supper , the Supper of the Lord .

3. A discourse concerning the Agapae , or Feasts of Charity . They succeeded in the place of the Chagigah , or second Supper . When Eaten . The Eucharist before Tertullians dayes eaten in the Morning : the Agapae in the Evening . The Eucharist and Agapae in the Primitive Church were kept neare about the same time . Christians falsly accused for eating Infants at their Agapae . The Agapae kept on the Lords daye . What scandals were taken by the Gentiles against the Christians Agapae .

4. The sacred Eucharist , and not the Agapae ( as the Papists think ) is meant by the Supper of the Lord , 1 Cor. 11.20 . The Agap●e never practised before Christs Ascension . The Agap●e at first were used holily and religiously : sometimes Severally from Jointly with the Lords Supper . The Corinthians did eate them before the Lords Supper . They were celebrated by the Corinthians in the Church . Each Schisme of the Corinthians supped a part , by themselves . The poore neglected by the Corinthians in their Agape . The primary end of the Agap●e , the releife of the poore .

5. Charity modestly covereth a multitude of Sinners . The ill fashions of the Corinthians in receiving the Lords Supper reproved . Casaubone censured in two points . First , that the Corinthians received the Eucharist in the Morning . Secondly , that the Eucharist ought to be called a Dinner or a Break-fast , rather than a Supper . The Churches both Westerne and Easterne , did receive the Supper of the Lord Fasting in the fourth Age. On good-Friday the Church used to receive it Thrice . That use broken by Pope Honorius , and the Councell of Tarracon . Pope Eutichianus , his Decretall against such as received the Sacrament Not-Fasting . Some Churches of Africa , and some Egyptians received it about Eventide Not-Fasting . In the second Age of the Church , in Tertullians time they received it , some at Night , some at Mealetime , and some ere Breake of day . We receive the Holy Communion in the Morning in remembrance of Christs Resurrection .

6. In the Primitive Church they did lye on beds , when they did eate their Love-Feasts . Love-Feasts forbidden to be kept in the Church by the Laodicean Councell , ancient Fathers , and later Divines . Kneeling in the time of solemne Prayers , and administration of the Lords Supper , commended by Calvin .

7. In S. Cyprians and S. Augustines dayes , some received the Eucharist every day , others at certaine times only . S. Augustines Rule , Let every one follow the Customes of the Church , wherein he liveth . Eudemon Johannes by Casaubone reproved . A Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or holy complying to avoyd Schisme , and for concords sake was practised by the ancient Fathers , by other Christians , and by Calvin himselfe : And commended by Casaubone , Rigaltius , and others . Calvins good advise to Farellus . His divine temper against Luther .

8. The holy Kisse usuall at the blessed Sacrament . Forborne on Good-Friday . The Kisse of Charity , why so called . 'T is called Holy , to discriminate it , from false , amorous , and civill Kisses . Why the holy Kisse was omitted on Good-Friday . Diverse kinds of Kissing . Some of Salutation , some of Adoration . Diverse manners of Kissing . Some kisse the lips , or mouth , former parts and hinder parts of the shoulders , cheeks , hands , back of the hands , the feet , and the toe . The reason of Kissing the Popes toe . The Penitents in Tertullians dayes did kisse the very foot-steps of other Christians . Kissing of a Tablet , or holy Board . The reason thereof . Holding by the eares in kissing used among Heathen , and among Christians . The reason thereof . Joah held Amasa by the beard , and kissed him . The custome of kissing one another at the receiving of the Sacrament continued till S Augustines dayes . The manner of kissing in Prester Johns Countrey , and among the Persians .

9. When the Agapae began and ended , uncertaine . Not to bee eaten in the Church , and in the Chancell . The Vse and Abuse of them , even in the Apostles times . The Abusers of them termed Spots and Blemishes in the Abstract . The words Breaking of bread , and breaking of bread from house to house , Act. 2. verse 44 , 45 , 46. interpreted . The degrees by which Abuses crept into the Agapae .

PARAGRAPH . 1.

IN things unrevealed , in circumstances omitted , a wide window , yea a doore is open for diversities of opinions ; and variety of opinions proveth there is obscurity in those things , about which they differ : In this obscurity we are left to doubts , and doubts are determinable by the fairest proofes . Knowledge is not so common a matter as is esteemed ; many may light on a good beleefe , who have not any divine knowledge . Cognitio fieri non potest , nisi cognoscenda praecedant . Augustine de Genest ad litteram , Cap. 32. De non intelligibilibus non est intellectio . Doubting it selfe is not wholly voyd of all knowledge ; nor doth any man know any thing truly of which he never made any doubt before , saith Petrus Pomponatius de Incantationibus , cap. 9. Plato his young youth was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inquisitive : Name qui nil dubitat , nil capit inde boni . For he that reading makes no doubt , Doth little profit get thereout . A signe to a nimble wit is as persuasive as a sentence to a dull braine .

The institution of the venerable Eucharist , is for the substantiall part thereof , set down at large by three Evangelists , and by S. Paul . But for the time , place , and manner of administring : what preparatives were used by word , or deed ; with what gestures Christ did celebrate : and the Apostles receive that blessed Sacrament : what Reverence was shewed ; what Prayers Precedent , Concomitant , or Subsequent were made , is not directly expressed in holy Scripture . Scarce ever was there an holy subject more subject to various constructions . For we are forced to seek for the light without any shine of it : the ashes must bee blown away , and hidden corners searched . Fire is produced by a strong applying of the flint to the steele ; and we must be as tinder dryed , and apt to entertaine the least flying spark : points unwritten must be extracted , and distilled out of things written .

Wherefore ( good Christian people whosoever you be that are unlearned , and can talke only of our English originall , forbeare censure in these dubious points : be willinger to follow , than to lead : to learne , than to determine .

But come you hither , ( O ye inquisitive , and learned Conjecturers . ) Here is work for you ; and in this work , let me intreat you rather to build , than to destroy : to cut of , rather than multiply perplexities . And you ( dainty Criticks ) the sweet Children of the Arts , and Muses ; you mines , and minters of Invention , come with your nimble fancies , and pricking apprehensions , towring beyond sight : fetch light out of darknesse , adde improvement to learning , and truth ; and strength of reason to conjecture .

And you especially , ( most Reverend and Holy divines ) the true Epoptae , Stewards of the mysteries of God , and beholders of his secrets , who daily converse with God , and his blessed Angels : who spend not your thoughts on the stincking trash of this filthy world ; whose death to the world , is life to Godward : and who are , Finita divitiarum cupiditate divites , rich , in that you covet not riches : Whilest an earthworme , or muckworme is , Medias inter opes inops , poore ( like Tantalus ) in the middest of his riches . You , who bury your selves among your books , and joy more to illuminate obscurities , than to find treasures ; who pity the vanity of such as set their hearts on beasts , to keep them company , and think themselves great by daily conversing with their Inferiours ; You learned soules , embelisht with grace , and goodnesse , feeding on content , and a good conscience in this world ; Reversioners to Heaven ; Come , ô come , bring forth your treasures both new and old ; You are the Lights of the World , Heires of Grace , having Glory in reversion , and shining as Lights in dark places ; Come ( I say ) and further this work . Scientia fit per additamenta . Science grows by steps ●nd degree . Timotheus had never been so excellent a Musician , unlesse Phrynis had been before him , saith Aristotle in the 2 of his Metaphysicks . And so God blesse our endeavours .

PAR. 2.

I Hold it not amisse , here in the forefront , to shew some reasons , why I tearme this work of mine Tricaenium . True it is , I have not read the word any where . But as true it is , I never met with Author , but he frameth some words to his present occasions ; every wit inventing and adding somewhat .

Horace de Arte Poëtica , almost in the beginning , concerning the inventing of new tearmes , intimateth there is given , and expresseth there shall bee granted a power to invent new tearmes . — Dabiturque licentia sumpta pudenter : Et nova , fictaque nuper habebunt verba fidem , si Graeco fonte cadant , parc è detorta . — You leave may have new-coyned words to chuse , If that you modest liberty will use ; If from the Grecian fountaines they do flow , And keep the Latine cadence all a row . Let me say of my selfe , as Horace doth there of himselfe . — Ego , cur acquirere pauca Si possum , invideor ? cum lingua Catonis , & Ennî Sermonem patriam ditaverit , & nova rerum Nomina protulerit ? Licuit , semperque licebit Signatum praesente notâ procudere nomen . If I by chance a few new words can coyne , Why should a man my liberty purloyne ? Since Cato rude , and Ennius harsh , of old T' inrich their mother tongue were very bold , And stampt new-words . Which for to do they saw , Both ever was , and ever would be law . I will be briefe in some particulars . Pererius in Theatro rerum creatarum , cap. 19. p. 145. saith thus : Lycophron Poëta vocavit Herculem Tri-esperum , quasi Trinoctem , propter triduum , quo necando pisci intra ejus alvum immoratus est . The poet Lycophron called Hercules Tri-esper : as if he had called him , Three-nighted Hercules , by reason of the three dayes and three nights , which he stayed in the fishes belly , which he killed . Divinely is the story of Jonas recorded in the old Testament . In reference to which the Heathen fabulously ascribe some such thing , to one of their Hercules ; for they had many so called . And in the new Testament the history of Jonas is confirmed by the mouth of Truth it selfe . For Christ said , Mat. 12.40 . Jonas was Three dayes , and Three nights in the Whales belly .

Naevius termeth Nestor Tri-saeclum , because he lived towards Three hundred yeares . Usuall in antiquity are the words of Bi-clinium , and Tri-clinium ; why not Bicaenium , and Tricaenium ? Martial . 12.78 . mentioneth Trinoctiale Domicaenium . Tricaenium is not farther fetched . Ludovicus de la Cerda , on Tertullians first Book de Pallio , Numero 252. useth the word Antecaenium , The word Pocaenium is commonly used , where a Third Supper is ; shall we exclude Tricaenium ?

The Latines did Graecize . All nations under the Roman Empire did Latinize . And composition of severall words was most frequent in both languages . It were losse of time to enlarge such a confessed truth . I deny not , but in classicall authority , the only word Coena is extended to comprize the Ante-past , the Supper it selfe ; yea , and perhaps the Post-past also . Macrobius Saturnal . 3.13 . thus . Coena haecfuit . Ante coenam echinos , ostreas crudas , quantum vellent , peloridas , sphondylos , turdum , asparagos , subtus gallinam altilem , &c. The manner of the Supper was this . Before supper , Urchins , ( the now meat of vagabond Gypsees ) raw Oysters in abundance , Palours , the roots of Angelica , Thrushes , Sperage ; covering under them a crammed Hen , with other strange delicates .

Macrobius addeth , In coenâ , at Supper ; Sumina , sinciput aprugnum , patinam piscium , patinam suminis , anates , querquedulas elixas , lepores , altilia assa , amylum , panes Picentes . The sowsed hinder teates of newly farrowing Sows , the cheeks of a wild Bore , or Brawn ; a great platter of fish ; a charger of fat Ducks ; Teals boyled , Hares , fatted foules rosted ; wafers , loaves of bread fetched from the people dwelling about Rubicon and Ancona . Yet of both these , of all , hee saith only , Caena haec fuit , this was their Supper . And the divine Apostle ( though there was nothing else or eaten , or drinken , save only the consecrated bread and wine , at our blessed Saviours receiving and administring the holy Eucharist ) calleth this heavenly refection , the Supper of our Lord 1 Cor. 11.20 .

And behold whilst I was writing of this passage , I received a gratulatory letter from that Mundus eruditionis , that living Library , the most eminent Regius professor of Divinity , Doctor Collins Provost of our Kings Colledge in Cambridge , in these very words ; So wishing you Tri-Nestora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to your Tricaniums happy accomplishment ( for he had heard of it ) fearing no Martha's obstreperousnesse , while you play both Martha and Mary in one : I crave your good prayers to God . Accordingly I have prayed , and do pray to God , to blesse us with increase of Grace , and guide us to his Glory . Amen .

Therefore I have presumed upon the Triple Supper at which our Saviour was present in one night , the last night that he lived in this world a naturall common life , viz. The Paschal solemnity , the ordinary Supper , the thrice-sacred-Supper of our Lord and Saviour , to terme all three joyned together , or continued , Tricaenium , the threefold Supper of Christ . To the proofes in the second book for a threcfold Supper , let me now adde the words of Justinian the Jesuit on 1 Corinth . 11.20 . Solet triplex caena distingui ; Legalis seu typica , quâ agnus Paschalis comedebatur : Mystica , seu nova , quae spectat ad Sacramenti institutionem : tertia communis , quae ad azymorum usum inchoandum instituta erat . The threefold Supper is usually distinguisht into the Legal or Typical , wherein the Paschal Lamb was eaten : the Mystical or new Supper , which belongs to the institution of the Sacrament : and the Third or common Supper , which was ordained to begin the use of unleavened bread . Though Justinian erre in the order , placing the Supper of the Lord before the Common Supper ; and though he erre in the reason , because the Jewes did eate their Paschal Supper with unleavened bread , before the Second Supper was brought in , and so the Second Supper did not begin the use of unleavened bread : yet in the maine , for Three Suppers he is in the right .

Nor can I well digest , that the Papists are so vehemently offended with our men , for calling the Third Supper , the Supper of our Lord. Estius , Franciscus , Lucas Brugensis , especially Maldonate ( if the words be not fathered on him . ) Any name almost better pleaseth them , than that ( the Supper of our Lord. )

In my Miscellanies , and in the second book of this Tricaenium , I have beene very bitter against the maledicency and scolding of the Jesuit Maldonate . And in truth the words in his book deserve sharp reprehension , and recrimination , as being too full of spleene , partiality , calumny , and base untruth . That I wrote so eagerly against the person of the man , I am sorry : For I have been credibly informed lately by one ( who in all likelihood knew the inside of such businesse ) even my very learned good friend Mr John Salkeld , that Maldonate in his life was esteemed a moderate Papist , yea a favourer of our Religion ; and after his death , that his Commentaries on the Gospels did suffer , by divers other more factious Jesuits both dispunctions and additions , with strange alterations . Da magistrum , give me my master , quoth Cyprian of Tertullian .

The right reverend father in God , Richard , now Lord Bishop of Norwich , was sometimes my President , whilst I was chamber-fellow with him in the Kings Colledge in Cambridge . His writings have I delighted in . His most learned Apparatus was I ( on other occasions ) reading : when unexpectedly ( as I was writing my excuse of Maldonate ) I found the same opinion confirmed by him , another way . I rather think ( saith he ) Apparatu 7. Paragrapho 16. that other Massipontane Jesuits did intersert into Maldonate his Commentaries when he was dead , the railings against our men ; since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicus Thuanus , that most true historian Thuanus relateth , that Maldonate was a most modest man . But in his Commentaries are most scurrilous revilings , which could never proreed from Modesty , I date say . The same day also , I overviewing ( upon other occasions ) the learned Casaubone , found to my hand as casually as Abraham found the Ram , and Isaac the venison ( as he said ) that Exercitatione 16. cap. 32. he saith of Maldonate that he was a learned man , & sine controversiâ , acerrimi ingenii : Now , whether he meaned that out of doubt , and confessedly he was of excellent parts , and of a most keen sharp wit : or that he was a sharp-witted man , except when he medled with controversies , I did somewhat doubt . For Casaubone could not but have read ( and perhaps to it he alluded ) what Aulus Gellius lib. 10. c. 15. hath written , viz. that when Antonius Julianus the Rhetorician , had heard a rich ill-bred Gentleman too too talkative in a doubtfull , if not unexplicable controversie ; he said privately , most facetiously , and with an exceeding bitter irrision , Adolescens hic , sine controversiâ , disertus est : If he meddle not in hard points , he is an eloquent young man .

But passing by the man , let us come to the matter : the ground why I call it the Third Supper , is , because when the Paschal and the Common Supper were eaten before : the blessed Eucharist was instituted in the last place ; and the same holy Eucharist is tearmed by the Apostle St. Paul 1 Corinth . 11.20 . The Supper of the Lord : this is not to eate the Lords Supper .

Concerning the Third Supper , it is nowhere in Scripture called a Supper , saith Maldonate on Matth. 26.26 . and in this point falleth a scoffing thus . The Calvinists without authority of Scripture , without example of old writers , without reason , without judgement , call it a Supper , when they ought rather to call it Merenda , a bever , if they take it after dinner : a dinner , if they take it at noon : a breakfast , if they take it in the morning . Yet Maldonate himselfe calleth it so : his fellow Jesuits call it so : Cyprian and other Fathers call it Canam Domini , the Supper of the Lord. Caena Dei , the Supper of God in Tertullian . The same Maldonate on John 13.2 . Tres caenas Christus ( ut nonnulli authores observarunt ) illâ nocte fecit : Christ ( as some authors have observed ) made Three Suppers in the same night ( in which he was betrayed . ) The first was the Legal Surper of the Paschal Lambe . The second was the Common Supper ( the paschal being ended , which was not ordeined so much to satiate and nourish nature , as to keep the Legal Ceremony ) that they , who had eaten the Lambe , if they wanted more meate to satisfie themselves , might be filled with ordinary meates . Consider ( Reader ) if these two testimonies from him do not hack one another .

If it be objected , that Bellarmine saith , Dominus post ceremoniam agni Paschalis continuò subjunxit celebrationem Eucharistiae ; nec distulit in aliud tempus , aut locum , ut apertè ostenderet , se novâ istâ coremoniâ coremoniâ finem imponere veteri . The Lord after the Ceremony of the Paschal Lambe , did presently subjoyne the celebration of the ( blessed ) Eucharist : neither did he put it over till another time or place , that he might plainly shew that he did impose an end to the old ( Law ) by that new ceremony . From which words it may seeme to result that there was no second Supper .

I answer : Bellarmine speakes not of the Sacrificium agni , the Sacrifice of the Lamb , but of the Ceremonia agni Paschalis , of the ceremony of the Paschal Lamb ; which may very truly be extended to the end of the second Supper . The second Supper treading ( as itwere ) on the heels of the first , and the Paschal Lambe or the flesh therof standing still on the table unremoved , till the end of the second Supper . And thus Bellarmine may seeme to be rather for us , than against us .

PAR. 3.

The Greek Fathers stile it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; yea , most expresly it is called the Lords Supper , 1 Corinth . 11.20 . and though Maldonate interpreteth the place of the Agapae , which out of doubt were not rightly used in those dayes , and were reprehended by St. Paul : yet at those Agapae was the Lords Supper eaten : or they a little before , or after it . And St. Paul divinely teacheth them , first negatively , that they eat not the Supper of the Lord , when they eat their owne supper one before another , vers. 20.21 . or when some were hungry , some drunken ; and that in the Church of God : whereupon he telleth them , they had houses to eat and drink in , and will by no meanes praise their doings , ver. 22.

Secondly positively ; that they truly eat the Supper of the Lord , who follow Christ for their patterne , and imitate his example : and so by consequence sheweth the right institution of the Lords Supper , which was his maine intent fully to declare against all concomitant abuses , to that end that they might follow it accordingly .

As the Eucharist came in the roome of the Paschal , so the Agapae after Christs time succeeded in the place of the Second Supper of the Jewes .

Alba-spinaeus observationum 1. observatione 18. pag. 58. speakes timorously . I will not deny , in the Apostles time , but that the Agapae were made perhaps at or with the celebration of the Eucharist . He might have spoken boldly . Three things are certaine .

First , before Tertullians time the Eucharist was given and taken in the morning . Secondly , The Agapae were in the evening . Thirdly , Yet at the first they were both about the same time . Let me say a little of each point .

1. For the receiving of the Sacrament in the morning , Tertullian ad uxorem thus : Non sciot maritus quid secreto ante omnem cibum gustes ? Shall not thy husband know what thou dost eat in secret , before thou dost caste a bit of any other meat ? And after him Saint Augustine would have the Eucharist eaten fasting , propter honorem Corporis Dominici , out of a religious reverence to the Lords Body . More plainly the same Tertullian in lib. de corona militis ; Eucharistiae Sacramentum — etiam antelucanis coetibus , nec de aliorum manu , quàm de prasidentium sumimus ; we receive the Sacrament of the blessed Eucharist even at our morning meetings , and that at the hand of no other but of our owne Ministers . And Pliny , who was Rationalis Trajani , Trajans Receiver and Accountant , did certifie the Emperour , that the Christians were wont to meet before day light , ut sua sacra facerent , to performe their divine service . 2. Concerning the second point , namely the Agapae , that they were kept in the evening , is as apparent . Coena nostra de nomine rationem sui reddit . Vocatur enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id quod Dilectio penes Gracos est . The name of our Supper sheweth its nature , that it is a Love-feast : yet a Supper it was , and so he called it . Otherwhere he saith , Coenulas nostras sugillatis , you scoffe at our Suppers ; where , the Agapae are not wholly excluded . Otherwhere , Coena nostra vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Supper is called a Love-feast . Quantiscunque sumptibus constat , lucrum est pietatis nomine facere sumptum : siquidem inopes quoque isto refrigerio juvamus . How costly soever our Love-feasts be , expence for pietie sake is gaine ; for the poore are refreshed with it . Augustinus contra Faustum 20.20 . Agapae nostrae pauperes pascunt , sive frugibus , sive carmbus : Our Love-feasts doe feed the poore , either with bread , or meat ; one way or other . 3. The third point is as evident from 1 Cor. 11. that the Primitive Christians kept no great distance of time betweene the sacred Eucharist and the Agapae : For the Apostle proceedeth from the abuses of one , to prevent the abuses which might fall in the other , and speaketh as of things almost conjoyned . And from hence the Gentiles objected , that Christians at their Love-feasts did eat an Infant ; because the blessed Eucharist was in the same Agapae , or neere the time administred ; and it being called spiritually the Flesh , and the Blood of Christ , the Christians were accused that they did eat mans flesh , and drinke mans blood .

Alba-spinaeus doth answer very shallowly , That this crime was forged , even from the daies of Tiberius , as Tertullian saith in his Apologetick .

I reply . All this is true , that it was a most horrid falshood , an affected Lie , coined in Tiborius his time . But the question is not , Whether the same were true , or false ; ( to which only Alba-spinaeus supinely but idlely answereth ) but from what ground or probability the rumour did arise , or how we may trace the report home to its owne forme , to the bed from whence it first started . I say againe , It was because the Eucharist and the Agapae were conjoyned , and were then kept at Night-season : thereupon they found fault with the Suppers of Christians , as sated with blood and humane flesh . And perhaps in after times this was one true reason why they are the blessed Sacrament in the morning , and the Agapae at night , to remove that objection ; That in the night they feasted not themselves with the blood of an Infant . Which practice , though it staggered the report , and someway diverted it , and the Christians absoluti sunt , were acquitted ; yet litura manebat , the spot was not cleane taken away , as Claudius was wont to say in another case & aliquid haerebat , but something still remained behind , because the accusation was boldly vouched . Inveterate rumours are not easily wiped out .

If Alba-spinaeus had observed , that at their single separated Agapae there was no possibility of suspition of Infanticide , or feeding on mans flesh , or drinking of mans blood , but that the words of the body and blood of Christ eaten , and drunken , might in the carnal mis-interpretation be Caput famae , a ground ( though slippery ) for report , and for such a report , through their malice and infidelity ; he would then have said ( without a perhaps ) that for a good while after Christs time both the Eucharist and the Love-feasts did touch or kisse each the other ; and that thence arose the horrid imputation , that their Suppers were accused as sceleris infames , infamous for villanies , to use Tertullians phrase . Weigh this farther circumstance . The Agapae were kept on the Lords day : Diebus Dominicis celebrabant Agapas , they celebrated their Love-feasts on the Lords day , saith Alba-spinaeus himselfe , observat. 18. and then was the most blessed Eucharist administred ; that day above all other dayes , that time of the day , even about Supper time , in imitation of our Lord .

Tertullian ad uxorem 2.4 . speaketh of Pagan husbands suspition of their Christian wives : Quis ad Convivium Dominicum illud , quod infamant , sine sua suspitione dimittet ? Who can endure to let his wife goe to that infamous banquet of the Lord without jealousie ? What this Convivium Dominicum , this Banquet of the Lord is , falleth under enquiry . Pamelius interpreteth it , de Missa Christianorum , of the Christians Masse . Rhenanus , Junius , Mornaeus , Casaubonus Exercitat . 6. pag. 512. interpreteth it of the Eucharist . Alba-spinaeus in his notes on this place of Tertullian , thus farre concludeth wittily and truly , That Tertullian speaketh of that Banquet or Feast that was infamous among the Gentiles . Convivium illud , quod infamant , are the very words of Tertullian . But they were not suspected of any incest at the Eucharist , saith Alba-spinaeus , or of any unlawfull lust then , as from Pliny junior and others may appeare . Therefore those scandals were only taken against the Agapae , or Love-feasts . What things are objected against the Christians , in Justin , adversus-Judaeos Apolog. 2. In Tertullian Apologet. and ad Scapulam , De cultu foeminarum , in Minutius Foelix , in Eusebius 4.1 . & 4. capitibus , concerning their Suppers , and Infanticide , they are to be referred to the Agapae , in which the Eucharist was neither consecrated , nor received . Thus farre White-thorne , or Alba-spinaeus .

But if he had observed , either that at their Agapae only there was no possibility of suspition concerning Infanticide , and that at the Eucharist a carnall man might so interpret it ; or that the Eucharist was held by the Gentiles worse than the Agapae , so much worse , as Infanticide , and devouring humane flesh and blood , are worse than the sins of the eighth Commandement ; or that the holy Eucharist and the Agapae were kept both at one time , about Supper time , in the dayes Apostolicall : and the Eucharist being first dispatched , the suspition for lust was laid upon the Second Supper , where they did feast , sing , and were merry : and that Tertullian Apologetico cap. 39. mentioneth the Triclintum Christianorum , the Supping-beds of the Christians , and their discumbing thereon , both men and women : I say againe , he would have concluded without a perhaps , that the blessed Eucharist and the Agapae were not dis-sundred by much time , but rather were united ; and he would not have rejected , as he did , both his owne and our Heroes , Pamelius , Rhenanus , Junius , Mornaeus , Casaubone , to whom let me add that learned Jesuit Ludovicus de la Cerda , who interpreteth Dominicum Convivium , the Lords Supper , thus ; Convivium Domini peragebatur , celebrabaturque sacrâ Eucharistiâ : ac tunc menticbantur Gentiles , ac dicebant , Christianos panem sacrum Eucharistiae edere intinctum sanguine jugulati Infantis : So farre Cerda . The Banquet of the Lord was kept and celebrated at the sacred Eucharist : and then did the Gentiles falsly report , and say , that the Christians did eat the sacred bread of the Eucharist dipped in the blood of a butchered Infant . I may not omit it is called Dei coena , the Supper of God , in Tertullian ad uxorem 2.6 . And that Alba-spinaeus in all his Observations observed not that the Agapae or Love-feasts did succeed the Second Supper of the Jewes , at all their great feasts : which Suppers were for the most part contiguous , and never farre dis-sundred . Julian the Apostata taxed the Christians for these three altogether , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is in Petavius his Edition pag. 588. Chrysostome Homiliâ 27. on the Epistle to the Corinthians , Statis diebus mensas faciebant communes , on set and certaine times they kept common feastings : & peracta synaxi post Sacramentorum communionem , omnes commune inibant Convivium : and when the Congregation was dismissed , after they had communicated of the Sacraments , they all met together at a common Banquet . Thus did the Agapae , or Love-feasts , succeed in the roome of the Second Jewish Supper . After the Sacraments were administred they feasted altogether .

PAR. 4.

THe Papists say , That the Apostle speaketh of the Agapae , or Love-feasts , and not of the sacred Eucharist ; as I proved before . Suffer me , I pray you , to cleere the text concerning the Agapae .

1. First , I would know where any , or whoever called the Agapae , or Love-feasts , the Supper of the Lord . Tertullian indeed Apologetic . cap. 39. calleth their Love-feast , Coenam , a Supper ; but that ever he or any other called it , singled by it selfe , Coenam Domini , the Supper of the Lord , with reference to the Sacrament , I remember not . As Agapae were doled to the poore ( and what is given to them is lent to the Lord ) so it may be called the Lords Supper .

2. Secondly , the Agapae , or Love-feasts , were never begun or practised by Christ , never in use whilest Christ lived on the earth , in likelihood not till after he was ascended into heaven , some short time after : so they were of a latter institution than the blessed Sacrament , though they were holy , just , conscionable , and founded on sufficient good authority , viz. Divine .

3. Thirdly , if there had beene no abuse In or At the Agapae , or Love-feasts among the Corinthians , yet the rightest use of them could never produce this Consequent ; That , that was to eat the Supper of the Lord , which must be the resultance from the opinion of the Papists . For none can deny but the Church did sometimes use the Agapae , or Love-feasts , holily and heavenly ; And yet it was a different thing , To eat the Lords Supper . Both the Supper of the Lord , and the Agapae , or Love-feasts , might be , and have beene perfectly administred , severally , and at severall houres and watches of the day , or night : also jointly , and contiguously , one presently after the other : sometimes the one first , and sometimes the other .

4. Fourthly , the Agapae , or Love-feasts , succeeded indeed in the roome of the Second , or Common Supper . And it is as cleere as the light , that the Corinthians did first eat their Agapa's , or Love-feasts : Every one taketh before his own Supper , 1 Cor. 11.21 .

5. Fifthly , These Corinthian Agapae , or Love-feasts , were celebrated in the Church . For the Apostle reprooveth them , because they did not eat at Home , before they came to the Church . What , have ye not Houses to eat and drink in ? or despise ye the Church of God ? ver. 22.

6. Sixthly , There being divisions among the Corinthians , v. 18. it is more than likely , that the maintainers of each Schisme supped Apart , by Themselves ; thereby fomenting divisions , and cherishing factions .

7. Seventhly , It is probable , that the Rich supped by Themselves : For certain it is , that the Poore were neglected . Ye shame them that are poore , or that have not , ver. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that have no part of Supper . And this neglect was against the primary end of these Agapae , which was , principally , to comfort and refresh the Poore .

Tertullian speaketh much in commendation of these Love-feasts . Inopes quosque refrigerio isto juvamus : we relieve every Poore body by that refection of ours ( saith hee Apologet. cap. 39. ) And the Confessors in Prison had not only part of the Collections of the Christians ( saith Tertullian ibidem ) but had part also of their Love-feasts . Tertullian ad Martyres cap. 2. what is fit for the bodies of Martyrs , they want not ; per curam Ecclesiae , & Agapen fratrum , through the care of the Church , and the charity of the Brethren .

PAR. 5.

EIghthly , as by the words , One is hungry , we may not imagine , that the Apostle confined his meaning to singly One , to Onely One , and no other : so when he saith , Another is drunken , he appropriateth not the fault to meer-One-alone , as if no more were drunken ; but modestly covering their faults , and charitably casting , as it were , a mantle over their nakednesse , what was too common among them , he qualifieth , modifieth , and diminisheth , by reducing all to the singular number , One is drunken .

9. Ninthly , Though the Maine abuses , if not All , reprehended by the Apostle in these Corinthians , were committed in Agapis , Before the receiving of the Lords Supper ; yet because these disorders were ill preparatories unto the heavenly food of their soules , wicked in themselves , and scandalous to others ; though they did receive the Lords Supper afterwards , yet this was not the way to eat the Lords Supper . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some interpret it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nonlicet , ye may not eat it So. Others say , that the Apostle by an usuall hyperbole precisely denieth That to be done , which was not well done of the most . I like the former exposition of Vatablus and Erasmus , because the Apostle findeth fault with the Corinthians for eating the Lords Supper with those precedent ill fashions , and reduceth them to Christs owne institution of his Third and last Supper , without mentioning any thing concerning the Agapae . Neither is there involved an expresse deniall of their receiving , but they received in ill Fashion , and after an ill Manner .

10. Tenthly , Casaubone , Exercitatione 16. cap. 31. thus . Peccatum Corinthiorum , quod reprehenditur ab Apostolo , etsi propriè ad Naturam , & substantiam hujus Sacramenti admittebatur , & erat conjunctum cum venerandi mysterii contemptu , & contumelia : in iis nempe conviviis , quae Sacramento adjicere moris erat , exercendae charitatis ergô , propterea Paulus totam illam Corinthiorum actionem , quae sacro , & communi convivio constabat , à potiore parte vocat Coenam Dominicam . The sin of the Corinthians , which the Apostle finds fault withall , though it belonged not properly to the nature and substance of this Sacrament : yet because they committed it by occasion of the Sacrament , and was accompanied with the contempt , and shame of the venerable Eucharist : namely in those Feasts , which custome added to the Sacrament , to excercise their charity ; therefore Paul called all that action of the Corinthians , which consisted of a sacred and common Banquet , from the better , and nobler part thereof , the Supper of the Lord . But that great scholer is miserably deceived in this following thing . Manè , sine dubio ( saith he ) Corinthii Eucharistiam celebrabant , quam sequebantur posteà epulae Communes . Out of doubt the Corinthians received the Eucharist in the morning , and the Common Feast followed after . Yet the Apostle fully intimateth , that the Corinthians kept their refections in the Church , Before they received the blessed Eucharist ; and some of them were kept with great excesse , as I proved before . Casaubone his Sine dubio ( out of doubt ) is but a fancy , of which himselfe made no doubt ; others do . Another error is in the same chapter . That what S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Supper , should rather be tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prandium , a dinner , if we respect the time , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breakfast . And he alleadgeth this reason out of Chrysostome , according to the Churches usage , which the Apostles , out of doubt , instituted of receiving of the Sacrament Early and Fasting ; that Heavenly banquet , may be tearmed a breakfast , or a dinner . Suppose this were so , that the holy Communion of the Corinthians may be , ought rather to be called , in respect of the time of taking it , a breakfast , which they took only Salivâ virgineâ , with Virgin spittle , or fasting ( as it is apparently false ) yet ought it to be tearmed the Supper of the Lord . For the Lord took it , not at breakfeast , or at dinner , but at night only , at the Third Supper ; And this is enough to justifie the title of Tricoenium . Justinian the Jesuit neare the place above-cited , sai●h , the words , Postquam coenavit , after he had supped , may be expounded not only of the Paschall Lamb , but also of the Common Supper . Nam sub finem coenae communis instituta est Eucharistia : for about the end of the Common Supper , ( which was the Second Supper ) Christ did institute and celebrate the Eucharist ( which is the Third and Last Supper of our Lord ) called by S. Paul . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : called by Dionysius Areopagita , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The most Heavenly , and Archi-mysterious Supper , as Casaubone well observed ; called by other Fathers , and by Baronius and Justinian , Coena Domini , The Supper of the Lord , as you may see the proofes at large in Casaubone . Dei Coena , Gods Supper ( saith Tertullian ad uxorem , 2.6 . ) Augustines appellation is , Communio Coenae , the Communion of the Supper , de Anima cap. 6.

11. In the eleaventh place , I think the words of Casaubone , require more proofe , or are to be distinguished upon , when he saith . Out of doubt the Apostles did appoint the Church to receive the Sacrament Early , and Fasting .

That the Churches did so , and did well , to do so , in later times , is confessed .

That some Churches did take the holy Communion , Early , and Fasting in the fourth Age , is also confessed . It was a fault objected against Chrysostome that he gave the Communion Post sumptum cibum , after the Christians had broken their fast . The Romans used this peculiar king of action ; when they swore , they took up a stone , and did fling it from them , and prayed ; May Jupiter throw me away , as I fling away this stone , if I speak not truth . The good old father S. Chrysostome , was much moved , with that false suggestion : and thereupon , with enough , if not too much , earnestnesse , He perhaps alluded , to the oathes of the Gentiles , but certainly swore in Christian tearmes , If I have done so , let Christ cast me out of his Kingdome . In his seven and twentieth Homily in 1 Epistolam ad Corinthios , he saith , you , before you receive ( the holy Eucharist ) do Fast : that you may some way , or other , seem worthy to Communicate : and if that be a sound Rule in the Decretals , that None should beare witnesse , but Fasting : whereby they may the better consider what they sweare : I judge that propter dignitatem corporis Dominici , for the honor of the Lords body no sustenance should be taken , before the blessed food ( which strengtheneth our soules ) be taken by us . And yet if Chrysostome had administred the Sacrament after meat , he instanceth in the example of our blessed Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who administred the Communion after Supper . S Augustine himselfe tooke it Fasting , propter honorem corporis Dominici , for the honour of the Lords body ; yet he ad Januarium confesseth , some Churches of Africa received the Sacrament in the end of the day ; others received it , both in the Morning , and in the Evening . Augustines ad Januarium Epist. 118. cap. 4. is sufficient authority , that on Good-friday anniversarily the Church received the blessed Sacrament twice ; once in the Morning , once in the Evening . Et cap. 7. Plures , & propè omnes in plerisque locis eo die Coenare consueverunt ; Most , and almost all used to take it at Supper . And the priviledge of this day , viz. to receive the blessed Eucharist at night , continued till the dayes of Pope Honorius , who brake it off . And though Augustine himselfe with his , were wont to fast ; Then tocelebrate the Communion ; Then to sup , cap. 5. yet the same Augustine ibid. cap. 6. Liquidò apparet , quando primùm acceperunt discipuli corpus , & sanguinem Domini , non eos accepisse jejunos . It is a plaine case , that when the Disciples did first receive the body and blood of the Lord , they did not receive it fasting : The Apostles at first are not the Eucharist , Fasting . But wee must not therefore calumniate the Universall Church , because they always take it Fasting . For it pleaseth the holy Ghost , that for the honour of so great a Sacrament , the Lords body should be eaten before other meats ; and therefore , per universum orbem mos iste servatur ; this custome is kept over the whole world . And the contrary custome of receiving the Eucharist after supper , was forbidden by the third Councel of Carthage , Canone 29. except only on the Anniversary day of the Supper of the Lord . Yea , that very permission and indulgence of receiving the Sacrament at night , only on Good-friday at night , was disannulled , and antiquated by the Councell of Tarracon in Spaine . So much for the Western Church . But the Easterne Church forbade Night-offerings in the Laodicaean Councell ; Canon 5. and in the sixt Generall Councell , cap. 79. So Pamelius on Cyprian .

Euthychianus the Pope ( you shall find it in Ivo parte 2. cap. 45. ) was so strict for the receiving of the Sacrament Fasting , that he Decreed , whosoever took the Sacrament after meat , yea though it were but a petit refection , if they were youths , they should repent three dayes : if they were of perfect age , they should do seven dayes penance : if they were Priests , or Clergymen , they should be punished for it , twenty dayes together . Goulartius on the same Epistle affordeth a liberty to the Pastors of the Churches ; That for the circumstance of times , and places , both of old , and in our Age , they did , and may appoint the Communion to be kept , either at early Morning , or in the Day , or at Night . Adding , they were forced in time of persecution , to celebrate the Communion , not once only , but many times in one day . And some Egyptians ( saith Socrates , lib. 5. ) supped liberally , before they received the Sacrament , and yet did eate the holy Communion , about Eventide . Some of these have I cited out of Casaubone , against himselfe . For in the Morning , ( saith he ) it should seeme , by the authority of the Universall Church , Jam inde à principio , it was a custome almost every where , to take the Eucharist Fasting . That it was so about Augustines , and Chrysostomes dayes , I confesse , with some limitation . But that it was so , jam inde à principio , is hardly , or not at all to be proved . Let me ascend higher , to Tertullians time ; and even here in the second Age of the Church , he is pregnant enough , that the blessed Sacrament was taken by the Christians , Fasting . Non sciet maritus , quid secretò ante omnem cibum gustes ? shall not your husband know what you take secretly before any meate is tasted by you ? Tertulliam ad Vxerem 2.5 .

The same Tertullian Apolegetic . cap. 2. witnesseth that Plinius Secundus wrote to Trajan ; that the Christians had coetus Antelucanos ad canendum Christo , & Deo : Early meetings before day to sing to Christ , and to God . But sing they did at their Communions . And they did ( saith Pliny ) seipsos Sacramento obstringere ; Binde themselves by the Sacrament ; which was the Christians receiving of the Sacrament , ( as Baronius opineth ad annum Christi , 104. ) for they bound not themselves to any evill , but from doing evill ( saith Pliny ; ) And this was ante Lucem ; before day ( saith the said Pliny . ) And yet the same Tertullian de Coronâ militis , 3. cap. saith , Eucharisiiae Sacramentum , & in tempore victus , & omnibus mandatum à domino etiam antelucanis coetibus sumimus . Some received it at Night , some at Meale-time , some ere Break of day . Rhenanus on the place of Tertullian ; Non solum victus tempore erant soliti accipere Eucharistiam . sed etiam in congregationibus , quae nonnunquam ante exortum diem fiebant . An ingenuous confession , That the primitive Church in the second Age was wont , at Meale-time ( that is not excluding Supper ) to receive the Sacrament : and yet that some times they received the same before the Day-spring . Radevicus relateth of Constantine , that either alone , or with very small company or retinew , he beheld the meetings of the Priests in the Churches before day-light .

Cyprianus Epistola , 63. ad Coecilium Paragraph , 12. acknowledgeth the use of receiving in sacrificiis matutinus , in their morning sacrifices : yet faulting such as received the Sacrament with water only , as fearing least through the sent and tast of wine , they might smell of the blood of Christ ; and confuting those , who receiving the Communion with water only in the Morning , yet when they came to supper , they offered mixtum Calicem , the sacred Cup with wine and water : Cyprian addeth ibid. Christ ought to make his offering about Eventide ; that the houre of offring might shew the Eventide of the World . I answer , The houre of the Paschall offring was exactly praescribed : But the houre , or time of administring the holy Sacrament of the Eucharist was free , and arbitrary ; yet the Prophet might fitly allude to Christ , Psal. 141.2 . when he said ; Let the lifting up of my hands , be as the Evening sacrifice . But we ( saith Cyprian ) do celebrate the Lords Resurrection in the Morning : The sense is ; we offer the holy Communion in the Morning in remembrance of the Lords Resurrection . For certainly ( say I ) he Arose in the Morning , Mat. 28.1 . as it began to dawn : that is , very early in the Morning , Mark . 16.1 . Early , when it was yet dark , John 20.1 . and yet even Then , was the stone taken from the Sepulcher ; the undoubted signe of Christs Resurrection : and by his Arising , buried the Jewish Sabbath , which by his death was dead before .

The custome of receiving the holy Sacrament at Night continued , in some places , even unto the dayes of Augustine , ( saith Pamelius on the fore-cited place of Cyyprian . ) So was it observed by the Aegyptians neare Alexandria : and by them of Thebâis ( saith Socrates ; ) and Thebâis was a whole region , bounding on Aethiopia , Plinius , 5.9 .

Gregorius Nazians . Oratione in sanctum Baptisma , saith ; Christ observed the Mystery of the Paschall , After Supper , and in the House : — Wee in the Churches , and Before Supper : And the Mystery of the Paschall , I take to be nothing else , but the holy Eucharist . For what have we to do else with the Paschall Mstyeries ? The Paschall was a type : The Eucharist , the mystery typified : the Paschall , the Ceremony , and shadow : the Eucharist , was the substance , and body .

Leo Magnus in an high straine , thus ; The old observance in the Judaicall Passeover , is taken away by the New Sacrament : Sacrifice is translated , and passed over into a Sacrifice : Blood excludeth blood : And the legall Festivity , whilst , or , as it is changed , is fulfilled .

PAR. 6.

IT is cleare from Tertullian , that the Primitive Church had their Triclinia , as I proved before : and did lye along , or discumbere , when they did eate their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is also as evident , that because it was irreligious to use such gesturesin the hurches , that the Laodicaean Councell forbade any to Feast , or to eate their Love-Suppers in the Churches , or in the Temples of God to make beds to lye on . Justin Martyr also is punctuall , both that the people sate in Sermon time , and prayed standing : in Apologia 2. These were changeable Rites , and not observed a like in the Churches .

Before I leave this place , it is considerable what Augustinus Januario Epistola 118. cap. 6. teacheth us ; That the Corinthians , whom the Apostle reproved , and amended , did at their tables , mingle the Sacrament with their own meat , which was a grosse abuse . And the same abuse is remembred , by Gregory Nazianzene Oratione in Sanctum lavacrum . By Epiphanius toward the end of his 3. Book of the Fashions of the Primitive Church . By Chrysostome Homil. 27. on the 1 Epist. to the Corinthinans , cap. 11. By Isidore de Divinis Officiis . By Bede on Luke , 22. By Paschasius de corpore Domini , cap 19. and most amply handled by Walafridus Strabo de rebus Ecclesiae , cap. 19. So far Pamelius on Cyprian . That ill Custome is condemned by Calvin , Institut . 4.10 . But the kneeling in prayers with our hats off , he there commendeth ; and the administration of the Lords Supper , not fordidly and unmanerly ; but sollemnly , and reverently . More particularly concerning Kneeling in the time of solemne prayers he saith ibid. Parag. 30. That it is so an Humane tradition , that it is also a Divine tradition : And it proceedeth from God , as it is part of the Decency which the Apostle commendeth to us ; but of this more hereafter .

PAR. 7.

I Now proceed to the twelfth point .

In the Epistle of Cyprian , and of the African Synod to Cornelius , as it is in the first volume of the Generall Councels printed at Venice , pag. 381. Nos Sacerdotes sacrificia Des quotidiè celebramus : we Priests doe daily celebrate the service of God . And Augustine in the fore-cited Epistle to Januarius , thus ; Alii quotidiè cōmunicant corpori & sanguini Dominico , alii certis diebus accipiunt , &c. Some every day receive the Eucharist , some at certaine times only . In one place they receive it on the Sabbath , and on the Lords day ; in another they take it only on the Lords day . Neither doth Saint Augustine condemne those who take it daily ; nor them who choose Set-daies : nor them who receiue After Supper : or Sup After their receiving . Faciat ergo quisque quod in eâ Ecclesia , in quam venit , invenerit . Let every one ( saith he ) follow the Custome of that Church in which he liveth ; Which is an holy advice in it selfe ; but thrusteth through the loynes of all selfe-conceited Singularists , who know not , or use not that holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that pliable condescent , that humble yeelding , that charitable , peaceable , and candid exposition of things either unknowne , or doubtfull ; which the Fathers of the first Christian times both practised , and taught .

Casaubone commendeth the Fathers for it : and wished to find it among the Jesuits ; and I for my part , rather preferre a supple accordance , a reconciling , and uniting of differences , before the drawing , and stretching of the rope of Contention by both ends , and before the multiplying of alienations , or divisions ; which S. Basil calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Over-earnest desire to draw all things to the contrary part . Eudemon Johannes , that fierce fiery Divell , holds ; That healing vertue , that balme for scissures or ruptures , that milde and moderate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be little lesse than the betraying of Truth , than the abjuration of all Christian Religion . Casaubone justly reproveth the eager , and fiery Jesuit , Exercitatione , 16. cap. 32. And not Casaubone only , but the great , and learned Rigaltius in his Observations on Tertullian de Oratione , commendeth in the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Tertullian , aswell as of other Fathers . Tanta fuit patribus charitatis cura , ut plerosque ritus ratione non bona receptos , tolerarent potius quàm rigidâ censurâ vel minimam scissurae occasionem praberent , pag. 40. The Fathers ( saith Rigaltius ) had so great a regard unto , or care of Charity , that they did rather beare with diverse Rites , though instituted , and received upon no good ground ; than they would by rigid censure , administer the least occasion of scissure or division .

Yet there were ever some , who , whereas they ought to esteeme , or labour to make indifferent things good ; and good things , Better ; do yet indevour to make good things , but Indifferent ; Indifferent matters , to be bad ; and bad to be worse . But , as Rigaltius truly observeth ; Hac erat , illo aevo , Christianoruni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In those dayes , not only the Fathers , but other Christians also used that modest , holy complying , and condescent . Neither ( God bee blessed ) hath this latter age had all , and only rigid and inflexible Lutherans , Jesuits , and Puritanes : but God hath given unto the Church moderate men , of softer metall . Calvin himselfe gives good advice to Farellus ; Though ( saith he ) we be free in all things , yet let us be servants to peace and concord . I cannot but add that most divine temper of Calvin , ( if the same flowed from his heart which flowed from his pen ) that though Luther called him a Divell a thousand times , yet he would never say otherwise of Luther , but that he was a chiefe servant of God . And I hope the best , because in another case , where he was much abused , yet his complaints were moderate and modest . To establish his new-found Presbyterie , which was falling to the ground , he became the busiest Polypragmon that ever was in the world of his meanes . He cryeth downe Tithes , giveth all power ( almost ) to the Lay-Magistrates of Geneva , upholdeth usury , culium obsequio petens , by flattery and beggery , seeking to be reverenced ; accepteth a slipend of forty pounds annually . And when the fixed honorary of Tithes was taken away , the unfixed humours of the Laicks appeared . They cared not to pay him his ten pound quarterly ; and if the silly man had starved for his pretty new invention , they had not much esteemed . Yet doth not he play the Boutefeau , he animateth none to rebellion , he seeketh not the change of estate , though the penurious man in his Commentaries on Gen. 47. and Gal. 6. could not but complaine how slowly and ill he was paid .

When they received the blessed Sacrament on Good-friday , they did forbeare to kisse one another , as it was usuall at other times .

For the Apostle commands it Romans 16.16 . 1 Cor. 16.20 . and 2 Cor. 13.12 . in all three places not a Lustfull but a Peacefull , An Holy kisse is appointed . Greet ye one another with an Holy kisse , as it is in all three places . But 1 Thes. 5.26 . it is varied , Greet ye All the brethren with an Holy kisse . Lastly , the Apostle Saint Peter sheweth what manner of Kisse this ought to be : Greet ye one another with a kisse of charity : peace be with you all that are in Christ Jesus , 1 Pet. 5.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a kisse of Charity ; perhaps because it was given and received when they went to their Agapae , or Feasts of Charity ; a Kisse to manifest true Charity , a Kisse to settle peace , a Kisse to seale up the prayers of Christians one to another ; and practised duly and reverently it was , as appeareth both by the Greek and Latine Liturgies .

Origen saith , this Custome is delivered to the Churches , that After prayers , fratres suscipiant se invicem osculo , the Christian brethren kissed one another .

Saint Augustine thus divinely , and alwayes like himselfe ; After the Lords prayer they say , Pax vobiscum , peace bee with you ; and then the Christians kisse one another with an Holy Kisse , which is the signe of peace . As thy lips approach to the lips of thy brother ; so let thy heart come nigh his heart ; Sermone 83. de diversis . So this kisse is called Holy , to discriminate it from False , Amorous , Civill Kisses . A False Kisse , Joah gave to Amasa , with a deadly stab , 2 Sam. 20.9 . A more False Kisse Judas gave to Christ ; Betrayest thou the Son of Man with a Kisse ? ( saith Christ to the Traytor ) Luke 22.48 . Amorous Kisses , some of them , are wholy unlawfull , such as are obscene and incite to swelling Lust : Oscula qui sumpsit , si non , &c. As it is in that voluptuous , prophane , and Epicurean Poët . I forbeare to English . Et quae sentiri non esse Sororia possent ; saith the same experienced Leacher . Such as lewd wantons , not deare Sisters , give .

For the Kisses of Sisters ought to be modest , cold , and civill : The Kisses also of kinred , and of friends , ought to be civill , and shamefac'd ; Someu sed them dimidio labro : with a touch of the lip only . Martial , 2.10 . Persians , Jews , Graecians , and Romans kissed their friends , when they met them . And Polydor Virgil de Jnvent . rerum . lib. 4. cap. 1 3. saith , Consuetudo nunc ubique gentium servatur , & praesertim apud Anglos , quorum mulieres , non cognatos modo , sed quoscunque generatim osculo tantum salutant resalutantque , & illud quidem primoribus ( uti dicitur ) labris , tam decentissimè , quàm honestissimè faciunt . It is a common fashion now adayes almost through the whole world , but especially among the English ; whose women do use to salute , and to resalute by way of Kissing ; not their kinred alone , but generally all others , as occasion serves ; and that they do in a most comely , and civill manner , onely with their former lips , as the proverbe speaketh .

Plato his verses , ascribed to him by Laertius , cited by Aulus Gellius , Noctium Atticarum , 19.11 . smell too much of paedaristia , unfit for so great , Divine , and ancient a Philosopher .

Socrates was not void of fault in Kissing faire youths , which Agesilaus is noted to have avoyded . Virgil was set on fire by his beautifull Alexis . Even the friendly civill kissing grew through too much use , troublesome ; and was forbid by Tiberius . Yet wonderfully both practised and complained of long after , even by Martial ; lib. 7. Epig. 94. against Linus ; See the insatiable Martial ; 11.9 . of his over-valewing the salacious kisses of his lewd boy ; and the generall abuse of the City in their Kissing at meetings , Martial . 11.99 . It was wont to be In foro inter omnes amicos . In the market , between All acquaintance , when they met : Et levi basio ; by a touch only , when it was used at the best .

S. Augustine in questionibus super Genesim : quaest . 87. upon these words , Jacob kissed Rachel , Genesis , 29.11 . thus ; Consuetudinis fuit , maximè in illa simplicitate antiquorum , ut propinqui propinquos oscularentur ; & hoc hodie fit in multis locis . It was a custome of old , especially in those dayes of simplicity of the ancients , for Kinsmen to kisse Kinsmen , and this is practised yet in many places . Saint Augustine had come neerer to the point , if he had said , It was the fashion for Kinsmen to kisse Kinswomen ; for so did Jacob here kisse his Cousin Rachel . Yet I deny not but it was the fashion then to salute men also : Gen. 29.13 . Laban kissed Jacob. Joseph kissed All his Brethren , Gen. 45.15 . yea , even his dead Father , Gen. 50.1 .

Samuel the Prophet kissed Saul , 1 Sam. 10.1 . Ionathan and David kissed one another , 1 Sam. 20.41 . Let me be bold to say , The kisses of Samuel , Ionathan , and David , were not only Civill and Reverend kisses , as the former were , but Holy kisses , figures perhaps of what was to be in the law of Grace . For the Christians kisses were terminated in Honesty , and modest Civility , in peace and joy in the Holy Ghost ; and their greetings were with Holy kisses , as I said before , different from the best and c●vilest kisses of other Nations , and much more holy .

The omission of the Holy kisse on Good-friday may be thought to be grounded on this , because Christ was betrayed by the Kisse of Iudas . See Tertullian de oratione cap. ultimo : Die Paschae , quo communis , & quasi publica jejunii religio est , meritò deponimus osculum ; we doe for very good reason forbeare the Holy kisse on the Paschall day , because we doe then religiously observe , and keep the Common and Publick Fast . Let no man understand it of Easter day , for then they might not Fast ; but of Good-friday . For Paschae , passio Domini est : and elegit Dominus diem Paschae , quo pateretur ; saith Tertullian otherwhere , as Heraldus , Cerda , and Pamelius have judiciously observed . The Pasch , or Passeover , is the Passion of the Lord : and the Lord hath chosen the day of the Passeover to suffer on .

Ignatius in his Epistles to those of Antiochia , and Tarsus , hath these words toward the end of both of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Salutate invicem in osculo Sancto ; salute one another with an Holy Kisse ; non subdolè , vel fictè , quale Judas tradidit Salvatori ( saith Hierom. on Romans 16.16 . ) not a Trayterous , or False Kisse , such an one as Judas gave to our Saviour . And still remember , there is a great distance , and difference between Kisses of Salutation , and Kisses of Adoration ; of which hereafter . Nor did they kisse only the Lips and Mouths , but both the Fore-parts , and Hinder-parts of the Shoulders , the Cheeks , the Hand , the Back of the Hand , even the very Feet . See Ritterhushius on Salvianus , pag. 379.

Baronius ad annum Domini 294.8 . Relateth of one Praepedigna , that she fell at the feet of Caius the Pope , and according to the custome of those times , Kissed them , as it is in the Acts ( saith Baronius , Numero . 10. ) Claudius kissed the feet of Gabinius the Priest with joy : Maximus also kissed Caius his feet , Numero 12. Who so desires to see more concerning this point , or to know the reason , and originall of Kissing the Popes Toe ; Let him read Polydor Virgil. de invent . rerum , lib. 4. cap. 13.

E're since our blessed Saviour was betrayd With a Lip-Kisse , his Vicar is afrayd : From whence , perchance , this common use did grow , To kisse his t'other end , I meane , his Toe .

Quarles Divine Fancies , lib. 3.22 .

Tertullian de pudicitiâ , cap. 13. is playne , that the poenitents did lambere omnium vestigia , did omnium genua detinere , Kisse the knees , yea the very foot-steps of other Christians ; and were wont to fall down in the congregation conciliciati & concinerati , in sack-cloth and ashes ; which is better than conciliati , as I suppose .

Yea the very precept of Kissing one another , was used more warily afterward . For the women were kept apart from the men in the Church , and so did not promiscuously kisse : and yet for all this caution ( saith Baronius , ad annum Christi 45. Numero 26. ) because by the Divels cunning , deceipt crept in , among the mutuall kisses of them , whether men , or women : It was a laudable fashion in some Churches to kisse a Tablet , or sacred Board . And indeed by that meanes , many sins might be prevented ; whilst by kissing , as Plato speakes hyperbolically , the soule of one commeth to the doore of the lips : and by it , is united to anothers soule , and some times infused into it : and so poyson is sucked in , say I.

The Heathen were wont to take boys by the eares , when they kissed them . But he spake more philosophically , who said , In osculo effunduntur spiritus ex corde : In a kisse , the spirits come forth from the heart . Plautus in Poenulo , sine , te prehendam Auriculis ; sine , dem snavium . Let me hold thee by thine eares , Whilst thy lip my kisses beares . The yong Sons were wont to take their parents by their eares , when they kissed them , Tibullus lib. 2. Elegia 5. — Natusque parenti Oscula comprensis auribus eripiet . Which Scaliger in his notes on Tibullus pag. 159. saith , he found , and amended from a place of Aristophanes . — The little lad , Holding his Fathers eares , shall Kisse his Dad. Yea , even Christians , and those , prime teachers , and instructers of youth , taught the children so to doe . Clemens Alexandrinus Stromâtum 5. pag. 402. stands in defence of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. We doe not inconsiderately charge children to hold by the Eares such friends as they kisse ; secretly signifying , that love is ingendred by Hearing . Yet indeed , I esteeme it as a wanton toy in children , and indiscreet fondnesse of parents : unfit for Christians to teach , or practise . And with reverence to Clemens Alexandrinus be it spoken ; The kissing of people whom they hold by the Eares , hath not so much as a shadow of signification , that Love is ingendied by hearing : but ( perhaps ) rather the contrary .

The Scripture pointeth at another kinde of Kissing , Ioab tooke Amasa by the Beard with his right hand to kisse him . 2 Sam. 20.9 . In S. Augustine his time , the custome of kissing One another at the receiving of the Sacrament , yet continued , and was not found fault withall , so much as among the Schismaticks themselves , but practised by them . Augustinus Tomo . 7. contra literas Petiliani . lib. 2.23 . pag. 22. saith to Petilian , concerning one of his Factionists ; Cui pacis osculum inter sacramenta copulabatis , Whom you gave conjoyned kisses unto , whensoever he received the blessed Sacrament .

In the Countrey of Prester Iohn , the ordinary custome which all Christians , Noblemen and Gentlemen use at all times of the yeare of saluting one another , is , when they meete together once a day , if they be almost equalls , they kisse their shoulders , and embrace one another , and one kisseth the right shoulder , and another the left .

Onely in the weeke before Easter , they speake not one to another , but passe by without lifting up their eyes , much lesse doe they kisse each other . See Purchase his Pilgrimes , from Francis Alvarez a Portingall , lib. 7. of Africa , cap. 5. Paragrapho 16. pagina 1096.

If Persians of equall degree did meete , they kissed one anothers lips . If a superior met an inferior , he gave the inferior his cheeke to kisse . But a meane Persian falling downe , did worship his Better , saith Brisonius pag. 241. de regno Persarum , as Drusius citeth him .

PAR. 9.

BUt to returne to the Agapae , from whence I have digressed . I cannot exactly finde out , neither when the Agapae did first begin , nor when they wholly ended : when it was sinne to omit them ; when to take them .

The Trullane Councell in Constantinople , Anno 692. Canon 74. saith , Men must not keepe their feasts of charity in the Temples , nor eate them there . Zoraras on that Canon explaineth it ; that they might not feast in the Churches , or within the bounds of the Chauncells , but in proauliis , in the Church-porches they might .

Casaubone Exercitatione 16. Numero 31. in fine , Haec coena ( that is the Agapae ) à mysteriis toto genere fuit diversa : & postea Templis est ejecta , actandem penitus sublata . This Supper ( that is to say , the feast of Charity ) being altogether diverse from the mysteries ( of the holy Eucharist ) was afterwards abandoned out of the Churches ; and at length , ( like an old Almanack ) grew cleane out of date . But at what Time , he mentioneth not .

Sure I am , they were instituted by the Apostles , and practised in their times . But what yeare they began , or what moneth they were first practised , I would faine learne . Yea , the right use of them , was much abused whilst the Apostles lived : For divers Apostles found great fault with their disorders in their Agapae : The ringleaders to evill in them , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Maculae , & vituperia ; Spotts and Blemishes whilest they feast with you , 2 Pet. 2.13 . Saint Jude also in his Epistle , verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , These are spotts in your feasts of Charity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luxuriantes vobiscum , saith S. Peter : ( coepulantes saith Augustine ) feasting with you without feare . For it seemeth to me , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth fitlier cohere with the precedent , than with the subsequent words : yet both readings are good . They were not onely spotted ( for alas who is not so someway ? ) but very spotts , in the Abstract . Abhominable in themselves , and withall defiling and bespotting others , even in those banquets of charity , where should have been , and was at first much holinesse .

If any desire to know more exactly when the Agapae first began : I answer ; It cannot be certainly knowne . Yet I thinke it probable to say , They were celebrated the first Eucharist that the Apostles tooke after Christs death ; or a while after , about his Ascension ; When , and Where , the Church of God , had ease and rest : For Nature requireth , that the beeing of things precede the good or bad use of them : and when they once Are , then followeth the right , or the ill Applying of them . And the Right use , most commonly , if not alwayes , is in time , before the Abuse ; But Towards the beginning were Abuses : and At the beginning they were in Right use . Sure I am , three thousand Converts continued stedfastly in the Apostles doctrine and fellowship , and in Breaking of bread , and in prayers , Act. 2.42 . And All that beleeved were together : and had All things common : and sold their possessions , and goods : and parted them to All men , as every man had need . And they continuing daily with one accord in the Temple , and breaking bread from house to house , or , at home , did eate their meate with gladnesse and singlenesse of heart . So farre the Scripture speaketh , Acts 2.44 , 45 , 46. verses .

The words , Breaking of bread , and breaking bread from house to house , are diversly interpreted . Some restraine them to the Eucharist . So the Syriack and Arabick Translators . Montanus wholly consorteth with them . But this opinion Beza disliketh : The Greeke Scholia gather from thence , that the Primative Church used sparing dyet , and lived frugally . Beza wittily distinguisheth ; that the good Christians did so indeed : but that it resulteth not from this place ; because the same forme of words is used by the Hebrews , in their solemne and greatest feasts , as Genesis 43.25 . They should eate Bread there .

The truth is , Beza , and the rest might have observed , that there is not onely mention of Breaking of Bread : but they did also Eat their Meate with gladnesse : and , as by the first words the Eucharist may be well understood : ( For the bread which we breake , is it not the communion of the Body of Christ , 1 Cor. 10.16 ? That interrogation , is in effect , a doubled affirmation ) so by the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , capiebant , or , sumebant cibum , they did eate their meate , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love-feasts , are apparently signed out .

I say with Montanus , that in those times , Eucharistiae Sacramentum repetebant assiduè : They tooke the blessed Sacrament of the Eucharist daily : and with Beza , that by the word ( Bread ) the Hebrews understood all kinde of meats : and will not deny , but the Hebrews did make their bread broad and thinne , that they were rather broken than cut . But since there is mention both of Breaking of Bread , and eating of Meate : I shall appropriate the first to the holy Sacrament ; the second , to their feasts of charity : and be bold to averre , that these words in the cited places , designe both . And I wish , that Beza had noted , that though the Corinthians did abuse both , their blessed Sacrament , and their Love-feasts also by mingling one with another , and profaning the Churches in making them places of common repast : yet this was somewhat After this story in the second of the Acts ; when the Agapae succeeded the blessed Sacrament ; as the second Supper of the Iewes succeeded their Paschall . For their Breaking of Bread , was before their Eating of Meate . And I thinke the degrees were these . They daily continued in the Temple ; There was the place of prayer , Act. 3.1 . They are their Bread , their sacred Bread , Domatim , at Home , or from house to house ; or , at one time in severall houses . For in the Temple they could not doe so : persecution , and the sword hung over them .

A private house could not affoord competent roome , and decent spaces for above three thousand to receive day by day . And therefore they imployed diverse houses to that purpose . Though it be said , they were All together , verse 44. yet , ( saith Chrysostome ) not in One place , or roome ; but All together in Grace , faith , charity , unity of the Spirit , and singlenesse of heart , vers. 46. All of them having but One minde , One heart .

After this , in the third place , were their Love-feasts carefully tended , and ordered by the Apostles themselves at first ; and then was no abuse . But when the number of the Disciples increased , the Apostles applyed themselves to Better things , and left the guidance of Love-feasts in part to others . Then crept in partiality and discontent ; and there arose a murmuring of the Grecians , against the Hebrews , because their widowes were neglected , in the daily administration , Act. 6.1 . Their Love-feasts were daily administred , as well as the blessed Sacrament .

Whereupon the twelve Apostles called the multitude of Disciples unto them , and said ; It is not reason we should leave the word of God , and serve Tables , vers. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ministrare mensis (i) conviviis , or in conviviis , ( saith Beza ) to set forth the Love-feasts , or attend on them .

And most divinely ( to cut off all cavills ) they appointed all the Disciples to choose out of themselves , Seven men of honest report , full of the holy Ghost and wisdome , Act. 6.3 . to present them to the Apostles , both for that , and other services . The Disciples chose them : the Apostles prayed , and laid their hands upon them .

Yet neither the care of the Apostles , nor the deputed authority of the Seaven Deacons , whom the Apostles did appoint over this businesse , Act. 6.3 . could keepe the Christians in due course , but Satan did sow his tares , and bred divisions , and introduced innovations , so that they ate the body of our Lord , and dranke his blood with Other meats : and that in the very Temple , most intemperately , and partially , Not discerning the Lords body : to the great scandall of others : so that the Apostles were faine to take notice of them , to reprove , and reforme them .

The Prayer .

GRacious God , fountaine of light , we miserable men are led in darknesse : and wander up and downe in it : we stumble , and fall , and run into an hundred by-paths , rather than in the way of truth . We see not so well as we ought . Our intellect is mistaken : our will is perverse . O thou , who inlightnest one way or other , all men that come into the world ; shew me thy brightnesse : Guide , and governe me . Into thy hands doe I commend my poore spirit , with all the faculties both of my soule and body : Let thy holy rayes incompasse me : deliver me from both outward and inward darknesse : and bring me to see thy face , for Iesus Christ his sake . Amen .

Chap. II. and fourth Generall . Wherein are demonstrated , certaine Reasons , why the sacred Eucharist was substituted , to the eternall disannulling of the Passeover .

1. Diverse Ends , why the Third holy Supper was instituted . 1. Reason . To substantiate the praeceding Type . The difference between Fulfilling of a Law , and realizing or consummating of a Type . Tertullian censured . Hierome applanded . The Passeover was a figure of the Eucharist , and of Christs Passion . All figures are not Antitypes .

2. 2 Reason . To conferre more grace upon us by It , than was given unto the Iewes . The figure must come short in excellency to the thing figured . The vertue and effect of the Lords Supper in us .

3. 3 Reason . ●o praefigure Christs death , and going out of the world . All Sacraments of the Old Law , were figures of the Eucharist : and did finally typifie Christs death .

4. 4 Reason . To be a Remembrance to us of Christs death , till his comming againe . The holy Eucharist not onely sealeth , and signifieth Grace ; but also conferreth and exhibiteth it by it selfe in the true use thereof . How farre forth this effect is to be understood . Why Christ received the blessed Sacrament before he went into the Garden . Christ had degrees of devotion . Not to faint in Prayer . The blessed Virgin Mary not so full of Grace , but that shee was capable of more latitude .

5. 5 Reason . To unite us to Christ . 6 Reason . To breed brotherly Love ; and to unite us one to another . Hence the Communion of Saints . the Eucharist called the Communion . 7 Reason . To be an Antidote against daily sinnes . The Eucharist called Panis supersubstantialis ; and by S. Ambrose , Panis quotidianus . 8 Reason . To further our Spirituall Life . 9 Reason . Because it is the Sacrament of supernall charity , and filiation .

PARAGRAPH 1.

YEt because it is a vanity to institute any new matters , unlesse men be moved to it by very good reasons , and lawfull inducements : Let us now examine , Why this Third holy Supper was instituted : and we shall finde , that the Ends were diverse . I will instance in some : and , 1. First in this ; It was Appointed to this purpose , viz. to Substantiate the Preceding Type . There is great difference between Fulfilling of a Law , and Realizing , or Consummating of a Type . By Eating the Paschall Christ did as the Law commanded , and in that point fulfilled the Law : but if he had not Superinduced a Third Supper , nor given us the most blessed Eucharist to be our Evangelicall Pasch , or Passeover , he had not actuated the Type , nor accomplished the Figure , nor established the new light , and present truth , in stead of the precedent shadow . For when Christ was circumcised , though he was obedient to the Law , and thereby fulfilled that Law : yet till he instituted Baptisme to be in the roome of Circumcision , he did not Realize , or Substantiate the Figure : But when he had appointed new Sacraments , more full of Grace , and every way more excellent , more easie , and parable , and fewer in number , which were presigned , and fore-destinied , and presignified by the Types ; Then indeed , and not till Then , were the Figures substantiated . And to returne homeward , by the Eating of the most blessed Eucharist in Christ his Third and Last Supper , is Christ become Our true Paschall Lambe ; Pascha nostrum immolatus est Christus , 1 Cor. 5.7 . Christ our Passeover is slaine . I grant that S. Paul speaketh of the Crucifixion , and the Lambe was a Type of his death , and the manner thereof in many things , as I instanced in before . Yet was the Paschall Lambe a figure also of the sacred Eucharist : Magis immediatè , & principaliter ceremonia agni paschalis fuit figura Eucharistiae , quam Passionis , ( saith Bellarmine de missa . 1.7 . ) The Ceremony of the Paschall Lambe was more immediately , and more principally the figure of the blessed Eucharist , than of Christs Passion . Hierome on Matth. 26. and upon those words , vers. 26. commenteth thus : Postquam Typicum pascha fuit impletum , & Agni carnes cum Apostolis comederat , — ad verum Paschae transgreditur Sacramentum : After that the Typicall Passeover was fulfilled , and ( Christ ) had eaten the flesh of the Lambe with his Apostles , he passeth over to the True Sacrament of the Passeover .

Tertullian almost at the end of the fourth Booke against Marcion , hath an odd Crotchet , That Christ desired not to eate the Jewish Passeover , but the Evangelicall . Chrstus non concupivit vervecinam Iudaeorum , cùm ait se desiderare Pascha edere . He desired not to eate of a Jewish Wether , Lambe , or Sheepe . But that Father did little consider Luk 22.24 . I have desired to eate This Passeover ; This ; and vers. 13. They made ready the Passeover , ( that Passeover ; to eate which , he purposely went up to Jerusalem ) for which purpose he sent this word to his Host , Matth. 26.18 . I will keepe the Passeover at thy house ; which are spoken all of them , of the Jewish Passeover . For all these Passages were spoken before the Supper of the Lord , yea before the Second Supper .

Besides , when Christ had desired to eate the Jewish Passeover , he did not long to eate it , quâ caro , as it was flesh ; but quâ Sacramentum erat v●teris legis ; as it was a Sacrament of the old Law , which he was bound to doe whosoever would fulfill the Law , as Christ did : and so he did eate it , not as common profane meat ; but as a sacred duty which could not be performed without eating of it .

Hierome writ more soundly on Matth. 26. toward the beginning , Christus finem carnali festivitati volens imponere , umbraque trarseunte Paschae reddere veritatem , dixit : Desiderio desideravi . Where he excludeth not ( as Tertullian needlesly did ) the first Supper , but distinctly expresseth it ; and doth more than include the Last Supper . For he saith , Christ being willing to abrogate , disannull , and set an end to the Carnavalls , or carnall Festivall of the Jewish Passeover , and to make the Type appeare in substance , and verity , he said , Desiderio desideravi , I have much desired to eate thereof .

The Passeover was a Type of the Eucharist ; and principally figured out It. Bellarmine de Sacramento Eucharistiae . 4.9 . A Type , but not an Antitype , ( saith he , ) Agnus paschalis erat figura evidentissima Eucharistiae . Ibidem . lib. 4. cap. 18. For the flesh was eaten , and the blood sprinkled upon the doore-posts signified the blood of the Eucharist , as may be gathered from Gregory : Homilia 22. It was also in another degree a Figure of Christs Passion ( saith he , ibid: ) For , if the Paschall Lambe was a Figure of the Eucharist ; and the Eucharist doth lively represent the Passion , it must needs from thence result , that the Passeover was a Figure of Christs Passion .

The Eucharist is not onely the figure , or type of the body and blood of Christ , but the Antitype ; because all Figures are not Antitypes ; but onely those , quae nihil ferè differunt à veritate : which very much resemble the Substance . Bellarmine de Sacramento Euchastiae . 2.15 . Thus have I presumed to mend Bellarmine in this place .

PAR. 2.

A Second Reason of the Institution of the Eucharist , was to conferre more Grace upon us by it , than was given unto the Jewes . Figuratum non debet esse figurâ vilius ( saith Bellarmine de Missa . 1.7 . ) yea ( not to cloake the truth ) the Figure must come short in excellency to the thing Figured : as the shadow to the body ; the Type to the thing typified .

Galat. 4.3 . When we were children , we were in bondage under the rudiments of the world : And vers. 9. How turne you backe to the weake and beggarly elements , whereunto yee desire againe to be in bondage : And this the Apostle spake of the Jewish Ceremonies . So , Colos. 2.17 . the Ceremonies of the Law are said to be the shadow of things to come ; but the body is Christ . And Heb. 10.1 . The Law had a shadow of good things to come , and not the very Image of the things . But he tearmeth the Law of Grace , the time of Reformation , Heb. 9.10 . And the Tabernacle thereof , a greater and more perfect Tabernacle , vers. 11. And Christ a Minister of the Sanctuary , and of the True Tabernacle , which the Lord pitched , and not Man , Heb. 8.2 . Christ , not Moses .

Christ hath obtained a more excellent Ministery , by how much also he is the Mediator of a better Covenant , which was established upon better promises , Heb. 8.6 .

Augustine in Psal . 73. Our Sacraments are pauctora , salubriora , faciliora , foeliciora ; fewer , wholsomer , easier , happier .

Looke unto Bellarmine the Master of Controversies , and to the Canvasers of him , and they confesse unanimously ( what Saint Augustine taught ) the fuller , and more gracious power of our Sacraments . The quarrell-picking niceties on both sides I dislike . Let one instance serve for all .

Whereas in the old Law , The Sacrifices sprinkling the uncleane , sanctified to the purifying of the flesh . Heb. 9.13 . Ours s●nctifie to the purifying both of bodies and soules .

Baptismus facit animam pulchram , Deo dilectam , haeredem Dei , & aperit regnum coelorum : Baptisme makes a white soule , beloved of God , the heire of God , and openeth the kingdome of heaven ; as the Fathers phrase it . Christ sanctifieth and cleanseth the Church with the washing of water by the word , That he might present it to himselfe a glorious Church , not having spot or wrinkle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or any such thing : no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : not inclining to a spot , but that it should be Holy , and without blemish , Ephes. 5.26 , 27. Aqua , quae benedicitur , purgat & illuminat hominem ; The water , which is blessed , doth purge and illuminate man ( saith Gregory Nyssen in lib. de Baptismo . ) Caro abluitur , ut anima emaculetur ; the body is washed , that the soule may be made cleane ( saith Tertullian de resurrectione carnis . ) From whence in all likelihood Augustine tract . 80. in Johannem , propounded that assevering interrogation , unde tanta vis aquae , ut corpus tangat , cor abluat ? from whence is that powerfull vertue of water , that the body being touched , the soule is washed ? The blessed Sacrament of the Eucharist is more powerfull than over Paschal was . Tertul. de resurrectione carnis , thus , Caro corpore Christi & sanguine veseitur , ut anima de Deo saginetur ; our flesh feedeth on the body and blood of Christ , that our soules may be filled , and fatted with God .

Bernard in primo Sermone de coena Domini , pag. 145. Who can quell so fierce raging wilde motions of concupiscence ? who can beare the itchings , bitings , or akings of this wound ? Beleeve , Gods grace is sufficient for men . And that ye may be secure ( saith Saint Bernard ) you have the investiture , that is , a new acquist and possession of the Sacrament of the body and blood of Christ . For that Sacrament worketh two things in us . Et sensum minuit in minimis , & ingravioribus peccatis tollit omnino consensum : it infeebleth and diminisheth sin in the smallest matters , but in more grievous sins it wholly taketh away our consent .

If any of you find not so sharp motions to anger , envie , luxury , or the like , let him thank the body and blood of our Lord ; because the vertue of that Sacrament worketh effectually in him : and let him rejoyce that the fowlest ulcer beginneth to heale . I conclude this passage with the memorable words of our Saviour , at the institution of the holy Eucharist , Mat. 26.28 . This is my blood of the New Testament , which is shed for many for the remission of sins . Thus doe the Sacraments of Grace remit , quell , and mortifie sin : whereas the divine Apostle speaking of the Sacraments of the old Law , is expresse , Heb. 10.4 . It is not possible that the blood of Goats and Bulls should take away sins .

PAR. 3.

A Third Reason for its Institution , was , to prefigure Christs death , and going out of the world . John 13.1 . Jesus knew his houre was come , that he should depart out of the world unto the Father ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut transeat , that he might Passe out of the world , having apparent reference both to the old and new Passeover on the Crosse . All Sacraments of the old Law were figures of the Eucharist . And they did also finally designe and typifie Christs death . Therefore the blessed Eucharist must needs adumbrate Christs death also . Indeed the Egyptian Passeover , by the sprinkling of whose blood the Israelites were freed from the exterminating Angel , doth most lively typifie Christ slaine , and his blood delivering us . But the Paschal Lamb , which afterward was yeerely slaine , did more resemble the Sacrament of Christs body and blood : and yet both the first , and the succeding yeerely Passeover , may all of them , and each of them , in a true and fitting sence , be said to prefigure , not only the Sacrament of the body and blood of Christ , but the very Crucifixion of our blessed Saviour Jesus Christ .

PAR. 4.

A Fourth Cause of Christ's superinducing of the blessed Eucharist was , to be a remembrance to us of Christs death till he commeth againe : 1 Cor. 11.24 . Doe this in remembrance of me : so verse 25. As often as ye eat this bread , and drink this cup , ye doo shew the Lords death till he come , ver. 26.

The Paschall was a memoriall of their deliverance from Egypt , and of their passing the Red-sea , without danger , whilst the Sea stood , as two Christall walls , on the right hand , and the left , and they passed through dry-footed , Exod. 14.22 . Againe , when in after times their children were to ask , What mean you by this service ? Ye shall say , It is the Sacrifice of the Lords Passeover , who passed over the houses of the children of Israel in Egypt , when he smote the Egyptians , and delivere dour houses , Exod. 12.26 . &c.

But the Eucharist is a memoriall of our deliverance from Sin , Hell , and the power of Satan . Therefore so farre as spirituall deliverances are above temporall , as the soules are above the bodies , heaven above earth ; so farre doth our holy Eucharist antecede their Paschal , and bringeth with it more certaine fruit , and fuller Grace infused ; not only Sealing and Signifying Grace , but Conferring and Exhibiting it by it selfe in the true use .

I urge not this effect so farre , as to exclude Baptisme from working remission of sinnes ; nor as if the sacred Sucharist did remit the Same Individuall sinnes which were Before remitted by Baptisme , or as if it did remit sins that never were Repented of . God doth not so much . But the Sacrament of the body and blood of our Lord forgiveth such sins as have beene committed betweene the receiving of Baptisme , and it ; and such sins as have overborne us , since our hearty Contrition and Repentance : yea , where sins are perfectly forgiven before the holy Communion ; yet doth the Holy Communion Enseale and Ratifie the former remission ( if I may so speake ) and the Eucharist ( in the right use ) maketh an Attrite man , a Contrite One ; A Contrite man , to be Justified ; A Justified man , to be Holy ; An Holy man , to be More holy ; and the Holiest One , to be more lively , spiritfull , and prompt in religious services , than ( I think ) he would have beene , if the Sacrament had beene omitted .

Thus I doubt not but if the Thrice-blessed Virgin Mary had received the consecrated Eucharist ( as in likelihood she did ) though she were full of Grace , according to the Angels salutation , when she received it ; yet it would not have beene uneffectuall to her Good : for she was not so full of Grace , but that shee was still capable of more and greater additaments of Grace .

Many more Reasons there are , why Christ Jesus did superinstitute the blessed Eucharist , destroying and abolishing thereby the old Passeover . I will instance only in some of them : and that very briefly .

PAR. 5.

A Fifth Reason why Christ did institute this Sacrament , was , to unite us to Himselfe , 1 Corinth . 10.16 . The cup of blessing , which wee blesse , is it not the Communion of the blood of Christ ? The bread , which we breake , is it not the Communion of the body of Christ ? The cup is so necessary , that the Apostle placeth it before the bread .

6. To breed brotherly love , and to unite us to Christ and one to another . For we being many , are One Bread , and One Body ; For we are all partakers of that One Bread , 1 Cor. 10.17 . Hence floweth that great Article of our Creed ; The communion of Saints . Hence is that Sacred Eucharist called Communio , A Communion . John 6.56 . He that eateth my flesh , and drinketh my blood , dwelleth in me , and I in him .

7. To be an antidote against dayly sins . Panem nostrum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give us this day our daily bread . Here the Eucharist is called Panis supersubstantialis , our supersubstantiall , or Heavenly bread : yea ( saith Ambrose ) it is called Panis quotidianus , our daily bread , because it is a medicine , and a remedy , against daily sins , de Sacramentis : 5.4 .

8. To further our spirituall Life . And therefore it is not only set down negatively . John 6.53 . Except ye eat the flesh of the Son of Man , and drink his blood ye have no life in you : but it is further positively averred , I am that bread of Life , ver. 48. and ver . 50. This is that bread which commeth downe from Heaven , that a man may eat thereof , and not dye . And ver. 51. I am the living bread . — The bread that I will give , is my flesh , which I will give for the Life of the World . And most apparently in the 54. ver. who so eateth my flesh , and drinketh my blood , hath aeternall Life . For my flesh is meat indeed , and my blood is drink indeed ; ver. 55. and ver. 57. as the Living Father hath sent me , and I live by the Father ; so he that eateth me , even he shall live by me .

Lastly , Cardinall Cusanus Exercitationum ; 7. Eucharistia est supremae charitatis Sacramentum ; The blessed Eucharist is the Sacrament of the most heavenly gift of charity . When Christ had loved his unto the end , because all the rest did not suffice to perfect Charity , unlesse he gave himselfe for all , of which the Eucharist was the wonderfull mystery : Recipit se in manus suas , & in Sacramento fregit , & distribuit : He taketh himselfe into his own hands , and in the Sacrament brake and distributed himselfe . Like as if bread were alive , and should break and distribute it selfe , that they might live , to whom it was distributed ; and it selfe should dye by being distributed ; So Christ gave himselfe to us , as if he did so distribute himselfe to us by dying , Nota. that he might give life unto us . In the same place he calleth it the Sacrament of Filiation , all doubt being taken away concerning the Filiation of God . For if Bread can passe over into the Son of God , therefore Man may , who is the end of bread . Vide Dionysi . Carthus . in Luc. 22. fol. 258. Much more may be said ; but other points draw me to them .

THE PRAYER .

I Am not worthy ( O Lord , holy Father ) of the least of thy benefits , yea I have deserved that the full vyals of thy heaviest wrath should be powred down upon mee : for I have many wayes offended thee : and after manifold , both vows and endevours to repent ; after teares , sighs , groanes ; and my contrite heart hath been offered on thy Altar ; yet I arknowledge my relapses and recidivations . Good God , let thy goodnesses strive against my wickednesse , and fully overcome it . Cleanse mee , though thou slay mee : and though thou shouldest condemne mee , who wholly trust in thee , yet Sanctify me thy Servant for Iesus Christ his sake my blessed Redeemer . Amen .

CHAP. III. and fist Generall . Which is divided into 5. Sections or particulars . The first whereof is contained in this Chapter . And therein is shewed 1. After what words Christ began this Third or Last Supper . 2. A Digression 1. Concerning the division of the Bible into Chapters and Verses . 2. Against filthy prophaners of Churches , and Church-yards . 3. Against Conventicles .

1. What course Christ tooke in the perfecting of this Third , or Last Supper . First he removed Judas . The ceremonies of the Grecians at their Sacrifices . S. Augustines error , who thought Judas did eat the bread of the Lord Sacramentally . A more probable opinion , that Christ did not institute the blessed Eucharist till Judas was gone forth . After what words Christ began his Third Supper . The word When , doth not always note the immediation of times , or things consequent .

2. A discourse ( by way of digression ) . The first part thereof . Concerning the division of the Bible into Chapters and Verses . Neither the Evangelists nor the Apostles divided their writings into Chapters and Verses . Neither Christ nor his Apostles in the New Testament cited Chapter , or Verse of the Old Testament . Probable , that the Books of the Old Testament were from the beginning distinguished and named , as now they are . And began and ended as now they do . The Iewes of old divided the Pentateuch into 54. Sections , Readings , or Lectures . The Iewish Section is either Incompleate ; termed Parashuh , or Distinction , signed with three P. P. P. Compleate , stiled Sedar , an Order marked with three S. S. S. All the Jewish Lectures read over Once a yeare . The first Lecture , what time of the yeare it began . At what place of Scripture every every one of the 54 Lectures begins , and ends . Six books of Psalmes according to the Iewish division . Every Lecture of the Law consisted of 136 verses . Antiochus rent the Law in pieces . God more regardeth every Letter of the Law , than the Starres of Heave .

3. Puritans taxed , who taxour Church for mangling the Word of God , and patching up a Lesson . The bookes of the Bible , were not at the first divided by Chapters ; nor the Chapters by Verses , as now they are . The Iews had by heart all the Old Testament .

4. Traskites censured . The Iews shall be converted to Christians ; not Christians to Iewes . Secondly , the second part of the Digression . Against ●lthy prophaners of Churches and Church-yards ; more especially against them of the City of Exeter , Nero bepissed Venus tombe . The Heathens very zealous against such prophanation . Caecilius his opinion concerning it Vespasian forbade it . The Authors Apology . His petition both to the Clergie , and Laity of Exeter . Gods Law , Deut. 23.12 . against filthinesse . The Cats , and the Birds cleanlinesse . God , and his holy Angels walke in the midst of our Temples . That Law of God , not Ceremoniall , or Judiciall , but Morall . The Esseni diligent observers of it . Cleanlinesse a kind of Holinesse . Vncleannesse in the Camp was an uncleannesse in the Jews themselves . God commandeth Cleanlinesse , and Sweetnesse for mans sake , not for his own . Vncleanlinesse makes God turne away from us . God a lover of internall and externall Cleannesse . The Abrahemium the first Church-yard in the world . Jacobs reverence to the place where he slept . Some places more holy than other . The Authors exhortation in this respect to the Magistrates of Exeter .

5 Campanella the Friar examined , and censured . He learned Art magicke of the Divell . Every one hath his Tutelary Angell , as Saint Hierome and Campanella are of opinion . Campanella healed of the spleene ( as hee saith ) by Charmes . The name of a Friar more scandilous than of a Priest . Proverbs and Taunts against Friars and Monks . A Friar , A Lyar. Friars railed against both by Ancient and Moderne Writers . Priests and Jesuits at debate who shall be the chiefest in authoritie . Friars Deifie the Pope . Friars lashed by Pope Pius the second . ●ampanella a prisoner for twenty yeeres together . The Jesuits nipped by the Sorbonists : banished by the Venettans : scowred by Peter de la Marteliere in the Parliament of France .

6. The third part of the Digression concerning Conventicles . The usance of the Zelotes at their Conventicles . The effects of them . None of Gods children in ancient time ever practised them unlesse in the daies of persecution . Jewes to be imitated in Sabbath Lectures . Every one must labour to be Christiformis . Tertullian short of the truth concerning the force of Lawes . Reason and Religion must be regulated by Authority . Generall Rules must be stamped by the approbation of publicke Authority . Order must over-sway Subjects , and their Religion . Singularity condemned . Guides of the Church a gift of God .

7 The law of Moses anciently divided into Bookes , but not into Chapters and Verses . Elias Levita saith , it was first divided into Chapters and Verses by the Jewes of Tiberias . The New Testament divided by the Ancients otherwise than now it is both in Chapters and Verses ; witnesse Caesarius , ●uthymius , Heinsius , Nonnus , Suidas , Cyrill , Sixtus Senensis , the Arabick Translators , and Junius . Heinsius and Junins opinion concerning the ancient divisions . The Syriack translation of the New Testament disliked by Bellarmin , and others . In all probability not delivered by S. Mark to the Churches of Syria , and Egypt . How the Acts of the Apostles ; the first and second Epistle to the Corinthians , are divided into Chapters by the Arabick translation . How the foure Evangelisis are divided into Chapters by Ammonius . The division of the foure Gospels not of divine institution ; but of the Churches or dination .

8 The blessed Excharist instituted immediately upon Iudas his Excommunication . The Sacrament of the Lords Supper instituted , not whilest the Apostles were eating the Second or Common Supper : yet before they departed out of the Coenaculum . Estius in this point taxed . The practise of the Easterne Churches at the time of the Celebration of the Lords Supper , and the Reason thereof . Salianus taxed Prophane persons to be excluded from the very beholding of holy Mysteries .

9. When Christ was about to celebrate the Sacrament of the New Law , what Order he used ; How he began : How he proceeded . Certaine things may be determined certainly : probable things can be resolved on but probably . Aristotles sayings preferred before other Philosophers . Small degrees of knowledge that are agreeable to reason , are to be embraced ; From small beginnings many times follow strange Conclusions . Plato's divine Historie of Socrates , and Alcibiades . Homers Storie of Minerva , and Diomedes . Salt Sea-water may be made fresh diverse wayes . Divers curious instances to this purpose . Art may imitate Nature . Divers rare instances to this purpose . The Island Arethusa neere Hispaniola ; and divers Rocks neere the Island Navazza on the borders of America , being in the midst of the Salt-sea , send forth fresh waters . The reason why the Salt-sea sendeth forth fresh fish . New Inventions are to be admired . Many things may be perfected , which yet seeme Incredible . Gunpowder may be made of River-water . The Turkes have found it . Of oyle distilling from Alume-hills : the Spaniards have practised it . Why not of our Bath waters ? More benefit by this Invention , than by the discovery of the man in the Moone : or the Lord Verulam's new Atlantis : or Campanella's Northern Island . The best Loadstones in the East Indies , in China and Bengala . The art of flying thought possible by Campanella . The man in the Moone added much to this Invention . Two ships of equall burthen and shape , yet of unequall sailing : Two clocks of the same making , yet not of the same running : Campanella's reason thereof . Light will peepe in at a little hole . The West Indies found out per minima indicia . Matters of greatest moment have many times the smallest beginnings : divers dainty instances to this purpose ; especially , the discovery of the Gunpowder Treason . Where evident Scripture faileth ▪ strong Presumptions , or Tradition , or Reason may carry it . Truth ( said Democritus ) is hid in a deep well . Matters of Faith are not to be grounded upon the bare opinions of men . The Church not bound to doe many things which Christ did , especially in circumstance of time . They who deferre Baptisme till thirty yeeres of their age ( as Christ did ) are taxed . Christ had many reasons so to doe . Christs Administration of the Eucharist a Patterne not for the Circumstance , but for the Substantiall forme thereof . Divers Circumstances wherein we differ from Christ in Administring the blessed Eucharist . Altars in Scripture sometimes called Tables ; Tables sometimes termed Altars .

PARAGRAPH 1.

LEt us now consider what course Christ tooke in the perfecting of this his Last Supper .

First say I , he removed Judas ; and gave not the holiest Mysteries to that dog ; nor cast that pearle before swine . The Graecians , when they began their Sacrifices , cryed out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who is fit to be present here ? To whom answer was returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Honest , good , and harmlesse men . And to the same sence , they againe cryed out ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Holy things are for holy people . Did Nature teach them good things ? and shall the God of nature practise the contrary ? S. Augustine indeed Tractat. 26. in Johannem , saith ; Caeteri Apostoli manducaverunt panem Dominum ; Judas autem panem Domini : The other Apostles did eate Christ their Lords body ; Judas did eate the Bread of the Lord Sacramentally onely ; not Spiritually . I hope I shall not offend , if I dissent from S. Augustine , and others in this point ; because I have contrary both Authorities , and Reasons .

Well then , this being presupposed , that Iudas was first removed ; Let us now in the first place , ( according to my propounded Method ) examine , After what words Christ began his Third and Last Supper .

Tatianus Alexandrinus in his Harmony , thinkes Christ began to institute the Eucharist when Iudas was gone out , After those words , Iohn 13.32 . God shall also glorifie him in himselfe , and shall straightway glorifie him . This seemes the more probable , because , when Iudas was gone out , Jesus said , Now is the Sonne of man glorified , &c.

The Jesuit Barradius , is of the same opinion . Yet I hold it more probable , that Christ did institute his blessed Eucharist so soone as Iudas went out . And it may be , for that cause chiefly , if not onely , Christ said to Iudas , That thou doest , doe quickly , vers. 27. because he would not have Iudas , who was a devill , to partake of that heavenly banquet . And then the intire discourse continuing from Iohn 13.31 . and so forward , immediately followed , After the receiving of the divine Eucharist with the blessed Apostles , when the Traytor was gone . For though it be said , when Iudas was gone out , Jesus said this , and this ; yet it is not said , Jesus immediately said this , When Iudas was gone out . And it doth not exclude , but some thing might intercede : and that must then be the Eucharist . For the word ( When ) doth not alwaies note the Immediation of times , or things consequent , but fairely admitteth , that such , and such words may be said ; such , and such works may be done , in a competent distance .

Dub. Yea , but why did S. Iohn , mention no such matter , nor the holy Third Supper of the Lord , nor the Eucharist , nor name the Sacrament , of which himselfe was partaker ?

Resp. I answer , the other Three Evangelists had fully enough described that Last Supper of the Lord for the Substantiall parts of it : and S. Iohn would not actum agere , doe that , which was done to his hand before ; but wholly skipped it over ; describing that , which the rest of the Evangelists , and what S. Paul omitted , namely , that heavenly discourse , which he uttered to his Disciples alone in the upper chamber .

Ob. If any man say , It had been fit , that so great matters should have beene distinguished by a new Chapter .

Sol. I answer ; O man , what art thou , who thinkest thy fantasticall wit , is able to direct the wisedome of the eternall Spirit ; I would not have thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Not to think of thy selfe more highly , than thou oughtest to think ; but to think soberly ; or to be wise unto sobrietie , Rom. 12.3 .

PAR. 2.

BEsides for ought that any man knoweth ; the 31. verse of the 13. of S. Iohn , might be the beginning of a new Chapter , Long since .

For neither Evangelists , nor Apostles , divided their Writings by Chapters , and Verses ; nor did our Saviour , nor any of his Apostles , in any of their citations of points from the old Testament , punctually insist on Chapter , Verse , or fixt number of the Psalmes .

Indeed it is probable , that the Books of the old Testament were from the first divided , and distinguished , as now they are , by their severall names : as Genesis , Exodus , and the like : and that they began and ended , as now they doe .

Yet I want proofe to say , They were at first so divided into Chapters & Verses .

The Jewes of old time , divided the Pentateuch , or the Law of Moses , or rather the first five Bookes of Moses , into Fifty foure Sections : you may better call them Readings , or Lectures , if you please . Of these Lectures , some were greater , or longer ; others , shorter , and lesse . Heinsius mentioneth that among the Hebrews , there was Major & Minor parascha ; the greater and the lesser distinction .

Another distinction is observed by skilfull Hebritians , When the Section is not so full and absolute , they phrase it a Parashah , or Distinction : and this in the Hebrew is signified by the prefixing of three P. P. P. But when the Reading is more compleate , it is called or stiled Seder , an Order : and it is distinguished from the former , by the trebled letter of S. S. S. And they were All read , once a yeare , in the Jewish Synagogues . Yet because there were but Fifty two Sabbaths , and Fifty foure Readings ; twice in a yeare , they conjoyned two of the shortest Sections together : and so all were exactly and intirely read over , within the compasse of one yeare . The Fifty second Section is a very short one ; and so are diverse of the later Sections .

The First Lecture was usually read on the first Sabbath after their great feast of Tabernacles ; and they called it Bereshith : And it began from Genesis , Chap. 1. Verse 1. and continued without interruption , to the end of the Eighth Verse of the sixth Chapter of Genesis . The Second Lecture began at Genesis 6.9 . and ended Genesis 11. vers. 32. inclusivè : and this they called Noah . The third Reading began Genesis 12.1 . Now the Lord said unto Abraham , Get thee out of thy Countrey : and because they are the first words that ever God spake to Abraham , so far as is recorded , this third Lecture is called Lec Lera , or Go thou : And this ended with the last word of Genesis 17.27 . The fourth Parasha of the Law began Genesis 18.1 . called of the first word Vajera ; that is , And the Lord appeared : and ended Genesis 22. at the end of the 24. verse . The fift Reading of the Law began Genesis 23. and ended Genesis 25. at the 18. verse inclusively . The sixt Lecture began Genesis 25.19 . and ended Genesis 28. at the last words of the 9. verse . The seventh at Genesis 28.10 . and had its period Genesis 32. at the end of the 2. verse . The eight at Genesie 32.3 . ending Genesis 36. with the 43. verse . The ninth Lecture began with Genesis 37.1 . closing with Genesis 40. at the last verse . The tenth began Genesis 41.1 . and ended Genesis 44.17 . The eleventh Section began Genesis 44.18 . and ended Genesis 47.27 . The 12. hath but one S. to distinguish it : when some others have three S.S.S. This Lecture some have thought to have been read , and joyned with the precedent Lecture : and so make but 53 Lectures in the Law . Others invent other mysteries ; This 12 Reading beginneth Genesis 47.28 . ending with the end of Genesis . The 13. Paragraph began Exodus 1.1 . and ended Exodus 6. with the second verse . The 14. began Exodus 6.3 . ending Exodus 9. at the 35. or last verse . The 15. Section of the Law began Exodus 10.1 . and was accomplished Exodus 13. at the end of the 16. verse . The 16. Lecture began Exodus 13.17 . running out Exodus 17.16 . The 17. Section began Exodus 18.1 . breaking out with Exodus 20. ultimo . The 18. began Exodus 21.1 . and expireth Exodus 24. at the end of the 18. verse . The 19. Lecture began Exodus 25.1 . expiring Exodus 27. with the last word of the 19. verse . The 20. Section began Exodus 27.20 . ending Exodus 30.11 . The 21. Reading was initiated Exodus 30.12 . ceasing Exodus 34.35 . The 22. partida , or division , began Exodus 35.1 . ending Exodus 38.20 . The 23. Lecture began Exodus 38.21 . ending with the end of Exodus . The 24. Lecture began eviticus 1.1 . and ended Leviticus 6. with the 8. verse . The 25. Reading began Leviticus 6.9 . ended Leviticus 8. with the last verse . The 26. began Leviticus 9.1 . ending Leviticus 11. with the last words of that Chapter . The 17. began Leviticus 12.1 . endeth Leviticus 13. at the last words of that Chapter . The 28. began Leviticus 14.1 . ending Leviticus 15. at the end of the Chapter . The 29. Lecture began Leviticus 16.1 . endeth Leviticus 18. with the Chapter . The 30. Lecture began Leviticus 19.1 . ending Leviticus 20. with the last verse . The 31. Lecture began Leviticus 21.1 . and continued three whole Chapters ; ending Leviticus 24. in the last verse . The 32. Section began Leviticus 25.1 . ended Leviticus 26. with the second verse . The 33. Lecture began Leviticus 26.3 . and ended Leviticus 27. with the last verse . The 34. Section began Numbers 1.1 . ended Numbers 4.21 . The 35 began Numbers 4.22 . ended Numbers 7. at the last verse . The 36. began Numbers 8.1 . ending Numbers 12. with the last verse . The 37. began Numbers 13.1 . and ended Numbers 15. in the last verse . The 38. began Numbers 16.1 . ended Numbers 18. in the close of that Chapter . The 39. began Numbers 19.1 . ended Numbers 22. at the first verse . The 40. Lecture began , Numbers 22.2 . ended Numbers 25. at the 10. verse . The 41. Section began Numbers 25.11 . ended Numbers 29. at the last verse . The 42. began Numbers 30.1 . ended Numbers 32. at the last verse . The 43. Section began Numbers 33.1 . ended 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 ●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 ●athedrall are almost dyed by their urine into another colour : whilest the Church-yard hath been the draught unto many : and the very C●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 , the Stones ought to bee privileged from such filth . The Church-yard is a consecrated piece of ground . The ground is holy . Hic locus hie sacer est ; hic nulli mingere fas est . The Church-yard is a sacred place ; Who pisseth There , is voyd of grace . Extramejite , was said of old ; Make water further off , and out of this place .

Of all the Heathen , I never read but of Nero only , who in anger bepissed Venus , whom principally before he seemed to affect . Other Heathen were exceeding devout in their kind . For it was usuall among them , not only to worship the Gods , to whom the Temples were dedicated , but they did adore the very Temples themselves . Valerius Maximus 6.6 . instanceth in one adoring Julius Caesar : Tuas aras , tuaque sanctissima Templa veneratus oro . I humbly beseech your most excellent Majesty by your Altars and by your most sacred Temples , which I have always worshipped . And Josephus lib. 13. speakes of such , who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temple and the Sacrifice . Minutius Foelix in Octavio sheweth the Pagan Caecilius his opinion , that Antiquity Ceremoniis atque Fanis sanctitatem tribuere solebat ; accounted their Ceremonies and Temples Holy . And Apuleius Apologia 1. saith of one averse from Heathen Religion , si Fanum aliquod praetereat , nofas habet adorandi gratiâ manum labris admovere . If he passed by chance by any Temple of the Idols , hee would not so much as kisse his hand , least he should be accounted as one of the prophane Idolaters . Vespasians forbidding the Temples to be defiled with urine of people , I passe by ; because he did so for gaine . And when Titus his Son , the Mirror of the World , disliked it , the Emperor his Father brought him the silver and gold , the revenew of that stincking commodity , and asked him , if that did smell ill ?

Too many , alas , too many of that City , daily defile that glorious Fabricke : and let fly against it , as if they were sons to the Edomites , who said of Jerusalem , or Temple , or City , or both ; Down with it , down with it even to the ground . I have seen the gutters reeke with their urine ; whilest the generality of the offenders makes the sin more passable , or esteemed as no sin , and no man seekes for remedy .

So that I may very well take up the complaint of Minutius Foelix in Octavio . Ipsa errantium turba mutua sibipatrocinia praestat ; & defensio communis erroris est furentium multitudo . The very troop , and numbers of erroneous people , affordeth mutuall patrociny of one towards another : and the defence or excuse of the common fury or madnesse is , the multitude of mad men .

And now judge me , and punish me , O Lord my God , if I write these things in spleen to that civill Corporation , or to any of them : or if only the Zeale of thine house hath not at diverse such ill sights and smels troubled my spirit ; and inforced me now to write in hope of amendment .

Never did our most holy Saviour shew his just anger more in deeds than when Matth. 21.12 . He went into the Temple , and cast out all them , that sold and bought in the Temple , and overthrew the tables of the money-changers , and the seates of them that sold doves , and esteemed it ( for the abuse ) A Den of theeves , verse 13. and would not suffer that any man should carry any vessell through the Temple ; Marck 11.16 . Though most , if not all these things , were intended for the service of the Temple , and for the supply of the sacrifices , oblations , and gifts , by a ready and present exchange ; Yet Christ made a scourge of small cords , and drove them all out of the Temple ; and Sheep and Oxen , and powred out the Changers money , ando verthrew the tables : and said to the sellers of doves , Take these things hence ; make not my Fathers house an house of merchandise , Iohn 2.15 . &c. And it may be thought if Christ had found one defiling the Temple , as our Cathedrall hath been defiled , he would have struck him dead with thunder , and lightning .

Wherefore I humbly desire all , both of the Clergy and Laity , to prevent that odious , rammish , and stincking custome , and now to Iudaise in This point , and to follow Gods owne Precept , when he gave this Law to the Iewes , Deuteronomy , 23.12 . Thou shalt have a place also without the Campe , whither thou shalt goe forth abroad . And vers. 13. Thou shalt have a paddle upon thy weapon , ( or a spitstaffe , as is usually called with us ) and it shall be , when thou shalt ease thy selfe abroad , that thou shalt dig therewith , and shalt turne back , and cover that which commeth from thee . Observe ; The easing of their bodies was not to be done , no not in the Campe : much lesse neare the Sanctuary : least of all In it , or About it . Yet have the enemies to our Church , emptied and eased their bodies of filth , and filled their soules with sinne , by defiling that fayre Cathedrall , even to the great scandall of the passers-by . Againe , even without the Campe , they must not leave their Ordure Above ground ( as they doe in too many places both of the Close , and Citie , and in other Townes and Villages , but especially the greatest Cities ) but first with their paddle-staffe they digged a place , or an hole so big , that they might bury their filth therein . Thou shalt turne backe ; Though it be noysome , and though thou wouldest fly from the uggly sight ; yet to prevent a greater harme , thou shalt looke on thine owne corruption , and shalt cover that which commeth from thee , least it be noysome to others , when thou art gone .

The earth is best manured when such filth is covered ; the lying of it open may ingender infection . Goe to the Cat , ye filthy Ones , and behold her wayes : shee seekes a secret place to unloade her selfe : and when shee hath done , hideth , and covereth her naturall uncleannesse ; as ashamed of that which our beastly Stinckards lay open to infect the ayre .

Examine the Birds of the ayre , and they will tell thee ; They defile not their nests , nor let their excrements lie to be offensive . Wilt thou , who desirest to be like Angels in obedience , saying daily , Thy will be done in earth , as it is in heaven ; be worse than Birds or Beasts in civility , and cleanlinesse ?

Lastly , consider the reasons annexed , and they are of great consequence . For the Lord thy God walketh in the midst of thy campe : to deliver thee , and to give up thine enemies before thee : Therefore shall thy campe be Holy , that he see no uncleane thing in thee , and turne away from thee . Deuteronomy , 23.14 . Did God walke in the midst of their Campe ? and walkes he not in the midst of our Temples ? Are not with us Angeliorationis astantes , Angels that are present , and heare our prayers ? that I may speake in Tertullians phrase : In regard of which divine presences , we are bound in conscience , when we goe to Church , to prepare our selves , as if we were climbing into heaven , to converse with God , and his holy Angels : God is there to deliver us from Sinne , Satan , and the World , worse enemies by farre than the Israelites had any . There God walketh , not onely to give up our enemies before us , but to tread downe Satan under our feet , or bruise him , Rom. 16.20 .

Psalm . 91.13 . Thou shalt tread on the Lion , and Adder , or aspe : the young Lion , and the Dragon shalt thou trample under feete . All this cannot choose but have a spirituall reference to the Triumph of a Christian over Satan .

Neither let any man say . This was a Iudiciall or Ceremoniall Law . The annexed reason of equity , and avoyding of inconvenience , may plead for the continuance . But it was ordeined onely in their journyings . I answere ; Had God more care of their handsomnesse , and cleanlinesse in their encampings , where they rested one night , and departed in the morning , than he had of their cleanly behaviour in their Cities , and settled habitations ? It is not denied , but after they were fixed in Villages , Townes , and Cities , yet when their Armies were in which they might most conveniently observe , and performe in their back-sides , gardens , hortyards , and other by-places ? Josephus de Bello Iudaico , 2.7 . relateth , of that most strict , and religious Order of their Esseni , that they , even in Iudaea , were diligent observers of the Law in this point .

Therefore shall thy Campe be Holy : And in these words , Cleannesse is held to be a kinde of Holinesse ; as the neare good housewife holds cleanlinesse to be a vertue . That God may see no uncleane thing in Thee ; no faedity , no uncheannesse in Thee . The uncleannesse within the Campe , is an uncleannesse within them . The Sun-beames are not defiled with looking on such filth : much lesse is the most pure eye of the Lord offended at it , in regard of himselfe : but God respecting the health of man , exacteth cleanlinesse , and sweetnesse from him , as preservatives thereof , and inhibiteth stincking nastinesse , as the ingenderer of sicknesse , and poyson of the good spirits .

Further , the sight of any one uncleane thing , may make the Lord turne away from thee . The resultance is inforced much more from us , by how much our Temples are more holy , and God appeareth a more saving way amongst us , than among them . Nitoris tàm Interni , quàm Externi , amator est dous ; qui est fons omnis puritatis , spiritusque purissimus , ( saith Lapide ) God is a lover of all Inward and Outward neatnesse , comelinesse , and trim handsomnesse ; he is the fountaine of all cleannesse , and purity : and is a most undefiled pure Spirit .

Oh heaken unto this all yee who have forgot God : and have discovered your nakednesse , and d●filed the holy Temple , and daily pollute the oursides of it : which God abhorreth .

Sepulchers , many Sepulchers , and choice of them , were among the Heathen of old , Gen. 23.6 . But in the first Churchyard , that ever is recorded , to have been in the world , for so is the Abrahemium , or buriall place , which Abraham bought of Ephron called ; how carefull is the Scripture to preserve even the utmost bounds thereof from profane uses ? The field , and the cave which was therein , ( above-ground , and under-ground ) and all the trees , which were in the field , that were in all the borders round about , were made sure unto Abraham for a possession . Gen. 23.17 . Not a Tree throughout all the borders , but was consecrated from prophane intrusion . More nearely to the purpose , Gen. 28.11 . &c. Iacob came to the Citie Luz : and in some by-place thereof , lay downe to sleepe : and because God appeared to him in a dreame , and spake to him , Iacob said , Surely the Lord is in this place , and I knew it not . And he was afraid , and said ; How dreadfull is this place ? This is none other but the house of God ; and This is the gate of heaven . Where God gave Iacob some comfortable promises , even There how full of reverence , modesty , feare , and awfull regard is he ? But in these our Churches , and Cathedralls , unto which you come , and where you have the presence of God , and his holy Angels , and all the promises of this life , and the life to come ; Some of you shew all immodesty , and incivility . Iacob did not pisse against the stones in That place , nor empty his excrements in That sacred Churchyard ( for it was no other at that time . ) It was not the actuall house of God Then : But this stone which I have set for a pillar , shall be Gods house ( saith Jacob , Genesis , 28.22 . ) And in the meane while , he powred not urine , or seige at the bottome of it , as some of you doe , but he powred oyle upon the top of the pillar , vers. 18. and so with humble devotion did anoint , and so consecrate it .

The Chaldee thus , Non est locus communis , sed locus in quo beneplacitum est coram deo : This is no common place , but a place wherein God is well pleased . Let those suffer according to their deservings , who pollute the places consecrated to God .

That there is a great difference betweene severall grounds , some more holy than others , is apparent : Exodus 3.5 . Where God said to Moses , Draw not nigh hither : put off thy shooes from thy feet : for the place whereon thou standest , is holy ground . No not Moses himselfe , though a very holy man : No not Joshuah his successor , whom the Captain of the Lords Host commanded , Iosh. 5.15 . Loose thy shooes from off thy feet : for the place whereon thou standest , is holy : and Ioshuah did so . Might not such holy and heavenly men weare so much as their shooes , because the ground was sacred : And shall prophane wretches squeeze out their filth in places Consecrated ? Moses and Ioshuah knew not at first that the ground was Holy : but the beastly ones with us doe know that the Churchyard hath beene seperated and singled from prophane abuse . The more is their sinne .

This fault is somwhat mended by the preaching of the Lord Bishop of that Diocesse since I wrote this . And you Reverend and right Worshipfull Magistrates , neglect no longer to sharpen your censures , and powers , to punish the rebellious-sordid slovens , these workers of iniquity , which stink in the sight of God , and of all good people . Cause to be provided publike draught-houses , jakes , privies , vaults , voyders , or voydances . The charge is small ; the remedy easie : The delight will be great , commendable , and a removall , or preventer of evils , perhaps of plagues & pestilences . Let not the spirit of Uncleannesse be in the midst of you , but rather the God of Holinesse , who can abide no uncleane thing . Let all be covered ; Let nothing be left open . Follow the godly Jews : follow Gods precept . Be ye cleanly I thus conclude this digression .

PAR. 5.

THomas Campanella , De sensu rerum , & Magiâ 4.2 . thus . The time is nigh , as by the dispositions of heaven and earth I gather , or consider , in which the whole World shall returne to the worship of the true God , and be the childe of Abraham : not a bastard , as Macon was . ( But who ( say I ) ever read of Macon his being the base childe of Abraham ? ) Not the carnall childe of Abraham , as the Hebrews . ( Here-against say I , Is not a Base childe , a carnall childe ? And the Jewes not so properly called Hebrews from Abraham , as from Heber , who lived long before Abraham ? Genes. 11.16 . And they are termed Jewes from Iudah Abrahams great Grand-child : ) but the world shall be the Spirituall Sonne of Abraham , because God promised Abraham , that he should be heire of the world . So farre Campanella . Indeed , the promise is Rom. 4.13 . That Abraham should be the heyre of the world . Doe those words evince that , The world shall be the Spirituall Sonne of Abraham ? Have they no reference to Christ , who is a greater heyre , Psalm . 2.8 . and 72.8 . and Heb. 1.2 . God hath aptointed Christ Heire of All things . And if yee be Ch●st's , then are yee Abrahams seed , and Heires according to the promise , Galat. 3.29 . Againe , what dispositions of Heaven , and especially of the Earth , could he consider as prognosticall , that shortly the whole world shall turne to the worship of the True God ?

Perhaps the Friar Campanella beleeved , That the world would be shortly at an end ; and that God is able to graffe not onely the Iewes in againe into the good Olive tree . Rom. 11.23 , 24. but that All Israel shall be saved , vers. 26. Nor will we deny this : but onely finde fault with him for avouching he read so much in the booke of the Creatures , and found Heaven and Earth so disposed . And if the Earth had sense as he fancieth : yet it hath not REason : and if it had Reason , it had no Religious Disposition . Neither can he finde any propheticall disposition in Heaven to that end . He would seeme to be expert in the divine Magicke , as he calleth it , lib. 4. cap. 2. pag. 269. & cap. 3. pag. 276. I know ( saith he ) by experience , that the devills doe faine , That God is subject to Fate ; that when they cannot answere satisfactorily to the questions propounded to them , they doe from thence snatch at an excuse . Which words , and the like of his , have given occasion to the report that Campanella was taught by the devill . I am sure himselfe confesseth , lib. 4. cap. 1. from Porphyry , and Plotine , that good and evill Angels are found , as daily experience teacheth : Et Ego quoque manifestò experientiam cognovi , non quando investigatione avidâ id tentavi , sed quando aliud intendebam . And I also ( saith he ) have manifestly knowne the Experience : not when I greedily , and curiously searched after it ; but when I thought of other matters . Belike then he did sometimes try by an earnest investigation to find good and evill Angels ; and when he looked not for them , found them : and as it sh●●ld seeme , was conversant with them ; as Hierom Cardan reporteth that his Father had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Devill assisting him .

Idem , Libro 1. cap. 6. pag. 20. he acknowledgeth Angelos custodes singularum specierum , & nostrorum individuorum , the Angels to be Keepers of every severall species , and of every one of us in particular , as S Hieome teacheth . And I have found it by triall , which I never understood before . Perhaps he meaneth , that the Angels did teach him , and that he understood so much by the Angels themselves . I am sure that Campanella de sensu rerum 1.8 . in the Appendix to that Chapter , saith boldly . The soule of man , by the voyce calleth unto it selfe even Devils and Angels .

That Devils have been at thy call O Campanella , I do beleeve . That ever the good Angels were so familiar with thee , I will not beleeve . The Priest , or rather the Bee , which hath a sting , had not thus stung Campanella , if hee had not compared Priests to Drones .

Campanella 4.18 . confesseth he was in his youth healed of the disease of the spleene , the Moone being in the wane , by the words and prayers of a woman , and that Andrew Zappavigna his Prior gave him Licence . It should seeme the Prior and the Frier trusted more in Charmes , than in other remedies appointed of God to that use . I am unwilling to instance , and to confute all his exorbitances ; but because he being a Frier , abuseth the Priests , saying , lib. 2. cap. 23 pag. 139. That among the Bees the Priests are the Drones ; let others of his faction know , that the name of a Frier hath beene more scandalous than the name of a Priest .

The Diverbia and taunts were too bitter to be said of All , and Every of them . A Monk is a carcasse come forth from the grave , wearing his Grave-clothes , hurried up and downe amongst mankind by the Divell . When a Frier is shaven , the Divell entreth into him : and Friers weare crosses on their breasts , because they have none in their hearts , as the people use to say .

The common Proverb is knowne ; He is a Frier , therefore a Lyar. Ancients have writ purposely against Friers . Of late one Watson hath laid an indelible Character of wickednesse upon them . And , as it were but yesterday , Paul Harris complained to the Pope against them , and their incroaching usurpations , whilst an indifferent reader may most plainly see , That the strife betweene the Priests and Jesuits is not so much to save soules , as to be in chiefest authority , as to milke and stroake the poore people , and as to picke their purses by a religious Legerdemaine . To these ends doe the Friers claw the Pope , and almost deifie him . Ex Papae Majestate Dei Majestatem intuemur , faith Frier Tom Little-bell . ( For Campanella may passe for a little bell , as well almost as Campanula , de sensu rerum lib. 2. c. 21. pag. 129 ) When we see the Majestie of the Pope , we behold Gods Majesty : And yet Pope Pius the Second had desperately lashed them , when he said , A vagabond Monk was a slave to the Divell . And yet all this could not keep that active wit from the prison , or deliver him when he was in Jayle . For twenty whole yeeres together he was a prisoner , and oft in exquisite torture , or torments , as it is in the Epistle Dedicatory . And himselfe saith , lib. 4. cap. 16. pag. 328. Vitam in vinculis perpetuis miserrimè ago : I live most miserably in perpetuall prison . Which sore punishment ( say I ) without some precedent great enormous sins would never have beene inflicted , if justice was observed there , if the Clergy men had been in any regard . The Colledge of Sorbon hath often nipped them , the Jesuits . Venice hath excluded them out of their Territories . Peter de la Martiliere scowred them in the great Parliament of France about twenty six yeeres since . The Pyramid raised to disgrace them , will never be forgotten , though it be demolished .

PAR. 6.

ANother errour of these times is this : ( I wish it were not ( in some people ) more than an errour ) that after Sermons ended , the giddy people flock together , and under the specious title of Repetition ( forsooth ) they repeat only their vanity . They doe indeed keep Conventicles contrary to the Law ; stow themselves in the house of one of the most furious Zelotes , make long prayers , filled up with their professed Repetitions ; censure , raile , mis-expound Scriptures , propound foolish and curious questions , and receive back ridiculous answers ; gather up summes of money to uphold faction , and to animate the obstinate Ones ; breed up youth to boldnesse , fiercenesse , selfe-conceipt ; and to swallow downe a presumption of their owne salvation . Then they proceed to declare Who shall bee saved , Who shall be damned ( which is more than Men or Angels , good or bad doe know till toward death . ) What scandalls have beene offered , what sins , under that Cloke , committed , every great Towne knoweth ; and every Christian heart lamenteth that knoweth this .

But I would fain learn of these false Breehren , or their false guides , Where ever , since the beginning of the world , or by Whom Such Conventicles were practised , by any of Gods people , unlesse it were in the dayes of persecution , or where the Churches were shut up from the true service of God . When Satan was let loose , when the raging sword was drunk with blood , we read Heb. 11.37 . &c. They wandred about in sheep-skins and goat-skins , being destitute , afflicted , tormented : Of whom the world was not worthy ; They wandred in deserts , and in mountaines , and in dens , and caves of the earth . This did they doe also after S. Pauls death , during the Ten great Persecutions . But never was there heard of one Conventicle of Orthodox Christians , when religious Princes favoured the Church ( as Gods holy Name be blessed they doe , and long time may they prosper ) and whilst the Gospel flourished ( as these thousand yeeres it never prospered more . ) And will our people be wiser than all that ever went before them ? or dare their profane mouthes accuse our most sacred and holy King , as an enemy to the true Professours , and doctrine of Christ ? than whom ( God be blessed ) we never had a more religious , favourable , gratious , temperate , chaste , and sanctified Prince , since England embraced Christianity .

Rather than they should mis-spend their time in their own will-worship , edifie unto evill , give scandalls to the Church , call themselves weak brethren , whilst they think themselves the most learned Doctors , and devoutest part of Gods militant Church : I could wish them each in their private houses ( if our Liturgy and Church Service be not savory enough , that is , not long enough for them ) to do as the Iewes did . As they on their Sabbaths had a long Lecture , or Lectures every Sabbath day , one of which you may see before : so let these on the Lords day , or each day of the Lord , when our Church Service is ended , reade the same Lecture , or Lectures , and another ( if they please ) out of the New Testament . Let them reade , with hearty precedent prayes unto God for a blessing ; Reade , not to prate , and to dispute , but to practise holy duties : Let them remember Psalme 25.9 . The meek will God guide in judgment : to the meek will he teach his way . Let them be assured , Saving knowledge goeth up and downe our streets , and there is none of yeeres of discretion but knoweth enough to be saved , even Jesus Christ , and him crucified . There remaineth nothing but that each man labour to be Christiformis , and , as farre as our weaknesse will permit , to imitate Christ in holinesse of life , and to be conformable to him here , in lowlinesse of minde , that he may perfect us hereafter .

Oh , but the people judge , and say , It standeth with Reason to serve God more than the Magistrate appointeth ; and whatsoever is reasonable , may passe for a Law . For Tertul , de corona militis cap. 3. saith , if the Law consist of reason , then every thing , by whomsoever brought forth , which partaketh of reason , shall be a Law . But say I , Tertullian here fell short of the truth . For the cause why Lawes are in force , is , not only because they accord with Reason ( though no Law ought to be unreasonable ) but because the Lawes are made by such as have authority to make Lawes ; and it openeth too great a window unto licentiousnesse , that every thing shall be held a Law , which every one thinks is consonant to Reason . Rather observe this distinction . If any man , whosoever , findeth any Rule , running along with Reason and Religion , if it be not crossed by his superiours , let that be , if he will , a Law to him ; let him be guided by it , till he finde a better Rule , or be taught otherwise by Authority . But a Generall Rule it must not be , till he who hath a Law-making power , doe stamp it with the approbation of publicke authority . Order commandeth a subjection of the Inferior to the Superior . Order is relucentia sapientiae , a bright shining ray of wisedome ; and participateth of the light of wisedome ( saith Cusanus de venatione sapieutiae cap. 31. ) Let Gods people beware of will-worship , though gilded with religious pretences . Let them remember what Calvin in his Epistles saith : When men desire to worship God as themselves please , whatsoever they averre of their owne , is a stincking prophanation . And still ( I say ) Nesutor ultra crepidam ; A Cobler must not go beyond his Last . The temptation of the Serpent , ( Dit eritis , yet shall be as Gods ) is to this day a temptation , which Satan useth , and by it seduceth many thousands , who think they know Good and Evill ; and therefore will run on in their own by-pathes , forsaking the Kings high-way , the good and dangerlesse High-way ; and by their Singularity doe favour of arrogance , and pride . For it is agrecable to prudence , and humility , ad Majorum & Peritiorum consilia recurrere , to trust to learned Counsell ; as may be gathered from Aquinas , 2 a , 2 ae , Quast . 49. Artic. 3. as it is arrogance and pride , to trust too much to a mans owne selfe , God gave guides unto the Church , he left not every one to guide himselfe wholly . Whost faith fellow ye , saith the Apostle .

PAR. 7.

LAstly , as I said before ( that I may returne to my old matter : ) Though the heads of the Books might have been the same from their first being written , yet the division by Chapters and by Verses is not so ancient . Elias Lovita in the preface of his book called Massoreth Hammossoreth affirmeth with the Rabbins , that the whole Law of old was but one Pasuk , or one sentence in one ; all did stick fast one to another , without any distinction of verses . And that foure hundred and six yeers after the finall destruction of the City , they were divided into Pesukim , that is Verses , and Sentences , à Judaeis Tiberitis , by the Iewes of Tiberias .

Here let me say somewhat concerning the New Testament , and its division by the Ancients differing from what is now .

The learned Caesarius , brother to Saint Nazianzen , in his Questions saith , we have foure Gospels , which consist of eleven hundred sixty two Chapters .

Euthymius on John , bringeth the sixty sift chapter of Matthew , which is now but the six and twentieth with us .

The most learned Heinsius proceedeth , Exercitationum Sacrarum cap. 13. p. 254. &c. and by divers evident proofes evinceth , that the more ancient division of our Gospels by chapters and verses , much differeth from ours . And that the Syrian Translator yet differed from all , as dividing one chapter into soure chapters ; another , or the second chapter , into three chapters .

Nonnus observeth not our chapters , much lesse verses . Suidas doth otherwise distinguish the chapters . Cyrill maketh twelve bookes on Saint John , as if all were concluded in twelve chapters . Who desireth to see more , let him have recourse to the cited place of that rare Scholer , and he shall find admirable curiosities concerning chapters and verses of the New Testament , and he shall not repent him of his labour . And let him consult with Sixtus Senonsis Bibliothecae Sanctae , 3. pag. 157. &c.

Let me adde somewhat more . The Arabick Translator is much different from all others . Francis Junius in his preface before the Arabick translation of the Acts , Arabs noster capita ( nec sine judicio ) aliter planè distinguit , atque in libris nostris distincta sunt : & consimiliter versus alios dividit in nostris confusos . Alios conjungit disparatos , & suâ compositione , id quod fuerat obscurius , tanquam adunatis stellis illuminant . Our Atabick Interpreter ( saith Iun●us ) distinguisheth , not without cause , or reason , the chapters otherwise than they are distinguished in our bookes . Likewise concerning the verses , he divided some , which are confounded together in our bookes ; and joyneth others together , which were disparate , and sundred . And by this his Composition , that which was more obscure , he ilustrateth and illuminateth as by a conjunction of stars .

Heinsius in the fore-cited place concurreth with unius , that some others divisions are better than those which we now have in use ( in some things . ) His words are ; Intelligimus eos nonnunquam meliùs , quae non haererent , divisisse : where some chapters or verses had little dependance one upon another , they sometimes better distinguished them than we doe now I answer , if in some few of their variations they come neerer to conveniency than ours doe ( which I will not wholly deny ; ) yet , if I have any judgement , they have strayed worse than the Greek divisions have done in other places , whilest they strive to be menders , that ought to be but Translators . Indeed , if Saint Mark had delivered the Gospell to the Syrians ( as themselves say he did ; ) and if their distinguishments be now such as Saint Mark left them , it would make much for their authority . Or if any of those Arabians Acts 2.11 . who were at Jerusalem at Pentecost , had in the dayes of the Apostles translated the Gospels , and kept them since from alteration , we might ascribe much to it . But concerning the Syriack translation ; Non desunt etiam quaedam in ea editione quae viris doctis & piis non admodum placent : There are somethings in that edition which holy and learned men are not well pleased with , saith Bellarmine .

And I cannot easily be brought to beleeve , that S. Mark delivered to the Churches of Syria and Egypt , the Syriac edition of the New Testament ; since neither Clemens Alexandrinus , nor that living Library Origen ( who laboured more about the Editions , than ever any other did . ) Nor Eusebius , nor Athanasius , nor Dydimus , nor Theophilus , nor Epiphanius , nor Hierom , nor Cyril , nor Theodoret , nor other Fathers , who were Bishops or Priests in Syria , or Egypt , since none of these Fathers , who lived there , mentioned any such Edition , or Translation , it shall passe with me , as a work of later times .

The same Arabick translator maketh fifty chapters of the Acts of the Apostles ; whereas we have only 28. chapters .

The first Epistle of S. Paul to the Corinthians in the Arabick hath 21. chapters , having only 16. chapters with us .

The second Epistle hath only 12. chapters in the Arabick , and yet we have 13. chapters in the Greek .

Ammonius divided every one of the foure . Evangelists into many chapters : S. Matthew into 355 chapters . S. Marke into 135 chapters . S. Luke into 344 chapters . S. John into 232 chapters . So Sixtus Senensis Bibliothecae sanctae , lib. 3. pag. 160. relateth .

If such difference be in chapters , which is the mainer division ; there must needs be more variant diversity in the verses ; which are the subalternate differences depending on the chapters . Much more might be said , but I have wandred too long : and returne to what I handled before ; namely , That we have no reason of necessity , to expect , that Christs administring of his Third and Last Supper should be distinguished by the beginning of a new chapter . For it is not so in any other of the Three Evangelists .

Nor are the chapters , and verses of Divine institution , but servient to the Churches ordination , varying according to the opinions of diverse ages , and in the opinion of Junius and Heinsius may be better than now they are . And yet there might be a new chapter in ancient times , when Judas went out ; the old one ending , John 13.30 . at these words , And it was night . For presently thereupon , in all likelyhood , was the blessed Eucharist administred ; and the Evangelist S. John wholly omitted what the other Three Evangelists had so fully described : And a new chapter might begin , John 13.31 . Or if not , a new matter ; namely , our thrice blessed Saviour his holy , heavenly , last Sermon ( Sermo Domini in coenaculo , ) which the other Three Evangelists very briefly touched at : but S. John declareth at large , from John 13.31 . to John 18.1 . Foure whole chapters , and more , in a continued , and uninterrupted manifesto , or declaration .

PAR. 8.

LAstly , since it is apparant even to sense , and rectified reason , that Christ mingled not his most sacred Third Supper and holy Eucharist with ordinary meats ; but took it by it selfe ; as a distinct Sacrament of the New Testament , and as a glorious testimony of the Law of Grace ; there is no place , in my opinion , so likely to establish our Saviours administration of it , as immediately upon Iudas his excommunication , and secession . And when the holy administration was ended , to the joy of the Apostles , and to the glory of God ; Our divinest Saviour brake forth into this Jubilee , and exultation of joy ; Now is the Son of Man glorified , and God is glorified in him , viz. when his Flesh and Blood were made a glorious Sacrament of the New Law ; then Christ was glorified and God in Christ . How was Christ , at that instant , glorified above other times , if not by Iudas his departure , and Christ giving the holy Eucharist to his holy Apostles ? Or where could it be given more commodiously ?

As for the words , Edentibus ipsis , I have heretofore cleared them by good authority , that they are not to be taken strictly , as if , whilest meat was in their jawes , and whilest their mouths were full , and their teeth champing , Christ gave them the Supper of the Lord ; nor as if we were not to receive the hallowed food , but as we are eating of some other things : nor , as if it were essentiall to have a co-eating : No Christian heart can think so . For it were an undervaluing of the Body and Blood of the Lord : and little , or no discerning of the Lords Body from other common meats : yea , indeed an horrid mingle-mangle . But the words are to be expounded at large . For Convivantibus ipsis , Before they had ended their Feasting : Before that nightly Festivity was broken up : Before they went out of the Coenaculum , that Supping room , Christ administred the holy Eucharist .

Estius on 1 Corinth . 11.20 . saith , they are not to be heard , who thought the Corinthians did in the middest of their banqueting take the holy Communion . For this were a confounding of things sacred with profane ( saith he ; ) And that is altogether unrighteous ( say I ) I retort the same on Iacobus Salianus , the great Annalist of the Old Testament , who in his last Tome pag. 454. conjoyneth in a sort , the washing of the Apostles feet , and the Institution of the Eucharist : after both which ( saith he ) Secuta est Coenacommunis , Followed the Second Supper . He forgot that after the pedi-lavium , or washing of the Apostles feet , Christ sate down again : and gave Iudas a Sop , which was in the Second Supper : and discoursed , and marked out Iudas for the Traytor : whereupon he departed : and then Christ took , and gave the blessed Sacrament , and did not take another Supper after it .

In the Easterne Churches there was a Traverse drawn between the people , who were imployed in praying , and hearing : and those Priests or Deacons , which were preparing . And whilst they were preparing the bread and wine for consecration , when all was in a readinesse , they drew the vayle , folded up the curtaines : the Priest did consecrate the heavenly Eucharist : did receive it himselfe : did give it to the people : One cryed Sursum corda ; Lift up your hearts : And the sodaine rushing open of the Traverse , at the beginning of the sacred celebration , was to strike Reverence into them .

( For — Segnius irritant animum dimissa per Aures , Quàm quae sunt Oculis subjecta fidelibus . — Things by the eares , do lesse the soule affect , Than by the eyes , what on it doth reflect . Strange sights prepare the soule for Devotion . Sodaine extraordinary sights do pierce the soule to the quick . ) And this was also to admonish them , that Then Heaven was open , and the Angels descending , to be present at the holy mysteries with all possible Veneration ( that I may not say , co-adoration ) of Christ . This may be gathered from S. Chrysostome in his third ●omily upon the Epistle to the Ephesians , and divers other places of others . If the Church of Christ , in succeeding ages did divide the holy things from the most holy , and gave most reverence to the divine Eucharist ; we cannot well say , that Christ did mingle sacred things with profane ( as Salanius fableth . ) And , that Iudas was admitted to partake of those Heavenly mysteries , which the Christian Church would not suffer profane persons so much as to behold them ; but kept them hid within the vayle , till the Faithfull were to participate of them , as the notorious wicked ones were to bee excluded .

PAR. 9.

WHen Judas was gone out , the Second Supper ended , and thankes given ; And when Christ went about to celebrate the blessed Sacrament of the New Law , what order did he take ? How began he ? How proceeded he ?

Here I had need to have especiall care to lay a good foundation . Nam ex principiis veris non possunt sequi falsa : cùm ex veris ; nil nisi verum sequatur : ( saith Petrus Pomponatius de Incantationibus , pag. 318. ) From True principles flow no false conclusions : Truth produceth Truth ; therefore let us determine certain things certainly : probable , probably .

I answer , we have no exact proofes , or demonstrations to insist upon . Sense , Reason , and Probability , must be our best guides . What is most remote from all Absurdity , is principally to be insisted upon . Petrus Pomponatius de Incantationibus , cap. 10. pag. 131. Supponitur , quod in rebus difficilibus & occultis , responsiones magis ab inconvenientibus remotae , ac magis Sensatis , & Rationibus consonae , sunt magis recipiendae , quam oppositae rationes . Suppositio patet ex tertio Topicorum ; Minus malum praeeligitur majorïmalo ; cum quoquo modo minus malum , sit magis bonum . This is always to be supposed , That in difficult and abstruse matters , those answers , which are most congruous , most sensible , and most consonant to reason , are rather to be approved , than allegations to the contrary . The supposition is plaine in the 3. Book of Aristotles Topicks , The lesser evill is to be chosen before the Greater evill : since the lesser evill is by all meanes the greater good .

Again ibid. Averroes 2. de Coelo , saith from Alexander ; That Aristotles sayings are preferred before other Philosophers , because His are more remote from contradiction .

Aristotle hath a divine saying , de Coelo , secundo , cap. 12. textu . 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Let us try to speake what seemeth best to us . He is rather held to be venerable , than rash , who in thirst after Philosophy , can finde but small proofes sometimes in difficult matters . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; It being a good thing , both to seeke further knowledge , and to embrace small hints , or degrees of knowledge , that are comfortable to Reason , as Aristotle hath it in the next Text. Oh how divine Conclusions did some Heathen draw from that small knowledge , which they had ! Plato in his Booke called Alcibiades Secundus : Or , de Voto ; set forth by Jodocus Badius Ascentius , with Marsilius Ficinus his Arguments before many bookes , Folio 19. brings in Socrates teaching his Alcibiades ( for indeed ( leanthes did commonly , and usually say , That Socrates onely held Alcibiades by the Eares , and that Alcibiades stood in awe of Socrates above all others , as Plutarch hath it in Alcibiade ) How to pray ; or rather , How not to pray vainely , since folly was discernable in the prime prayers , and devotions of those times . And thence Socrates collecteth , and concludeth thus . It is necessary to wait , or expect , till it may be learned , How we may behave our selves ( as we ought ) both to God and Man . Alcibiades roundly replieth ; When will that be , ô Socrates ? and who is that Teacher , or Instructor ? For I would most willingly know , and acknowledge that Man , whosoever he shall be . Socrates most divinely answereth , ( if his words be weighed in the ballance of the Sanctuary ) He is he , who hath a care of thee . And afterwards ; He wonderfully provideth for thee . Whether Plato learned these truths of the Aegyptian Priests , Or Jewish Doctors ; Or whether he had them inspired from God ; Or whether from naturall Reason he collected , That good God would not leave his creatures in perpetuall darknesse , but would send One to teach them , to guide them , to reforme their ignorances , and instruct them in their duties to God and Man : since He is He , who hath a care of us , and in a wonderfull manner watcheth over us , for our Good ; I say , whence he had those beames of the divine light , is hard to determine . I am sure the Scripture faith , Esay 54.13 . unto the Church of the Gentiles . All thy Children shall be taught of the Lord . And Act. 3.22 . A Prophet shall the Lord your God raise up unto you of your brethren like unto Moses ; Him shall yee heare in All things , whatsoever he shall say unto you : and vers. 26. God sent Jesus to blesse you , turning away every one of you from his iniquities . And in Heathen phrase , Plato implyeth no lesse . For Homer said , that Minerva tooke away a cloud from Diomedes his eyes , that he might discerne God from Man . So said Socrates to his Alcibiades , Darknesse must be removed from your eyes , which now blindfoldeth you : Then other things must be presented to you , by which you may distinguish Good and Evill . For now you are unfit for such matters ; And saith not the Scripture , that the Spirit of the Lord sent Christ to preach Recovering of sight to the blinde , Luk. 4.18 ? And Christ is the true Light , who lightneth every man that commeth into the world , Joh. 1.9 . Alcibiades hoping to learne better things than he had before , humbly professeth : Let that great Teacher , Rabbi , or Instructor , remove from me , either that cloud ( if he will ) either the Festucam in mine eye , or the Trabem ( if so he vouchsafe ) or any other impediment ( if he please . ) For I am ready to omit nothing , what he shall command , whosoever he shall be , so I may grow a Better man . — And we will offer our Crowne , and all other decent things then , when I shall know That day is come , and it will not be long ere it come by the will of the Gods . So Alcibiades . Me thinks , I heare him speake like one of the Magi in the East , and professe to doe , what they did , Matth. 2.11 . Or like the woman of Samaria , Ioh. 4.25 . I know , That Messias commeth , who is called Christ ; when he is come , he will teach us All things . If Plato had not thought of a Mediator God and Man ; what needed that comparison from Homer , to distinguish one from the other ? If he had not knowne him to be God , Plato could not have writ , He hath a care of thee , and doth wonderfully provide for thee ; and yet Shall come Hereafter , and must be Waited for . If he also had not thought him to be a Man , ( who was to come , ) he would never have ascribed unto him such offices , of a Teacher , a Reformer , an Inlightner . I think I shall not erre , if I say , Plato his thoughts accorded in substance with what Zacharias said , Luk. 1.74 . &c. And what holy Simeon , Luk. 2.32 . and with what the Prophets prophecied of Christ . And this Digression have I insisted upon , to shew , that Great doores hang on small Hinges : and from a Little crany of light , momentuall matters may be found . That we are not to give over mining , though the veyne seeme to be shrunke , and shut up ; and that we cannot come to the fulnesse of knowledge , but by degrees : and that a small degree must serve , and content us , when we can attaine to no more . That the Salt water of the Ocean may be made fresh , and wholsome , and nourishing , is apparant by that excellent liquor being in Oysters , at their first taking up : than which juice the art of the Cooke , or the Apothecary cannot make a compound of a more delicate taste and rellish , and more gratefull , and acceptable to the stomach . Whether Art can imitate Nature in this , or how farre it may proceed , let others of lesse imployments search . This I will say ; If a way were found to correct the Salt water , to separate , and remove the brackishnesse from it , to reduce it to the taste , and temper of fresh waters , it would be most usefull , and profitable for navigation , and abundance of people might live , and doe well , which for want of it doe perish . Some of our men have found the way of distillation good , as Purchase hath it in his Pilgrims .

Secondly , If you object , The liquor of the Oyster to be salt : I reply , it is rather saltish , seasonably brackish , to sharpen the stomach , every way inoffensive . Againe ; What say you to this ? That the best of waters which rise on high hills and fountaines , were once Salt waters ; but by running thorough the veynes of the earth , become so sweet , so refreshing , so wholsome ; And may not the percolation by Art take its ground and example , from the power of Nature , as it were strayning the Salt water in the earth , till it be purified , sweet , and wholsome ? Againe ; doth not the Sunne , and divine powers , exhale up vapours , even out of the Salt Sea ? Did not a little cloud out of the Sea like a mans hand , become rayne , a great rayne , that the heaven was blacke with clouds , and winde , 1 Kings 18.45 ? And will any man doubt , but these showers of Rayne waters which fell , were as sweet , fresh , and wholsome , as ours ? Againe , I have heard that toward the bottome of the Sea , is fresh water ; if the bed of the Sea be very deepe . And I have read of a River or two which keepe their freshnesse , though they flow or run into the maine Ocean a great way : the waters being unmingled , and easily distinguishable by the freshet .

Moreover , Aristotle in his Problems , Section 23. Question 30. acknowledgeth that the upper part of the Sea is more salt and more warme than the lower parts . And it is so also in Pits , or Wells of water , whose thinner , lighter , and sweeter parts are exhaled up , or alembecked by the ayre , and the Sunne , whereby both most saltnesse , yea , and heavinesse it selfe , contrary to nature , floateth in the uppermost superficies of the water . And in the next question he taketh as granted , that That part of the Sea , which is neerer the Land , is sweeter than the more remote parts of it . Therefore , where Nature maketh such a diversity , and separation , and percolation ; I doubt not , but Art may follow her , and extract much good out of this disquisition . Some have said , that Clay well tempered , is very effectuall to addulce Salt waters . Yea , I have heard , that our Seamen have searched , and found by a brasen , iron , or wooden vessell ( with a close and heavy cover , which will shut of it selfe , but open with a vice , and descendeth naturally by its owne weight ) that it being let downe empty , about three or foure fathoms into the Sea-water , and then and there the vessell being opened , according to Art , and filled , and shut againe , and by ropes drawne up , bringeth within it , and up with it , water usefull , potable , and healthy : though not so perfectly fresh as our Rivers , or Springs : but somewhat resembling the taste of the liquor in the shell of the Oyster , salso-dulce , and wholsome .

What hath been invented , I know not certainly ; but that Salt water may be made sweet and wholsome , I doubt not . The meanes may be various to the same end .

Those vast Cakes of Ice , you may call them little mountaines ( if you please ) which are seene floating in the Northren frozen parts , towards the Spring , are not above three or foure fathome thick . No cold can congeale , or condensate deeper : Nor did ever Ice in deepe Rivers , or Seas , reach downe , and touch the earth : but other waters , some think , fresh waters did glide along betweene the ice and the ground ; both by reason of springs , whirlpooles , and other ebullitions of waters , arising in the deeps from the veynes of the earth at the bottome of the Sea , or deepe Rivers ; and by reason of the inflowings of those many naturall Aquaeducts , which tumble from our mountaines , our freshets , fountaines , and rivers , which doe not presently lose their pleasing taste , and sweet savour , but Arethusa-like retaine it for a while .

Likewise , though we cannot deny , but the vertue of the Sunne pierceth sarre deeper than foure fathomes , even to the bottome of the mineralls , and mines , and much below them , even perhaps to the center of the earth ; yet his rarifying power , by which he exhaleth up still the lighter and thinner water , and leaveth the heavier , and salter parts in the Sea , is conteined within foure fathoms depth , from the upper superficies of the Sea , that is , the Sunne hath work enough , to draw so much sweet water , as to make the Sea salt for foure fathoms deepe .

There is an Iland a little from Hispaniola ( the Spaniards call it Arethusa ) which hath a fountaine in it comming by secret passages under both Earth and Sea : and ariseth in that Iland : For it bringeth with it the leafes of many trees which grow in Hispaniola , and not in that Iland . Oviedo mentioneth a little Iland called Navazza , halfe a league from which , are many rocks in the Sea , five foot deep , covered with water : out of which issueth , and shooteth up above the water of the Sea , a spout of fresh water , as great as a mans arme , that it may be received sweet and good . This was seen by Stephano della Rocca , a man of good credit . See Purchase his Pilgrim , 9.14 . The fresh waters below the deepe Sea , may be a partiary cause , that all the fishes of the Sea be fresh ; none so much as saltish : For to those sweeter waters they can quickly descend : though the salt water affordeth them more prey , and more desire to multiply ; and perhaps more desire to play therein . Thou-hast formed Leviathan to play in the Sea , Psal. 104.26 . When fishes are dead , how little salt , in a short time , salteth them , whom the whole Sea could not season , or reduce to a rellish of saltnesse whilst they lived .

New Inventions which are profitable , I admire : and the Inventors , I do adore . Certainly , many things may be perfected , which yet we will not beleeve . Who would have thought , that the River-water should be the chiefe ingredient to make Gunpowder ? The Turks have found it . Or , that Allum hills should distill a liquor like unto oyle , and sulphur , or brimstone , whereof the Spaniards make excellent Gunpowder : as Purchase relateth , pag. 16.6 . Our brackish fountaines ; our Bathes ; our Brimstony springs , or rivelets , may perhaps doe the like .

The Lake Mardotis , or Maraeotis , now called Buchira , ( saith Master George Sandys in his Journey , Lib. 2. folio 112. ) by the Citie of Alexandria , was by a narrow cut , joyned unto another Lake farre lesse , and nearer the Sea ; which at this day too plentifully furnisheth all Turky with Saltpeter . ( saith Purchase in his Pilgrimes , part 2. chap. 8. parag . 1. fol. 900. from the said Master G. Sandys , loc. cit . fol. 113. & 114. ) Whereupon I could wish that the sonnes of Art would make experiments in some of our Lakes , or Rivers , or Fountaines , which taste of brimstone , or are likely to yeeld such effects , though messengers were sent both to taste of that Aegyptian Lake , and to see their manner of making Saltpeter there .

If there may not be more profit and benefit to mankinde , if this Invention were perfected , and in use , than by the wilde discoveries of the Man in the Moone ; or the fancies of the Lord Verulam in the New Atlantis ; or the Northren Iland all made of Loadstones , found onely in the braines of Campanella De sensu rerum , 1.8 . ( for the best Loadstones are in the East Indies , in China , and Bengala , saith our Doctor Gilbert de Magnete , 1.2 , pagina 9. Who also is confident , that the Loadstone doth eate the filings of iron ; and is nourished with it ; as he experimentally tryed and saw : ) then am I much deceived . Yet give Campanella his due , lib. 4. cap. 19. from whom the Fabulous Man in the Moone tooke the Art of Flying .

The Art of Flying seemeth possible to me ( saith Campanella . ) The Dancers on ropes seeme to fly . If therefore a man use fit meats , and get the agility of such as walk on ropes , and procure wings like to Cranes , and knows how well to imitate them ; if armes , thighes , and leggs be fitted with wings , he may perhaps fly . The Man in the Moone addeth much to this Invention ; yet is but a Fable .

But that two Ships of equall both burthen and shape , one should be yare of sayling , because he consenteth to such an end ; and the other slow , and unfit for sayling , because it is more against it , and unwilling to consent unto sayling ; I say , these are strange formes of expression used by Campanella , 3. in fine . As for the makers of Clocks , complaining of the same point , I say , the temper of mettalls is not so exact , but there may be some predominant purity in some part rather than in other .

In darknesse , a little hole affordeth light . The West Indies were found our , per Minima indicia , by very small discoveries . One is the beginning of number . The least weight is the beginning of weighing : and the least measure the beginning of measuring , ( saith Cusanus . ) A minimis maxima oriuntur . The greatest things in the world , have but small beginnings .

A spark may kindle a fire . A little sprig may save a man , who is upon drowning . Statesmen have found the greatest mischiefes that ever were intended to subvert any State , by small beginnings , obscure words , and indifferent actions . Yet from These have they sought and wrought out , more hidden evills ; Feare and Doubt sharpning suspition : Suspition animating them to a more in ward Disquisition , either by that multiplex interrogatio , the evidencer of Truth in Examinations ; or by Torture , if occasion be .

Where evident Scripture fayleth , strong Presumption , or Tradition , or Reason may carry it .

Tertullian de Coronâ Militis ; Si Legem unsquam reperio , sequitur , ut Traditio consuetudint morem hunc de dederit , habiturum quandoque , Apostoli authoritatem ex interpretatione Rationis . If I finde not a Command , or Law ( that women should be vayled ) Tradition hath made it a custome , which sometimes shall have Apostolicall Authority , because it standeth with Reason . If we cannot have infallible proofes , yet such proofes as shelter themselves Sub patrocinio Rationis , under the protection of Reason , must not be rejected .

If we cannot finde Verum , the Truth , ( which Democritus said was hid deep , as in a Well : ) yet let us take hold of verisimile , of that which hath some colour of Truth , and make much of It. I care not , if I be found fault withall , when I determine things probable , probably . I presse no man to beleeve points of opinion , as points of Faith : nor doe I goe about to build Infallibility upon the sands : nor labour I to make firme conclusions upon infirme and feeble premises : or to collect certainties , from uncertainty : but let each Argument rest upon his own proper place , and own center : Every tub on his own bottom .

If we cannot come to see his Sacred Majesties own face : Let us reverence and honour it , in his stamped Image . The tribure which Christ gave of but one piece of silver , and that fetched out of the deep , suffised for that time .

Gregory Naziazen Oratione in Sanctum Baptisma , teacheth , That the Church is not bound to do divers things , which Christ did . Particularly , not in the circumstance of Time : and he taxeth them , who deferred their Baptism , till the thirtieth yeare , because Christ did so . Christ had many Reasons , which we know not , moving him to do , as he did : which are no grounds for our proceedings .

Concerning the Deferring of his Baptism , He had these causes , which wee have not . He was circumcized on the eight day ; we are not , and therefore wee do well to haste to Baptism . He was so free both from Originall , and actuall sin , that he needed not at all to be Baptized . But to institute a Sacrament , and for our good , he was content to be Baptized by his servant John : Thus it becommeth us to fulfill all righteousnesse ( saith Christ to Iohn , Matth. 3.15 . ) So concerning the blessed Sacrament of the Eucharist .

All men , of all sides , confesse , that Christ never intended , that His administration of the blessed Sacrament of the Eucharist should bee a patterne for the circumstances thereof , but only for the substantiall forme of consecration . He who will wholy conforme himselfe to Christs actions ; yet , shall fayle in many things now ingood use . Christ , and his Apostlestook the blessed Eucharist after other meats . S. Paul changeth the order ; and willeth the Corinthians to eat first at home . Christ tooke it with his , at Night . The Primative Church guided by the Apostles , and they by the Spirit ( saith S. Augustine ad Januarium ) appointed it to be taken in the Morning ; and that Fasting . Christ received it in an upper Chamber : We in Churches . Christ did celebrate it only on Thursday , and about seaven of the clock in the Night ; But S. Paul consecrated it on the first day of the week , and about Midnight , Acts 20.7 , &c. We on any Day , or Houre . Christs Sermon in Coenaculo , was after the Communion ; Ours , before it . Christ had only Men in the company : we both Men and Women . Christ communicated with Priests only : we with the Laity . Christ with himselfe had only Twelve : we have Scores , and Hundreds . Christ on the Fourteenth day of the First moneth : We may at all times . Christ administred it not on an Altar . ( For what should an Altar do in a private mans Guest chamber , or Feasting room ? ) but on a Table . But the whole Church since the times of persecution , used Altars , both names and things ; and called those Altars , Tables sometimes : as Malachy did the Jewish Altars before them , Malachy 1.7 . And sometimes they tearmed their Tables Altars . So , at our first Reformation in Edward the sixt , his Injunction the third , it is called both the high Altar before the Sacrament ; and Injunction the 9. the blessed Sacrament of the Altar , and Gods boord ; that we may learne not to set them so far at variance , as some have done ; that we may not seek for knots in bulrushes , or rixari de lanâ caprinâ , pick quarrels for straws , or seek the Raysing up of one , according to our fancy , by the destruction of the other . He consecrated Vnleavened bread ; which we are not absolutely bound to do . And whether he dranke pure wine , or water mingled with wine , he hath left us free . If that our blessed Saviours manner of consecration , for the minuter circumstances was to be our patterne only , why did S. Paul set some things in order , contrary to Christs manner of receiving ? and promised he would set other things in order , when he came , 1 Cor. 11.34 . We sing a Psalme before the Communion : Christ and his Apostles did sing an Hymne after it . Bishop Morton in his defence of the innocency of Three Coremonies of the Church of England , pag. 246. thus ; what the expresse forme of Christs Gesture was , is left by the holy Evangelists in such an uncertainty , that we may justly collect from thence , that Christ intended not to make his Gestures to be an exact patterne of necessary imitation to be continued in his Church .

THE PRAYER .

O Incomprehensible God and most heavenly Father , I a poore blind sinner prostate my selfe before thee , confessing my manifold ignorances , wherewith I am beset . Grant me therefore , Good Lord , for Iesus Christ his sake , that I may avoyd all singular presumption ; that I may bee as ready to bee recalled , as I have beene to stray : that I may humbly give way to my Superiors ; and may bee wise to Sobriety ; and yet in the meane time , may modestly inquire into such things as are necessary , and may be found . Amen . Amen .

CHAP. IIII. Wherein are contained the second , third , fourth and fifth Sections , or Particulars of the fifth Generall .

1. The second Particular of the fifth Generall ; Wherein is shewed , That the blessed Eucharist was instituted in the same roome , wherein they are the Paschall , and Common Supper . That room was a large upper Chamber , well furnished , and prepared . In that room , the 120 Disciples Acts 1. were gathered together .

2. The third Section or Particular of the fifth General , sheweth , That the most holy Eucharist was not instituted whilst the Apostles were eating the Second or Common Supper : but After that Supper . The Inadvertency of this Point hath bred many Errors . Aquinas his grosse opinion disliked by Estius . Both the Bread and the Wine were alike administred After Supper .

3. What Gesture , or Posture our Saviour used at the Institution of the blessed Eucharist , uncertaine . Ludolphus twise taxed . Hugh Broughtons wild Irish opinion touched at . More probable he did institute it on a Table , than on the Pavement . 'T was not the usuall fashion in Christs time for the Iewes to eate their meat on the Floore .

4. The fashions of diverse Nations in taking their Suppers , were diverse .

The fashions of the Turkes , and Easterne parts of the World . Ancient Romans . Their three sorts of Tables , Cylibantum . Cartibulum . Urnarium . Iews . Who had also diverse kinds of Tables . A Round Table . Aretius his story of King Herod ; and of the pretious Charger which Christ used at his Supper . Sermo Domini in Coenaculo . A Table at the consecrating of the blessed Eucharist not of absolute necessity . Most probable , the Table , Christ used , was a square table . Beza taxed for expounding the word ( Table ) metaphorically . Origen buried the Scriptures in Metaphors , and Allusions . King Davids Table , Psal. 23.5 . what it was . The Iewes made much use of Tables .

5. The Fourth Section , or Particular of the fifth General . Which shewes , That the blessed Eucharist was instituted on a Table . What manner of Table it was , our blessed Saviour instituted the blessed Eucharist on , is uncertaine . The Table of Shittim wood , Exod. 25.23 . What allegorically it signified . The Administring , and Receiving of the Eucharist called the Supper of the Lord . Christs Table in his Kingdome . The Iews Tables in Christs time were not on the Ground : but standing Tables . The use of Tables is to eat and drink on them . To serve Tables , what it is . The most holy Eucharist in Ignatius his dayes was celebrated on Tables . Christ given : For us , in the Sacrifice ; Per modum Victimae . To us , in the Sacrament ; Per modum Epuli . Banquets most commonly set on Tables . Altars are for Offerings , and Tables for Eating . Christ the Altar , Offering , and Priest . Christ used a Table at the first Consecration . The Christians in the Primitive Church in times of Persecution used Tables , where ever they came . They made use of unconsecrated Tables , Cups , and Vessels . The name and use of Altar vindicated . The Devill had Tables erected to him by the Gentiles . God had Tables erected to him by the Christians .

6. The fifth Section or Particular of the fifth Generall , wherein is shewed , That the holy Eucharist was administred by Christ on a distinct Table . Truth commanded ; not forbidden to be searched out . A sting at Campanella , who ascribes sense to stocks and stones ; and Reason to bruit Beasts . Of two opinions , the most probable is to be preferred . Most probable , the Deifying Sacrament was celebrated at a distinct Table . Proved by Arguments . 1. With reference to the Parties Recipient . De maximis maxima cura est habenda . Domitians folly . Nothing equall to Christs Body , and Blood . 2. Inregard of the party Administrant . Christ rose up from the Paschâll Table to wash the Apostles feet . Probable , he did the like to wash their Soules . Christs humility at his Prayers . A Story of a devout Cardinall . Christs holy Gesture when he blessed any thing . At the first Institution of any great matter mor ereverence is used , than afterwards . Diver se instances to this purpose . All Christs Actions , as well as his person , pleased God .

PARAGRAPH I.

FIrst , therefore I resume that , which before I proved , and no man can justly deny , that the upper Chamber wherein they are the Paschall , and the Common Supper , was a well furnished Chamber . For it was a Guest-Chamber Marke 14.14 . which always useth to be best adorned . It was a large upper room ; so large , ( if Dionysius Carthusianus opine not amisse ) as that it received the 120 Disciples mentioned Acts 1. vers. 15. vide Dionys. Carth. in Luc. 22. fol. 257. & Act. 1. fol. 76. Furnished , and prepared ; not with meat , but with all other necessary utensils . For the Apostles themselves were commanded , There to make ready , vers. 15. and they did make ready the Passeover , vers. 16.

Therefore the Table was not furnished with meat to their hands : but the room with decent houshold-stuffe . It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It was not only Mensa strata , a spread Table . The whole upper Chamber was Coenaculum grande stratum , a large well accommoded room . And in it might well be lesser Tables , round Tables , Livery Tables , Tables to be used , if need were , with their faire furniture .

It had been a simple , poore room , if there had been nothing els , but only what was for present use , or what is particularly specialized : were there no chayres , no stooles , no cushions , no water , no linnen to bee spred , or spred at other boords .

PAR. 2.

Secondly , I hold it safest to say , Christ did not institute his most holy Eucharist as they were eating other meats ; nor mixed Sacred things with Civil . For in the Law of Moses , he forbad such medleyes ; Deuter. 22.9 . Thou shalt not sow thy Vineyard with diverse seeds — Lest the fruit of thy Vineyard be defiled . Thou shalt not plough with an Oxe and an Asse together , vers. 10. Thou shalt not weare a garment of diverse sorts , as of wollen and linnen together , vers. 11. And can you think , that the most Holy of Holies , the immaculate Jesus Christ would make a mingle-mangle of Sacred and Common meat , of Sacred and Common wine , and whilst they were eating common food , did consecrate the blessed Sacrament of his Body and Blood ?

Obje . Yea , but it is so , according to the letter ; As the● were eating .

Sol. If you will go strictly according to the letter , you must also say , whilst meat was in their mouths , whilst they were chewing it with their teeth ; Before their mouths were empty , Christ gave them the Eucharist . Now , let any Christian heart judge , whether it were not an indignity to the Sacrament , to bee at such time administred : whether the Letter be alwayes strictly to bee insisted upon .

Repl. If yet againe you urge the Letter .

Resp. I answer , that S. Luke and S. Paul say expresly , Christ gave the Eucharist After Supper , Luke 22.20 . Likewise , 1 Cor. 11.25 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which may be more largely interpreted , than thus , When Hee had Supped ; as our last translation hath it : even thus ; After they all had Supped . Therefore it was not done in Supper time , or whilst they were eating . And upon comparison of those foure places , tell me now , which standeth with most reason , That hee gave the blessed Eucharist , as they were chewing their meat ; or that it was done after Supper ? especially , S. Paul writing last of them , and being taught of the Lord Jesus himselfe , the manner how it was administred . I received of the Lord , 1 Cor. 11.23 . Again did Christ say , Matth. 9.16 . No man putteth a piece of new cloth unto an old garment : neither do men put new wine into old bottles : — but they put new wine into new bottles , and both are preserved : vers. 17. And can wee think himselfe would put the New sanctifying food of Grace and of his Body and Blood , into those mouths , which were eating , and feeding upon the Common food of the Old Law , even as they were Eating ? Or is it likely , Christ gave Thanks , whilst they were Eating ? But Thanks he gave , as many Greek copies have it , Matth. 26 26. And this Thanks began the Eucharist . Or consecrated he the New Sacrament whilst they were eating their Ordinary food ? Christ blessed the bread ere he brake it , Matth. 26.26 . Did they eat whilst he was blessing the bread ? Ezechiel 44.23 . The Priests shall teach my people the difference between the Holy and profane ; and cause men to discerne between the uncleane and the cleane .

Wherefore let no man imagine that Christ would make a mingle-mangle of earthly and heavenly matters , of bodily and spirituall food ; and give them his Sacred Body and Blood , As they were eating a Common Supper . Edentibus illis , may signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly ; That the Apostles were eating , whilst Christ was discoursing : That Christ ate little , and conferred much : and rather tasted meat , than continued Feeding , as the Apostles did . Consider these points : First , He took bread , 1 Cor. 11.23 . Secondly , He gave Thanks , vers. 24. Thirdly , He blessed the bread , Matth. 26.26 . Fourthly , Hee brake the bread , ibid. Fifthly , Hee gave it to them , Luke 22.19 . Sixthly , He said , Take , Eat , Mark . 14.22 . Were the Apostles eating all this while ?

The Inadvertency , or not distinguishing of this one point ; That the Supper of the Lord was instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After Supper ; as both S. Luke and S. Paul have it in the same tearmes , and letters , hath bred many great errors ; As , That Christ Sate at the Eucharist , which indeed ( if at all ) was at the Paschall : That he tooke and gave the Eucharist Sitting , or Leaning , because at the Second Supper they did All Discumbere : and Christ Rose up , and Lay down Again . That the most Holy and Common food , were eaten together , and promiscuously : And that grosse opinion of Aquinas , justly disliked by Estius on 1 Cor. 11.25 . That Christ gave his Body , in Supper-time : and his Blood , After Supper ; though Aquinas seek to give a mysticall reason of it .

But had Aquinas considered the force of the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Similiter , Likewise ) he would have been of another mind . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Likewise , twice used ; Luke 22.20 . Likewise also ( he tooke ) the Cup After Supper ; and 1 Cor. 11.25 . After the same manner also he tooke the Cup. In both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which doth demonstrate , Not , that Bread was given them Before Supper was ended ; and the Cup , After ; which is Aquinas ill-hanged conclusion ; but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o● the word Likewise , extendeth fully , and fairely to this point ; That both the Bread and the Wine , were Alike , and in the Same sort given , and administred , After supper : And this S. Paul did learne of the Lord himselfe , and he received it of the Lord , vers 23.

And this also ( which others misunderstanding , and misapplying some words of S. Luke , have held ) That After the thrice blessed Sacrament of the Eucharist given , and received , they fell Again to their victuals . But in Luturgico Canone , ( saith Estius ) absolutè dicitur , Postquàm coenatumest , instead of the Vulgat , postquàm coenavit : post coenasse , as others have it : post cibos ( saith Augustine . ) Not in meale time ; but After , was the Holiest of Holies administred . Consider , I pray you , these two propositions cannot consiste together , but are Contradictory .

1 Christ administred the Sacrament As they were Eating ; At Supper . 2. Christ administred the Sacrament to them , After Supper . Which is most likely ?
PAR. 3.

THirdly , it must be acknowledged , that whatsoever Gesture , or Posture , our blessed Saviour had used , if it were certaine that he used it , it had been Approveable , Holy , and Divine . His exemplary beginning might justly give a forme to After times : And whatsoever he had done , had been admirably good .

But oh the vaine thoughts of men , loosing themselves in unlikely conjectures !

Ludolphus , without any good ground , saith , That Christ went with his Apostles into a Lower Chamber to wash their feet : which hath not so much as a foot-step , or shadow of reason . Nearer to the purpose .

The same Ludolphus the Carthusian , cap. 55. is too peremptory . Mensa erat in Terrâ ; & more antiquo in Terrâ sedebant ad coenam in coenaculo strato , quasi jacendo recumbentes . The Table was on the earth , and according to the Old fashion● they Sate at supper on the earth as it were Lying , and Recumbing in the Furnished Room . Perhaps , Hugh Broughton from hence tooke his wild Irish opinion .

Concerning the discumbing of Christ with his Apostles , and their Tables , see what I have written lib. 1. Tricoenii , cap. 21. Let me adde my opinion ( for all the world is full of opinions in so unexpressed a matter . ) That they Sate not at the Sacred Supper , on Couches , or Carpets spread on the ground , or such like things ; though a very learned man , my honored old acquaintance ( quem honoris causâ nomino ) is a little too resolute in the point . For it is not probable , much lesse very probable , that our Saviour did institute this Sacrament ( of the blessed Eucharist ) potius supra Pavimentum , quàm supra Mensam ; rather upon the Pavement , than upon a Table . For if he had instituted it Supra Pavimentum , upon the Pavement ; yet had he instituted it also Supra Mensam , upon a Table : For the earth adorned with Carpets , or other furniture supplyed the room of Tables . Coenaculum stratum , A well prepared Chamber implyed more , than Mensam stratam , A spread Table ; Mensa strata , a Table spread , is involved in coenaculo strato , in a well prepared chamber ; not è contra .

Certainly in so dubious a point , I heartily could have wished a more timerous kind of assertion . Christ ( saith he ) did administer the same , not sitting at a Table , but Lying on the floore on Couches . I answer : They never lay on the floore ( at repast ) but they had Tables also of one forme , or other , or spread Carpets instead of Tables ; for that couches were on the floore , without any Tables , seemes strange to me . It is impossible to prove this Negative ; Christ administred the Eucharist , not sitting at a Table : or this Affirmative , he administred it Lying on the floore on Couches . Couches were above the floore ; if not always , yet most an end . And the Tables and Couches were answerable in conveniency one to another , that there might be a delightfull and convenient repast with all possible ease .

But it is little ease ( if you make triall ) to lye on Couches above ground , and to stoop for your meat and drink down to the earth or pavement , and take them from thence . Tables , that are for ease , delight , and conveniency , are , and must be , as high , if not higher , than the beds on which guests lye , or feates on which they sit . Experience daily teacheth so much .

The very formes of the old Triclinia , kept as venerable Monuments to this day , do prove , Christ Sate not on the Ground ; nor Lay on a low couch neare the Ground . Nor was it the fashion of that Nation , in those times , to eat their meat on the Pavement spread with Carpets . Nor can it be proved that in any of all those great Feasts in the Jewish Law , whether they were sacred or profane , they did eat their meat on the Floore , or Pavement . That they did Discumbere , veste stragulâ , Sit on Carpets being uppermost : in Stratis tapetibus , with covered Tapestry , I will not deny . Juvenal Satyra 5 vers. 17. goeth further .

Tertia ne vacuo cessaret culcitra lecto Vna simus , ait . — On my third pallet take you a place ; Lest on one bed there be a voyd place .

Horace , Sermonum 1. Satyra 4. Post medium , more fully ; Saepe tribus lectis , videas coenare quaternos . Twelve sup together oft , as you may see , Foure on a bed ; and so the beds are three . Nor had they Beds only , and Arras ; but Cushions , or Pillows . Seneca in lib. de Irâ . Quid interest quam lecti partem premas . Hone●●iorem te , aut turpiorem potest facere pulvinare ? It mattereth not on what part of the Bed you lye ; can a Boulster , or Pillow make you ever a whit the better , or worse ? That these Beds were immediately upon the Floore , or Pavement , or neare it , I deny : They were raised above the ground : and the Tables were raised decently , aptly , and for easiest use , above them .

Indeed , when a great multitude followed our Saviour , and were fed miraculously by him , because it was in a desert place , and there were no beds , no rooms , no tents , no tables , Christ commanded the people to sit down on the Grasse , Matth. 14.19 . And there they did eat as they might , sitting down by companies , on the green Grasse ; For there was much Grasse in the place , John 6.10 . But I reade not , that ever any of those times , having plenty of necessary utensils , well adorned , did eat their meales on the Earth , Floore , or Pavements : or that at any time , Christ did eate on the Ground , plaine Floore , or Pavement .

Nor was Queene Vashti her feast said or likely to be on the ground , Esther 1.9 . In the Kings feast , The beds were of Gold and Silver , upon a pavement , of red , blue , black and white Marble , Esther 1.6 . and all these above the ground .

Nor can it be proved , that Esthers banquet was kept by lying on the Floore , on Couches . It is said , Esther 7.8 . The King returned out of the palace garden , into the place of the banquet of wine : and Haman was falne upon the bed whereon Esther was . For Haman to have falne on the Earth , it had been convenient enough to his desparate estate . But to fall upon the Queenes bed , was high presumption . And to think there was no banquetting Table neare that bed , is to establish an uneasie kinde of eating , or drinking . Most sure it is , as in Ahashuerus his great banquet , the beds are described as raysed above the Floore , and the Floore above the Earth ; so the Tables must be thought some way proportionable in height to the beds , for the fitter accommodation of eating or drinking .

Concerning the hitching up from the bosome to the breast , the distance is so small , that we may say it was a poore hitch . And if S. John did so ascend , and if such ascending doth prove a discumbing , yet might the discumbing be ( and in all likelihood it was ) not on low beds , neare the Earth ; having onely a pavementall Table ; but as the fashion was , both of Jewes and Romans in those times , on raysed triclinary Bedsteds , with Tables somewhat higher .

Though Judiths maide went and laid soft skins on the ground for her , — for her daily use , that shee might sit and eate on them , Judith 12.15 . Yet to say , Christ did likewise , there wanteth proofe . Judith did so at her ordinary refections in time of persecution . Is it fit Christ should conforme himselfe to her in his Paschatizing ? or in the great Feast of the Eucharist ? For even so may the blessed Eucharist be called , as well , if not fitlier , than the Paschall , or Common Supper , or other ordinary repasts . Iudith and her maide onely sate together at meate , if the maide did sit . But Christ instituted his Sacrament in the presence of Eleven Apostles . Iudiths was a kinde of fast : in a place ill fitted and little prepared . Christs Supper was in a Roome well furnished , large , and above ground .

If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strongly inferre , that the posture was Leaning or Lying flat along ; yet they inferre not , that this must be on low Beds , or Couches on the Floore ; but according to those times , it was on high Beds . They inferre not , but some Sitting might be used sometimes ; as at large they inferre not , that there were there no Tables ; or that the pavement was the Table , as I averred from good authority before .

But supposing all this true , concerning these Two words ; and that they hold strongly for Leaning or Lying at the Paschall Supper , and at the Ordinary Supper : yet it will never be proved , that either of these words are used of Christs Third , and Last Supper , the blessed Eucharist of the Lord .

And I could heartily wish , that my most learned good friend had discriminated the Third Supper from the other Two : he would then have said , it had beene administred at a distinct time and place perhaps , from the former : And it will never be proved , that any of the Three was taken on the Floore , or on Couches in the Floore without Tables .

PAR. 4.

IT is apparent that the fashions of taking their Suppers were diverse . That sometimes , some men of severall Nations did eate their meate sitting on the Ground , or on Carpets or Cushions upon the ground , cannot be denied . That the Turkes , and more Easterne part of the world useth it , even to this day , is granted .

The ancient Roman Beds were made ex ulvâ palustri , of Sea-grasse , straw , stubble , or turffes , ( saith Alexander ab Alexandro Genialium Dierum . 5.21 . )

Afterwards , the Romans made Square feasting Tables , then Roundish : and their Beds at first were Low and Short ; Afterwards , their Beds , their Cupboords , their Triclinia , and Tressels were of Brasse , and farre both larger and higher . Then had they Round Tables of the Citron Tree , supported with feete made of Elephants teeth . Tully himselfe bought a goodly one , at an unreasonable price . Seneca had many of them .

In their Supping Parlours , they had Triclinia strata Tribus Lectis , Couches furnished with Three Beds ; and in them were Three Tables ( as Varro signifieth . )

One Table was Roundish : on which they placed their Wines ; This they called Cylibantum , from the Pots and Cups which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Another was of Stone , upheld with , or resting upon a long little pillar , which they termed Cartibulum .

The Third Table was Square , which held the vessels and platters : this they called Vrnarium . Heliogabalus was the first who had Silver Tables . Most an end to this effect . Alexander ab Alexandro .

The Jewes in their full adorned roomes had diverse sorts of Tables .

The Round Table : 1 Sam. 16.11 . We will not sit Round , or sit downe . Non Circumsedebimus , as Vatablus translateth it , and so the Interlineary ; and this was before Rome was hatched .

Another Round Table you shall finde , Cant. 1.12 . While the King sitteth at his Table ; usque quo re● in Circuitu suo ; as the Interlineary truely and literally expoundeth it . And least you might misapply this , to the marriage bed , as Kapnion doth , or to the sleeping beds , on which they were wont to rest in the night . Martin Delrius will tell you , the word is Mesebi , from the roote Sabab , Circuire , to Compasse : and signifieth accubationem Epularem , a Feasting accubation , the Beds being fitted Round to the Tables . He excellently addeth ; The Hebrews were wont to have their Parlours , or Triclinia adorned with many such little Beds about their Tables . And the Coenaculum , or Supping roome was called Domus Lectulorum , Beth-Hammittoth , The house of Beds ; and that in the forme of a Crowne or Circle . Discumbentes sedebant in Circuitu , ut qui edunt in mensâ Rotundâ : The Feasters sate in Compasse , as they that did eate at a Round Table ( saith Pagnine . ) I dare not say , that the Psalmist did not allude in some degree or other , to Christ and his Apostles ; Psal. 128.3 . Thy children like Olive plants round about thy Table .

I am sure , Nonnus on Joh. 13.12 . thinkes , that at the Second Supper , when our Saviour washed the Apostles feet , they sate as it were in a Circle . His words are these , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he went about the Circle of his Twelve guests ; And the same Nonnus , the fourth verse after , hath it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Circulus mensae , the Circle of the Table ; And what is that but a Round Table .

I wish the excellent Heinsius had taken occasion from these words to have enlarged the point .

This I say ; I shall hardly be perswaded , if our Saviour did institute his blessed Sacrament of the Eucharist , and eate it on the Paschalizing Table ( which is most improbable ) that he ever intended to make that an eternall patterne , or president for us , which he performed on such an occasion , ( of the Passeover ) as never should be in use againe .

As before I referred it to thy judgement ( Good Reader ) whether were most probable , that Christ should mingle his sacred Eucharist with Common meate , or take them dividedly : So here also ( Christian Reader ) be thou Iudge , whether it be likeliest that when an upper Chamber was exquisitely furnished , with convenient , or desired utensils , with severall Tables ( as you have heard was the fashion ) Christ would on the Floore administer that heavenly food , or els goe to one of those Tables , fit it , call his Apostles , and There administer it ? Let it not be forgotten , that Christ foreknew , the upper Chamber was decently adorned , and purposely sent to have none other but it , as fittest for his turne . And if he had not made use of the things there , if he had fate upon the Ground , or on the Pavement , or laine on a poore low Couch at the sacred food : a meaner house , a worse fitted roome , higher or lower , might well have served their turnes . But he would have a goodly Chamber , prepared , furnished , and large : and therefore we may well think , he made some use of the things There .

Sure we are , he made use of the Water-pots , and Water-Basins , and Towell : for he powred water ( which was in other vessels ) into the Basin , Joh. 13.5 . And when he put off his Clothes , we may think , he laid them on a Table , Bench , Stooles , or Chayres , rather than on the ground , or pavement .

Aretius on Math. 26.17 . saith , that Herod the King appointed to have rested in that house : and at it were hosted with him , to whom Christ sent . But when Herod was otherwise diverted , as some conceive , Christ invited himselfe to the same house : Fitted you may be sure , to entertaine a King : and so royally furnished .

For among the rest , it is reported by Aretius in the same place , that either out of Herods , or the housekeepers apparatus or preparation , Christ used Catino ex Smaragdo , quo nullus pretiosior visus est unquam , nulla gemma nobilior , nulla species vasis mirabilior : Than which Catinus , none ever was seene more pretious : no gemme more costly , or noble ; no vessell more wonderfull .

The Smaragdus is an Emerald of a greene colour , making the ayre greene about it , and by its greennesse , comforting the eyes of men ; it preserveth the wearer from the falling sicknesse : Eight graines of it drank , expelleth poyson ( as they say . ) The Genoists in Liguria shew it to this day . And the Monkes of Lyons in France , shew the pretious Charger which Christ used in his Supper . But ( saith Aretius ) let a man beleeve what he list .

But because the consecrating of it upon a floore , was not impossible : and such a thing might perhaps be , as that they might receive it on their Beds or Couches ; yet since they were wont sometimes to sit up , and upright on their Beds , Pro re natâ , as occasions led them : I shall never be otherwise perswaded , but if they received the holy Sacrament on their discumbing Couches , they did arise in their severall turnes , and kneele , and pray , and worship ; and Then partaked of the heavenly food : and then reposed themselves to heare our Saviours Sermon ; which is properly distinguished from Other his Sermons : and is justly called Sermo Domini in coenaculo ; Christs Sermon in the Supping Chamber .

It must also be acknowledged , that a Table was not of absolute necessitie . For the Table was to doe service for the Food : not the Food for the Table . And the Supper caused the use of the Table : the Table did not cause the Supper ; though the Supper , by a Metonymy , is called a Table , 1 Corinth . 10.21 .

Lastly , though we cannot say expresly , whether the Table were Round or Square , on which Christ did eate his Second Supper , or his Paschall ; or determine undoubtedly to which it was most inclining , yet I opine , ( as it is in my First Booke , ) it approached nearer to a Square Table , having Three sides incompassed with Three Beds : the fourth side Open for the Servitors , to bring , change , or carry away such things as they were directed : and so for the third Table , it is likely it was on a Livery boord or Table which stood in the same roome , square rather than round .

Luk. 22.21 . The hand of him who betrayeth me , is with me on the Table . And as expresseth , Joh. 13.28 . No man at the Table , knew for what intent Christ spake . Which places , drawing no inconvenience with them , are literally to be expounded . And if Beza deliver them over to a Metaphor , I value not his judgement , so much as I doe the judgements of a thousand Heröes , holy and learned Divines , which have beene , and are in our Church of England . And let Beza take heed ; for if the word ( Table ) be sometimes used improperly , must it therefore be so in This place , in All places ? This manner of expounding , is accompanied with desparate absurdities . For why may not another expound any other words ( though they handsomely answer the letter ) by a Metaphor , if so be they be used metaphorically , in any one other place ? And so we shall be deluded , as Origen was , and sink and bury the holy Scriptures in Metaphors and Allusions .

Concerning King David , before whom God prepared a Table in the presence of his enemies , Psal. 23.5 . I answer , this was not in the Wildernesse : for his enemies were present ; but they were absent from him in the Wildernesse ; nor was it a Metaphoricall Table , where his head was annointed , and where his cup did overflow . Or if these Two last things were done really in the Wildernesse ( as they were not ) why might not a light small Table be also brought forth among so many hundreds , as followed him . And yet this place is not a Record what was done , when he fled from Absalon . Neither are the words , Psal. 78.20 . Thou wilt prepare a Table for me in the Wildernesse : as my learned friend citeth , and mistaketh : But the mutinous , and rebellious Israelites spake against God , saying , Can God furnish a Table in the Wildernesse ? And this was long before David was borne : and no way concerned him . Againe , my worthy good friend hath onely conjecture , That the Earth was Davids Table . And this comparative inference is worse by farre ; as the Floore was our Saviours Table .

For if David did so in urgent and extreame necessitie ; and in the desolate inhospitable Wildernesse : is it likely Christ would doe so where all necessary utensils were prepared for a Feast ?

Nor are the words of David , in Terminis , ( as my learned friend supposeth ) though they approach to the sense ; He that sitteth at Table with me , Psal. 41.9 . And if they had been so ; from the correspondence betweene the Type and Substance , I should rather have concluded ; As Achitophel did eate at Davids Table : so did Judas at Christs Table . They both did eate at a Table , and both were notorious traytors . If Beza say , Such a Table as our Saviour did institute this Supper on , or That Table was no Table indeed , but in name onely , or not a Table framed of wood ; I must tell Beza , that none is able to prove his Negatives : and the contrary is evinced by their common usance . And the word ( Table ) doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and most properly signifie , somewhat to eate upon , raysed from the ground . Nor can I finde in any place of S. Augustine , any inclination of him to this ; That the earth , ground , plaine floore , or pavement , was the Table on which Christ instituted the holy Eucharist .

So much against the opinion , that Christ celebrated his blessed Supper and Sacrament on the pavement , with humble subjection of my Writings to the Church of England , the uncorruptedst part of Christs Militant Church : and with this solemne protestation , that though I differ in judgement , in this point , from the learned Doctor ; yet I shall never differ from him in affection : but be ready upon better proofes to change somewhat of my opinion ; and still to love him .

Lastly , I shall fling water into the Sea , and mispend time , to prove that the Jewish people made great and much use of Tables , long before Christs Incarnation , and so downe to his death .

PAR. 5.

COncerning the blessed Eucharist , it cannot be certainly knowne , on what speciall Table it was administred ; or what was the forme or fashion of That Table . Two points are considerable ; The first seemes more than probable to me ; That it was administred , or celebrated on a Table . Secondly , I hold it likely , it was administred on a Table distinct from the Paschall , and ordinary-Supper Table .

Concerning the first :

In the Temple at Hierusalem , they had a Table of Shittim wood ; two cubits the length thereof , and a cubite the breadth thereof , and a cubite and an halfe the height thereof , Exod. 25.23 . And thoushalt set upon the Table Shewbread before me alwayes , vers. 30. There was no Long-square Table of Incense ; but the Altar to burne Incense upon , was also of Shittim wood , foure-square . A cubit the length thereof , and a cubit the breadth thereof , Exod. 30.1 . And it was two cubits high . The former Table , allegorically did signifie the Table of the body and blood of Christ , as Cornelius à Lapide on Heb. 9.2 . avoucheth from Cyrill , Hierome , Damascene : Therefore the Substance of the Type , was also a Table : and Christ celebrated the Iords Supper on a Table .

Secondly , 1 Corinth . 11.20 . it is called the Lords Supper .

The Administring and Receiving of the Eucharist , is called the Supper of the Lord. Augustine ad Januarium Epistolâ 118. cap. 5. affirmeth , that the Apostle calleth the very Receiving of the Eucharist , the Dominicam coenam , the Supper of the Lord ; So Ambrose , Pelagius , Glossator , Lombardus , Hervaetus , Aquinas , Rickelius , ( saith Estius on the 1 Corinth . 11. ) Theodoret and Oecumenius call Dominicam coenam The Lords Supper , Domini Sacramentum , The Sacrament of the Lord : though Estius minceth the point .

But they were wont in those times , to eate their Suppers on Tables , Ioh. 12.2 . Lazarus was one of them who sate at the Table with Christ , when Christ said ; Luk. 22.30 . Yee may eate and drinke at my Table in my kingdome ; he draweth the Metaphor , from the Tables , on which he and others were wont to feed on in those dayes . Ioh. 12.2 . &c. Matth. 15.27 . The dogs eate of the crummes which fall from their Masters Table . Therefore there was a distance betweene the Tables and the Ground . S. Mark . 7.28 . varieth it thus ; The dogs under the Tables eate of the childrens crummes . Therefore the Tables were not On the ground ; when dogs could be under them . The rich man had a Table , from whence such crummes fell , as would have fed Lazarus , Luk. 16.21 . Therefore the Table was not On the ground , floore , or pavement , but Above it ; and from it the crummes fell lower . So , Tables being in viridi observantiâ , in ordinary use among the Jewes in those dayes : and Christ avoyding factious singularity , and running fairely with the streame of those times in things indifferent , we may conclude , Christ fed not from the pavement at any time , for ought that is recorded , or involved ; But it is very likely , our Saviour on a Table did celebrate the holy Eucharist . Tables were principally ordained to be eaten and drinkt upon , whether at sacred or common Feasts : Take this and eate it ( as from a Table ) and Christ tooke the cup ( as from the Table ) and gave thankes ( as they used to doe at the Table ) and gave it to them ( as they were at Table ) Drinke yee all of this ( as was wont to be done at the Table ) Matth. 26.27 . Act. 6.2 . It is not reason we should leave the Word of God , and serve Tables . And these Tables were for the poore , or for their holy feasts of charity ; if not for the receiving of the most holy Eucharist also .

For it may be well observed , Men were chosen to serve Tables , full of the holy Ghost ; of honest report and wisdome ; as Stephen was a man full of faith , and of the holy Ghost , verse 5. full of faith and tower , verse 8. consecrated to that worke by prayer , and imposition of hands , with as much ceremony and solemne majesty , as others were chosen to be Presbyters ; nay more , viz. with the generall consent , and joynt action of all the Apostles . To serve at Common Tables alone , such worthy Heroes were not fittest to be destinated , or appointed , that I may use the Scripture phrase ; meaner people might , and would have served the turne . But these sanctified Deacons , did not onely take care of the poore , but administred at the most holy Tables , on which the Eucharist was celebrated . Ignatius Epistol. ad Trallenses , almost in the beginning ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Yee ought to please the Deacons , the ministers of the mysteries of Christ in all things ; for they are not the servitors of meats and drinkes , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ministers of the Church of God : doe you reverence them as Jesus Christ , whose Vicars they are .

My collection is ; Sacred things , yea the most holy Eucharist was celebrated Then on Tables . And in all likelihood , from the example of Christ , who consecrated the blessed Sacrament on a Table . Nor doe the Apostles think it unreasonable to serve Tables , either common , or sacred , simply and absolutely : ( for the works were devout ) but comparatively , and referentially . They would not neglect the preaching of the Word of God , nor exclude themselves from It to serve Tables : In this sense , S. Paul said , 1 Corinth . 1.17 . Christ sent me not to Baptize , but to preach the Gospel : yet both Baptising , and Serving at Tables , especially the Sacred Ones , were divine offices .

Christ was given for us , in the Sacrifice ; was given to us , in the Sacrament . In the first , per modum victimae , as an offring ; in the last , per modum epuli , ( as Bishop Andrews hath it ) as in a Banquet . Who knoweth not , Banquets are commonly set on Tables ? In the Feastings of our great Ones , you may perhaps , find out the Jewish fashion of Feastings . For as oft times our people arise , when the first and second courses are removed ; and other meat , and messes carried away : and go to another Table , and Banquet of Sweet-meats , as the close of all : So very well may it be , that when Judas was excluded out of that room , and gone down staires , and forth of doores , Christ and his Apostles might arise from their former Feasting , and at another Table apply themselves to this Sacred banquet of the Holiest , Heavenliest Sweet-meat : since more devotion was required at this most Sacred food , than at their other repast : of which hereafter .

Besides , I desire to see one proofe where ever any of Christs Apostles , or any Jew of those times , did feed from the Ground , Floore or Pavement , when they did eat in any house well-furnished .

I cannot omit another place , 1 Cor. 10.21 . Ye cannot be partakers of the Lords Table , and of the Table of Devils . That the Apostle speaketh of the sacred Eucharist in the first place , appeareth by the precedent verses . The Cup of blessing which wee blesse , is it not the Communion of the Blood of Christ ? The Bread which wee breake , is it not the Communion of the Body of Christ ? vers. 17. Here are both Species , both Kinds . Christ blessed the Cup , and so do we , before , and in the Consecration : and this is the Communion of Christs blood . Giving of thanks preceded consecration .

The Heathen had Altars , on which they made offrings to their Gods , the Devils : and they had also Tables , from which they did participate of things Offered .

It was lawfull to go to the Tables and Feasts of the Gentiles , and to eate whatsoever was set before them . 1. Cor. 10.27 . But they might not approach to the Pagan Altars , to partake of them ; Nor eat any thing in Idolio ; in the Idols Temple : Nor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As a thing offred to Idols ; no though a man did but say so , vers. 28. Yet Christians partaked even of the Sacrifices , which were upon , and taken from the Heathen Altars , on which they were Sacrificed , if they knew it not ; as the Gentiles and Jews also : Deuteronomy 18.1 . &c. though not Altars , but Tables were principally ordained to eat upon ; Yet they , who waited at the Altar , are partakers with the Altar , 1 Cor. 9.13 .

Christ could not expect an Altar in an upper chamber , of a private man . Altars were no part of chamber-furniture . The Jews might have no other permanent Altars , after their setting in Hierusalem , bu two ; The Altar of Incense , and the Altar of Sacrifice .

Christ may be said , in a sort , to be the Altar , the Offring , and the Priest , when he was Sacrificed on the Crosse . Other than a Metaphoricall Altar he used not , he was not .

The poore mans box or chest shall be set neare to the high Altar . Injunction the 29.

But he consecrated the saving Eucharist on a Table ; and therefore is it called the Lords Table . And because Christ did so , all other Christians were the apter to do so , and for a while called the Church-Altars , Tables , in reference to Christs first Institution upon a Table .

For in times of persecution , they could well use none , but Tables : and therefore doth the Primitive Church oft call them Tables : and seldome Altars ; unto which they were not admitted , to administer the Sacrament of the body , and blood of the Lord . Nor did they carry Altar or Altars from house to house , from City to City , from Countrey to Countrey , as they Communicated in severall Houses , in severall Cities , and Countreys , and for a while , daily so communicated ; but used the Tables such as they were , made by Art , wheresoever they came . Nor perhaps , did they stand on the particular consecration , either of Tables , or of Cups , and Vessels to hold the Body and Blood of Christ ; but in the fiery furnace of persecution , were content sometimes to make use of such things as could be had , and rather made them holy , than found them holy .

But he who from hence will think that the name of Altar is unlawfull , or of a late invention : or that they were excluded from Christian Churches : or that there were Tables allowed , and every where set up in the Churches : Or that Altars were destroyed generally , or for the most part : Or that even Altars themselves were not sometimes called Tables , with an eye to Christs first institution : Or that will cry-up Tables , to cry-down Altars : He knoweth not the different usances of the Church in times of persecution and cut of it ; but taketh advantage of words , to set asunder things , which well may stand together ; and runneth with a strong by as to his own works . Neither would I have my speciall friend to precipitate himselfe into the other extreame : or so to fix his mind on Altars , so to undervalew Tables , as to maintain , or publish that Christ did not celebrate the Heavenly Eucharist on a Table ; and that he instituted it on a plain Floore , or pavement : which opinion I think was scarce ever heard off , a thousand yeares after the first Institution of the Sacrament .

The extract , or exempt especially appropriated to our purpose , is this ; Not only the Devils in a kind of imitation of God Almighty this worship , had by the Heathen , Tables erected , and consecrated to them , of which they took part , and were allowed their divident or portion , on which they fed sometimes in the Temples of their Idols , sometimes at home . But even the holy Christians in their best perfection , had diverse Tables , on which they did administer the Lords Supper , and partaked of the holy Communion , and they were called the Tables of the Lord . For the Lord himselfe , and his holy Ones , a long time after him , administred the blessed Eucharist on Tables .

PAR. 6.

THe second point , held probable , was , and is ; The holy Eucharist was administred by Christ on a Table different and variant from the Paschall , and Ordinary Supper-Table .

Object . Yea , but what proofes have you for that ?

Sol. I answer ; what proofes have you to the contrary ? And why was not the Heavenly food consecrated on a distinct Table ? Or which opinion is like-liest ?

In this so uncertaine a point , we are not forbidden , but rather commanded to search for the truth , 1 John 4.1 . Beleeve not every spirit , but try the spirits , whether they are of God . 2 Thess. 2.2 . Be not soon shaken in mind , or troubled . But , 1 Thess. 4.21 . Prove all things ; hold fast that which is good . Search the Scriptures , John 5.39 . Our love must abound more and more in knowledge , and in all judgement , that we may try , or approve things that are excellent . Philip. 1.9 . Grow in grace , and in the knowledge of our Lord Jesus Christ , 2 Pet. 3.18 . I can say it by experience ; He who diligently searcheth for the revelation , and inlightning of the Truth , though he find not sometime that particular , for which he inquired , hee shall find many excellent things , for which he did not seck ; and perhaps of more force and worth , than the thing searched for : And so , O Truth

— Tu , non inventa , reperta es .

Remember withall , that no beast under Heaven ( though never so great , and vast ) hath so great and large braines as man hath , nor broader allies , lanes , or cels for the animall spirits of man to walk , or rest in ; which may serve for the disquisition of deep , or higher knowledge . Yet I would have no man so given to novelty , as Campanella , who ascribeth Sense to the earth , and dry sticks . 3.14 . Reason to beasts : with an hundred other vain imaginations . The craft of the Spider , saith he , de sensu rerum , 2.23 . is wonderfull , or stupendious ; by reason she makes her net , frameth the attractory threads of her web — & egreditur ad captionem musce cum multis syllogismis ; Comes forth to catch the fly with many syllogismes . And , Canes exmotu sylvae latitantem syllogisant bestiam : saepe arguto syllogismo Leporem insectantes . And the Dogs by the motion of the wood , do reason concerning the hidden beast : often chasing the silly Hare with witty and subtill syllogismes . And the Ants of necessity speak , or use their voyces ; and many the like uncouth positions , which he is glad at the end of that Chapter , to temper , and modifie with a Quasi ; Discursiva dicenda sunt rationalia . The creatures , which can discourse , are said to be Reasonable : yet so , that Man is said to be Reasonable , and not Brutes ; not because Brutes do not at all use Reason : but for that they use Reason but a little . As Plants are not called Animals , because they have but a little sense . And thus will we speak ( saith he . ) But we understand a Man Rationall in his mind ; and do give Brutes only Reasonable sense ; which Aquinas calleth Estimative . Is this , all this discourse come now to this ? I will take a liberty to speak as I please : and so I will set up new positions , and contradict all in my way that ever was said before : and then I will so qualifie it , that I will have only new tearmes , new expressions , and yet but old matter : that all the Reason of Beasts be but the Estimative faculty ( as Aquinas calleth it . ) Affected novelty , be thou humble .

And though we must be humble , and Scepticall , where we have no firme footing ; yet if we put into the weights two opinions with their best circumstances , we are not forbid upon a diligent triall , and search of them ( not in the Bakers ballance , but in the exacter scales of the Gold-smith ) to say such an opinion is so many Graines , Scruples , Dramms , Ounces , or Pounds better , and heavier than the other .

Proceed wee then to examination , whether it were a distinct Table , or no ?

That it was celebrated After Supper , no man can contradict . If it had been at the Paschall , or at the Common Supper , or during their turnes or times , no man could deny but it had been administred at the same Table . And too many Christians not observing that point , have run into many errors , and let slide from their pens apparent mistakings . But at that Table it could not be administred conveniently . And herein again I appeale to any learned man , or good Christian soule : Which is fitter of the two ? That the most wonderfull Sacrament should be celebrated , as the Recipients Lay along , or Sate at a Table incompassed with Three beds ? Or at another Table , better accommoded for their devout participation , and graced with Diviner food ?

With reference to the parties Recipient , these may bee the Arguments .

In Naturals , Morals , Politicks , these Axioms hold . De minimis minima cura est habenda : & de maximis maxima cura est habenda . Of least things the least care is to be taken : and of greatest things , the greatest care . Upon this ground , we preferre the Body before Raiment : the Soule before the Body ; the joyes of Heaven , above the pleasures of Earth ; the love of God , above the love of Men. Charitas est ordinata : Charity proceeds by Order ; and chieflyest looketh to things most necessary . When Martha was carefull , and troubled about many things , Christ said to her , One thing is needfull , and Mary hath chosen that good part , which shall not bee taken away from her , Luke 10.42 . Seeke yee First the Kingdome of God , Matth. 6.33 . Take no thought for the morrow .

I have seene a naturall foole hold up his arme to receive a blow , which was aymed at his head . And he is little lesse than an Idiot , who bestoweth more care on small , or poore things , than he doth on great and better things .

Domitian was a foole to bestow his time in killing of Flyes , when the care of the whole Roman Empire lay on his shoulders . The Roman Empire was not disturbed by a Fly .

The particular nature will destroy it selfe , to preserve the Generall : Fire will descend , rather than there should be a Vacuum : Things will rather suffer any evill , than vacuity . All , and every particular nature by it selfe , and with others , doth so abhorre vacuum , vaine emptinesse , that they all concurre to remedy it against their owne private inclinations , and dispositions ; to keepe as it were their Common-wealth whole and sound . For they Themselves are preserved , when the Generality is preserved .

Ayre hath beene seene impetuously , and forcibly to leap downe into the bottome of the gaping Seas , and into cavernes of the earth , against nature descending to inhibit Inanity . To this effect excellently Campanella de Sensu Rerum . 1.9 . though I like not his Collections or Diductions therefrom .

Concerning Christs Body in the first place .

And shall we think , that any thing in the earth , is equall to the pretious Body and Blood of Christ ? We are not redeemed with corruptible things , as silver and gold , — but with the pretious Blood of Christ , 1 Pet. 1.19 . Heb. 9.14 . The Blood of Christ purgeth our consciences from dead works , to serve the living God . 1 Joh. 1.7 . The Blood of Christ cleanseth us from All sinne . He washed us from our sinnes in his owne Blood , Revel. 1.5 . and hath made us Kings and Priests unto God , as followeth . His Blood was , and is of infinite merit . And if there should be created as many worlds of people , as there are now people in this world , and if God had made the like covenant with them , as he hath done with us ; though every one of those were great sinners , yet if they did repent , and beleeve in Christ , every one should be forgiven , and saved ; and for all this God should remaine a debtor to the Crosse . For betweene Finite and Infinite , is no preportion .

Will not the thought hereof stirre us up to more solemne devotion , when we receive It , than when we take our common repast ? I shall never be perswaded the Apostles were so regardlesse , so uncivill , as to take so heavenly a benefit , without humble thanks , prayers , and sublimated devotions . And what is held sordid , and slovenly among us , to lie along , or sit , when people receive it from us ordinary Ministers ; must it not needs be much worse , when the Lord of heaven admini●red his owne Blood , in his owne Person , if the Apostles did so ? Therefore I shall hardly beleeve the Apostles partaked of that heavenly food either sitting or reposing themselves on their discubitory beds .

Concerning his Body : How admirable things are spoken of it , Joh. 6.50 ? This is the Bread ; and it is very likely , he pointed at his owne Selfe , when he said Those words . And the Antithesis following evinceth , he spake not of Temporall food . But above all , the declarative positive Asseveration , in verse 51. seemeth to prove so much , &c. to the fifty-ninth verse . This is my Body which is Given for you , Luk. 22.19 . This is my Body , which is Broken for you , 1 Cor. 11.24 . He eateth and drinketh Damnation , who discerneth not the Lords Body , verse 29.

A poore discerning there is of the Lords Body , if they shall eare It with no more preparation , no more devotion , than they doe Other meate in the same order and manner , and at the same Table sitting , or discumbing . Let me empty my soule into thankfull humble prayers ; and my body be powred out as water on the earth by lowest prostration : yet I shall think I am not enough dejected , or mortified . Luk. 5.8 . Peter fell downe at Jesus knees , saying , Depart from mee , for an a sinfull man , O Lord . Did he so , when he faw but a great draught of fishes , and was astonished at it ? verse 9.

Therefore let no man imagine , he would sit , or lie along , in a carelesse , indevout posture , when he Beheld , and Received the food of his soule , by which his sinnes were remitted , and the sinfull old man pardoned , and sanctified .

S. Paul , when he administred the holy Communion , preached unto the Disciples , and continued his speech untill midnight , Act. 20.7 . And when they had received the Sacrament , S. Paul talked a long whole , even till breake of day , verse 11.

That the Breaking of Bread , was the Giving and Receiving of the holy Communion , is proved ; First , because it was on the First day of the weeke ; that is , the Lords day . Secondly , And the Disciples were gathered together to Breake Bread : which in the Scripture phrase , is the Eucharist . Thirdly , S. Paul preached before , and preached after , which was not usuall at common meales , if the Eucharist had not preceded . Fourthly , he preached till Midnight . But then they were wont to fall to their common meat . Fifthly , it was a sacred Farewell of S. Paul with the Disciples ; and so in likelyhood , he both tooke the heavenly Viaticum himselfe , and imparted it to Others .

Beza on the place acknowledgeth , That after the mysterious celebration , they used to eate common food . So the Eucharist ( in his opinion ) was first . But Augustine Epistola 86. saith , The bread videtur esse Eucharisticus , seemes to be Eucharisticall , or the bread of the Lords Supper . And this exposition is confirmed by Act. 2.42 . They continued in Breaking of Bread , and Payers . For though they were not sparing of their materiall bread and meat one to another , yet this place seemeth spoken of Spirituall food onely . So the Syriac translation ; using in this Chapter , the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; with whom agreeth the Arabick Interpreter ( saith Beza ) in sense , though not in the same words . Which Syriac Interpreter Beza assenteth not unto , for restraining it to the Eucharist . But Beza might have considered , that the communication of things Temporall , or of both Spirituall and Temporall mixed together , followeth at large , verse 44. &c. Lorinus , Luther , Calvin , Gagneius , Salmeron , Gaspar , Sanctius , Montanu : therefore better interpret it of the Eucharist . Lorinus proveth it by Luk. 24.35 . He was knowne of them in Breaking of Bread . Which Cajetan wittily , but groundlesly saith , was a wonderfull Breaking of Bread , without hands or knife ; For , it should seeme he forgot , it is said , verse 30. As he sate at meate with them , He tooke Bread , and blessed it , and Brake it , and gave to them . Againe , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which may be translated , In the breaking of That bread ; even the Bread Eucharisticall : For of it doe Augustine de Consensu Evangelistarum , 3.25 . Chrysostome Homilia 9. ex variis Matthaei locis , and many others , both Fathers and new Writers expound it .

In all the Communions recorded in Scripture , either more apparently pointed at , or more reservedly described , not One was celebrated on the Ground ; not One upon an Altar ; What then remaineth , but they were celebrated on Tables ? And to returne to the old place ; When S. Paul preached in an high chamber , even three stories high , could you there looke for an Altar ? or could they there , and then , so many as they were , sit , or lie on Couches on the Floore , and take that saving food from the plaine floore , or pavement ? No man will imagine it .

Did S. Paul fall on Eutychus to recover him , Act. 20.10 ? and did he use no humble Gesture when he gave and received the blessed Eucharist ?

In regard of the party Administrant , thus we may proceed to argue .

Did Christ rise up , to wash their feete ? and did he not rise up when he washed their Soules , and gave them heavenly food , food better than Manna ?

Oh how reverend , lowly , and humble was Christ , when he was at his prayers ? When he prayed , he kneeled downe , Luk. 22.41 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pitched , or setled on both his knees . He fell on the Ground , and prayed , Mark . 14.35 . He fell on his Face , and prayed , Matth. 26.39 . His Face adored of men and Angels . He fell so for us , and that we may learne so to doe ; since the Disciple is not above the Master .

And can we imagine , that He , or his Apostles sate , or lay reached out at length , when he gave them the saving food of his Body and Blood ? Credat Judaeus Apella , non ego . Beleev 't Apella of Jewish seed ; It never shall come into my Creed . I have read of a late devout Cardinall , who being on his death-bed , and almost dead , yet did strive to goe out of his bed , and to kneele on his knees , because he judged it sinfull to receive the food of his soule lying all along ; and so by others he was helped up , and staying till he had communicated kneeling on both knees This is an example worthy to be imitated , though he were a Cardinall .

When Christ blessed any , his Gesture was most holy , with eyes and hands elevated . Did he blesse and consecrate the holy Bread no otherwise than if it had been to have been still but ordinary bread ?

When he consecrated the heavenliest Food , can we think he sate still ?

At the first institution of any great matter , is more reverence exhibited , than afterwards . Abraham made a Great Feast that day , that Isaac was weaned , Genesis 21.8 .

When Christ received his Baptism , how humbled he himselfe to John the Baptist ; the Creator to the creature , the Master to the servant ? And he tooke a long journey , even from Galilee to Jordan to be Baptized of him . Matth. 3.13 . and questionlesse put off some of his cloths , if not all , and descended into Jordan ; and by his own flesh sanctified the River Jordan , and all other waters to the mysticall washing away of sin : as ( before our Communion book was made ) Ambrose and Beda , on Luke 3. and Chrysostom and Hierom have it on the 3 of Matth.

Christs Actions , or Passion at Baptism , were ratified for good from Heaven . The Heavens were opened , the Spirit of God descended like a Dove , and lighted upon him ( on him alone , and not on any others ) to shew there was no mistake . And a voyce from heaven was heard , saying ; This is my beloved Son , in whom I am well pleased ; Matth. 3.16 . and 17. vers . Both his Person , and all his Actions , well pleased God .

Let us therefore parallel the Sacraments , and consider but the first Institution of the sacred Body , and Blood of Christ ; and let any Christian-devout-soule judge whether Common , and ordinary posture befitted it ; and not rather a more Solemne , Divine , Devout , and Heavenly gesture ? And , that in likelyhood to be rather on another Table , than as they Sate , or Lay on their discubitory beds . So much be said to probabilize that the holy Eucharist was celebrated not on the same Table where the other Two Suppers were eaten upon , but on another Table .

Thus , Christ being in all likelyhood come to another Table , prepared , and well-furnished with Bread and Wine ; am I brought home to the next point of my propounded method .

The Prayer .

MOst blessed Saviour , who damnest no man causelesly , who Redeemest , and Savest great sinners most mercifully ; who makest them gracious and good in this life , whom thou intendest to make glorious in the life to come : Oh prepare my heart to serve thee here , to feare and love thee , that through all worldy affaires , I may looke up still to thee with whom only true joyes are to be found , for thy glorious names sake , O heavenly Lord Iesus . Amen .

CHAP. V. Which containeth the sixth Generall , wherein is examined Whether Christ himselfe received the blessed Eucharist ? And first Section of the seventh Generall ; wherein is shewed , what Posture Christ used , when he consecrated the Eucharist .

1. In the first point , Bellarmin is silent ; Aquinas affirmeth it ; Soto seemeth to incline to the contrary opinion ; Luther resolveth , he tooke it not .

Many Canons of the Church command the Priests to receive first . So doth the Councell of Toledo . So did the Law of Moses . Soto his proofe is ridiculous . S. Hierom is expresse for the Affirmative that Christ did Receive first . So is the Glosse on Ruth , 3. So is Soto in his answer to the Objection to the contrary . So is Barradius . So is S. Chrysostome . So is Titus the Abbreviator of him . So is Isychius , and the old Rimer .

2. A double eating of the Sacrament , Spirituall , and Sacramentall . Christ received Himselfe both ways . So thinks Aquinas , Soto , and Alexander Hales . To receive Sacramentally without increase of Grace , how it happens . Incapability of Grace hapneth two ways .

1. When a Sinner puts an Impediment against it . 2. When one is full of Grace before hand . So Christ . Dominicus Soto Confessor to Charles the fifth . Christ might take the blessed Eucharist for example sake . Gregorius de Valentia treadeth in Soto his steps .

Durandus saith the Apostles did Con-coenare , but not Con-celebrate cum Christo ; whom Cajetan approves . Lucas Burgensis is expresse , that Christ did receive first . So are many of the Fathers . Diverse collections for the Affirmamative . Bishop Lake puts it out of question .

3. The first Section of the seventh Generall : Wherein is declared what Posture Christ used when he consecrated the Eucharist .

All Gestures in Religious worship reduced to two heads . Some belong to Hope . As the lifting up of the Eyes and Hands . Humiliation . As the uncovering of the Head , beating of the Breast , bowing of the Knee .

Some Gesture , or other , is necessary at the receiving of the holy Sacrament . What Gesture Christ used , cannot be demonstrated . Certainly the devoutest .

In old time they used to pray sometimes Kneeling , sometimes falling down on their Faces , sometimes Standing , and sometimes Bowing down their Heads .

4. According to the degrees of Hope , or Feare , there are degrees of Worship .

The Publicanes Gesture , Luke 18. descanted on . God gave to Man a lofty countenance . Whence called in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Foure-footed beasts have seven Muscles in their eyes : Man but six . Why the Eyes are called by the Hebrews Oogon . Naturally what one Eye doth , both doe . Eye-lids , and the differences of them in Men , Beasts , and Birds . One Eye in the singular number often used in Scripture for both .

5. Falling on the Face , and Kneeling in Divine worship . Examples thereof . And diversity of Opinions concerning the same . Men have Kneeled unto Men. Examples thereof . In Thangesgiving , and Blessings they ordinarily stood up , with Hands and Eyes lifted up to Heaven . Variety of Gestures according to the variety of affaires , commendable and necessary . A fixed Gesture is not essentiall to a Supper . Feasting , not Gesture , makes a Supper .

6. Adoration , and the Degrees thereof . 1. Degree , Vncovering of the Head . 2. Degree , Bowing of the Head and Face . 3. Degree , Kneeling . 4. Degree , Falling on the Face . 5. Prayer . Kneeling , Prostration , Rising again , Standing in Adoration , what they signifie . Jacobus de Valentia his Degrees of Adoration rejected . Others preferred . 1. Reverence , and us Act. 2. Veneration , and us Act. 3. Worship . 4. Adoration . Adoration produceth 1. An Act of the Intellect . 2. An Act of Will. 3. Bodily Acts. Bending , Kneeling , Prostration , &c. Probable , when Christ instituted the blessed Eucharist , he Prayed and Kneeled . Prayer , and Thankesgiving , almost one . Two motives to Prayer , Feate and Hope . The Fruits and the Gestures thereof . Both joyned together in Prayer .

7. By the ancient Heroes , and Semidei , are meant famous Men and Princes of renowne . Secundei ( saith Trithemius ) successively rule the World . Pagan Gods were very Men. Arnobius , and Minutius Foelix do mention the places of their Births , Countries , &c. Alexander wrote unto his mother De Diis Hominibus . Tertullian wrote of Saturne that he was a Man , the Father and Son of a Man . The Heathen Gods were borne and died . The Heathen to preserve the memory of their Heroës , made Statues and Images of them . Minutius Foelix reproveth their manner of Deifying Men. The ancient Romans made an absurd Decree , that the Emperor might not consecrate a God without the consent of the Senate . The very people did one day Deify a God , and the next day Vndeified him . Tiberius the Emperor approved Christ to be a God . The Senate reject him .

8. The Pagans had severall kinds of worshipping their Consecrated Gods . First , they did lift up their eyes unto them . Secondly , they blessed them . Thirdly , they did Sacrifice unto them . Fourthly , they did set their Idols upon their Beasts , and Cattle .

The lepid story of the Image of Isis set upon an Asses back . They made Caroches , and Carts to carry their Images upon . They made Beds in their Temples in honour of their Idols . They dawbed them over with silver and gold . They clothed them with costly garments . The story of Dionysius his sacrilege . The story of the Knave that stole away Jupiters golden Eyes out of his head .

9. Another kind of Adoration of Idols , at distance . To kisse the hand in passing by the Idol . So did Cecilius worship the Image of Serapis . A Creditor by the Law of the 12. Tables might cut in pieces his condemned Debtor , who was not able to pay him . The rigor of that Law commuted into shame . The manner of shaming such Debtors . There is a Civill death of a mans Honor , and Good name ; as well as a Corporall death of the Body .

10. Their fashion of Adoring their Idols , was either at Distance , or Close by . Adoration at distance was diverse , either of Idols in Heaven , or on Earth . If they adored the Celestiall bodies , 1. They looked up towards the Heavens . 2. They did in heart give the honor to the Creature , which is due only to the Creator . 3. Their mouths did Kisse their hands . 4. They prayed unto them , either audibly , or tacitely . If they Adored their Images on Earth , 1. They stood before their Images , somewhat off . 2. They solemly moved their right hand to their ●ips . 3. They kissed the forefinger joyned with the thumb . 4. They turned about their body on the same hand . 5. They did draw nearer , and kisse the Images . They kissed not only their Lips , and Mouths : but other parts of their bodies also .

11. The manner of saluting one another among the Persians . The story of Polyperchon . Adoration whence so called . The reason why in Adoration they did both Bend and Kisse . The reason why they put their Hands to their Mouths in Adoration . The ancient Romans had a house dedicated to the Sun . A greater Obeliske dedicated to the Sun . meaner to the Moon . Kings Adored before either Sun or Moon . The Persians worshipped the Sun . The manner how . The Buckler of the Sun , what it is . Servius Tullus built a Temple in Honour of the Moon . The Manichees Adored the Sun and the Moon .

12. The originall of Adoration . Kings and Princes , had not their originall of worship from the Adoring of Idols , or Images : as M. Selden opineth .

But Statues , and Images had the beginning of their Adoration from the exemplary worshipping of Kings , and famous Heroes : as Geverard Elmenhorst proveth from S. Cyprian , Athenagoras , and Alexanders letter unto his mother .

About Serug his time , they began to draw the pictures of Magistrats , Tyrants , &c.

About Terah's daies , they made Statues and Images .

Statues were made 1. Of Clay , by the Potter . 2. Of Stone , by the Mason . 3. Of Silver , Gold , &c by the Gold-Smith . 4. Of Iron , by the Black-Smith ; and other Artificers . The diverse Apellations of Images made for Gods . Heroës . Kings . Wisemen . Well-deserving men . The cause of Adoration sometimes Greatnesse . Goodnesse . Adoration , a Reward for the dead . Illective for the living .

Both Men and Women for some evident priviledge of Vertue , were deified . The first Inventors of every thing profitable for men , Deified . Jupiter so called à juvando . Jovis , Jovi , Jovem , Jove , corrupt derivations from Jehova .

13. The Cities , Countries , and Places of the Heathenish Gods are known , where they were Borne . Lived . were Buried . The great variety of Gods and Goddesses , among the Heathen . Saturne the Ancientest among the Heathen Gods . Jupiter borne and buried in Crete . 300. Jupiters . The famous Heroës , and Princes were in the World before their Images . Statues were at first Comforts . are now sacred Reliques .

Common people pray unto , and publiquely consecrated Images .

The mouths of the Image of Hercules many Images at Rome worne bare by Kissing .

14. In ancient times , living Kings were Worshipped , and Adored . Sons of God , Gen. 6.2 . were Sons of Princes . Elohim , the name of God ; appliable to Princes . Great men in ancient times Adored for their wickednesse . Men Reverenced , and Adored for their Name . In ancient time great store of Kings . Nine in one Battle . Gen. 14. Vsuall in India for Subjects to Kisse their Kings by way of Worship . Some Kissed their Hands , yet did not Adore . Adored , yet Kissed not their Hands . Adorare , to worship , used for Orare , to pray , both in Scripture , profane Authors , and Fathers . Praying to an Idoll , maketh it a false God . The True God only must be prayed to . Prayer used for Adoration . Adoration for Prayer . The story of the Father ( Wisedome the 14. ) for the untimely death of his Son .

15. The story in the Mr. of the Ecclesiasticall History , concerning the Originall of Idols . Idolatry had diverse Inventors . The Egyptian Idolatry the worst .

That place of Scripture ; Then began men to call on the Name of the Lord , Gen. 4.26 . vindicated from the misinterpretations of Bellarmine and Waldensis ; who apply it to a Monasticall life . Others , who gather from hence the Originall of Idolatry . Examined at large , and truly Interpreted . No Idolatry before the Flood . Enos was Called a God . Held a God for his admirable Vertue and Justice . His Sons called the Sons of God , Gen. 6.2 . So Adam : so are Kings , and their Officers ; so are Christians . Enos the first who called upon God , by the name Jehovah . How God was not knowne by the name of Jehovah to Abraham , Isaac , and Jacob. Two Conjectures of the Author . Many words in the Hebrew Bible signifie contrary things ; to excite our minds to a diligent search of the right meaning . Authorities that Idolatry was not before the Flood : Salianus , Cyrill , Irenaeus , &c. The first Idols had their primitive Adoration from the Adoration of Kings .

The latter Kings , &c. have had Adoration from some kind of Adoration derived from Idols .

When Christ celebrated the holy Communion , t is probable he fell down on his Face .

Falling on the Face is the most forcible Gesture exciting to Devotion .

The prostration of the Body , is the Elevation of the Soule .

Christ in the celebration of his Last Supper varied his Gestures as occasion required .

The Church ought to imitate Christ in those things which she commands .

PARAGRAPH 1.

1. WHether Christ himselfe received the blessed Sacrament ?

I answer .

Here cannot choose but be diversities of opinions , Bellarmine de Sacramento Baptismi . 1.23 . thus ; Dices , potuit Christus accipere sunm Baptisma , non ad effectum Regenerationis & Adoptionis consequendum , sed aliquâ aliâ de causâ , &c. You will say , Christ might be Baptized with his own Baptism , not to work Regeneration , or obtaine Adoption , but for some other cause . As Christ was Circumcised , which hee needed not : and was Baptized by John , to the Baptism of Repentance , though Christ had no cause to Repent : and lastly , as he took the Eucharist , which likewise he did not need nor want . To this last point , he either answereth nothing ( which he seldome doth ) or else it was suppressed by higher authority : or his answer is involved in these words ; Quicquid de hoc sit , and in this sense , whether Christ received the blessed Sacrament , or received it not , I will not now speak , I will passe it over , or the like .

Aquinas Parte 3. Quaest. 81. Articulo 1. handleth this point scholastically ; Whether Christ took his own Body , and Blood ? And with his authorities and reasons is for the Affirmative ; though he saith , Others think the contrary .

Soto likewise 4. Sententiarum , Distinctione 12. Quaest. 2. Articulo 1. propoundeth the same quick question . Whether Christ did Receive his own Body and Blood ? And he answereth ( stealing almost all from Aquinas ) There have not been wanting , who have said , Christ gave his Body to his Disciples , but himselfe took it not . Luther de Abrogandâ Missâ privatâ resolveth , Christ took not that blessed Sacrament ; and thence collecteth ( if Soto belye him not ) that other Priests ought not to take it , but to give Both kinds to the Laity . If Luther so said , Soto well reproveth him , and confuteth him ; because by Luthers argument , the Priests are of worse condition and in a worse state than the people . Which none , but a popular Claw-back , or Calfe of the people will say . Aquinas his Inference is much sounder . Because the Ministers with us , receive it first ; therefore we conclude Christ first took it . For ( say I ) Christ commanded us , to do as He did . And the Church evermore since Christs time doing so , that is , the Priests not giving the blessed Sacrament , till themselves had first received , it followeth unforcedly , that Christ took it first .

There be many Canons of the Church , which command the Priests , first of all to receive : So is it in the Councell of Toledo . If they that Sacrifice , eate not , they are guilty of the Lords Sacrament : 1 Corinth . 10.18 . Are not they which eate of the Sacrifices , partakers of the Altar : For if to participate , be to eate , and the Sacrificers be the chiefe partakers ; it resulteth , They must first eate . The like was practised in the old Law . The Priest was served even of the peoples offrings , before the people themselves , 1 Sam. 2.13 . &c. If you say , that was but an usurpation , and prophanation of Ely his sonnes , then see the Law it selfe .

Leviticus 6.25 . Where the burnt offring is killed , shall the sin-offring be killed before the Lord : it is most holy : and verse 26. The Priest that offereth it for Sinne , shall eate it . Leviticus 7.29 . &c. You may see the Priests portion of the Peace-offrings , by a statute for ever .

Numbers 15.20 . Yee shall offer up a cake of the first of your dough : Of the first of your dough , yee shall give unto the Lord , Vers. 21. But especially see Deut. 18.3 . & 4. verses : and Numb . 18.9 . &c. What God reserved for Aaron , his sonnes , daughters , and house-hold that were cleane . All the best of the oyle , All the best of the wine , and of the wheate ; the First fruits of them that offer : and whatsoever is First ripe in the Land . The people of the old Law shall rise up in Judgement against Our people , who think the least and worst things , are too good for the Clergy , though God hath committed to us the word of Reconciliation : and given us a power , above Angels and Archangels , in those most powerfull , un-metaphoricall , proper words , John 20.23 . Whosesoever sins yee Remit , they are remitted unto them : and whosesoever sins yee Retaine , they are retained .

The people of the Law enjoyed not Their part , till the Priests had first Their parts ; not ought Our people to participate of our sacred offerings , Till the Priests have taken Their parts .

Soto his proofe for the Affirmative , is a ridiculous one . David fuit figura hujus : David was a figure hereof , who , 1 Samuel 21.13 . &c. before Achish , Suis se manibus referebat : sic Christus suum corpus suis tenebat manibus , & suo sumebat ore : So Christ held his owne body in his hands : and received it with his mouth . I answer , there are no such words , nor words tending to that purpose , in the Vulgar , either of Hentenius , or Saint-andreanus ; or in Vatablus , or the Interlineary , nor in the Greeke , or Hebrew . Nor can I judge from what words in that Chapter , Soto did gather his wild protasis , or first part of the typicall comparison . A weake proofe doth harme to a good cause ; and so hath Soto done in this point .

The authority of Hierom in his Epistle to Hedibia , de Decem quaestionibus ; quaestione 2. Tomo . 3. fol. 49. reacheth home , Dominus Iesus , Ipse conviva , et convivium ; ipse comedens , & qui comeditur ; The Lord Jesus was himselfe both guest , and feast : He was both eater , and thing eaten . Act. 1.1 . Iesus began to doe , and teach : his actions led the way : his voyce followed . He first Received , then Administred . He first celebrated the Eucharist , then made his Sermon in coenaculo : or Sermon in the Supping Chamber .

Before be Instituted his Baptisme , he was Baptized . When he said to his Apostles , Doe this in remembrance of me ; if followeth , he did take it First Himselfe .

The Glosse on Ruth 3. saith , Christ did eate and drinke That Supper , when he delivered the Sacrament of his Body and Blood to his Disciples .

Soto bringeth this objection , When Christ said ; Take and Eate ; the question is ; Whether He did eate or no ? If you say , He had eaten , this is against that opinion , because he had not Then consecrated the bread . For by the subsequent words , he did consecrate and say , This is my body . If He had not eaten then , it is apparent , He did not before his Disciples : For reaching it to them , he said , This is my Body . I answer ( saith Soto ) He first broke the bread into Thirteene pieces ; which when he had in a dish together in his hands ; He said , Take , eate , this is my body , receiving his own part First .

For he kept Feast with them : and the nature of a Feast requireth , that the Inviter feed with the Invited ; He fed with them in the First Supper : He dranke with them in the Second Supper . In the Best Supper , and the Supper which was most properly his Owne , did he nor Eate nor Drinke ?

Barradius , thus ; Accepit ex mensâ panem azymum : benedixit : in partes Duodecem fregit , eas consecravit : unam sumpsit , reliquas distribuit : He tooke from the Table unleavened bread : He blessed it : He brake it into twelve parts : He consecrated it : One He tooke ; the Other he distributed . Therefore even our adversary being our judge , He was at a Table . Iudas was not present : for then there should have been Thirteene pieces or morsels : Christ himselfe received himselfe . So they cannot tax me for these opinions ; or these opinions for novelty , but they must needs condemne Barradius , and diverse others of their own side .

Chrysostome homilia 83. on Matthew 26. Christ dranke himselfe , when he said , Drink yee all of this ; lest the hearers should say , Why drinke I blood and eate flesh ? To keepe them from being troubled at it , as they were troubled when many fell off from him , he dranke his own blood first himselfe . So Titus hath it , the Abbreviator of him .

Isychius on Leviticus 8. ( as I guesse ) verse 23. Moses tooke of the blood of the Ramme and put it upon the tip of Aarons right eare ; and on the thumbe of his right hand : and upon the toe of his right foot . And verse 24. He did the like afterwards to Aarons Sonnes , Not onely on their thumbes , but verse 27 , He put oyle upon Aarons hands , and upon his Sonnes hands : Not onely on his hands ; But verse 30. Moses tooke of the annointing Oyle , and of the blood which was on the Altar , and sprinckled it upon Aaron ( first ) and his garments : and upon his Sonnes , and his Sonnes Garments : and sanctified both Aaron and his Sonnes , and their Garments .

Isychlus addeth ; Christ in that Supper first dranke his blood , Then gave it to his Disciples .

Yea , but it is not read , that he ate his Body , and dranke his blood . Soto answereth ; It is read , that He Tooke the bread , He Tooke the Cup : and though it must be expounded , He Tooke them into his hand , or hands : yet it is not said , He tooke them into his hands onely ; but He tooke them himselfe , as he commanded his Disciples to take them . Therefore when he said to them , Take , eate , drinke ; so when He tooke them , it is deducible , He did after the same manner eate and drinke .

The old Rimer before cited , is authentique enough in this last point . Se tenet in manibus ; se cibat , Ipse cibus . Christ in his hands Himselfe did bring : The Food and Feeder being one thing .

Soto bringeth another objection : Betweene the Receiver , and the thing Received , there is a Division . But Christ is not divided from himselfe : Therefore he could not take himselfe .

It is answered ( saith he ) Christ is not compared to the place by his proper Dimensions ; but by the Dimensions of the severall Species ; so that wheresoever They are , there is his body and blood : Therefore because he had the bread and wine in his mouth and stomach , when he ate Them , he did eate himselfe . And to this there needs no division , between the receiver , and the received .

PAR. 2.

A Third Objection by him urged , is this : There is a double eating of the Sacrament Spirituall . Sacramentall . Christ needed not the spirituall receiving , for he received no Grace from the Sacrament . The Sacramentall reception is improper : proper to sinners onely , and so unfit for Christ . He answereth with Aquinas ; Christ received himselfe both Spiritually and Sacramentally : And so before Aquinas , Alexander Hales settled at last in that opinion . For though Christ received no increase of Grace or Charity by the Sacrament , because he needed none , yet he received a spirituall Taste , and sweet enjoying of Delight , which are effects of this Sacrament . So he tooke it also Sacramentally . To take it Sacramentally without increase of Grace , hapneth from hence ; that the Receiver ( Then ) is not capable of Grace . And this may come to passe two wayes : Either because he puts an impediment or block against it , as he is a sinner ; or because a man is so full of Grace , that he cannot receive an Increase of Grace , as Christ was .

Much of this discourse proceeded from the learned Dominicus Soto , Confessor to Charles the Fist , which , because he most inlargeth Aquinas , I have translated , and cleared : and inlarged him .

To conclude ; let me adde , that Christ might well take the blessed Eucharist himselfe for example sake , to Teach us what we should doe ; who may recieve much good by taking it ; and should imitate him , by taking it first our selves , before we administer it unto Others . For thus did he doe diverse Actions in his life , to Teach us to doe the like .

Gregorius de Valentia , Tom. 4. in Tertiam partem Thomae : Disputat . 6. Quastione 9. Puncto 1. pag. 1095. agreeth with Soto , and useth most of his arguments , producing nothing of his owne .

Cajetan in his Commentaries in Tertiam partem Thomae , Quaest. 82. seemeth to approve Durand for saying . That the Apostles , though they did concaenare cum Christo ; yet they did not concelebrare . Christ did it by himselfe ; the Apostles did not assist him in Consecration : but he leaveth Aquinas without exposition in the maine point , Whether Christ are his owne Body , and dranke his own Blood ?

Franciscus Lucas Brugensis on Matth. 26. saith in these words ; Christus ipse comêdit , priusquam discipuli ejus : qui tamen non comêdit , priusquam pronuntiasset haec verba ; Hoc est corpus meum : Christ did Eate before his Apostles did ; yet did he not Eate before he had said , This is my Body .

Lastly ; all the Fathers , who say , Christ communicated with Iudas , are clearely for the Affirmative .

If by these words ; My Fathers Kingdome , Matth. 26.29 . and these ; The Kingdome of God , Mark . 14.25 . the blessed Eucharist be pointed at , and meant , ( as is likely : ) then apparent it is , Himselfe dranke of his owne blood in the sacred Eucharist ; for he professed , He would drinke no more of the fruit of the Vine , but onely in the holy Eucharist .

Bishop Lake in his Sermon upon Matth. 26.26 . &c. saith ; It may well be presumed , that Christ did receive it Himselfe . For in his owne person he did sanctifie and honour , both Circumcision and the Passcover . Also he was baptized and sanctified the water of Jordan : Why should we question his Taking of the Eucharist ? That he did so , needed not to be expressed , because of the correspondency of This Sacrament to That of the Passeover .

Indeed Christ needed not partake . But by his owne participation , he gave vertue to all the Sacraments : So he needed not to die for Himselfe ; but he dyed for us ; To this effect , that holy and learned Prelate , now a great Saint in heaven .

PAR. 3.

I Now come to the next points , unexpressed .

1. What Posture Christ used when he consecrated the Eucharist . 2. What Gesture They used when they Tooke it .

Of which in the seventh Chapter .

Some there are who say , That all the Gestures which we use in religious worship , may be brought to Two heads . Some belong to Hope ; as first the Lifting up of the eyes ; which doe crave or expect some good thing . Secondly , the Lifting up of the hands to reach at mercy offered , or set forth . The other Gestures belong to Humiliation ; as the Uncovering of the head , is as the laying downe of the crowne glory , and majesty that Man hath ; and a baring of Mans merit , or emptying himselfe of worth , to give it to the party worshipped . Secondly , the beating of the Breast : shewing that in it is sin , which ought to be expectorated . Thirdly , Bowing of the Knee ; which is a great token of the hearts contrition . But somewhat is defective in this Dichotomy ; of which more fully hereafter . I returne to the Queres .

Concerning the first ; Remember what I writ in the last point save one , concerning our Saviours extraordinary devout Gestures at his Prayers , which are not like to be unbended or slackned , in matters of as high , if not an higher strain : and yet , as I opine , accompanied with divine prayers also , which in Christ were very frequent .

Some Gesture or other , is absolutely necessary , at the Receiving of the holy Sacrament . By a morall necessitie , Comelinesse and Decency is commanded : though the naturall necessity descendeth not to the individuality of the particulars ; but is content in generall , that there be some Gesture , as it is also with other Circumstances , viz. that there be some Persons , some Place , some Time , some Preparation , some Comelinesse .

What the particular Gesture or Gestures , or How , or When they varied , or how Long each continued , cannot be demonstrated . Yet it is most certaine , he used the devoutest , and most fitting Gesture or Gestures ; none could goe before him , or beyond him in choosing the best way to serve God . Men are not at their Common refections , and especially at Feasts , tyed , and bound to keepe one posture ; and doe they not now and then stand Up , then Sit , then Bow , and use severall decent behaviour ? Let not that be denied to Christ and his Priests in the administration of the holiest Supper , but with all convenient variation of posture , Prore natâ , as occasion served ; and most answerable , and conducible to devotion .

They were wont in old time to bow downe the body , then kneele , and pray ; And from bending they descended to kneeling : From kneeling , they fell downe on their faces and prayed ; then rose up againe on their knees , and prayed againe : then did stand up , and prayed also .

Daniel 6.10 . He kneeled upon his knees , and prayed , and gave thankes also . 1 Chronicles 6.13 . Solomon kneeled downe on his knees , before all the Congregation of Israel : and spread forth his hands towards heaven . And , 1 Kings 8.54 . Solomon arose from kneeling on his knees , with his hands spread up to heaven .

No man doubteth , but in prayer time they most commonly kneeled : In worshipping God , they sometimes bowed their heads downe , 1 Chron. 29.20 . Sometimes fell downe : Sometimes kneeled . O come let us worship and fall downe , or bow downe , and kneele before the Lord our maker . Psal. 95.6 .

PAR. 4.

ACcording to the Degrees of Hope or Feare , there are Degrees also of Worship : The lifting up of the Eyes to Heaven in Prayer , is the most usuall , common , though the least kind of Adoration . To lift up the Hands to Heaven , is a more solemne service . The Publican 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luke 18.13 . would not lift up , Not so much as his eyes to Heaven . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Not so Much ; as if that were a meane , if not the meanest Degree . The Publican lift up his Heart . That is most true : for the devout Prayer , which he emphatically couched in those few words , proveth it ; God be mercifull to me a sinner . But for his bodily Gesture , he lifted not up his Head , or his Face to Heaven , which is an expression of greatest hope : nor did he lift up his Hands to Heaven , or spread them abroad , which is also a solemne signe of spirituall rejoycing . Nay he did not so much as lift up his hands in a meane degree . Which Tertullian adviseth us to do . He lift them not up at all , but let them fall , or hang down , as almost out of hope , or perhaps beat his breast with them . I think I may also truly inferre hence , he did not lift up his very voyce to heaven : but with Anna , 1 Sam. 1.13 . spake in his heart : his lips only moved , but his voyce was not heard , his sorrowfull spirit pouted out his soule before the Lord , in the language of the heart , as in a silent murmure . He did not so much as lift up his eyes , much lesse his voyce : so that any man could heare it , or know it . If Christ , God and Man , had not related it , we had not known it . Not so much as his eyes . Nothing is sooner performed than the lifting up of the eyes : Nothing easier dispatched ; Nature inclining us to it ; and God framing our countenance to that end . Os homini sublime dedit ; coelumque tueri Jussit , & erectos ad sidera tollere vultus . He gave to Man a lofty look , the Heavens to behold ; And to out-face the Starry Sky , he bade him to be bold . Man in the Greek tongue is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sursum aspiciens , looking upward : or as Athanasius hath it in his Tractat of Definitions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From lifting his face upwards .

The Publican offered violence to Nature by his resolute dejectednes . God would have man look up ; the Publican would not so much as lift up his eyes . Foure-footed beasts have seven muscles in their eyes ; Man hath but six . Man is not hindred from looking upward . But that seventh muscle is found only in such beasts , quae prona terram spectant , which look downright to the earth , ( saith Laurentius in his Historia Anatomica , 11.5 . ) The first muscle of the eye lifteth up the eye ; and from his office , is called Attollens , & Superbus , ( saith the same Laurentius ) who also addeth , that the eyes are called by the Hebrews Oogen , which signifieth High , and Lofty ; to put us always in mind to contemplate High and Lofty things .

It is not said in the singular , He would not lift up an eye to Heaven ; but His eyes . God hath so created and framed the eyes of men , that naturally what below , or on the right hand , or on the left hand , or directly forward , so doth the other ; though the muscles serve to move the eyes on every side . But if one eye did look upward , and the other downward , the object would appeare double , and the sight be uncertaine . Therefore to perfect the sense of seeing , both move together and alike ; and most harmoniously consort to the equall beholding of the same object . Yet if the eye in the singular be used ( as it is full often ) it doth not denote a severall operation of one eye , different from the work of the other : but two are accounted as one , because the effects of both are only one , and the same .

The eye-lids ( though in men the upper only moveth ) are two , and are so called ; Birds have only one eye-lid moving in the lower part . Foure-footed beasts have only the upper eye-lid . The higher eye-lid is greater in Men ; the lower eye-lid is greater in Birds . In Men the higher eye-lid moveth both upward and downward , the lower moveth not , nor needeth move . And yet the higher only moving , they are called palpebrae , eye-lids . Contrary , the conjoyned and indivisible rowling , or moving of both eyes , is ascribed as the operation of one eye in particular , 1 Cor. 15.52 . in the twinckling of an eye ; though they twinckle both together . Job 24.15 . The eye of the Adulterer . And Jeremy 13.17 . Mine eye shall weep : Yet both the Adulterers eyes are equally sinfull . And Jeremy wept not with one eye only : Oh that my head were waters , and my eyes a fountain of teares , Jer. 9.1 . His head in the singular , were waters in the plurall ; and his eyes in the plurall , were a fountaine in the singular . Perhaps , this fountaine of teares descended so fast upon the poore mortified Publican , that hee would not , because so conveniently hee could not lift up his eyes to Heaven , drenched in his own teares .

PAR. 5.

DANIEl , 10.9 . Daniel was on his face : and his face on the ground : and an hand touched him , and set him upon his knees and the Palmes of his hands .

The Samaritan , who was healed of his Leprosie , Fell down on his face at Christs feet , giving him thankes , Luke 17.16 . A Leaper kneeled unto him and besought him , Mark 1.40 . as S. Luke hath it , fell on his face , and besought Jesus , Luk. 5.12 . 1 King . 18.42 . Eliah cast himselfe down upon the earth , and put his face between his knees . Prayers , Supplications and Thankesgiving are to be united in every matter . Philip. 4.6 . The giving of glory , honour and thankes , are conjoyned , Revel 4.9 . The 24 Elders fell upon their faces , and worshipped God , saying , we give thee thankes , Rev. 11.16 . An unbeleever will fall down on his face , and worship God , 1 Cor. 14.25 . John 11.41 . Jesus lift up his eyes , and said , Father , I thanke thee . Many fell down at Jesus his feet , John 11.32 .

The diversity of opinions is very great . Some think that from the adoring of men , and the bodily prostration to them , true Adoration of God is transferred to the mind . Others more probably , and sensibly , thus . When the great Heroës , and good benefactors to mankind did live , they were in great esteeme , honored of all , and worshipped above others , Kneeled unto , Kissed , Worshipped , and Adored ; yea when they were dead , the surviving did continue to their Images and Statues that reverence , which their persons enjoyed in their lives . Many knees kneeled to Baal , and many mouths Kissed him ; 1 Kings 19.18 .

Even men have kneeled to men . Cornelius fell down at Peters feet , and worshipped him , Acts 10.25 . The Captaine fell on his knees before Eliah , and besought him , 2 King . 1.13 . The Shunamite fell at Elisha's feet , and bowed her selfe to the ground ; 2 King . 4.37 . Esther 8.3 . She fell down at the Kings feet , and besought him with teares . A servant fell down at his fellow servants feet , and besought him . Matth. 18.29 . The crafty widow of Tekoah fell on her face to the ground , and did obeysance to David , 2 Sam. 13.4 . And Absalom bowed himselfe on his face to the ground before the King , 2 Sam. 14.33 . The complementall Abigail fell before David on her face , and bowed her selfe to the ground , and fell at his feet , 1 Sam. 25.23 , 24.

In Thankesgivings , and Blessings , they ordinarily stood up , with lifted hands and eyes to Heaven .

And Salomon stood , and blessed all the Congregation of Israel , with a loud voyce . 1 King . 8.55 . The Levites were to stand every morning , and evening to thanke and prayse the Lord . 1 Chro. 23.30 . The Pharisee stood , and prayed ( Luke 18.11 . ) thus within himselfe , Lord , I thanke thee . Jesus lift up his eyes to heaven and said , Father , Glorifie thy Sonne , John 17.1 . Jesus lift up his eyes , and thanked God John 11.41 .

Variety of Gestures according to the variety of Affaires , is not only commendable , but necessary . He who made all things in number , weight , and measure , will proportion his Behaviour , and Gesture to devout harmonious holinesse ; who ordereth all things sweetly ; and hath commanded that we do all things orderly : his deportment was correspondent to such heavenly mysteries .

Any fixed Gesture is not essentiall to a Supper : nor essentially contrariant to it . It is the Feasting makes the Supper , not the Gesture ; and in some regard , it may be said , The Supper makes the Feasting ; and just Occasion Leadeth all , and Guideth all .

PAR. 6.

IN Adoration , the bowing of the head and face after the uncovering of the head , was the meanest and first degree of Bodily Humiliation ; and then nothing bowed but the head , and face . The bowing of the body was , when not only the head , and face , but the intire bulk of the body did holily stoop down ; and chinne and knees did almost meet , and kisse ; and this was the Second Degree .

The Third Degree of Adorative deportement was Kneeling ; and that upon both Knees , like Christ , who prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pitched on both knees , fixis interram poplitibus , as the Fathers have it .

The Fourth Degree of Adoration was , when they cast themselves down to the Earth , with their faces groveling on the ground . And therefore what S. Matthew tearmeth Worshipping , Matth. 8.2 . S. Luke describeth by Falling on the face , Luke 5.12 . Some do adde , with Hands spread abroad , and Feet dispersed farre asunder . But I want proofe for their striding feet ; though there is proofe enough for expanded hands in Adoration .

The Fift and highest and most devouted part was Prayer , both as they lay Prostrate ; and when they Rose again on their Knees ; and when they prayed again Standing Upright .

Kneeling betokened fearefull Humility : Prostration on the Ground , the Hyperbole of Devotion , if I may so call it . Rising again , signified an undaunted Hope , or hoping Charity ; Standing prepared a man for Praysing , and Thanking of God by an unfeined Faith .

Jacobus de Valentia super Psal . 104 , Hac habent se per ordinem ; These things are thus in their right order . First to Reverence or Revere , is to think of somewhat better in another , than we find in our selves . To Honour it , is to have an high conceit of the party for that Good . Then followeth Prayse to commend the thing honored . After it , we do as it were Glorifie it by publike Encomiums , and Laudatories . To Confesse , is to Affirme before men , that God is Lord of all things . To Adore , is to Worship the Honored , Reverenced , and Glorified God , for his excellent Omnipotency , and Holinesse ; and setting all other hopes aside , wholly to submit himselfe unto Him ; and this belongeth only to God . So Valentia maketh Adoration containe within it selfe All the other Steps , and Degrees . In that his opinion , there is much Coincidency of matter .

Rather therefore thus :

Reverence doth eye directly the Excellency of a person : and as one is more , or lesse excellent ; so is the Reverence more or lesse . In which regard , it being certaine , that Christ knowing the Excellency of his Father , more than other men did , or do , Revered , or Reverenced him more than other men do .

Veneration resideth not in the soule alone , but sheweth outward good respects to the things Venerable ; implying , and including a Civill , and excluding a Religious and Superstitious deportment .

Worship is one Degree higher , more Obedient , more Pious , more Devout , both Inwardly , and Outwardly .

Adoration is the Highest step , including all the rest within its verge : producing , first an Act of the Intellect , by which we apprehend and know the Supereminency of the thing Adorated ; firmely beleeving that he is all Good , and no Good commeth , but from him , and without him we can have no Good . Secondly an Act of the Will , by which we inwardly bow and subject our selves , and are ready to do any thing inward or outward in testimoniall of its Excellency , and our submissive subjection . Thirdly , Adoration riseth not only in a pronenesse , and obsequious intentions , but produceth the bodily Acts of Bending , Kneeling , Prostration , or any other honorary and holy gesture . I stand not on strictnesse of tearmes , but use them promiscuously .

I conclude thus , as most agreeable with conveniency , reason , and devotion . When our blessed Saviour prayed at any time , whilst this holy work was in hand ( as I doubt not but he prayed ) he may be thought to kneele , yea on both his knees , as he was wont . Sure I am , S. Paul , 1 Timoth. 4.4 . & 5. verses , saith , Every creature is good , if it be received with Thankesgiving : For it is sanctified by the word of God and prayer .

If at ordinary meales , Prayer and Thankesgiving were usually conjoyned , to sanctifie their meate ; we may not imagine , that in so sacred a banquer , Christ did give Thankes without Prayer . Though Christs prayer or praying be not expressed . And yet , Quod subanditur , & subintelligitur , non omittitur : That which is understood , is not omitted . The great connexion and conjunction , of Prayer with Thankesgiving ; and Thankesgiving with Prayer , sheweth that they are almost all one . What the Apostle called Thankesgiving , 1 Timoth. 4.3 & 4. verses : he calleth Prayer , verse 5. Qui unum norit , ambo norit , Know one , know both .

When we pray , there are Two Motives , though in some degree contrary , yet alwayes conjoyned , Feare and Hope . The fruits of Feare , are , the humiliation both of soule and body ; with casting downe of our Eyes ; with Smiting of the Breast , like the Publican , Luk. 18.13 . With teares confessing out sinnes , and humble petition , Lord be mercifull to me a sinner . When our prayers are ended , and we reconciled , the gestures of Hope are these , or the like : Arising from the ground ; Lifting up both of hearts , eyes , and hands to heaven . Christ himselfe , Joh. 11.41 . Lift up his Eyes to his Father . Without some kinde of Feare , we need not pray : and without some Hope to obtaine , none would pray .

PAR. 7.

BEfore I examine what particular Posture , Gesture , or Behaviour Christ used , when he Received and Administred the holy Eucharist ; I must needs say somewhat more of Adoration in Generall . The farthest way about , is sometimes the nighest way home .

The Heroes , and Semidei , the Heröicall Ones , and Half-gods , were sometimes Men with great and vast bodies ( saith Arnobius adversus Gentes , lib. 2. toward the end , pag. 119. ) Trithemius mentioneth Secundeos , which successively rule the world . May not famous Men and Princes be meant thereby ? Certainly , the Pagan Gods were very Men ; both the same Arnobius and Minutius Foelix in Octavio doe declare it ; mentioning their places of Birth , Countryes , Parents , Dwellings , Deaths , and Burialls . Alexander wrote to his Mother , that the Priests of Hammon , for feare of his power , had revealed this secret , De Diis hominibus ; That their Gods were but men . More particularly , Tertullian in Apologetico , and the said Minutius Foelix , write of Saturne ( from Neros and Cassias his History ; from Thallus and Diodorus ) that Saturne was a man that fled from Crete for feare of his Sonne , and came to Italy , and was hosted by Janus , and being Graeculus & politus , a neat Greeke , did teach them many fine new devices . Homo igitur utique qui fugit : Homo utique qui latuit , & pater Hominis , & natus ex Homine ; Therefore he who fled was a man ; he who lay hid , was a man , and both Father of a man , and Sonne of a man . So of the rest ; Manifestum est Homines illos fuisse , quos & natos legimus , & mortuos scimus : It is manifest , they were men , whom wee have read to be borne , and know to be dead . But of this more hereafter .

That they did preserve the memory of these dead men , by making Statues , Images , and Resemblances of them , is most evident , and beyond deniall . The same Minutius Foelix divinely reproveth their manner of deifying men ; And it seemes he tooke it from Esay 44.10 . &c. His discourse is thus : When is a God borne ? Behold he is cast and powred out in metall ; he is framed and fashioned , he is scraped and polished ; but is not yet a God . Behold he is sodred with lead , he is wholly and fully wrought , and is set upright , nor is he as yet a God . Behold he is adorned , dressed , and trimmed up , consecrated , and prayed unto : Now at last he is a God : When Man would , and when he did Dedicate him : Man had a power to make , or unmake a God . The Romans went farther ; Vetus decretum erat ( saith Tertullian in Apologetico ) ne qui deus ab Imperatore consecraretur , nisi à Senatu probatus : It was an ancient decree , that the Emperour might not Consecrate a God , without the consent of the Senate . Absurd , Absurd . Unlesse God please Man , he shall not be God ; Man must be propitious , and favourable to God . The very people did one day deifie a God , and the next day undeifie him .

— hodie tu Jupiter esto ; Cras mihi truncus eris , ficulnus inutile lignum . Thou shalt a God be unto me to day : To morrow a stock , a worthlesse Cast-away .

I was about to say , Tiberius hearing from Pontius Pilate , his Procurator and Rationalis for Judea , and from divers others , such records and monuments as proved Christ to be a God , referred it to the Senate , with the prerogative of his Own voyce first . But because the Senate had not before-hand approved Christ to be God , they now reject him . Yet Caesar continued constant to his own sentence and decree ; menacing the accusers of Christians .

PAR. 8.

WHen their Gods were now borne , and acknowledged as consecrated , they fell unto severall kindes of worshipping them . That they did Lift up their Eyes to their Idols , is proved , Ezechiel 18.10 . &c. And they blessed their Idols , Esay 66.3 . Though indeed , both the Idols and themselves were the more Accursed by that Blessing : They did Sacrifice to their Idols , Psal. 106.38 . And served their Idols , verse 36. They did offer sweet savour to all their Idols , Ezech. 6.13 . & 2 Kings 23. They did set their Idols upon their Beasts and Cattle , Esay 46.1 .

The Image of Isis was on an Asses backe ; the people kneeled and fell downe to it ; the Asse grew proud , as if the Honour had been done to him ; The people ( which was a greater Asse ) spake to his brother Asse , Non tibi , sed Religioni ; We worship not thee , but Isis ; And yet it stood with more reason , to worship the Asse , which had sense , rather than the Image which had no sence . They made Caroches , Carts , and divers other such moveable Instruments , to carry their Images upon ; especially upon Holydaies , they made beds in the Temple in honour of their Gods , Tacitus Annal. 14.3 . They carried tidings to their Idols , 1 Chron. 10.9 . though the Gods could neither lie downe , nor rise up . They were madd upon their Idols , Jerem. 50.38 . and under the word Maddnesse , all their frantick Idolatry , with their severall senses , formes and fashions , may be included . He falleth down to the graven Image , and worshippeth it , and prayeth unto it , Esay 44.15 . & 17. The meane man Boweth down , and the great Man Humbleth himselfe , Esay 2.9 . He humbleth himselfe even unto the Ground ; such was the worship of their Idols . They dawbed them over with silver and gold . Opinio , & mens Imperitorum artis concinnitate decipitur , auri fulgore perstringitur , argenti nitore , & candore eboris hebetatur : The opinion and judgement of unlearned men is deceived by the exquisitenesse of Art , by the shine of Gold , and is dulled by the brightnesse of Silver , and whitenesse of Ivory . They clothed them with costly Garments ; Dionysius his sacrilegious violence , taking away Jupiters golden coate , upon pretence , it was cold in the Winter , and too heavy in the Summer , and putting on a woollen coate , as warmer in the Winter , and lighter in the Summer , is knowne to children . The knave that stole away two eyes of pure gold , massie gold , out of Jupiters Image , knew Jupiter could see as well without eyes , as with eyes ; or rather that he did not see , either with them , nor without them . But of the Adorning of their Images I have spoken before ; and yet the very Robbing of them , proveth the precedent Adorning of them . These things they did , when they came neare to Worship them , and Adore them .

PAR. 9.

BUt there was another kinde of Adoration of them , when they passed by the Images , and stood at distance from them .

Minutius Foelix in Octavio , toward the beginning , setteth it downe by the actions of Cecilius , who seeing the Image of Serapis , Vt vulgus superstitiosum solet , manum ori admovens , osculum labiis impressit : As the superstitious people is wont , putting his hand to his mouth , he Kist it . This was a kinde of Honorary salutation of Devotion : a Running Adoration , a Worship at Distance : But that his hand did kisse his Lips , or fasten a kisse on them ( as the phrase may seeme to import ) and not rather , his Lips did kisse his Hand , is observable , as an Heterogeneall kinde of expression : For it is proper for the Mouth and Lips to kisse , when the other parts of the body do touch or rub , but not kisse . Yet if the words be read in the Ablative case , he printed a kisse on his Hand , by , or with his lips , we may give it the priviledge of an African phrase : And yet in the Hebrew , the phrase is reciprocall ; My Mouth hath kissed my Hand , or my Hand hath kissed my Mouth . See our last Translation , Iob 31.27 . and the marginall note . In Adorando , dextram ad osculum referimus ; When we worship , we kisse our Right hand . Apuletus lib. 4. Millesiarum , as Elmenhorst quoteth him .

Let me also defend the African Optatus against Rigaltius , who in his Observations on Tertullian , towards the end of them , pag. 119. among the Inserenda , citeth a place of Tertullian in Apologetico , cap. 4. The purport is this : The lawes were of old , that the Creditors should cut in piecest he condemned Debtors , who were not able to pay ; and every Creditor might have a portion of his flesh .

See Aulus Gellius 20.1 . who hath that Law of the Twelve Tables at large . In which place Caecilius saith , Nothing is more cruell , and vastly extreme , unlesse ( as it seemeth ) this Law was made so cruell , to this end , that no man should ever venture to endure it . For ( saith he ) many debtors are adjudged to their Creditors , and bound , or imprisoned : But that ever any was cut into pieces , and each Creditor had severall gobbets , or portions , I never heard or read ; though the rigor of the Law ran so . If there were more Creditors , to whom the indebted man was adjudged , the Law permitted them to cut in pieces and divide the body of the Debtor among them .

Iunius Rabirius in his Tractat called Hastarum & Auctionum Origo , ratio , & sollemnia , hath the words of that Law , pag. 7. in Terminis ; and more succinctly than Gellius . Which cruelty by a generall consent was taken away : Death was turned into Shame : the Proscription of their goods , did rather make them blush than bleed . For must they not needs blush , who when they parted from all their goods by Proscription , were to sit on a Stone bare-breeched , with naked and seene , and shewed buttocks ; also with their uncovered podds , to strike or run at a Marble Lion set before the gate of the Capitoll ( for that purpose ? ) See Cerda on the place of Tertullian . Pamelius cleared the way to Cerda , though he complaine of Zephyrus his obscurity in this point . And yet I wonder , why nor Gellius , nor the accurate Rabirius , doe mention the manner of the Commutation in their punishment , unlesse modesty deterred them .

Rigaltius saith nothing to the maine matter , but picks a quarrell , and findeth fault with Optatus for the like phrase .

Suffundere maluit hominis sanguinem , quàm effundere , said Tertullian . Optatus lib. 2. Fundentes sanguinem , non corporis , sed pudoris . At quis alius pudoris sanguis , quàm corporis ? saith Rigaltius . As if there were some other blood of shame , which was not of the body . Wittily enough , if it be wit to find Nodum in scirpo , a knot in a bulrush . For Optatus in the cited book hath it otherwise . Episcopos gladio linguae jugulastis , fundentes sanguinem , non corporis , sed honoris . You have slaine the Bishops with your tongues , as with swords , shedding the blood of their honor and credit , though sparing the blood of their Bodies . And this reading , and exposition , is confirmed by the words , one leafe before . Linguas vestras acuistis in gladios , quas movistis in mortes , non corporum , sed honorum : Jugulastis , non Membra , sed Nomina . Quid prodest , quia vivunt homines , & occisi sunt honores à vobis ? Valent quidem membris , sed ereptae portant funera dignitatis . You have sharpned your tongues as swords , which you have moved , and thrust into the death and destruction , not of Bodies , but of Goods ; you have killed , not their bodily Members , but their Names , and Credit ; what boots it that they live , when their honors are destroyed by you ? They are healthy , but they carry about the carcasse of funerall exequies of their Dignities and Honors . He speaks of a Civill death Metaphorically , when a mans good Fame is blemished , wounded , or destroyed . Honores occisi sunt : Their Honors were slaine , as it is in the Margin . He doth not oppose Sanguinem corporis , sanguini pudoris ; the blood of the body , to the blood of shame , sed sanguini Bonorum , or Honoris ; to the blood of Goods or Honor. In the opposition of the bodily blood , to the blood of shame , is no good sense ; the resultance of it beeing , that the blood of Blushing , is not of the Bodily blood ; but it stands with faire reason to say , ye shed the blood , not of their Bodies , but of their Goods or Honors . Howsoever , Rigaltius was supine .

For if his coppy had the words as he cites them ( which is the best excuse ) yet the unlikely hood that so great a Scholler as Optatus , would speake so improperly , might have made him to distrust his own Copy ; and to make search after other Copies : and he might have found the truth in the Copy of Albaspinaeus , as I have cited the words . Neither needed Rigaltius to have inquired far off . For Optatus with the Notes , and Observations of Albaspinaeus , were Printed at Paris three yeares before Rigaltius Observations on Tertullian came forth in the same City under his nose .

PAR. 10.

THeir fashion to Adore their Images , or false Gods , either Eminus or Cominus , either Aloofe off , or Close by ; but especially Aloofe off , as they followed other businesses ; their casuall saluting Adoration was manifold , and of divers formes : See our accomplished Mr. Selden ( who is impensè Doctus ) in his Titles of Honor , and in his Syntagmata de Diis Syris , toward the beginning . They did Kisse their Images ; ( that must be when they are close by them . ) Their Kissing he proveth from Cicero , Act. 5. in Verrem : from Lucretius libro 1. And ere they Kissed , they looked up to Heaven with Hands spread abroad ( say I , ) and after they bended down , and sometimes Kneeled . Many Knees bow to Baal , Many mouths kissed him , 1 King . 19.18 . So Hosea 13.2 . They kissed the Calves , or molten Images . The good man did wiser , when he kist his Cow .

Concerning the Heathens Adoration at Distance , it was diverse : if they Adored the Celestiall bodies .

First , they looked up toward the Heavens , For they beheld the Sun , when it shined : and the Moon walking in brightnesse , Job 31.26 . Secondly , their Heart was secretly enticed to give the honor due to the Creator , to those his Creatures . Thirdly , their mouths did Kisse their hands , vers. 27. which was not without some Bendings of their bodies . Fourthly , they Prayed unto them , either audibly , or by a more secret murmur . Remember the place of Tertullian ( concerning which by and by ) Ad Solis inititium Labra vibratis . Ye wag your Lips at the rising of the Sun . — Bona pars procerum tacitâ libabit acerrâ . Haud cuivis promptum est , murmurque , humilesquesusurros Tollere de templis : Et aperto vivere voto . Mens bona , Fama , Fides , haec clarè , & ut audiat hospes ; Illa sibi introrsum , & sub linguâ immurmurat ; ô si Ebullet patrui praclarum Funus : & ô si , &c.

Persius Satyrâ secundâ .

The greater part of Noblemen their Tacit censers bring Unto the Gods , when they from them some shameful boon would wring . 'T is not , ô 't is not for each one to banish far away Their Secret muttrings from the Church ; and make them lowd to pray . If they , for a sound mind do pray , for Fame , or Credit : then The 'll pray alowd ; and make their vows ring in the eares of men . If for rich Nuncles death they wish , that once 't would bubble out , They 'll pray so soft , that none shall heare , that stands them round about .

The like they did , when they prayed to the Sun .

Secondly , concerning their Worship or Adoration of Images on Earth at Distance , it is thus , for the most part , branched by the glory of our Nation for all humane literature .

1. They stood somewhat off before their Images . 2. They solemnly moved their Right Hands to their Lips . 3. They Kissed the Forefinger joyned with the Thumb . 4. They turned about their Bodies on the same hand , as Mr. Selden alledgeth from diverse Authors . 5. Let me adde . They then lifted up both their Eyes , and Hands spread abroad to Heaven . When they swore by Jove Capitoline , they looked not so much to Jove in the Capitol , as to the Heavens . Yea their backs were sometimes towards the Capitol . 6. They did draw nearer , and did Kisse oftimes the Images themselves , as I said before .

That this was a Kisse not like the Humane Ambulatory Salutation , only done for Complement ; but of deep , and reall Adoration of false Gods , as is evidenced ; Because I should have denyed the God that is above , saith Job vers. 28. For Worshipping of Idols on Earth by Kissing them , is a deniall of God in Heaven . Which mutuall Kissing of one another is not , nor can be .

Nor did they Kisse the Lips only of their Idols , and their Mouths ; but both the Fore-parts , and the Hinder parts , and their Shoulders , the Cheeks , the backe of the Hand , even the very Feet . See Ritterbusius ad Salvianum , pag. 379. Perhaps they might kisse some other Hinder parts in humiliation . And I do verily think they left not the Knees unkissed .

PAR. 11.

AMong men , if Persians of equal Degree , did meet , they Kissed one anothers Lips . If a Superior met an Inferior , he gave the Inferior his Cheeks to kisse . But a meane Persian , falling down did worship the Better , or more Ronowed ; ( saith Brissonius , pag. 241. as he is cited by Drusius . )

The story of Polyperchon falleth in here very fittly : A Persian worshipping Alexander , fell on his face before him , and with his chin touched the ground : Polyperchon in a floute , exhorted the Persian to shake his chin lustily against the ground : Alexander thereupon drew Polyperchon from the banqueting bed , and tumbled him down , and arietated him to the earth , and made his head knock the ground : and bitterly taunted him saying : Now Polyperchon , thou seest thy selfe do that , which even now thou didst laugh at in another . See Curtius , 8. pag. 245.

Mr. Selden very probably addeth , It was called Adoration , or they were said to Adore ; Quòd ad Ora , sive ad Os manum admovebant ; because they moved their Hands to their Mouths ; or rather the Fore-finger joyned to the Thumb , as he before explained it . His proofe from S. Hierom , is most punctuall ; who do Adore , do Kisse their Hands , and Bow down their Heads , ( saith Hierom ; ) And in the propriety of the Hebrew tongue , Kissing is used for Worship or Adoration . Psal. 2.12 . The vulgar of Cajetan , Hentenius , and Santandrianus , have it , Apprehendite disciplinam , Apprehend discipline , agreeing with the Chaldee . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lay holdfast on Discipline . Osculamini Filium , saith the Hebrew ; which Vatabus doth well inlarge , saying , Osculo manuum testamini vos Dei Filium habere pro Rege : By Kissing the Hands , that is , by Adoration , witnesse that ye esteem the Son of God as King . Geverard Elmenhorst in his notes on Minutius Foelix , citeth to the same purpose both Pliny and Apuleius : whom Mr. Selden insisteth in .

One reason , why they did both Bend and Kisse , may be , because both Head , and Mouth with it , did stoop down toward the Hand ; and the Hand did mount up to meet the Mouth . The joynt correspondence , the concurring to the same action , maketh the Sense appliable , either to Hand , or Lips . Perhaps , the reason why they put their Hands to their Mouths in Adoration , might grow from hence .

When they worshipped the Sun and Moon , and the Host of Heaven , or Coelestem Africae Deum ; The heavenly God of Africa , as Tertul. Apologet. 33. or rather Coelestem Illum , That heavenly One , as Salvianus , lib. 8. They had not always their Images below to Kisse them , and Worship them , and therefore looking up and kissing their hands they so adored them .

Tertullian contra Nationes , 1.13 . thus expresseth it , Plerique affectione Adorandi , aliquando etiam Coelestia , ad Solis initium labra vibratis . Most of you , when you meane to Adore things heavenly , move your Lips toward the rising of the Sun , or rather you shake , quaver , and often move your Lips Forward , and Backward .

Indeed the Romans had an house dedicated to the Sun : Tacitus toward the end of the 15. Book of his Annals saith , Proprius honor Soli , cui est vetus aedes apud Circum : Especiall honors were decreed to the Sun , in the house dedicated to him of old . Solis Effigies de Fastidio Aedis emicat , saith Tertullian de Spectaculis , cap. 8. yea they placed it above the Top of the house . And indeed an Huge great Obcliske was sacred in his honor : Obelisci enormitas Soli prostituta , was consecrated to the Sun , saith Tertullian ibid. And this was a very High one . Cassiodorus lib. 3. Epist. 51. speakes of more Obeliskes . A greater was dedicated to the Sun ; a meaner to the Moon . Ammianus lib. 17. addeth , That which was devoted Deo Soli , to God the Sun , had in it the Rayes gracilescentes , growing lesse and lesse , and did resemble the Sun .

That the Heathen worshipped or kissed , or fell down before the Images of the Sun , Moon , or Stars , Before Kings were Adored , I remember not to have read . The Persians worshipped the Sun , as he was pictured , or painted on Napery , and Linning , or their Banners , whom we behold in his Buckler ( saith Tertullian Apologetic . cap. 16. ) Many mistake what the Buckler is . I take it to be his round Circle , Orbe , or Globe ; He remaining , or residing bodily within the compasse of his Orbe , or Round-Buckler , as the Poët cals it . Ovid Metamorph. 15. vers. 193 , &c. Ipse Dei Clypeus terrâ cum tollitur imâ , Mane rubet , terrâque rubet cum conditur imâ . The Buckler of the Sun looks red , When he doth rise , and go to bed .

Dei Clypeus , the Buckler of the Sun ; that is , Solis orbis , the round Circle of the Sun , as Greg. Bersman , hath expounded it in his Marginall Annotation , on that place .

But in the Houses of the Sun , no doubt he was Adored with Divine Worship . Servius Tullus also built a Temple in honour of the Moon ( saith Tacitus , Annalium , 15.9 . ) And in it , no doubt but She also was honored , as the Sun was in the House to Him dedicated .

Augustine Tom. 6. pag. 75. Contra Faustum Manichaeum , 20.2 . The Manichees Adored the Sun ; Ad cujus gyrum oratio eorum circumvolvitur ; They turned their Prayers to Him , and to the Moon ( as they moved any where in their Orbes ) upon two false suppositions , or rather misinterpretations , that the vertue of God did dwell in the Sun ; and wisdome in the Moon ; and the holy Ghost in the Aire ; and that God dwelleth in the Light , as all confesse , Faustus little remembred that God said He would dwell in the thicke Darkenesse , 2 Chro. 6. ● . And 1 King . 8.12 . And not only said so , but Darknesse was under his Feet . Psal. 18.9 . And he made Darkenesse his secret place : his pavilion round about were Dark waters and thick clouds , vers . 11. Soli huic Genu flectitis , saith Augustin , de Moribus Manichaeorum , 2.8 . Tom. 1. pag. 164.

PAR. 12.

MAster Selden in his Titles of honors , pag. 38. saith ; It grew by custome , that Princes being next to Deities , and by some accounted as Deities , had the like honor done to them , ( that is to be Kist or Adored ) in acknowledgement of Greatnesse : But I should rather think , That Statues , and Images had the beginning of their Adoration from the obsequious Exemplary Worshipping of Kings , Princes , and famous Heroës , either living or dead ; more probably than that Kings and Potentates had their Adoration from Images , or Idols .

Geverard Elmenhorst in his notes on Minutius Foelix , saith ; Because the memory of the Ancients , and of Kings was observed : thence grew into custome the rites of Worshipping and Sacrificing : Hee proveth it by Cyprian de Idolis , and Athenagoras his Apology , and Alexanders letter to his mother .

Tertullian de Idololatria , cap. 3. Idolum aliquando retrò non crat . Idols were not always or at all times . The Alexandrian Chronicle to this effect . Grecisme , and Gentilisme began about Serug his time ( who was the third Father , or great Grand-father of Abraham , Gen. 11.22 , &c. ) Then did they take out to life the Pictures of Magistrates , Tyrants , and others . After these Effigiations by Paintings , about Terah's daies ( who was Father of Abraham ) they spread and increased their Idolatry by Statues and Images ; which were first made of Clay , by the help of the Potter in memory of those who were dead . And then , Dibutades ( saith Pliny 35.12 . ) invented Red-oker , Rade , or Red-chalke ; and they did paint these Images with Vermilion , and Red-lead . Tarquinius Priscus his Jupiter was of Earth ; and therefore was wont to be dawbed over with Red-lead : So far Plinius . And Pausanias in Achaicis , saith ; Bacchus his Image was dyed and coloured with Red-lead . The Chronicle of Alexandria thus proceedeth . After , the Masons prepared the Stone : Then the Silver-smiths , and Gold-smiths framed their Images : and the Copper-smiths , Carvers , and Gravers at their pleasure varied their work . Last of all the Black-smith and other Artificers . This is cited by Cerda , or Tertullian , who excellently observeth in his Notes on that chapter of Tertullian , that the Images made for Gods , were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : For Heroës , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : For Kings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : For Wisemen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for Wel-deserving men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

That , not only , nor perhaps principally , Greatnesse was the cause of their Adoration ; but divers others as effectuall motives , and inductives , is plaine from Minutius Foelix in Octavio . Vnaquaeque Natio Conditorem suum aut Ducem inolytum , aut Reginam pudicam , sexu suo fortiorem , aut alicujus Mun●ris , vel Artis R●portor●m venerabatur , ut civem Bonae m●●oriae . Sic defunctis 〈◊〉 , & futuris dabatur exemplum . Every Nation did worship his Founder , either some famous Captaine , or chaste Queen , eminent above other women , or the Inventer of beneficiall things and Arts , as unto Citizens of happy memory . So was there both Reward for the Dead , and an Illective for others after , to do the like .

From Historians he addeth . Ob merita Virtutis aut Man●ris . For their Vertues , or Gifts , and Good-works , they were accounted Gods . H●lco● on Wisdom , 14.15 . saith , Both Men and Women for some evident priviledge of Vertue , as Strength , Chastity and Knowledge , began to be Deified . Exho●●● beleeved divers were assumpti in Deos , esteemed Gods , for finding out new kinds of Graine , or Corne profitable for mankind : And both the Inventos , and things Invented , were called by the same names . For —

Sine Libero , & Cerere , friget Venus . Without meat and drink , Lust waxeth cold .

As Perseus did Philosophize in the records of Minutius Foelix .

Some hold that Jupiter was so called à juvando : But Mr. Selden more excellently to this effect , Jovis , Jovi , Jovem , Jove , are but derived corruptions of the most sacred name of Jehova .

Generally it is confest , men were Deified , not so much in acknowledgement of Greatnesse , as of Goodnesse , and doing of Good . And yet perhas Mr. Seldon doth measure Greatnesse only by Goodnesse . It was wont to be his old position ; None Great but Good : Deus Optimus , the Best God , running in title , before Deus Maximus , the Greatest God ; and so we may say they were Deified for Greatnesse , next after Goodnesse .

PAR. 13.

SEcondly , it is apparent that the Heathen Gods were but Men , as I proved before . Let your Conscience condemne us , if it can deny , that all your Gods were Men. ( quoth Tertullian in Apologet. cap. 10. ) He proceedeth ; We know the Cities wherein they were borne , and the Countries wherein they left footsteps of their works : In which also they were Buried . Nor will I instance in every one of your Gods , being so many and so great . New Gods , Old Gods : Barbarous Gods , and Greek Gods : Roman Gods , and Strange Gods . Gods whom you have taken Captive , and Gods whom you have Adopted ; your own Countrey Gods , and Common Gods : He-Gods , and She-Gods : Clownish Gods , and Civill Gods : Sayling Gods , and Fighting Gods .

Tertullian ad Nationes 2.12 . varieth the couples thus ; Greater Gods , and Lesser Gods : Old Gods , and New Gods : Unmarried Gods , or Married Gods : Gods Artificers , or Lazy Gods : Citty-Gods , or Peregrine Gods : Rustick Gods , or Urbane Gods .

He addeth , you had no Gods before S●turne , and no Historian hath divulged him other than a Man . Latinus Pacatus thus , Terra Cretemsis parvi J●vis gloriata est cunabulis . Creet gloried that Jupiter was there Borne ; or that they had the Cradle of the child Iupiter .

Know with all , that diverse Fathers both Greek and Latin , and most Historians say , that Iove was Buried also in Creet , and a Temple there built to him , with this Epigram ( saith the Alexandrian Chronicle ) ( it might rather have said , Epitaph ) Here lieth Picus dead , whom also they call Iupiter , or Iove . Yet there being 300 Iupiters , we had need to have a truer man , than a Cretan , to shew us which of the 300 Iupiters it was , who was there Intombed .

Prudentius wittily reproveth them ;

Miror quod ipsum non sacratis Mentorem , Nec templum & aras ipse Phidias habet , Fabri Deorum , vel parentes Numinum . Qui si caminis institissent segniùs , Non esset ullus Jupiter conflatilis . I marvell that you do not consecrate Mentor , and Phidias , The God-makers , and Fathers of your deities ; For if they had not heated throughly their furnace , No Molten Iupiter had nourished impieties .

Thirdly , the Famóus Heroës and Princes were in Rerum Naturâ , in the world , before their Images . The Statues being Statues of such and such eminent Men. For the Represented must be before the Representor ; and the Similitude beginneth in time after that to whom it is like : Exemplar est prius exemplato , the Example is before the thing Exemplified : As Vnio est rerum praeexistentium unio : as things must preexist and have a being , before they can be united , and joyned together . Graven Images were not the Chimeraes and wilde Anticks , or meere Fancies of mens braines , having reference to Non entia , not beings ( if such a reference be to be had ) but were Remonstraces of things that had been extant , and were now out of sight and passed . Minutius Foelix in Octavio , Dum Reges suos colunt religiosè , Dum Defunctos eos desiderant in Imaginibus videre , Dum gestiunt corum memorias in Statuis detinere , sacra facta sunt , quae fuerant assumpta solatia . While they religiously do worship their Kings ; Whilst when their Kings were dead , they desired to see them in their Images ; Whilst they rejoyce to keep their memories in their Statues ; What were at first Comforts , are now Sacred Reliques . And afterwards . Quis dubitat horum Imagines consecratas vulgus orare , & publicè colere : Who doubteth that the Common people doth pray unto these consecrated Images , and publikely worship them ?

I must adde out of Cicero against Verres ; That the Mouth & Chin of the brazen Image of Hercules , were more worne than other parts thereof ; because in their prayers and gratulations they were wont , not only to worship , but to kisse them also . And thus it is seen in many Images at Rome , where massy stones are worne bare by the kisses of Adorers . Woe worth the time when Rome Christian affected to be like Rome Ethnick or Pagan .

Cyprianus thus , Si aliquando Dii nati sunt , cur hodie quoque non nascuntur ? nisi forte Iupiter senuit , & partus in Innone defecit . If Gods were sometimes borne , why is it not so now ? unlesse Jupiter be grown Old , and Juno past Child-bearing .

PAR. 14.

FOurthly , Even in the more antient times , Living Kings were Worshipped , and Adored . In the Infancy of the world , Caine built a City , and called it after his Sons name , Gen. 4.17 . Before the generall undage were Giants , and their children became Mighty men , Men of Renown , Gen. 6.4 . Whereas we read it Sons of God , ibid. vers . 2. Others read it Sons of Princes : So the Chaldee . And indeed that one name of God , viz. Elohim , is ascribed and applyable to men , Psal. 82.1 . Exod. 21.6 . So before the Flood there were Giants , Mighty men , Men of Renowne . Princes , and the Sonnes of Princes : and these doubtlesse were much Honoured by the people , if not Adored , according to the great wickednesse of those dayes , When there was not a good thought in the heart of man , Gen. 6.5 .

Within a while after the Flood , Nimrod began to be a Mighty One in the e arth : He was a mighty Hunter : and the beginning of his Kingdome was Babel , or Babylon , Gen. 10.8 . &c. So he was a King , and the people testified their subjection unto him , and homage was tendred by Kissing , Kneeling , or Falling downe to him . For he was a mighty Hunter , which words point at his Tyranny and Oppression , Before the Lord , as it is in our translation ; Against the Lord , as Agustine hath it , De civitate , 16.4 . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being like a Sandall fitted to either foote , signifying both Before and Against .

The builders of Babel aimed eagerly at Renowne ; Let us make us a Name , Gen. 11.4 . Reverence , Honor , Worship , Adoration , did attend on such as made themselves a Name , or Famous , even whilst they lived . Unto those dayes Josephus doth referre the beginning of Idolatry .

In Abrahams dayes is mention made of nine Kings at one battle : one of them was Tidal King of Nations , Gen. 14.9 . How many more Kings were there then afarre off ? And how long before , had the Old World their Kings .

1 Sam. 10.1 . Samuel powred a Viall of Oyle on Sauls head , and Kissed him . Drusius on the same place saith , The Kisse of Dignity or Greatnesse is meant in this place of Samuel .

Master Selden observeth well : It was usuall in India also for subjects to kisse their Kings ; and not onely so , but to fall downe and worship them . I Adore thee , O King , after the fashions of the Barbarians , by falling downe before thee . So farre in effect Master Selden himselfe : So that I may repeate and resume my former Opinion ; That Statues and Images had the beginning of the Adoration , from the obsequious exemplary Adoration of Kings or Great Men , either Living or Dead , rather than that Kings and Potentates had their Adoration from Images or Statues .

Lastly ; Though it is a very probable Etymologie , which Master Selden hath , that Adorare , to Adore , is derived from putting the Hand or Forefinger to the Mouth , which was a solemne custome in many of their Adorations : yet neither did All kisse their Hands alwayes who Adored ; nor did All that kissed their Hands , alwayes Adore . Let us heare what others hold . 1 Sam. 1.3 . Elkanah went to Worship , and to Sacrifice . Drusius in his Commentary on the place expoundeth , Vt Adoraret , ut Deum Oraret , eumque precaretur ; To Worship , that is to Pray unto God : for so the word signifieth , saith he . He doth not onely say it , but proveth it , thus . Adorare pro Orare , legitur apud Virgilium , Propertiuns , & Ovidium ; Virgil , Propertius , and Ovid , use the word Adorare for Orare ; Worship for Prayer . In the Margin of Drusius t is well added ; that sometimes they Prayed Standing ; and that Adorare is not simpliciter Orare , sed Orare Prostratum in terram , ut adorantes solent : To Adore , is not simply to Pray , but to pray Prostrate on the Earth , as Adorers use .

Tertullian often useth the word Adorare for Orare , in his booke de Oratione .

John taught his Disciples to pray ; He turneth it Adorare . And againe , Non extat , in quae verba docuit Johannes Adorare ; Where faire probabilitie , if not necessitie , inforceth Adorare to be taken for Orare . No man will deny but Praying is the chiefest kinde of Worship or Adoration . Esay 44.17 . The residue of the wood he maketh a God , even his graven Image ; He falleth downe unto it , and worshippeth it , and prayeth unto it , and saith , Deliver me , for thou art my God . The Praying unto the Idoli , maketh it a false God . It is the true God Onely , who must be Prayed unto . Call upon Me in the day of trouble , saith God Almighty , Psal. 50.15 .

See the forecited testimonies of Minutius Foelix , and of him who prayed to Iulius Caesar , and you will confesse , that Prayer is used for Adoration ; Adoration for Prayer . Martial his testimony is as obvious as punctuall .

Qui fingit Sacros auro , vel marmore , vultus , Non facit ille deos : qui Rogat , ille facit . Not He that for a Portraiture doth Gold or Marble Take : But He that doth Adore the same , He doth the Idoll make .

And in 1 Sam. 2.36 . He shall crouch to him for a piece of silver , and a morsell of bread ; Where Hentenius and Santandreanus have it , Vt Oretur pro eo , that he may be prayed for ; the Seventy have it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Worship him . The Thargam of Ionathan , Vt Humiliet se coram eo , That he may Humble himselfe before him . Vatablus , Vt Incurvet se ei ; And he expoundeth it , That he Cast down himselfe before him , when he Prayeth . Veniet ad Incurvandum se ; as it is in the Interlineary , He shall come to Bow downe himselfe . And unto his Action is joyned his expresse . Prayer ; Put me I pray thee , into one of the Priests offices . Adorare & Orare have neere conjunction . And Adoratio may be derived from the other ; Curtius , lib. 6. pag. 153. saith of Alexander , Iacebant humi venerabundi ipsum : They did Prostrate themselves on the ground when they worshipped Alexander .

The learned Ludovicus de la Cerda , on Tertullian de Orat. cap. 7. heapeth up proofes , that Adoro was used for Oro. Arnobius lib. 1. Deum quotidianis supplicationibus Adoratis : Yee Pray to God with daily Prayers : Apuleius lib. 3. Senior exurgit , & populus Adorat : The Elder stands up , and the people Pray . Cyprian de Oratione ; Christ went alone , Adorans , Praying . Ovid 4. Fast . Hetruscus Turnus Adorat opes ; id est , Precatur : Turnus the Hetrurian Prayed for riches . Tacitus used Vulgum Adorare , Adoring of the people , Pro salutare , aut Precari : for Salutation , or Praying unto them . So he concludeth , Adorare , to Adore , is nothing else but Orare Ad , to Pray unto . And de Idololatriâ cap. 7. His manibus Adorare ; Cerda expounds Propriè , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly , to Pray To. And is resolute , Adorare , est Orare Ad ; To Adore , is to Pray To ; As Adprecari , est precari Ad : And yet he modestly confesseth , that other expressions or notions pari veritate constant , are alike true . Among which I doe reckon that good Etymon of Master Seldens . The Rites to be observed in Adoration , See in Apuleius , libro 4. de Asino ; and Pliny lib. 11. So farre Cerda . I am now almost at an end . Wisdome 14.15 . There is a story of a Father afflicted with untimely mourning . When he had made an Image of his Childe , soone taken away , now honoured him as a God , which was then a dead man , and delivered to those that were under him , Rites and Ceremonies . See farther in the 16 , 17 , and 20 & 21 verses . The Father here pointed at , was one Syrophanes ( saith Holcot on the place ) and he had this from the Master of the Scholasticall History : From Fulgentius Mythologiar . lib. 1. cap. 1. From Alexander Nequam , in scintillario poetarum , cap. 1. And the said Fulgentius had the History from Diophantes , a most ancient Author . Holcot addeth , Syrophanes was a very rich man in Egypt : and that he set up his Sonnes Image in his house : And the Family of Syrophanes , to flatter their Master , offered up Flowers to the Idoll , platted Crownes , burnt sweet smels ; and the delinquents , or guilty servants , fled to the Image , and then were pardoned .

PAR. 15.

HOLCOT yet proceedeth ; The Master of the Scholasticall History , telleth another Story of the Originall of Idols . Ninus King of Assyria ( when Belus his Father was dead ) made the Image of his Father , which was an Asylum , a Sanctuary to faulty persons . Whereupon Men gave divine Honours to that Statue . Others likewise dedicated Images to their dead friends . Gregory hath this Story on Luke 11.15 . Nor is there repugnancy in these Stories , saith Holcot ; because Idolatry had divers Inventors ; and the Booke of Wisdome insisteth in the Egyptian Idolatry , as being the most , and worst . Likewise in other parts of the world , as he there evinceth at large , Idolatry sprung from divers other motives : and Adoration with it , say I. It is most certaine , The worship exhibited to false gods , was called Adoration : and it is very likely , because they did Orare , & Orare ad Deos , it was termed with a little and easie inversion , Adorare .

I conclude ; Since men of Great Renowne were before Kings : and Kings were Adored whilst they breathed ; and preceded their Counterfeits , Pictures or Images , the Statues had Adoration derived unto Them from the Adoration of those eminent Men : who being but Men , were by Men made such Gods as they were , for doing of good : and for those mens sakes , and in memory of them , were their Semblances , or Portraytures , and Statues made , Adorned , Prayed unto or Adored . Gen. 4.26 . Then began men to call On the Name of the Lord ; or , to call themselves By the name of the Lord ; as it is in the Margine of our last translation .

It is true indeed , that some learned men , and Master Selden among them , De Diis Syris in his Prolegomena , cap. 3. pag. 28. read it , Tunc coeptum est profanari in invocando nomine Jehovae ; because ( say they ) Chalal is interpreted both to Begin , and to Profane . But the reason is shallow , and may be thus retorted ; Because Chalal is interpreted , both to Begin and to Prophane ; it cannot signifie , Coeptum est Profanari ; but either , Coeptum est , or Profanatum est . That Chalal signifies sometimes to Profane , is confessed on all sides . But it oftner signifieth to Begin . See the great Pagnine , pag. 699. &c. on the Arabicks Chalal . The Interlineary rendreth Hochal , by Coeptum est . Some of the Jewish Doctors are for Profanare , and some for Incipere .

Aben Ezra upon a most true and sound foundation , against all other Jewes of the other side , saith ; If it did here signifie to Prophane ; Nomen , non verbum cum particulâ cohaereret . Such is the relation and judgement of Iunius and Tremelius on the place ; in which I rest .

Bellarmine Tomo 2. de Monachis , lib. 2. cap. 5. is in one extreame ; A Religious life ( saith he ) is so ancient , ( he must meane a Monasticall life , if he will confute Melancthon and Calvin , ( as he there pretendeth to doe ) that there was an adumbration of it in the law of Nature before the Flood ; for Enos began to call on the Name of the Lord . From whence Authors doe gather ( saith he ) that Enos did institute some particular Worship , and Higher and Better than the Religion of the people . If he meane of the people that were of the cursed seed of Cain , I will confesse it . If he meane Enos , as a Patriarch or chiefe head of a Family , instructed the people , and prescribed them their Duties , both to Beleeve and to Practise ; and that the people did not right to regulate or frame a Religion to Themselves , or their Superiours ; I will say , as he saith . Let ignorant , presumptuous , and frantick Rebels , who will Guide both King and Kirke , think of this . I say , God defend me from a Religion compiled and made by the Ignorants , or by the Vulgar : though two or three factious Superintendents , as Thomas Muncer , Buchanan , Knox , or the like , doe either lead them , or be led by them .

Bellarmine citeth Waldensis , as one of the Authors : yet he is a party , not a legall witnesse , and more suspected than Bellarmine himselfe , as living in more ignorant times . Yea Bellarmine himselfe might as well have said , that Adam's and Eve's manner of life , before they had any Childe , did adumbrate , effigiate , or afford a patterne or patrociny , for the solitary life of the married Hermites : for some such they have had , and one of late .

If Enos did prefigure then a Monasticall life , it was of married Monkes also ; For he begate sonnes and daughters eight hundred and fifteene yeares , Gen. 5.10 .

Lastly ; If it must be read , Profanatum est nomen Domini , as is possibly verifiable ; Then from this place no Monkery can be adumbrated .

Others are in Another extreame , and gather from hence , That now was the publique Breaking-in of Idolatry ; and Gods Name now began to be prophaned . So farre was that time from establishing any extraordinary way of religious service of God in their judgements . And therefore they reade it , as I said before ; Tunc coeptum est profanari in invocando nomine Iehovae . But , I say , First for the Reading , they translate the Hebrew amisse ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hochal cannot be expounded , both Coeptum est , and Profanari also in the same place ; though in severall places it may signifie , sometimes the one , and sometimes the other ; and perhaps both together , if Hochal were doubled , or repeated . Master Selden in the place above cited , saith ; Divers Rabbins have read it , Tunc profanatum est in invocando nomine Jehovae ; where he might have observed , that coeptum est , was , and must be left out . Vatablus averreth , that another learned Jew expoundeth it , Tunc Inquinatum , sive profanatum est nomen Domini ; but Vatablus himselfe rendreth it best of all ; Tunc coeptum est Invocari nomen Jehovae .

Profanatum est nomen Domini , may possibly be a good reading . Coeptum est , Invocari , is farre more probable , in my judgement . But single Hochal cannot be rendred Coeptum est profanari ; if it were true , that it might be so at large justifiably expounded from the sense .

The Interlineary hath it literally , and truely ; Tunc coeptum est ad invocandum in nomine Domini . Indeed in the Margin , it is Invocari nomen , vel pollui ; where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Likra , is made appliable either to Invocation , or Prophanation . But the word is tortured ; and though the Interlineary cites the reading so , it doth not therefore approve it . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hochal is rendred most properly , Coeptum est ; and in some other place , Inquinatum est : yet it doth not , nor cannot in this place , comprehend within its signification any of These two readings ; either Coeptum est Invocari , or Coeptum est Profanari , as I said before . I say , Hochal by it selfe cannot signifie so .

Lastly , I , for my part , will adhere to the translation of our Church , who have it in the Bishops Bibles : Then began they to make Invocation in the Name of the Lord ; or in the last Translation , as is before recited . God grant me to avoyd unnecessary crochets or straines of singularity with any earnestnesse ; by following the major part , and by using the commonest notions of the words .

Though the first Edition of Tremelius had it , as Drusius saith ; Tunc coeptum est Profanari : the later hath it , as a palinody , say I , Tunc coeptum est Invocari ; And truely I was glad , that after I had uttered and pend my setled single judgement , I found Drusius on the place concurring with me . Si Hochal hoc loco significat coeptum est , non significat Profanatum est ; & contra , si significat profanatum est , non significat Coeptum est . If Hochal in this place doe signifie , They Began : it doth not signifie , They Prophaned : and contrarily , If it signifie here , They Prophaned ; it cannot signifie , They Began ; So Drusius hath it in his Commentary , Ad difficiliora loca Geneseos Cap. 15. pag. 30. where he handles the words more at large .

Secondly , concerning the matter it selfe , which neerer concerneth the point in question ; Whether Worshipping of Idols , preceded Worshipping of Kings , or Men of Renowne ; and so Kings came to be Worshipped , because Idols had been so ; or rather contrarily , that Idols had their Worship from the preceding Adoration of Kings , and Eminent people ? Let me follow Aquinas , saying , 2 â 2 ae quaestione 94. Art. 4. & 2. Idolatry was not before the Flood , for so his words , ( inprima aetate ) are to be understood , as appeareth by the second objection , In secunda aetate . Idololatria legitur esse adinventa , vel à Nembeoth , qui ( ut dicitur ) cogebat homines Ignem Adorare : vel à Nino , qui imaginem patris sui Beli Adorari fecit ; And both those were After the Flood : There was no Idolatry in regard of the fresh memory of the Worlds Creation ; so that the knowledge of the true God , did flourish in their minds ( saith Aquinas ) though they abounded in other sinnes , say I. The affections of Cain , and his descendents , were most perverse : but their understandings were not so darkned , but they remembred the Creator of all things ; with whom Cain had personall conference , ( if I may so say ) as well as Adam had . If you sharpen an objection , that within a while after the Flood the people forgat both the gracious Creation , and their as just as terrible inundation , and fell to Idolatry , and so they might in the law of nature . As quickly I answer ; Though they had some few good men after the Flood , to live among them , as Noah , Sem , and Abraham , and to keepe them from Idolatry : yet neither did the righteous men live so long , nor were so many , or neare the Creation as the first Patriarks were , or as our Enos , who lived nine hundred and five yeares , nor as Seth , who lived nine hundred and twelve yeares ; much lesse as Adam , who lived nine hundred and thirty yeares . About six hundred yeares after Enos was borne , as some say ; Enos lived with Adam six hundred ninety five yeares ( saith Salianus ; ) yea some account , that Adam lived within a hundred and thirty yeares of the birth of Noah , and Eve ten yeares longer than her husband . These propagated the true Religion , and somewhat restrained the stigmatized Cain , and his irreligious posterity , from extremity of sinning , by their holy lives , sanctified precepts , and divine both reprehensions and exhortations . Indeed Cyril in the beginning of his third Booke de Genesi , relateth , that Enos was called a God , and held a God for his admirable vertue and incredible justice . Theodoret proceedeth quaestione 47 in Genesin ; By his kinsmen was Enos called a God , from whence even those that were borne of him , and other holy men , were called the Sonnes of God . It seemeth to be confirmed by Gen. 6.2 . The Sonnes of God saw the daughters of Men : So Adam was called the Sonne of God , Luk. 3.38 . So Kings and their Officers are termed the Sonnes of the most High , Psal. 82.6 . and Christians are called the Sonnes of God , 1 Ioh. 3.1 . and are the Sonnes of God , verse 2. But none of this was Idolatry , nor did they make these men false Gods , nor worship their Statues , for they were called Gods no otherwise than in the Scripture Magistrates and Great Men are called Gods , Psal. 82.6 . Ioh. 10.34 . I said yee are Gods .

The Skilfull in the Hebrew ( saith Augustine de Civit. 15.17 . ) avouch , though the names of Adam and Enos , do both of them signifie a man , yet under Adam , is comprehended both Man and Woman : But Enos designes out man alone . Yet those , whom he esteemed expert Hebreitians , deceived S. Augustin ; for Psalme 103.15 . it is said , As for man , his dayes are as grasse ( and are not Womans so too ? ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hominis sicut herba dies . Enos , and homo , being common names , both to Man , and Woman . So Psalme 8.4 . What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man , or mankind , that thou art mindfull of him ? Which is a false exposition , if we exclude all womankind from Gods mercifull remembrance of them .

Enos began to call on the name of the Lord ; perhaps because he first began to call upon God by the name Jehova . For though God was not known by the name Iehova unto Abraham , Isaac and Iacob , Exod. 6.3 . Yet he might be known by that name unto Enos . I am sure , Gen. 4.3 . Cain brought an offering unto Iehova ; and vers. 4. Iehova respected Abel , vers. 6. Iehova said to Cain . So again vers. 9. & 15. And Cain said to Iehova , vers. 13. And Iehova set a marke on Cain , and Cain went out of the presence of Iehova , vers. 16. Can you now say , God was not known unto Cain by the name Iehova ? therefore much more should I think , He was known to the righteous Abel , to Adam the Protoplast , and to the repentant Eve , by that Name of Names . Eve confest ingenuously , Gen. 4.1 . I have gotten a man from Iehova ; And indeed Iehova is often mentioned in Gen. 2. Though till man was created , and the Creation perfected , the Name of Iehova is forborne ; And ( which is admirable to be considered ) In the story of Abraham , Gen. 12.1 . Iehova said to Abram , Iehova spake to him , vers. 4. and Iehova appeared to him , vers. 7. And most remarkably , Abram builded an Altar to Iehova , and called upon the Name of Iehova , vers. 8. And he called a place Iehova-jirith , Gen. 22.14 . God said I am Iehova ; who brought thee out of Vr of the Chaldees , Gen. 15.7 . And Abraham said , ●ehova , God , what wilt thou give me ? vers. 2. Yea Abrahams servants said , Gen. 24.27 . Blessed be Iehova , god of my Master Abraham . Likewise the name of Iehova is often used in the Hebrew tongue , in the particular stories of Isaac , and Iacob ; How then , and why doth Moses bring in God saying , as before is recited , God was not knowne by the name of Iehova , to Abraham , Isaac , and Jacob ?

I answer ; It is a very difficult place , where all answeres are easier to bee confuted , than established , or demonstratively proved . Consider favorably of my two Conjectures . Though each crosseth other ; yet if either give content , or satisfaction , I shall be glad . May I not then in the first place say , that the holy Spirit of God , which dictated unto Moses what he should write , might , and perhaps did resolute , that Moses should shew his joy and delight , which he had for first knowing God by the name of Iehovah , by using and frequent repeating that Name , and applying it to the Actions , Relations , Passages , or Sayings , which were long before , though not exactly by the name of Iehova , but by some other convenient Attribute of God ? As for example ; Abraham called upon the name of Iehova . The meaning may be ; Abraham called on the name of him , whom I knew to be Iehova , though Abraham knew him not by that name , but by some other . Again , where it is , I am Iehova ( in the conference with Abraham ) Moses wrote in the language of the later and better relation , though long before God might speake to Abraham in other words to that effect . For Moses doth not , would not contradict Moses ; And the truth being but one , Abraham did not know the name Iehova before , which was first revealed to Moses ; and therefore first spoken by Moses , and applied by Moses to the first times so soone as Man was created , and so continually dispersed into the History of the other Patriarcks ; Moses delighting in his prerogative of first knowing the the name of Iehova ; as Lawyers may more eloquently utter the Laws of the 12 Tables which were in rude Latin long before , in the more refined , and fuller expressions of latter times : Or like Historians , and Poëts who ascribe the name of Iove , and Ioves words and deeds , to the first beginning of times ; though Iove had no being till after the Flood of Noah ; and therefore no name . So Moses might write according to the most cleare Revelations of his time , what was done , and said , in other termes not so energeticall , long before to the Patriarcks .

If this please you not ; what say you to a second way ? May not the words be read by way of Interrogation , which is as good as a strong and vehement affirmation ? By the name of Iehova , was not I known to them ? As if he had said ; yes , certainly I was ; as may be seen in their particular stories and passages of their time . And I have elso established my Covenant with them , Exod. 6.4 . Even by that name Jehova , Gen. 15.1 , 2 , 4 , 6 , 7 , 8 , verses . For I pray you consider , God here speaketh not to diminish the reputation of Abraham , Isaac and Jacob : but to the great glory of their names and persons , with whom first hee established the Covenant made with them for the Jews . And therefore Ignorance of God , or nesciency of his great Name , cannot be handsomely ascribed to those Patriarcks in this place , where the knowledge and ratification of Gods Covenant , and Gods familiarity with them , are reckoned as their glorious priviledges above all other men of those times .

Did not Abraham see Christs day a far off ? Did he not rejoyce at the sight of it ? Was God the God of Abraham , Isaac and Jacob , above other men ? and they esteemed as the Living , and not as Dead ; & shall we rest in Abrahams bosome , and eat and drink with Abraham , in the Kingdom of Heaven ; than which prerogatives , none ever had greater , and more , except our blessed Lord and Saviour Jesus Christ , who also came of Abraham , and was promised particularly to Abraham , that in his seed , that is , as the Apostle saith , not in his seeds , but in Christ , all the Nations of the World should be blessed : and shall Abraham be ignorant of the name Jehova , which both Caine knew at first , and every Jew , and Christian now knows ? I cannot so undervalew those Patriarcks majorum Gentium .

Besides , though not a Sentence , not a Word , not a Letter , not a jot of Scripture , can now be lost or perish : yet the note of an Interrogation , or a Comma , a Colon , a Mark , or a Pause might be omitted long since . For was not all Scripture written without both points , and vowels at first ? If you say , the marke of an Interrogation being wanting , leadeth us to perplexities , to diversity , yea contrariety of senses . I answer . Do not full many words in the Hebrew Bible signifie contrary things , exciting our studious minds to a search of the most probable matters , and meaning , whilst the truth is known to God alone ? Even thus might it be with this passage . Where the note of an Interrogation might either be wholly omitted at first , or casually unobsetved , and left out by the first Transcribers , or Translators ; and this might lead men into Ignorance ever since ; and yet no imperfection is to be imputed unto Gods Word ; nor is it blameable for any deficiency . And therefore I conclude , according to the Rules of Aristotle , Top. 6. cap , ult . Let this exposition stand , and be beleeved , till better be invented , and come in place . And then let the clearest light of truth have his due ; that is perswasion . And let the lesse yeeld , and obey the greater .

If you expect authorities averring , that Idolatry was not before the Flood ; I refer you to the learned Salianus , in divers places , especially in anno Mundi 250 , and to the learned Scholia ibid. who citeth for me , and for the negative , Cyril Alexandrinus contra Julianum libro primo . Irenaeus 5.29 . and divers others . Besides such , whom my wearinesse commandeth me to omit , that I may returne from extravagances to the right way , and method propounded by me . And so because there was no Idolatry before the Flood : and Kings , at least eminent men of high renown , and worth , were long before the times of the Flood , or Idolatry : I conclude , Kings , Princes , Dukes , and other men of venerable account for their goodnesse , in making Cities , governing of Nations , and founding Common-weales , had not the beginnings of their Adoration from the worship exhibited to Idols , Statues , Images , or Pictures : but rather , those Simulacra were Adored , because they were the representations of Kings , Princes , or other people , beloved , and revered ; who both in their lives , and after their deaths , were Adored . And yet to make the best interpretation that I may , of Mr. Seldens words ; whom for his depth , and variety of learning I admire : Let my consent run along thus far by his side ; That the later Kings , and Heroës might perhaps have had their Adorations from some kind of Adoration derived from Idoles ; and yet the first Idols had their primitive Adoration from the Adoration of Kings , and other people of esteem , which were before Idolatry .

When Christ Worshipped and Adored God , as doubtlesse he did full often , I think , He fell down on his Face . No Gesture could be more convenient at the celebration of the holy Sacrament . For we cannot think otherwise , but that Christ used almost all possible meanes to make the Apostles attentive to him : and stirred them up , to the consideration of so stupendious mysteries , that they might be better prepared to the holy receiving of them . Among Gestures exciting , and raising up of Devotion , the falling down upon ones Face , is most forcible , either in seeing it so done by others , or in practising it our selves . The dejection and prostration of the body , is the elevation of the soule , and a meanes to sanctifie and quicken the spirit .

When he took the bread , and gave thankes ( for thankes hee gave ) Luke 22.19 . I cannot think otherwise but he lifted up his Eyes , and Hands to Heaven . So did he in lesser matters ; for when he multiplied the five loaves , he looked up to Heaven , and blessed , and brake , and gave the loaves to his Disciples . And can we now think , He looked on the Earth , and not up to Heaven , when he gave Thanks and blessed the Food of life for us ?

When he brake the bread , and gave it , It is likeliest he stood on his Feet , and might move from one to another ; or reach it to every one severally . So did the Pater familias , or chiefe of the Feast among the Jews stand , and distribute the bread at their sollemne meetings as the Rabbins affirme .

When hee consecrated the Bread , saying ; Take , eat , this is my Body , which is given for you ; Do this in remembrance of me , Luke 22.19 . and hallowed the Cup with its proper consecration : His countenance was divided between the Sacred Eucharist , and his Disciples : Somtimes he beheld one , somtimes another : as the matter required . He viewed the bread , when he began to say , This is my Body , which is broken , or given ; When he proceeded , It is given , or broken for you , he earnestly beheld his Apostles , and the whole Church in Them , Idealiter , Likewise when he said , concerning the Cup , Drinke yee all of it , &c. His Eyes passed along with his Words , his Words with his Heart : viewing the varied objects , as was meet , flitting , and moving from the Apostles , when he commanded , All of you drink ; or Drinke you All : But when he added , Drink ye all of it ; for this is my blood of the new Testament ; it cannot bee , but hee earnestly beheld the consecrated Wine , or his own Blood .

All this I likewise suppose to be done by our Heavenly Saviour , as he stood on his Feet ; And this doth the Church , or ought to do , imitating him , and fulfilling his commandement . Do this in remembrance of me : which he spake not only of the Bread , and the forme of its consecration , Luke 22.19 . and perhaps of Identity of Gesture : but also of the Cup , and the Consecrating of the Wine in its proper forme , as himselfe had done , 1 Cor. 11.25 . And either in Heaven , or from Heaven taught his Apostle S. Paul . Whilst each of them did eat , he beheld the Eater severally : and when they drank All of it , ( as they All drank of it , Marke 4.23 . ) So he beheld them especially , and singly one after another .

The Prayer .

I Must needs acknowledge ( O all-knowing God ) that the humblest way that I can , I do Worship thee both in soule and body ; and yet I apparently discerne , I do not sufficiently Adore thee . Accept ( holy Father ) my devout wrestling rather , than performances : Pardon my imperfections ; confirme , and increase in mee all goodnesse ; and give , O give mee such a taste of thee in this life , that I may be filled , and satisfied with thee , and by thee in thy glorious Kingdome . Amen .

CHAP. VI. And the second Section of the seventh Generall : Wherein is shewed , what Actions and Words Christ used in the Consecrating of the blessed Eucharist .

1. The first Action , He Tooke Bread .

Christ never took any thing into his hand in a religious manner , but it was bettered . Ignatius was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the child whom Christ took in his armes . Christs S●●urge had more vertue , than an ordinary whip . Christs Touch impar●●●●th vertue .

2. The second Action , He Blessed the Bread . What it is to Blesse . Many kindes of Blessings . Gods Blessing what it is . The effects of Gods Blessing . Joseph a Prophet . Christs Blessing of the five loave caused their multiplication , not in Number , but in Magnitude . Christs Blessing is like Gods Blessing ; it consisteth not in meere words . It is effectuall in operation . Christs Blessing of the bread , was not the Consecration of his Body .

Parents Blessing . Priests Blessing ; and the effects thereof . Illyricus would have altered the doctrine of the Keyes . Christs Benediction consisted partly of Prayer . Tankesgiving . Giving of Thankes , and Blessing , sometimes used promiscuously . Piscator's observation

How God Christ blesseth .

How Man blesseth God . Why the blessed Sacrament is called the Eucharist .

In the Celebration of the blessed Sacrament Blessing Giving of Thankes all one .

The power of Blessing greater than the power of Nature . Mans blessing of God , a superlative kinde of Thankesgiving . Christs blessing of God , what it is . The vertue of Christs blessing . Mans blessing of Man , what it is . Christs Thankesgiving , and blessing in the Sacrament , what it was . The Jews had distinct Graces for their Suppers . Christs Benediction of the Bread in ihe Sacrament , not the Consecration of it .

Lyranus , Hugo , Innocentius , and S. Ambrose taxed in this point . The properest use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst Men.

How Christ in the blessed Sacrament did Blesse . Give thankes .

Probable that Christs blessing was not without Imposition , or lifting up of his hands . Heave offerings in the old Law , types of this . Wave offerings in the old Law , types of this . Possibly Christ might use Elevation and waving of the Bread at the Benediction .

3. The third Action , He Brake it .

The end , why he Brake it . Maldonat ( saying Breaking of the bread , and Giving of it , is all one ) is exploded . Christ in Breaking the bread , followed the Hebrew custome . Breaking of the bread did properly signifie the breaking of his body on the Crosse . How Christs body was broken . Breaking of the bread sheweth the ancient custome of Imparting the Sacrament to the Standers-by . Lorinus , in saying the bread was cut with a Knife , is against three Evangelists , and S. Paul .

The ancient Fathers do not use the terme of Cutting , but Breaking of bread .

The Not-Breaking of the bread in the Sacrament , is a transgression of the first Institution . The Church of Rome herein censured . The practise of the Primitive Church : both in receiving of the Bread and Wine . The Papists taxed for Barring the Laity the Cup. Broken , and Divided , not all one , as Gaspar Sanctius ridiculously thinks . The Rabbin , that taught Baronius , Direct against Lorinus . The form of bread at the Jews ordinary Feasts , described by Baron . cut Lozinge-wise . The forme of the Panis decussatus , religiously used among the ancient good Christians . A Crosse , or Christ crucified on the Crosse , was in ancient times impressed on the mysticall bread . The picture of a Dove , of the Holy Lamb , and of a Shepheard with a sheep at his back ; and the mysticall signification of them .

4. The fourth Action . He gave it to his Disciples . He Himselfe gave it to every of his Disciples particularly . The consecrated bread given by Christ , was unleavened bread . We may consecrate either Leavened , or unleavened bread .

It is probable , Christ gave the Cup Himselfe to every of his Disciples . Musculus censured therein . Aquinas saying . The Sacrament is many things materially , but one thing formally . He gave it to his Disciples . The Communicants at this Eucharist , were none of the Common Disciples , but onely the Eleven Apostles . They in some sort represented the rest of the Priesthood onely . Christ never gave power to any Lay-man to administer his sacred Body . Common persons are not to meddle with holy things . Gods judgements upon such prophane persons . Christ at this Eucharist gave his Apostles power to Consecrate the sacred Eucharist . After his Resurrection , and before his Ascension , he seconded this power . The Apostles in another regard represented the whole company of all his Disciples Christians in generall .

Christ when he Consecrated the blessed Eucharist , represented the body of the Clergie Idealiter . But when he received it , he represented the whole body of the universall Church , both Clergie and Laitie .

The Apostles , quâ Apostoli Discipuli represented the body of the Clergie . Laitie .

5. Secondly , His words . First word : Take . He said , or Saying , were not spoken by Christ : neither are they part of his Consecration . The words of Consecration were onely these ; This is my body , &c. Innocentius the third , his opinion concerning Christs Consecration of the blessed Sacrament , censured . A second and third opinion related by Aquinas , censured . Lucas Brugensis thinkes Christ used more words in the Consecration . When , or at what Time Christ said those words , Take , &c. Christ gave the hallowed bread , not in Promise , but in Exhibition . John the Baptist called a foole . Epictetus saying . Christ put not the blessed Sacrament into the Disciples Mouths , but into their Hands . In the Primitive Church the Christians received it into their Hands . So did they in Tertullians time . So did they in Cyprians dayes . Taking is by the Hand . Cases may fall out , wherein the hallowed food may be put into the Recipients mouthes . We are not bound to doe All , whatsoever Christ did at the first Celebration . We must doe All , whatsoever he commanded us to doe . Authorities for Taking the blessed Sacrament into our Hands . The Tripartite History . Chrysostome . Cyprian . Tertullian . The Schismaticks in old time divided not themselves from the Catholique Church in this respect ; as S. Augustine witnesseth . Nor Novatus ; as Ruffinus recordeth . The Christians in ancient time Reserved the Sacrament . Some Reject things really Tendred unto them .

6. The second word : Eate . It is probable that Judas did receive the Sop into his Hand . Mouth . Many of the Fathers did think so . Sinnes revealed grow more sinfull . Carolostadius his fancy by most Divines disliked , disploded . The Future tense is never used for the Present tense , but the Present tense is often used for the Future in Scripture .

7. The third word : This is my Body , which is given for you , &c. Transubstantiation roved at . The farther Disquisition thereof wittingly and willingly forborne . The Authors Apologie for the same . His Valediction to the Remainder of his Miscellanies . Resolves to spend the remainder of his dayes in holy Devotion , and continuall Praying . The Moores of Morocco Pray six times every twenty foure houres . The Lords Prayer highly commended , and preferred before all other Prayers . It ought to be used by every Christian at least seaven times a day . The Church of England commended : Vnto which the Author submits himselfe , and all his Writings . Bishop Jewell , Bishop Andrewes , Bishop Morton , Bishop White , and incomparable Master Hooker , have written Polemically the Controversies of the Lords Supper : unto whose unanswerable Writings the Author referreth all scrupulous Christians for their better satisfaction .

PARAGRAPH 1.

THe accursed Gnosticks have fained abominable blasphemies , and ascribed them to our holy Saviour in his first Institution . Sixtus Senensis in my opinion , deserves a very sharp censure , for the bare reciting and recording such damned horrid lyes , though his soule detested them . May they never more be thought upon .

Let us consider the Actions in order in the same manner as Christ performed them .

First , He tooke bread ; and so the Cup : he might have bid them take it themselves , as in the Second Supper he bade them Divide the wine among themselves , Luke 22.17 . But he himselfe now Tooke the bread , and by Taking it , sheweth he would do somewhat more by It , than by other bread , which he took not into his hands . So John 6.5 . Jesus lift up his eyes : and he took the loaves , and when he had given thankes , he distributed to the Disciples , ver. 11. So he took the seven loaves , and fishes , and gave thankes , and brake them , and gave them to the Disciples , Mat. 15.36 .

Neither did he ever take Any thing in a religious forme into his hands , but it was bettered , and changed from its old nature some way or other . Simeon tooke Christ up in his armes and blessed God , Luke 2.28 . for Christ needed no blessing . Christ took a child into his armes , Mark 9.36 . And some think this child was Ignatius , who saith of himselfe , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , borne or carried of God . But whosoever hee was , certainly he was blessed of Christ more than others , whom he took not into his armes . When little Children were brought to him that he might touch them , Christ was much displeased with his Disciples , because they rebuked them who brought them ; he took the children up in his armes ; but what followed ? He put his hands upon them , and blessed them , Mark 10.16 . If I should say , that when Christ made a scourge of small cords , John 2.15 . and drove all the faulty ones out of the Temple , no doubt that scourge had more vertue than an ordinary whip . If vertue went out of him , when a woman touched but the hemme of his garment , Mat. 9.20 . questionlesse , when in a religious way he touched other things , he imparted vertue to them . So when he took the bread , you cannot but think , He put his hands upon it , and blessed it : blessed it above other bread which he touched not . Saint Matthew saith expressely , He took bread , and blessed it , Mat. 26.26 . So it is also Mark 14.22 . confirmed with a back of steel . It is varied Luke 22.19 . Christ took the bread , and gave thanks , and brake it . And this is also doubled or redoubled , 1 Cor. 11.23 . &c. Christ took bread , and when he had given thanks , he brake it . Hence ariseth the next point , the Second point worthy the disquisition .

PAR. 2.

AFter he took bread , he blessed it , Mat. 26.26 . What it is to blesse ? All words , names , voices , and things whatsoever which are applied to God , are more significant than if they be referred to ordinary matters . When God blesseth , he giveth , bequeatheth , exhibiteth blessings . He doth good , and prospereth the parties blessed . Gods Benedicere , is his Benefacere ; imparting to the creature some reall benefit , efficacious blessing , Gen. 12.2 . I will blesse thee , and make thy name great .. That was one effect of Gods blessing ; but many more concurred with that , both Temporall . The Lord hath blessed my Master greatly , and he is become great : he hath given him flocks , and heards , silver , and gold , &c. Gen. 24.35 . What need have we to cite more particulars ? when God blessed Abrahaem in all things , ver. 1. And God blessed Abraham not in Temporall things alone ( for they many times are the portion of the wicked ) but even in Eternall and Spirituall blessings , Gal. 3.14 . It followeth , Thou shalt be a blessing ; or , as the Interlineary hath it rightly from the Hebrew , Be thou a blessing , Gen. 12.2 . He spake the word , and it was done . By the word of the Lord were the heavens made , and all the host of them by the breath of his mouth . Psal. 3.6 . Abraham became a blessing to us . The faithfull alive are the children of Abraham . The blessed who are dead , are in Abrahams bosome .

It yet followeth , I will blesse them that blesse thee , and curse them that curse thee : that is , who do good for thee , I will do good for them ; who do ill to thee , I will do ill to them . God said to Kings , Touch not mine Annointed , and do my Prophets no harme , Psal. 105.14 , 15. One of the Kings was Pharaoh , whom the Lord plagued , and his house with great plagues , because of Sarai Abrahams wife , Gen. 12 . 1● . though Pharaoh had committed no evill with her . The other King was Abimelech , to whom God came by dreame in a night , and said , Thou art a dead man , for Sarah whom thou hast taken , Gen. 20.3 . Yet Abimelech had not come neere her , ver. 4. Abraham is a Prophet , and he shall pray for thee , ver. 7. And Abraham prayed unto God , and God healed Abimelech and his wife , and maid-servants : and they bare children . For the Lord had fast-closed up all the wombs of the house of Abimelech , ver. 17 , 18.

The like may be said of Isaac , whom Abimelech so revered , that he charged all his people , sayin , He that toucheth this man , or his wife , shall surely be put to death , Gen. 26.11 . And both he and his people confessed that Isaac was now the blessed of the Lord , ver. 29. God hath the like care of Ioseph : and he was a prosperous man . And Potiphar saw that the Lord was with him ; and , That the Lord made all that he did to prosper in his hand , Gen. 39 3 , 5. And the Keeper of the prison looked not to any thing that was under his hand , because the Lord was with Ioseph : and that which he did , the Lord made to prosper , ver. 23. Pharaoh made much of Ioseph , and God prospered both Pharaoh and his kingdome through Iosephs meanes . And Ioseph may well be accounted a Prophet ; for Ioseph had a Cup , by which indeed he divineth ( saith the Steward of Iosephs house , Gen. 44.5 . ) And if indeed he did Divine , he was a Prophet ; yea one of those Prophets pointed at by the Psalmograph , as followeth in Psal. 10. ● . in the next verses where Ioseph is particularly named . He was blessed in himselfe , and a reall blessing to others . When Christ blessed the five loaves and two fishes , Luke 9.16 . Benedictione augebat eos , & multiplicabat ; by the blessing he increased , and they began to multiply , immediately upon Christs benediction of them : increased more at his fraction : multiplied yet more as he gave them to the Disciples : ascended to a greater augmentation , as the Disciples gave them to the people : growing still in quantity , as the people held , or beheld them . Lastly , it is like also they did increase even in their mouthes , and as they did eat them . Nor were the five loave made more loaves , or the two fishes increased in number ; for then it had been improperly said , that they all did eat , and were filled with five loaves and two fishes , if the loaves and fishes were more in number : as if from every stalke seven eares came up full and good ; so from every loafe more loaves did arise , and from every fish more fishes . But each piece or mouthfull of every one of these did grow greater . And as some wells do fill the rather , and swell the more , by ha●ing water often drawne from them ; or as fountaine water continually floweth , and what you take up from it , filleth again with a kind of usurious increase : so every parcell of bread or fish did grow ( as Butchers say of young fat meat ) did plim , or grow till it came to their eating .

As God Blesseth : so Christ Blesseth . For his Blessing never consisted in meer words , but was effectuall in operation , conveying reall good unto the blessed . For though the Blessing of the bread was not properly the Consecration of his body ; yet it was an antecedent Preparative ; a dispositive Adaptation : not void , or vaine , or inefficacious : perhaps accompanied with prayers , perhaps with thanksgiving , perhaps with both . The Benediction of Parents , though it be but a prayer most times , yet it returneth not empty ; but many times imparteth blessednesse : yea , Alwayes if the Recipient be well prepared . The Sacerdotall Benediction is not Onely a plaine good prayer ; but wholly , and altogether hath a certaine power and efficacy of the Key , Loosing and Absolving , ( saith Illirycus . ) Who would have invocated the doctrine of the Keyes , if he could have found but a little hole Open , or a little crack or flaw ? But Christs Benediction , as it was mighty in operation , so it consisted in part as well of Thankesgiving , as of Prayers . For though S. Matthew and S. Mark , have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and apply it to the Bread onely , Matth. 26.26 . Mark . 14.22 . And though S. Paul , 1 Corinth . 10.16 . calleth the Sacred Cup , the Cup of Blessing , which we Blesse : yet S. Paul , 1 Corinth . 11.24 . useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and so doth the Evangelist , Luk. 22.19 . He tooke bread , and gave thankes , and brake it . Giving of Thankes , and Blessing , are sometimes of one and the same signification ; as is evidenced , 1 Corinth . 14.16 . When thou shalt Blesse with the Spirit , how shall he who occupieth the roome of the unlearned , say Amen , at thy Giving of thankes , where Blessing , and Giving of Thankes , are confounded . Piscators observation on the 1 Corinth . cap. 10. vers. 16. is good . Poculum illud Benedictionis : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : That cup of Blessing . The words in the Syriac are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Cosó haú dothaudithó : id est : Poculum illud Gratiarum actionis : That Cup of Giving of Thankes . And so it is read in Tremelius Syriac translation of the New Testament . Vbi observa ; Syrum , nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponere per nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et sanè in Institutione sacrae Coenae , duo ista verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , uno eodemque sensu accipiuntur : Where observe ( saith Piscator on that place ) that the Syriac expoundeth the word which signifieth Blessing , by a word which signifieth Giving of Thankes . And verily , in the Institution of the holy Supper , those two words of Blessing , and Giving of Thankes , are to be taken in One and the selfesame signification .

God doth not blesse with Giving of Thankes or Prayers to man .

Christ blessed creatures reasonable and unreasonable , sometimes with Giving of Thankes ; sometimes with Prayer : Thankes to God : Prayers for the things to be blessed .

Man may be said , in a nice way , to blesse God ; yet not Give him Thankes Then : but God may be blessed by prayer alone : At another time he may be blessed by Thankesgiving alone without Prayer . Commonly it is done by the coadunation of both duties . For no otherwise can we blesse God , or conferre good on him : But we can Thanke him , and Pray to him , and keepe his Commandements .

The Jewes did use the word Benedicere , to governe both a Dative and an Accusative case ; As Benedicere Deo ; and Benedicere Deum . The Romans doe restraine the use more to the Dative . The Graecians construe it with the Accusative .

As the blessed Sacrament of the body and blood of our Lord , is called the Eucharist , from Christs giving of Thankes , when he did institute it : and Justin Martyr in his second Apology , tearmeth the Sacrament Eucharistizatum panem , the bread which is sanctified by Giving of Thankes , or rather cibum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bread of nourishment . And Irenaeus , 4.34 . Ille panis , in quo gratiae actae sunt , est corpus Domini , that bread In which , or On which , or Over which Christ gave Thankes , is the Body of the Lord . So was both Bread and Wine blessed , even the very materials : and the Fathers insist more upon the Benediction , than on the Thankesgiving .

In Celebration of the blessed Sacrament , the duties of Blessing and Thankesgiving , seeme to be all One , though they may , and are at other times divided . In giving of Thankes , Christ blessed : in blessing the bread , he gave Thankes .

Eusebius Emissenus , Homilia 5 de Paschate , Quanta vis divinae Benedictionis , ut in Christi substantiam divina elementa mutentur ? Oh , how great is the power of Christs divine Benediction , that changeth the divine Elements into Christs substance ? Ambrose de iis qui initiantur , cap. 9. answereth in a sort . Greater is the power of Blessing , than of nature ; because by the Blessing , Nature her selfe is changed . Blesse me ( sweet Lord ) and change my Nature into Grace .

He blessed some bread to multiply it , and it did multiply ; as if it had had vegetation , sense , or reason . Neither was the Crescite and multiplicamini , Increase and multiply , so fruitfull . For of five loaves and two fishes , which he Blessed , Matth. 14.19 . All did eate , and were filled , above five thousand in all , and there was more left , than was in store before they fed . But here Christ blessed the bread , separating it from common use , elevating it above its nature , and imparting to it spirituall vertue .

When Men blesse God , it is but an higher degree of Thankesgiving , if I may so call it .

For our Goodnesse reacheth not to him , we can convey no good to him ; we may by blessing God , and thanking him , doe good to our owne soules , bodies , and estates ; to our children , kindred , friends , and benefactors .

The Greater properly Blesseth the Lesser : Not the Lesser the Greater .

Whensoever either Christ blessed God ; or Man did , doth , or shall blesse him , Benediction is nothing else but Thankesgiving , and praysing , and speaking good of him . And , of the two , rather Giving of Thankes is comprized in Benediction ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; than Benediction is all one with Thankesgiving ; or Benedicere , be interpreted , Gratias agere .

Christ never blessed any Creature , but it received good by him , in one kinde and degree , or other ; But Benedicere nostrum non est causale , ( as Christs blessing was ) sed recognoscitivum seu expressivum ; Wee Thanke God , and utter our desires .

Man never blessed man or Creatures so , that the very Benediction was not a Thankesgiving to them ; but rather a Prayer for them , and a Thankesgiving to God .

Christs Giving of Thankes when he administred the Sacrament , was Thankes to God alone , not to Men , not to the Sacrament : And the Benediction did not onely blesse God : but blessed the subject matter , the Bread , and the Wine contained in the Cup : the Cup it selfe being said to be blessed , by the Metaphor of continens pro contento . The elementall Sacramentals had an induing , some way or other , with heavenly vertue .

The Jewes had distinct Graces for their Suppers . And no doubt , Christ was more devout in Thankesgiving to God , than the Jewes were . He is a Jew , who denieth this truth . Therefore Christs Thankesgiving in the Celebration of the Eucharist , was not an Ordinary Giving of Thankes , as is before all other meales : but more Divine , and Operatively energeticall , suting with so heavenly mysteries .

Christs Benediction of the bread , was not principally the Consecration of it , but a kinde of preparative prayer before the Consecration .

Lyranus , Hugo , Innocentius , say , the Benediction was the Consecration . Benedixit ipsum panem , saith Maldonate . Ambrose , Hic est panis , quem Benedictio consecravit : This is the bread consecrated by the Blessing ( saith he , in Libro de iis qui initiantur , cap. 9. ) Barradius ( saith Ambrose ) taketh Benedictionem Latè : and inferreth , If after Blessing Christ instituted the Sacrament , then the blessing was not the Consecration .

Truely may I say , the Blessing and Thankesgiving was not the full intire Consecration , but onely the former part of it . Amongst men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Blessing before eating , sanctifying the meate , ere it be taken , by prayer to God : and daily doe we blesse the Table ( as our phrase is ) that is , the meate on the Table , or the whole Meale , though all the dishes be not brought in : and this is the properest and best use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After meate , is a Thankesgiving rather for the Creatures received , than a Sanctification of them . And it may be , Christ did both Blesse Before he did eate and drinke : and gave God Thankes After : one time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : another time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Though the manner of Christs Benediction be not recorded in Scripture , yet we cannot well thinke it was in words onely : Excluding all solemnity of Ceremony , denying his Ocular Elevation , rejecting the Imposition of his Hands , which he was wont to doe in Benediction . He laid his Hands on little children and blessed them , Mark . 10.13 . So did he in healing the sicke , Mark . 6.5 . He laid his Hand on a few sicke folk , and healed them . So Luke 4.40 .

Sure I am , that he lift up his Hands , when he Blessed his Apostles , Luk. 24.50 . And his Apostles were wont to consecrate people to divine services by Imposition of Hands . 1 Timoth. 5.22 . Lay Hands sodainly on no man . He doth not speake in Sensu forensi , of Laying on of hands ; as he Laid his hands on me ; that is , he strooke me : But in sensu Ecclesiastico , as the Holy Spirit teacheth us , for Consecration , as Timothy himselfe was used , who received a gift by prophecy , With the Laying on of Hands , 1 Timoth. 4.14 .

In the old Law they had diverse Heave offrings , or Wave-offrings : As they did wave other things : So they did wave a loafe of bread , and a cake of oyled bread , and a wafer out of the basket of unleavened bread , Exodus 29.23 . Vatablus readeth it , Exaltabisque Illa Exaltationem : Thou shalt wave them for a Wave-offring . This was first Lifted up , or Heaved up ; Then was it waved , or shaken to and fro , as it is in the Margin of our last Edition . Vatablus in his Comment , saith it is Ad verbum , Agitabis illa agitatione : yet the Interlineary hath it , Agitabis Ea agitationem . I conclude ; Lifted up the bread was , and shaken to and fro it was after it was Lifted . So farre have we Scripture to guide us . Vatablus doth more particularize the manner of the waving . The Heaved-up . Sacrifice they did shake , or wave ; moving it first from the East to the West ; then from the North into the South ; signifying thereby that God was Lord of the whole earth ( saith he . ) The signification is good and proper , if it were grounded on Scripture , which it is not . That the heaving up of the offering did manifest It appertaineth to God , is a faire resultance ; but though Rabbi Solomon , and Vatablus after him , may safely conclude , it was moved or shaken round about , yet which quarter of heaven they began at , and which they ended at , wanteth proofe : and the Rabbins differ in judgement one from another .

I will not say , but it is possible , Christ at the Benediction , might use Elevation ; in signification that he should be Lifted up to the Crosse : yea , waving of the bread in the sight of his Apostles : and toward them , or toward heaven : and if he did , he did it with a divine signification , that God commanded this , and that this ordinance was from heaven , perhaps with more than one onely . But it seemeth not probable to me , that when and where he abrogated part of the Leviticall Law ; Then and There he used the Ceremony of the said Leviticall Law : or that his Offering was not every way perfecter than the Oblations of the Old Law , which savoured more of the Terrestriall than Celestiall Canaan . Sed quisque abundet sensu suo : Let every one opine as he pleases : yet thus conclusively I shall never beleeve , but the Benediction was with some sacred extraordinary Solemnitie , Ceremony , or Action , more , than if it had beene used , or was used at an ordinary refection . For by the breaking of ordinary bread , Christ was not knowne , nor was discerned , nor could be discerned from any other man : But when he ( so solemnly ) Tooke bread , and Blessed it , and Brake , and Gave it them ( just as he did before in the Eucharist ) by his Actions , and the devout manner of them in their Circumstances , were their eyes opened to know him , Luk. 24.30 . &c.

PAR. 3.

WHen Christ had Taken the bread , he Blessed it , He Gave thankes , He Brake it . His Breaking of it is now to be considered . If the Priest alone had been to take it , there needed little breaking : or rather none , unlesse the Priest are all the broken pieces . The Breaking implieth it is so done for more than one : and for this end was Fractio panis ; The Breaking of bread .

It is ridiculous , what is in Maldonate , Matth. 26.26 . on the word Fregit ; It is called the Breaking of Bread ; not because it is truely Broken ; but because it is Given : As if Bread could not be Broken , and yet not Given . As if they could not also Give whole loaves . Did whole loaves , and not rather Broken bread signifie Christs body , which was Broken for us ? And did not Christ Give his Disciples the Sacred Bread after it was Broken ? How then is Breaking all one with Giving ? He saith , our reasoning proceedeth from great Ignorance . Judge ( Reader ) if this supervice exposition doe not arise from pride , and presumptive confidence , that he can cast dust , and blinde the eyes of the world .

Even in this particular also , it seemeth Christ followed the Hebrew custome : For the Talmudists report , that at their Home-feasts among the Jewes , the Head or Father of the Family , Tooke Bread , Gave Thankes , and Brake it .

And in truth , Breaking had a proper signification to demonstrate That his Body should be Broken on the Crosse . For though a Bone of him was not Broken , John 19.36 . yet were they Out of joynt , Psal. 22.14 . yet his Flesh was Broken in many pieces . His holy Temples and Head pierced with many thornes : thornes beate in with a Reede or Cane , Matth. 27.30 . His tender backe so cruelly whipped , that the Psalmist , Psal. 129.3 . compareth the executioners to ploughmen : the dints , ruptures , and slices , made by the Roman rods , to no lesse than furrowes , than long furrows . The ploughers plowed upon my backe , and made long furrowes . I know no interpretation of this Scripture so proper as this , that I have delivered . His innocent hands and feete , they bored thorough with great vast nayles , so great , that a bridle was made of them , as Eusebius records . The Psalmist sayth , Psal. 22. vers. 16. They Digged my hands and my feet : as the Hebrew well beareth it , intimating the wide orifices of the wounds : Lastly , so great an hole was made in his side , that Thomas thrust his hand into it , Joh. 20.27 . in signe of these Breakings , well might he Breake the Bread .

The word of Breaking , sheweth the ancient custome of Imparting the Sacrament to the By-standers ; And it was Broken by the Hand of the Breaker : or rather with a Knife ( saith Lorinus on Act. 2. ) because unleavened bread is glutinous , or clammy ; and so is easier divided . That a Knife shall be said so propely to Breake bread , as an Hand , I cannot beleeve . And I discerne no such clamminesse , or cleaving of the Unleavened Bread , above the Leavened , as should cause a Knife to be used , rather than an Hand : and the Hand may easily enough divide it . And if the Knife did prepare it , yet the often repeated word of Fraction , induceth me to think , the Fingers did Breake the divided Bread into lesse and fit pieces . But Lorinus brings in that invention of the Knife , and preferreth it before the Breaking with the Hand , contrary to three Evangelists , and S. Paul , who name not Cutting , but Breaking of bread : Nor doe the ancient Fathers name the Cutting , but urge the Breaking . And when Christ said , Doe this ; It is as cleare as the light of the Sunne , he meaned , Take the bread , Give thankes , Breake it , &c. And so the not Breaking of the Bread is a trangression of the first Institution .

How ill then doth the Church of Rome , to leave off Breaking of the Bread ( as it hath done for a long time ) and to consecrate Singulos panes , seu minores hostias , ad vitandum periculum decidentium micarum ; the loaves by themselves , or lesser hostes , or sacrifices , to avoyd the danger of the crumbes falling downe ; and that the Laicks and other sacred Administrants must be contented with a lesser host than the sacrificer hath , ( saith Lorinus ; ) Yet Christ Brake the Bread , without feare of crumbes falling , say I : and the Primitive Church appointed men to receive the sacred bread into their Right hands , with their fingers close and not open , and the women to receive it in cleane Linnen , so to prevent the falling of the crumbes .

Likewise concerning the sacred Wine : The Laicks were wont of old , Cannâ haurire Dominicum sanguinem è calice , with a Cane to drink out of a Chalice the Blood of our Lord : ( and so was no danger of spilling one drop . ) Pellican calleth it , argenteum calicem , & Fisiulam quâ Laici Dominicum exorbeant sanguinem . A silver Mazor , or Cup , or Chalice , and a Pipe , Reed or Cane , by which the Laicks sucked , and supped the Blood of our Lord . See Beatus Rhenanus in his preface before Tertullian de Corona Militis ; and Tertullians testimony in his book de Corona Militis , is expresse , that they had a great care of the sacred Mysteries . Calicis , aut Panis etiam nostri aliquid decutian terram , Anxiè patimur ; We are soretroubled , and passionately suffer if one drop of the sacred Wine or one crumb of sacred Bread fall to the ground . Which in despight of some novellists , I will apply to the Sacramentall morsell .

Bucan in his 48 Common place , pag. 658. seemeth to slubber the matter over , thus , Si in terram forte cadat per imprudentiam , vel mica panis , vel vini gutta , non amplius Sacramenti rationem habet : If by chance there fall to the ground a crumb of bread , or drop of wine , it leaveth off to bee part of the Sacrament .

Further observe , that the Papists have kept away the sacred wine from the Laity , and now they pare them and mince them , and say they must be content with a lesser consecrated Host , than the Priest hath : So that the Laity may feare the Romanist will , ere long , take wholly from them the lesser Host also . They shall give me leave to think , if they had kept the old Institution ; if they had continued in the plaine way : if they had not mingled Policy with Divinity , and preferred gainefull Imaginations , and Worldly Ratiocinations before the evidence of Scriptures , there had never been a Session from that Church .

Some think , that to be Broken , is all one with to be Divided . So Gaspar Sanctius on Acts 2. But he is much deceived . For after it was Broken , it was Divided : and it might have rested Broken , and yet Undivided : Undivided to Christ himselfe , or to his Apostles : though when it was Broken , it was Divided , one piece from another , and not till it was Broken . Yet he well resolveth ; Panis hoc loco Frangi dicitur , non Scindi : it is said to be Broken , not to be Cut or Sliced with a knife . He might have added out of Baronius ( whom he cited in Anno Christi , 8. which should have been 58. Numero 64. ) that the Rabbin skilfull in Judaicall Antiquities , taught Baronius , when the bread was Cut at their Common Feasts , into such shape as hereafter is expressed , they did cooke them so , that they needed not to Cut them when they ate them , but only to Break them ; This is direct against Lorinus before cited . The forme of civill morsels , at ordinary Feasts , is thus described by Baronius , not much differing from our March-panes or Sweetmeates cut lozenge-wise .

The forme of the Panis decussatus or bread made in likenesse to a Crosse , or an X , was in this wise , as the same Baronius there hath it , from the old monuments yet to be seen .

That the good Christians made a religious use of this forme , because it did in some sort resemble a Crosse , Gregory proveth , Dialogorum 1.11 .

Yea even the unleavened bread , of which they made the Eucharist , was by the Ancients framed to such a quadrangular forme in a Circle , whose parts being divided by Breaking , were called morsels . And the Crosse not only stood upon the Altar , ( which Chrysostome avoucheth : ) but also was drawn upon the Eucharist ; and afterward on the same mysticall bread , Christ crucified was formed . So farre Baronius .

Let me adde from Johannes Stephanus Durantus de Ritibus Ecclesiae . cap. 34. that the holy Eucharist was kept , and reserved in a vessell made in the forme of a Dove , which is a token or badge of Charity , or of the holy Spirit in that wise descending and lighting upon Christ . And I have otherwhere read ( if my memory deceive me not ) that the signe of the Holy Lamb was sometimes printed on the Sacred Eucharist , as I have seen it graven on some Chalices remaining to this day .

Or rather , to speak according to Baronius his relation , ad annum 216. Numero 15. The Image of a Shepheard carrying a Sheep at his back , was wont to be effigiated in the Chalice , and on the Episcopall Cloak , or Pall.

I have the rather transcribed these things , because they are not quotidiani commatis , obvious and ordinary ; but carry with them a new delight .

PAR. 4.

THe next words are , He gave it to His Disciples . In which words , at the first sight of them , is plainely evidenced , That Christ gave not the blessed bread to One alone ; and that One Apostle gave it so to Another ; and hee to a Third , &c. But that Himselfe gave it to His Apostles : Himselfe , and no other : it was His Immediate gift ; to Each , to All of them .

That the Consecrated Bread given by Christ to his Apostles , was unleavened bread , is most certaine : To say peremptorily , that we may not use leavened bread : Or that we must use leavened bread only , savoreth of two extreames : What Alphonsus de Castro saith of the Greek Church , that they are Schismaticks , not because they used leavened bread in the Sacrament of the Eucharist : but because they think , that only leavened must be used ; I say on the other side , If any maintaine that the bread of the Sacrament must be only unleavened bread , and that it is sin to consecrate any Other bread ; I shall think him to be in this point little lesse than a Schismatick . A liberty is left to the Churches of God : which no way gives room to the unbridled licence of the giddy people against their Pastors . Though at the delivery of the Wine he said , Drinke yee All of this : and at the delivery of the Bread , did not say Eat yee all of this : it is likely he did it for this cause , because he gave the Broken bread to every one Himselfe , by Himselfe ; but they gave the Cup One to the Other ( saith Musculus . ) Yet I hold it far more likely , that as immediately he gave to every one of His Apostles the consecrated bread ; so he did also deliver the Cup to Every one ; and was more distinct , and punctuall in administring the Holy Sacrament , than at common refection . The word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proveth it ; As he gave One Species , so he gave the Other ; yet was not this Another Sacrament , though it was a distinct Action , and a distinct Materiall . Both Eating and Drinking make up but One Sacrament . Aquinas parte 3. Quaest. 73. Artic. 20. This Sacrament is many things materially ; but One thing only formally , as it makes one integrall refection Only .

In the First or Second Supper , I confesse , he said , Accipite , & Dividite , Luke 22.17 . He tooke the Cup , He gave thankes , and said , Take this ( Wine ) and divide it among your selves ; for they did not divide the Cup ; So , He did not divide . the Wine ; but They : And yet at the holy Institution of the Eucharist , the same Evangelist saith , Hee gave the bread to Them : Likewise The Cup : versibus 19.20 .

In the First or Second Supper hee used no Benediction extraordinary : They did eat , and drink promiscuously , and as is usual in such Feasting , one Disciple might help another .

But in this Sacred Banquet , the Consecrant and Administrant , was Christ only , lest any man should challenge superiority or equality of concurrence in the Institution .

A second rivelet from this fountaine , Hee gave it to His Disciples , may thus flow .

Foure times S. Matthew nameth Christs selected company Disciples ; S. Marke , Thrice ; S. John , Thrice ; S. Luke , Once only , called them Apostles : Luke 22.14 . and Once Disciples . Now as the once-named word ( Apostles ) sheweth , That the Communicants , were then no part of the Disciples in General ; but 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 , quàm 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 pleaseth .

To conclude , he saith not , nor can say , that Christ himselfe pronounced this Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dicens : or this Proposition , Et Dixit , And Said .

It is true , such a Consecration compounded of his Reception of it into his hands , of Benediction , of Fraction , of Distribution , and lastly of the Consecratory and Operatory words themselves , cannot handsomely be registred in particular , without the Addition , Saying ; or And he said : yet this evinceth not , That Christ pronounced those words , or in the consecration needed to pronounce them , but they are only the convenient , if not necessary expressions of the Relators .

Diverse think , that Christ used more words in the Consecration ; and among these the learned Franciscus Lucas Burgensis , on Matth. 26.26 . Non est verisimile , tam paucis verbis Dominum usum esse , quàm scribunt Evangelistae . It is not likely , that Christ used so few words , as the Evangelists write . Thus far I agree with him ; that whether the Benediction were of God , Christ blessing God : or a benediction upon the Elementary materials ; or of both ( as I judge likeliest : ) some other words were used by Christ , not made knowne to us : fit for Christ on such an occasion to speake , not necessary for us to know or speak : Brugensis scarce probably insisteth upon One. Of which hereafter .

Between Christs Offering , and giving the blessed bread to his Disciples , on the one side : and the consummate Consecration , on the other side , Christ held out his hand , and reached the bread , and said ( not the words And Said ) Take ye , or Take .

Take . Some would Give , but others will not Receive ; Thus God would Give much unto Millions of people , if they were willing or prepared to Receive it . And gifts there are , which come off kindly from the hands of the Donor , yet fall short of the hands of such to whom they were Destined , because they clutch their Fists , & ponunt Obicem , lay a Blocke in the way .

Christ gave the hallowed bread , not in Promise , but in Exhibition : He commanded them to Receive it .

When he wished Thomas to thrust his hand into Christs side , John 20.27 . it is irreligious to think , that Thomas disobeyed , or refused to do so , though it be not expressed .

That late Writer was a Foole , who said , the Holy Baptist was a foole , for not doing at first , as Christ willed him . God graunt me to be as humble , and as well accepted by Christ , as Saint John was , even when Christ the second time spake to the Baptist , and over-ruled him to baptize our Saviour . And let the haughty German keep his wisdom to himselfe . The Baptist was wise to Godward ; though esteemed a foole by him .

Epictetus said of old : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Every matter hath two Handles . Whereas it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Take ; because an Handle , and every thing else by which we Receive , and Handle , and Hold a thing , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And because Taking into ones hand , is more proper than to take it into ones mouth ; I resolve , Christ put not the blessed Sacrament into their mouths , but into their hands : and they did as they were commanded , that is , Take it : For in the Primitive Church the good Christians received it into their hands .

Tertullian de Coronâ Militis ; Eucharistiae sacramentum non de aliorum Manu , quàm praesidentium , sumimus : We give it not one to another , but each of us taketh it from the hand of him who is set over us . And into their hands did they take it at first ( as Maldonate confesseth . ) And the story in Cyprians booke de Lapsis , pag. 284. proveth . For one who tooke the blessed Sacrament unworthily , Cinerem ferre se apertis manibus invênit , found embers in stead of it , in his hands , and was not able to handle it , or eate it .

When Christ said , Take , Eate , the taking was with the hand ; as the eating was by the mouth ; and if the Apostles had Taken it from Christs hands immediately into their mouths , this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eate , would have served for all : and Christ had had no need to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Take . For , from bidding them Eate , floweth this sequell necessarily , that they were to receive it into their mouths : since otherwise they could not eate . Therefore the two words , Accipite , Manducate , are two diverse commandements to be performed by two distinct instruments , of Hand and Mouth . Nor otherwise to be lawfully administred ( as I judge ) unlesse to such as are too weake and sicke to receive it with their hands ; or have lost the use of their hands ; or have no hands at all : Which cases sometimes have , and sometimes againe may fall out ; and then the hallowed food may be put into the mouths of the Recipients ; Otherwise , not . For Christ did both practise it , and command his Church to doe the like . Doe This , This , as well as the other things . And therefore the delivery of the heavenly Manna into the hands of the Communicants , is necessary , except in the before excepted cases .

Indeed we are not bound to doe whatsoever Christ did at the First celebration ; For he did it at night , and but to a few , and with unleavened bread , which are left at liberty to us . But we are bound to follow whatsoever he both did and commanded : as he did in this point . For he both Tooke the bread into his hands , and bidding them Take it , he put the consecrated bread into their hands : and charged them to doe after the same manner .

And if we goe to Reason , The washed hands and lips are as cleane , as the inside of the mouth : and therefore it may be put into their hands , as well as into their mouths . Let humane discourse give way to Authority .

Tertulliane de Idololatria , cap. 7. saith , they did Manus admovere corpori Domini ; put forth their hands to receive the body of our Lord .

The Tripartite History , 9.30 . How wilt thou hold out thy hands , from which unjust blood yet droppeth ? How wilt thou take with such hands the holy body of our Lord ? Chrysostome in his third Homily to the Ephesians ; How wilt thou appeare before the Tribunall seat of Christ , who with uncleane hands and lips darest touch Christs body ?

Cyprian de Lapsis , pag. 281. speaketh of some , who offered violence to the body and blood of Christ : and then sinned more with hands and mouths against the Lord , than when they denied the Lord . And pag. 283. he instanceth in a sacrilegious wretch , who was angry with the Priest , because the Priest would not suffer him presently with defiled hands to Take the body of Christ ; or with polluted mouth to drinke his blood .

Tertullian in lib. de Idololatria , Faulting such as promoted the makers of Idols , to the Orders of Priests , or Deacons , cryeth out ; Proh scelus ! O abhomination ! The Jewes Once laid hands on Christ ; these Daily offer violence to his body , by unworthy Giving and Taking of it . O manus praecidendae ! O hands worthy to be cut off !

Yea , the very Schismaticks in old time divided not themselves from the usance of the Church in this specialtie . For Augustine , Tom. 7. contra literas Petiliani , 2.23 . pag. 22. saith to Petilian , and his adherents , I doe instance , and make rehearfall unto you of a man who lived with you — into whose hands yee placed , or put the Eucharist . Ruffinus Ecclesiastica Historiae 6.33 . saith of Novatus , or Novatianus ; That when he divided the Sacrament to the people , he held the Hands of the Receivers , till he made them sweare by what they held in their Hands , and then they did Sumere . They did accipere manu ; Sumemere ore : Tooke it with their Hand ; and received it with their Mouth : And I doubt not , but these holy ancient Fathers followed Christs celebration , in such things as he commanded .

When they did Reserve the Sacrament , and carry it to their houses , I hope they tooke it not into their Mouths , they carried it not in their Mouths , but tooke it in their Hands .

Accepto corpore Domini , & reservato , saith Tertullian in the end of his booke de Oratione . It was first received ( and this was not within their Mouths ) but with their Hands . If it had beene in their Mouths , it was not so fit to be Reserved . And how vaine had it beene , to take it out of their Mouths , and to reserve it to that end , that they might put it another time into their owne Mouthes ? or into other folkes Mouthes either ? If you plead , it was reserved for the sicke ; Gregorius Nazianzenus Oratione 11. in laudem Gorgoniae , saith ; If Gorgonia's Hand treasured up any part of the Antitypes of Christs honoured body and blood , shee bedewed it , or mingled it with her teares . The word ( If ) not betokening any doubt , but implying a certainty , that sometimes shee did weepe over the consecrated mysteries , which her Hand had Reserved . The word If , being taken for When. So it is used , 1 King . 8.46 . If they sinne against thee , for there is no man that sinneth not . I conclude with the binding Rubrick of out Lyturgy , that the Priests , or Priest , must deliver the Communion to the people in their Hands , Kneeling .

Maldonate on Matth. 26. confesseth it : further proofe needed not . Yet was Maldonate too blame to say , The same Church with better Counsell begins to give the Sacrament not into their hands , but into their mouthes : because there was both more reverence , and lesse danger . To call that better Counsell which varied from Christs Institution , I like not . Nor doth Maldonats similitude hold . For , if the Churches are the Eucharist fasting , varying from Christ ; yet they had Apostolicall Authority to guide them , which the Handlesse and Mouthlesse Receivers wanted .

Some Reject things really Given , and Tendred . Matth. 7.9 Yee Reject the Commandements of God . Jeremy 8.9 . Some rejected the Word of the Lord . Luke 7.30 . The Pharisees and Lawyers rejected the Counsell of God against themselves . 1 Samuel 10.19 . The Israelites rejected their God . Is not in those words included a plaine offer , and withall a Not-accepting of the Tendry ?

Remarkably is it said , Joh. 12.48 . He that rejecteth me , and receiveth-not my words , the same Word shall judge him at the last day . Rejecting , is expounded by Not-receiving , if it signifie not worse also .

So some Refused to heare Gods Word , Jeremy 13.10 . Ammon refused to eate , 2 Sam. 13.9 . though the cakes were powred out before him . Elishah though he was urged to take a gift , yet refused , 2 Kings 5.16 .

Yet for all this , I cannot think , but when Christ said to his Disciples , Take ; they did Take it : and when he said , Eate ; they did Eate . For it argueth Obedience to their Master : and their conformity , to partake of the mysteries of Christ .

PAR. 6.

THe next part of our Saviours words , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eate .

That Christ gave Judas a Sop , is cleare , a dipped Sop , Joh. 14.26 . that Iudas received it , I hold as cleare , Iohn 14.30 . He then having received the Sop , went immediately out .

That Iudas did eate it , is not expressed , nor so cleare . He might possibly Take it , and not Eate it , but let it lie on his trencher . Besides , the Sop beeing given for a Manifesto , that Iudas was the onely Traytor , perhaps he was not willing to swallow the Disgust , as he accompted it , and the Sop also . But it may be well answered ; Iudas was so surprized with the unexpected Offer ; his reason , wit , and senses so clouded : his soule amazed with such arisings , and fumes of his treasonable plot : in one word , so given over to Satan , that what another man , yea what he himselfe would have done at another Time , either not Receive , or not Eate , he certainly received , and in likelihood swallowed .

If the words of Scripture be closer followed , and more forcibly urged , That Iudas having received the Sop , went out immediately : and therefore he did receive it onely , but not Eate it . I answer : The end of his Receiving , was onely to Eate it : and there was no great distance of time betweene the Receiving and Eating of the Sop : but he might put his hand to his mouth even almost in an instant , or in tempore penè imperceptibili , in the twinckling of an eye , and swallow , without chewing , a moystned , soft , little glibbery Sop , that his going out immediately excludeth not his Eating . Besides , the word Receive , may extend , not onely to his Taking of it with his hand , but to the Eating of it also . For there is a receiving into Ones mouth : and it is not possible to be proved , that Iudas did not So receive it , nor Eate it .

And it may be well beleeved , because so many holy Fathers have declared themselves to think , He did Eate the Sop. I know but few that deny it ; but many affirme it . Some indeed say , He carried away the Sop , and shewed it to the High Priests , and thence framed a forged accusation against Christ : or an excuse for his own treachery ; as if without cause he would not have betrayed him . A man having his hidden sinnes revealed , groweth worse , and more madd in sinning : Per scelera semper sceleribus tutum est iter , said One .

The safest way to commit sinne ; Is by new sinnes still to beginne .

Lucas Brugensis on Matth. 26. saith ; That after the word Eate , the reason was given . And the word ( Enim ) is to be understood : Indeed it may well be understood , because at the delivery of the Cup , it is expressed , Matth. 26.28 . For this is my blood of the new Testament : And yet the sense seemeth to me as full , Take , Eate , This is my Body : as if it had beene written , Take , Eate ; For this is my Body . I would not willingly adde any new sense to Scripture , no more than I would diminish a letter from it : especially , if , as it is , the sense may be well accepted .

Carolostadius ( and never any before him , that I have read of ) fancieth ; That when Christ said these words , This is my Body ; he put his finger to his breast , shewed himselfe , and meaned thus : Here sitteth my Body which shall be given for you . This Sleidan reporteth in the Fift booke of his Commentaries . And this may seeme to favour him ; Jesus said to the Iewes , Destroy This Temple , and in three dayes I will rayse it up , Joh. 2.19 . And the holy Apostle expoundeth it ; Christ spake of the temple of his body , verse 21. Tolet in his Commentary on the place , saith ; It is certaine , that when Christ said , This temple , he did by his Gesture , and the motion of his hands , demonstrate Himselfe , and pointed not at the materiall Temple built of stone ; so might he here doe .

Tolet his Collection is but probable . For Christ might point at either , at neither , but leave them in suspence . Many times did Christ use verball aequivocations , as I have proved in my Miscellanies ; that is , he so spake , that his words might have a double Construction ; though he adhorred mentall Reservation .

Concerning Carolostadius , I must needs say , he was one of them , who in those precipitious and whirling times , did strive to rayse his owne name , by inventing most new devices : And this was one of them , which is not seconded by any other Christian Divines , which I have seene ; but disliked by many : For when Christ said , This is my Body , which shall be given for you ; ( as Carolostadius hath it ) is as if he pointed at , and did meane his naturall passiive body . What did they eate ? They did eate none of That body , nor was it Broken , till , after the Celebration of the holy Eucharist , he did suffer . But the holy Scripture hath it in the Present tense , Luk. 22.19 . This is my Body which Is given for you : And vers. 20. This Cup Is the new Testament in my Blood , which Is shed for you . Can you think ( O Carolostadius ) that when he gave them the Cup , he touched his breast , and pointed at , and meaned the blood in the veynes , lanes , and hidden alleys of his mortall body ? So , 1 Corinth . 11.24 . This is my body , which Is broken for you . And , this Cup Is the new Testament in my blood , vers. 25. Likewise Matth. 26.28 . This is my Blood which Is shed : and so Mark . 14.24 . For though it be a truth most certaine , that Christ his naturall body and naturall blood was broken , given , and shed afterwards in his Passion : yet Carolostadius was too blame , to change the Tense , to invent an imagined gesture of Christ , which is impossible to be proved .

Lastly , to broach a new opinion contrary to all Divines ; from which refulteth , That they did eate onely bare Bread , but no way the Body of the Lord : and dranke onely the fruit of the Grape ; but no way dranke the Blood of the Lord . Indeed the Vulgate hath it , Frangêtur , in the Future tense ; is Shall be broken for you : But it starteth aside from the Originall . Nor standeth it with sense , reason , or example , that the Future is taken for the Present tense : since it is a retrograde course against nature . But the Present tense is often used for the Future , foreshewing the infallible certainty of what will , or shall come : both in Propheticall , and Evangelicall Writings . Esay 60.1 . The glory of the Lord Is risen upon thee : And yet he speaketh of Christ , and his comming . And Revel. 22.12 . Behold I come quickly , and my reward is with me : And Yet he commeth not , though it were said above fifteene hundred yeares passed . But most undoubtedly He Shall come quickly : Celeritate motus , though not celeritate temporis , when he beginneth to come , he shall come speedily ; though he shall not quickly begin to come .

PAR. 7.

IT succeedeth , This is my Body , Matth. 26.26 . which is Given for you , Luk. 22.19 . Which is Broken for you : 1 Corinth . 11.24 . This doe in remembrance , or for a remembrance of Me : as both S. Luke and S. Paul have it .

And he tooke the Cup , and gave thankes , and gave it to them , saying , Drinkeyee All of it ; for this is my blood of the New Testament , which is shed for many , for the remission of sinnes : Matth. 26.27 . &c. It is thus changed ; Mark . 14.23 . He gave it to them ; and They all dranke of it . And S. Mark leaves out these words , For the remission of sinnes . S. Luke maketh the alteration , thus ; Likewise also ( he gave them ) the Cup after Supper , saying ; This Cup is the New Testament In my blood , which is shed for You , Luk. 22.20 .

Another diversity is yet , 1 Corinth . 11.25 . Likewise after Supper ( he tooke ) the Cup , when he had supped , saying ; This Cup is the new testament In my blood : This doe yee , as oft as yee drinke it , in remembrance of mee . Matth. 26.29 . Christ saith , I will not drinke henceforth of the fruit of the Vine : And this was After the sacred Supper . But ( saith Adam Contzen ) A Matthaeo non suo ordine ad finem coenae recitantur ea verba de Genimine vitis . S. Matthew reciteth not in Order the words concerning the fruit of the Vine ; nor were they spoken After Supper . Perhaps ( say I ) they were spoken Twice .

Here ( if ever ) is an ample field to expatiate in ; these words have tortured the wits of the learnedst men since the dayes of the Apostles ; Et adhuc sub judice lis est ; And yet they are not determined . And as the Areopagites in an inexplicable perplexity , deferred the finall determination till the last day ; so the Roman Church might have deferred their definitive sentence , and over-hard censure , even till then ; especially since they confesse , that the manner of Transubstantiation is inenarrable . Whereupon I am resolved , to forbeare farther disquisition , and to lose my selfe in holy devotion and admiration , that I may find my Christ . The sayle is to large for my boat : This Sea is too tempestuous for my Shallop : The new Cut of Erasmus Sarcerius in his Scholia , on the place of S. Matthew , thus shuffleth it . The Materiall causes are Bread and Wine , and the things under them understood , and present , the Body and Blood . The Formal causes , are to Eat , and to Drink . The Efficient causes ; Christ , who did institute it : and his Word . The Effectuall causes , to have Remission of sins . I say , this may rather go among the finall causes . And to make Effects to be Effectuall causes , introduceth new Logick , new Termes into Logick : Besides , he omitteth the Finall cause , which is the first mover to the rest . Divinity and the mysteries of it are not to bow down to any ones Logick .

Oh! but will you now say leus in the last Act ? in the last Scene ? Will you be silent , where he and she Apprentices , where Women and illiterate Tradesmen rayse themselves upon their startups , prick up their eares , and tyre their tongues ?

1. I answer , If I should enter into the lists of controversie , and take upon me to decide and determine all the doubts , which concerne the holy Sacrament of the Eucharist ; and to untye all the knots , which may be made from those words , I am perswaded , you might , sooner see an end of me , than I of this Work . For I am wearied , and tyred already . This toyle , which I have performed , and the labour which I have bestowed , hath cost me full deare : My sedentary life hath made my reines as quarries of stones ; my parents knew no such disease , though they lived long : my right hand heretofore carelesly unfenced and undefended from the cold ( alas for the time ! ) hath swelled with the gowt , as if it would break ; I have been often sick , always weak , yet have I prevented antelucanam opificum industriam ; & nox ad diem accessit : Early , and late have I performed my hard taske . Yea Midnight hath conceived full many of the dayes expressions , and oft have I arose from my bed , and meales with a Conclusum est , to prevent forgetfulnesse . But the manifold avocations by my own private affaires , and especially by publick employements , both in Ecclesiasticall , and Civill Justice , have , after their dispatch , set an edge , and sharpned the appetite of my endeavours . The unbent bow hath prepared it selfe for the stronger shooting , or delivery : Yet now my senses decay ; my memory faileth me ; I have no courage or incouragement ; I am out of heart : I am worne to the stumps , and spent : I must imitate old Ennius his race-horse , to whom age afforded quiet , and exempted from more active exercise : craving pardon , if my book in some passages have partaken of my weaknesse , and infirmities , or languishing . And now , thou great Work of mine , concerning the Estate of humane soules from their creation to the day of the generall Judgement exclusively : on which I have bestowed thousands of houres ; Lie still and sleep . S. Hierom did seeme always to heare , Surgite Mortui , & venite ad Judicium . Arise you dead , and come to Judgement . And me thinks , I heare the repeated precept , as spoken to my selfe , and such only as are in my case . 1 Thess. 5.17 . pray without ceasing : pray always , Luke 21 . 3● . Yea though I be enfeebled and faint , wronged and distressed , as the widow was ; yet the rather ought I alwayes pray , and not faint , Luke , 18.1 .

The very Mcores of Morocco pray six times in 24. houres ; And thinck he is not held worthy to beare witnesse to a truth , who hath not said his prayers six times in a naturall day . Seven times a day did David prayse God , Psal. 119. vers. 164. Some have held ; and sure that Christian doth best , who saith the Lords Prayer at least seven times in a day . There never was composed a perfecter and sweeter prayer . To what prayer shall God give eare , if not to the prayer composed by his own son ? which the extravagant bablings of Pharisees and battologies of those , who Longum precantur , love long prayers ( as Tertullian phraseth it : ) and the sudden extemporary ebullitions of Lip-holy seeme-Saints are as far inferior , as Hell is to Heaven : which no men , no raptures of Angels or Archangels can mend .

O Lord , prepare my heart to continue in Prayers ; and guide my prayers to please thee , through him , in whom thou art well pleased , Jesus Christ our blessed Saviour and Redeemer .

2. I will go briefly to work . Concerning the divisions of these times , and the scruples from these words , I wholly put them off to the Masters of Controversies , and the Anti-Bellarminian Canvasers : and I refer my selfe and my beliefe to the Doctrine of the Church of England : assenting to her wholly , so far as my knowledge reacheth : and in other things , beyond my capacity , implicitly beleeving in her .

For I see no reason but in such things , as the Lay-man and Ignorant must trust in his Priest , by an implicit Faith : so the Clergy man ought to trust in his Church . It is no false ground ( whatsoever the ignorant Zelotes do say , or write ) but fit to be imbraced ; To confesse and follow Scripture expresse , in things apparent , and to beleeve such senses thereof as may be , though to us unrevealed . Not can it be amisse to subscribe to our Church in points beyond our Sphere , Needle or Compasse , but to Follow the Faith of our Governors , Overseers and Pastors .

That which I know , is good ; what I know not , I beleeve to be better , said Heraclitus of old . To her I subject , in humblest manner , all my Writings , with my selfe : professing in the sight of God ( who searcheth soules , and tryeth consciences ) that I beleeve the Church of England to be the purest part of Christs Militant Church : — pro quâ non metuam mori , as one said , in another case . In the defence whereof I could be well content , if occasion served , to sactifice my dearest blood .

In a more particular expressing , I unbosome my thoughts thus . We have had foure right Reverend and most learned Lords Bishops . Bishop Jewel , Bishop Andrewes , Bishop Morton , and Bishop White , who have written polemically and unanswerably of this subject ; and may give content to any indifferent Reader . Many other Heroës of our Church of England , have also done excellently well ; but the incomparable Mr. Hooker exceeds them all . Let them , who have him not , buy him : who have him , study him : and who is scrupulous concerning these words , This is my Body , &c. let him reade , and diligently consider , and he may safely beleeve what Mr. Hooker writeth in his Ecclesiasticall Polity , lib. 5. Par. 67. I cannot but transcribe part . Thus then divinely he proceedeth , p. 179.

Variety of Judgements and opinions argueth obscurity in those things , whereabout they differ . But that which all parts receive for truth , that which every one having sifted , is by no one denied or doubted of , must needs bee matter of infallible certainty . Whereas therefore there are but three expositions made of This is my Body . The first , This is in it selfe before participation really , and truly the naturall substance of my body by reason of the coëxistence , which my omnipotent body hath with the sanctified element of bread ; which is the Lutherans interpretation . The second ; This is in it selfe and before participation , the very true and naturall substance of my body , by force of that Deity which with the words of Consecration abolisheth the substance of bread , and substituteth in the place thereof my body ; which is the Popish construction : The last , This hallowed Food , through concurrence of divine power , is in verity and truth , unto Faithfull receivers , instrumentally a cause of that mysticall participation , whereby as I make my selfe wholy theirs , so I give them in hand an actuall possession of all such saving grace , as my sacrificed body can yeeld , and as their soules do presently need , this is to them , and in them , my body . Of these three rehearsed Interpretations the Last hath in it nothing , but what the rest do all approve , and acknowledge to be most true ; nothing , but that which the words of Christ are on all sides confest to inforce ; nothing , but that which the Church of God hath always thought necessary ; nothing , but that which alone is sufficient for wery Christian man to beleeve concerning the use , and force of this Sacrament ; finally , nothing , but that wherewith the writings of all Antiquity are consonant , and all Christian Confessions agreeable . And as truth in what kinde soever , is by no kinde of truth gain-faid ; so the mind which resteth it selfe on this , is never troubled with those perplexities , which the other do both find by meanes of so great contradiction between their opinions , and true principles of reason grounded upon experience , nature , and sense . Which albeit with boysterous courage and breath they seeme oftentimes to blow away , yet who so observeth how again they labour , and sweat by subtilty of wit , to make some show of agreement between their peculiar conceits and the generall Edicts of Nature , must needs perceive they struggle with that which they cannot fully master . Besides , sith of that which is proper to themselves , their discourses are hungry , and unpleasant , full of tedious and irksome labour , heartlesse , and hitherto without fruit ; on the other side , reade we them , or heare we others , be they of our own , or of ancienter times , to what part soever they be thought to incline , touching that whereof there is controversie : yet in this , where they all speak but one thing , their discourses are heavenly , their words sweet as the Hony-comb , their tongues melodiously tuned instruments , their sentences meere consolation and joy ; are we not hereby almost even with voyce from Heaven admonished which wee may safeliest cleave unto ? He which hath said of the one Sacrament , Wash and be cleane ; hath said concerning the other likewise , Eat and live . If therefore without any such particular and solemne warrant as this is , that poore distressed woman comming unto Christ for health , could so constantly resolve her selfe , May I but touch the skirt of his garment , I shall be whole ; what moveth us to argue of the manner , how life should come by bread ; our duty being here but to take what is offered , and most assuredly to rest perswaded of this , that can we but Eat , we are safe ? When I behold with mine eyes some small and scarce discernable graine or seed whereof Nature maketh promise that a tree shall come ; and when afterwards of that tree any skilfull artificer undertaketh to frame some exquisite and curious work , I look for the event , I move no question about performance either of the one , or of the other . Shall I simply credit Nature in things Naturall ? Shall I in things artificiall relye my selfe on Art , never offering to make doubt ? and in that which is alone both Art and Nature , refuse to beleeve the Author of both , except he acquaint me with his ways , and lay the secret of his skill before me ? where God himselfe doth speak those things , which either for height and sublimity of matter , or else for secrecy of performance we are not able to reach unto : as we may be ignorant without danger , so it can be no disgrace to confesse we are ignorant . Such as love piety , will as much as in them lyeth , know all things that God commandeth , but especially the duties of service which they owe to God . As for his dark , and hidden works , they prefer , as becommeth them in such cases , simplicity of Faith before that knowledge , which curiously sifting what it should adore , and disputing too boldly of that which the wit of man cannot search , chilleth for the most part all warmth of zeale , and bringeth soundnesse of beleife many times into great hazard . Let it therefore be sufficient for me presenting my selfe at the Lords Table , to know what there I receive from him , without searching , or inquiring of the manner how Christ performeth his promise ; Let disputes and questions , enemies to piety , abatements of true devotion , and hitherto in this cause but over patiently heard , let them take their rest ; Let curious and sharp-witted men beat their heads about what questions themselves will ; the very letter of the Word of Christ giveth plaine security that these mysteries do , as nayles , fasten us to his very Crosse , that by them we draw out , as touching officacy , force and vertue , even the blood of his goared side , in the wounds of our Redeemer ; we there dip our tongues , we are died red both within , and without ; our hunger is satisfied , and our thirst for ever quenched ; they are things wonderfull which he feeleth , great which he seeth , and unheard-of which he uttereth , whose soule is possest of this Pascall Lambe , and made joyfull in the strength of this new Wine : This Bread hath in it more than the substance which our eyes behold ; this Cup hallowed with solemne benediction , availeth to the endlesse life , and wel-fare both of soule and body , in that it serveth as well for a medicine to heale our infirmities , and purge our sins , as for a sacrifice of thankesgiving ; with touching it sanctifieth , it enlightneth with beliefe , it truly conformeth us unto the Image of Jesus Christ . What these Elements are in themselves , it skilleth not ; it is enough that to me , which take them , they are the Body and Blood of Christ ; his promise in witnesse hereof sufficeth ; his word , he knoweth which way to accomplish . Why should any cogitation possesse the mind of a Faithfull Communicant but this , O my God , thou art true ; O my soule thou art happy ? So far M. Hooker .

The Prayer .

THou art mercifull , oh Heavenly Saviour , thou art mercifull to Mankind , against the fiery and furious temptations , and assaults of spirituall powers , sometimes alluring , sometimes haling , sometimes leading men captive unto sin , and under it . Thou most graciously hast ordained an Host of Holy Angels , to help us , to suggest good thoughts unto us , to free us , to strengthen us : that we shall not so much as hurt our foot ; and there are more on our side , than against us . But in opposition of the allurements from the wicked world , and the insurrections , and ebullitions of the skittish civill warre betweene the flesh and our soule , thou hast provided both preservatives that we fall not , and redemptives if we fall : even thy powerfull Sacraments replenished with Divine vertue . For thine own sake , most holy Mediator , and Advocate , let thy blessed Sacraments work effectually in us , be conduit-pipes of grace , and conveyers of goodnesse into our soules . Let them nourish us up unto true Faith , Hope , and Charity ; and let thy sacred Eucharist be our spirituall Food , both in Life , and Death .

Amen Lord Jesus , Amen .

CHAP. VII . And the eight Generall . Wherein is questioned , what Gesture the Apostles used in Receiving the blessed Eucharist .

1. The Word of God hath omitted to set it down in particular .

'T is probable , they did Kisse their Right hand , and so receive it .

An evill custome of False complementing by Kissing the hand in Jobs daies .

In Adoration our hands must be lifted up . Our voyce lowly , and submisse .

In great Agonies it is lawfull to Cry alowd , and Roare .

Probable it is , the Apostles received the heavenly Sacrament humbly Kneeling on both their Knees . Tertullian is punctuall against Sitting , even after prayer .

The Heathen after their prayers , and some even at their prayers , did use to sit upon their Altars . Their Servants had three Sanctuaries to fly unto from their angry Masters . Numa's Law , to sit at the time of Adoring their false Gods . A reason , why no passage either in the Evangelists , nor Apostles , commandeth Adoration at the Sacrament . How the Antient Fathers are to be understood when they say , The holy Eucbarist is to be adored .

2. Reasons proving that the Apostles received the blessed Eucharist Kneeling . 1. Reason . Most sacred Reverence is to be exhibited to most sacred things . 2. Reason . The Fathers of the Primitive Church received it Kneeling . 3. Kneeling doth edifie the simple . 4. It is an Ecclesiasticall custome . The manner of Reverence used both by Priests , and Lay people in S. Chrysostomes dayes . God will be worshipped aswell in our body , as in our Spirit .

The Penitents in Tertullians time did Kneele down at the receiving of Absolution .

And it was the common practise of all other Christians in his dayes to worship God Kneeling : Except from Easter to Whitsontide , and on the Lords day .

Diverse of holier times , had Knees as hard as horne by their continuall Kneeling at Gods worship . An adminition to stiffe-kneed Pure-trants .

3. Reasons why the devouter sort did forbeare Kneeling betwixt Easter and Whitsontide . 1. The Church did so appoint it . 2. Hereby the people did shew themselves thankefull . Whitsunday , whence it hath its denomination . Kneeling imports Repentance , and Sorrow for Sins . Standing implies Thankesgiving for the pardon of our sins . The diverse usances of diverse Churches in the Primitive times concerning Fasting , and Feasting on the Lords day : Kneeling , and Standing at the time of Prayer : and the Reasons thereof . In the Primitive Church , they baptized not any except the Sick , but at Easter and Whitsontide . The newly baptized stood , to expresse their Thankefulnesse to God for their baptisme . The people in some Churches Stood praying at the Altar ( on every Sunday between Easter , and Whitsontide ) in remembrance of Christs Resurrection . The Christians in the Primitive Church prayed Recto vultu ad Dominum ; to confront the Heathen , who fell down flat on their Faces , when they adored their false Gods .

4. The great variations of the Primitive Churches concerning the Eating , or not Eating of flesh offered to Idols . A just discourse to that purpose . A good Rule for the peace of the Church . Why our Church hath commanded Kneeling at the receiving of the blessed Sacrament : when the Primitive Church hath commanded Standing . Churches have great power committed unto them . The Church upon just motives may change her Orders . The meaner sort of all people , Ecclesiasticall and Civill , are bound to obedience ; are not to Order .

Peter Moulin found fault with the precise Ministers of our Church of England . The day of Christs Resurrection the first day of his Joy after his Dolorous passions . Why the Fathers made Sunday their Holy-day . Why they forbade Kneeling and Fasting upon that day . What Indifferency is , according to S. Hierome . A thing Indifferent in it selfe , being commanded by the Supreame Magistrate or Church , is no longer Indifferent to thee . Variety of Ceremonies , not hurtfull , but beneficiall to the Church of Christ . The Bishop of Rome taxed ; by Cardinall Palaeotus excused . Rome Christian in too many things imitateth Rome Heathen : In publique prayer , commeth short of it . Heathen Rome began all their businesse in the world with this Prayer , Quod foelix faustumque sit , &c. The greater power the Pope and his Cardinalls have ; the more need they have to pray to God before their publique meetings in their Consistory . Kneeling at receiving the holy Eucharist , never disliked as a thing of its owne nature evill or unlawfull . In the Primitive Church After Whitsontide they used to kneele . Kneeling at the blessed Sacrament , not prescribed by Scripture ; but authorized by Tradition ; confirmed by Custome ; observed by Faith . In the Primitive Church when they received the Sacrament Standing Kneeling they Prayed Standing . Kneeling . Our Factionists would follow the Primitive Church in one thing ; but leave her in another .

5. A third Reason . At the first Institution of things Sacred , Profane , the solemnity is greater than in the sequell . Every New thing hath a golden tayle . Proverbe . Popular Lecturers have sunke even below scorne . All sinnes of former times have descended downe upon our dayes . An Epiphonêma , or Exclamation against the profane pretenders of Devotion now adayes . The lowest humiliation is too little for the house of God . They cryed Abrech , or , Bow the knee , before Joseph . He that boweth himselfe most before men , is most right in the sight of God . Diverse examples of Prostration and Geniculation , both out of the Old , and New Testament . A Vice-Roy of Ireland devoutly fell on his knees , and asked an Archiepiscopall Benediction . The Heathen kneeled downe to worship their very Idols . S. Hieromes saying . By Kneeling we sooner obtaine what we aske at the hands of God . Not lawfull for Any to sit in the porch of the Temple , but onely the Kings of Davids loynes . The humble Gesture of the Iewes , when they came In went out of the Temple .

The Primitive Church Kneeled to the Altars . Altars the seats of the body and blood of Christ . The Crosse in Chrysostomes dayes did alwayes use to remaine upon the Altar . An Angel an assistant , when Christ is offered up . Ambrose . To this day we Worship the Flesh of Christ in the Sacrament . Idem . No man eateth the blessed Sacrament , before he have Worshipped Christ in the Sacrament . Augustine . Constantine the Emperour in his Soliloquies with God , pitched on his knees , with eyes cast downe to the ground . K. Charles partaketh of the body and blood of Christ , with as much Humilitie as the meanest penitent amongst his Subjects . His holy and devout Gestures at the participation of the Lords Supper , turned the heart of a Romanist to embrace the truth on our side . In Origens , Arnobius , and Tertullians dayes , the Saints never met in holy places about holy things , without decent reverence . The Papists in Kneeling , adore the very materialls of the Sacrament . Yet the Abuse of a thing , taketh not away the right use . Proved by diverse curious instances . Christians may lawfully use many artificiall things , though invented by Heathenish Gods . Goddesses .

To argue from the Abuse of things to the whole remooving of the use , is ridiculous . Illustrated by some particulars . Veneration of the Sacrament , is accorded on all sides . In the very Act of Receiving it , it is lawfull to Kneele downe and worship Christ In it . Calvin himselfe holdeth That Adoration to be lawfull . The Lutherans are divided in this point . Illyricus denieth Christ to be Worshipped in the Eucharist , Brentius and Bucer hold , That then we must worship Christs body . Luther himselfe styleth the Eucharist , Sacramentum venerabile , & Adorabile . Chemnitius saith , None , but Sacramentaries , deny Christ to be Adored in the Sacrament . Chemnitius acknowledgeth these Theses . 1. Christ God and Man , is to be Adored . Onely Arrians deny this . 2. Christs humane nature for the hypostaticall union with the Divinitie , is to be Adored . None but Nestorians will deny this . The Apostles worshipped the Humane Nature of Christ . Adoration procedeth Cemmunication ; by the judgement of S. Chrysostome , and S. Augustine . Christs Flesh , as made of Earth , may be said to be Gods footstoole . So is the Arke . All the Angels of God doe Worship Christ . Christ is to be Adored alwaies , and everywhere . Augustine , Ambrose , Nazianzene , and Eusebius Emissenus are Chemnitius Co-opinionists . Not the materiall Elements , but Christ onely In them , is to be Adored . If Wee must adore Christ when we celebrate the divine Sacrament ; much more did the Apostles . Habituall not ( alwaies ) Actuall Adoration of Christ was required of the Apostles .

The Apostles worshipped Christ : 1. When he had newly performed any Super-humane worke . 2. When they begged great matters of him . 3. When he did heale some who were vehemently afflicted . 4. When he conferred any extraordinary blessing on their soules : As he did when he instituted the New Sacrament . Master Hooker tearmeth Kneeling an Adorative gesture . No kinde of Worship accepted , that is not sometimes conjoyned with Kneeling . Gregory Nazianzens Story of his Sister Gorgonia . Eusebius Emissenus , and Origen say , Christ is worshipped in the Sacrament . Kneeling at the Communion , commanded by the booke of Advertisements , set forth by Queene Elizabeth ; by the Lawes of the Realme , and the Queenes Majesties Injunctions . They defraud the Knees of their chiefest office , and honour , who refuse to bend them at the receiving of the blessed Sacrament .

PARAGRAPH 1.

THe next point of my propounded Method leadeth me to enquire , With what kinde of Gesture the Apostles Received from our blessed Saviour , his sacred body and blood in the holy Eucharist .

1. I answer ; the Word hath omitted to set it downe in particular , and there is no absolute unquestionable certainty hereof ; Therefore looke not for Mathematicall Demonstrations , which are ( saith Orantius Finaeus ) purae , fideles , & in primo certitudinis gradu constitutae , most certaine , and Infallible .

It is well , if our Collections may in secundis , tertijsve consistere , finde place in a Second , or Third Degree of Truth . If out of that which is written , we can extract that which is not written : if we avoyd all absurdities on the one side , and be guided by the best and most probabilities on the other side .

It is a custome among many of us , when we receive a courtesie of an high nature from our Superiors whom we reverence , we kisse our Right hand first , and Then receive it . That such was the old guise of the Romanes in their Adorations , Pliny in his Naturall History , 28.2 . averreth . In Adorando dexteram ad osculum referimus ; When we Worship , we kisse our Right hands . Perhaps the Apostles might doe so , and devoutly kissing their Right hands convery Reverend Love from their Lips to it , and bring back with their Right hands , the Consecrated and Adored Body and Blood of our Saviour unto their Lips and Mouths .

In Jobs time , there was such an evill custome of false Complementing , which he found fault withall . Iob. 31.27 . If my mouth hath kissed my hand : or it may be read , If my hand hath kissed my mouth . But if the Apostles did so , they did it devoutly , truely , and most piously : And so let this rest upon Conjecture onely .

Tertullian de Oratione , cap. 13. thus describeth the Gesture of such as Worship God : Cum modestiâ & humilitate adorantes , magis commendamus Deo preces nostras : nec ipsis quidem manibus sublimiùs elatis , sed temperatè ac probè elatis : When we Adore God with modest humiliation , our prayers are the rather accepted : nor must we Lift up our hands Too high , but indifferently , decently , moderately , measurably . Yet David Lifted up his Hands , Psal. 28.2 . & 63.4 . And Salomon 1 King . 8.22 . spread forth his hands toward heaven : and Christ lifted them up , Luk. 24.50 . Ne vultu quidem in audaciam erecto ( as he proceedeth ) not with a bold face , but shamefast countenance . Sonos etiam vocis subjectos esse oportet ; The voyce also must be Lowly and Submisse . The Devill that uttered the Pythian Oracles , could say ; Et mutum intelligo ; & non loquentem exandio : I both understand the dumbe ; and heare him , who saith nothing . And shall Gods eares expect a noyse , a voyce , or a sound ? How then was Ionas his prayer heard from the belly of the Whale , thorow the bowels of so great a beast , from the depth of deepes , thorow so vast a compasse of the sea , and yet ascended up to heaven ? It was not by vertue of his lowd voyce . If a clamorous voyce were best accepted , happy were Stentor , that thunder of humane Voyce , that monster of Roaring .

And yet in great Agonies , it is lawfull , it is fit to Cry , to Cry aloud . I cryed with my whole heart , ( saith David , Psal. 119.145 . ) The Levites cryed with a loud voyce , Nehemiah 9.4 . Mordecay cryed with a loud and bitter cry , Esther 4.1 . Christ himselfe cryed with a loud voyce , Joh. 11.43 . Matth. 27.46 . I have roared by reason of the disquietnesse of my heart , Psal. 38.8 . He roared all the day long . Psal. 32.3 . He deserveth not much pitty , who by a small , low , heartlesse voyce , as if things concerned him not , coldly expresseth his soules sorrow .

My opinion therefore is , that the Apostles received the heavenly Sacrament , not supinely , not slovenly , not lying , leaning , or sitting ; but humbly , and devoutly , most thankfully , and joyfully ; piously kneeling on both their knees , if not with greater Adoration .

Tertullian de Oratione cap. 12. is punctuall against sitting , even after prayer ; which though we use , and lawfully use , yet they in Tertullians time did so in imitation of the Heathen , who closed their prayers , and sealed them up with sitting ; as if without sitting they had not been made perfect ; And this made Tertullian find fault with them for it .

But if he reprove them for sitting after prayer , would he not much more have censured them , if during their prayers they had sate ? But the Heathen after their prayers , did sit upon their Altars . Plautus in Mustell . Ego hanc aram occupabo ; I will sit on this Altar : for so it is to be understood : which though it be somewhat obscure , yet it is cleered by Tibullus lib 4. toward the end . Sed Veneris sanctae considam vinctus ad aras . But I being bound will on the Altar sit Of holy Venus .

Ioseph Scaliger on the place observeth , that servants with whom their masters were offended , had three Refuges or Sanctuaries ; though he accounts them but as two : The Altars of the Gods , the Statutes of the Mediation of Friends . Nec hic tibi Aram aliquam , nec Deprecatorem paraveris : Thou hast neither Altar , nor friendly Mediator to fly unto . Terence in Phormione calleth him Precatorem , a Spokesman . I returne .

Pindarus O de 6. Istm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . When he said these things , or ended praying , he presently sate downe . Pausanias in Laconicis recordeth Orestes sitting about holy businesses , even when he was out of his mad humour .

Let Numa Pompilius praescribe what law he will for worshipping his false gods ; Deos adoraturi sedeant ; let them who ador'd their gods , Sit. It was casually wise . For indeed they were not worth the rising up unto : much lesse deserved they to be adored with bended knees , or face prostrate . Our God cannot have reverence enough . If we could in humility cast our selves down to the bottome of Hell , we doe but our duty : and God would the more love us , and sooner , and higher lift us up .

Whosoever desireth proofes from the ancient Fathers , that the holy Eucharist is to be adored , let him reade Bellarm de Sacramento Eucharistiae , 4.29 . toward the end ; but expound them so , as if Christ were to be worshipped in the Sacrament , and not the meere Elementary part . When they lifted up their hands in adoration , they were wont also to spread them abroad .

PAR. 2.

COngruentiall reasons hereof doe follow .

First , To most sacred things most sacred reverence is to be exhibited . But the blessed Eucharist was , and is a most divine gift ; and kneeling is a sacred reverence . Therefore was it received with kneeling . The greatest care is to be had of heavenly matters .

This is confirmed by Tertullian in lib. 1. ad uxorem . Saecularibus satis agentes sumus , & utrique nostrum consultum volumus ; si talibus tabulas ( as Rigaltius well readeth it ) ordinamus : cur non magis de divinis atque coelestibus posteritati nostrae prospicere debeamus ? We are wise enough in worldly businesses , and will looke well enough to our selves ; and make our Wills and Testaments concerning these lower and meaner affairs : why then ought we not rather to provide for posterity in things divine and heavenly ?

Secondly , The Fathers of the Primitive Church received the holy mysteries with kneeling ; And though the true Geniculation be of the mind , so that one were better to have an humbled minde , and stand upright ; than to kneele often , and be proud withall : yet if we worship God in our hearts , our hearts will command the humble Bowing of the knees . Besides , Geniculatio corporis aedificat simplices ; the bodily kneeling doth edifie the simple . Therefore Moris Ecclesiastici est Christo genuflectere , saith Hierom on Esay 45. It is an Ecclesiasticall custome , to bend the Knees ( when Christ is named . )

When the Corinthians did meete at the receiving of the Eucharist , wee may safely pronounce , they lay not on Beds : but , as they might Sit at their feasts of Charity ; so we may presume , they kneeled when they partaked of the Sacrament .

Rhenanus in his Annotations before Tertullian de Coronâ Militis , pag. 413. Propter crebram Sacramentorum tractationem , inolita fuit illis religio quaedam , etiam vulgarem panem & vulgare poculum reverenter tractandi : They were so religious when they tooke the Sacrament , that they did transferre some reverence also even unto their common meats .

The fifty-two Injunction of Queen Elizabeth , commandeth her people to make a lowly courtesie , answerable to antiquitie , which used a modest and humble Bowing of the body . But more of this by and by .

Yea , the Priests were wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Three times to bow downe , as it is in Chrysostomes Liturgy : And the like was appointed to the Lay people in his Homilies . The more devout ( as I take it ) did Bend and Bow their Bodies very low Thrice , even almost to the Earth , which was the Greater Reverence : and the Lesser Reverence ( which was a Bending of the head and shoulders onely ) they performed Twelve times ; as a late learned Writer affirmeth .

If he pick out such kinde of Reverences , in which , by his description , there was no Kneeling , nor Bending of the Knee : He might countenance Geniculation , and bring proofes for it . In the worship of God , Body and Soule being united together , there ought to be a sympathy betwixt them . And since the Body expecteth to be Lifted up to Heaven hereafter , it must Kneele here on Earth . God loveth not half-worship : and God will be glorified as well in our Body ; as in our Spirit , 1 Corinth . 6.20 .

Textullian witnesseth , That the Penitents did Adgeniculare , Kneele downe at the receiving of Absolution : And indeed , both the Baring of mens heads , and the Kneeling on Bare and bended Knees , are both of them gestures of humbled and mortified minds , worshipping God . Not-Kneeling and coveted heads argue mens pride .

The Ancients were wont with bended Knees , piously to worship God , except from Easter to Whitsontide , saith Tertullian . And on the Lords day we accompt it unlawfull to fast , or geniculis adorare , to Kneele . Other where , Tertullian esteemeth and reckoneth , the Not-kneeling betweene Easter and Whitsontide , an Immunity or Priviledge : But at other times , Kneeling was their Ordinary pious practise . For Histories make it plaine , that diverse of those holier times , had knees as hard as horne , by their often and continued praying in that gesture . Therefore let such deluded Pure-trants , who come into the Church , as if they had no joynts , as if they had swallowed two barrs of iron , or as if two stakes were falne into their legges , so that they will not , or as if they could not stoope , learne more piety and devotion : and not deny That Reverence to God , which they give to temporall Princes .

PAR. 3.

IF any aske the reasons , why those Primitive devout Ones , did forbeare Kneeling betwixt Easter and Whitsontide ? I answer . First , the Church did so appoint it : and they were the obedient children of the Church , and would not teach their Teachers , or spirituall Fathers . When our Church commandeth thee so to doe , doe so . Yea but why did the Church appoint it so ? I say , they might have , and I beleeve they had many powerfull Reasons inducing them Then so to doe , which we know not now . I answer secondly ; This might be one Inductive ; Because it was fit the people should shew themselves Thankfull for the great and blessed gift of Baptisme , which at Easter and Pentecost they received most commonly : For it seemeth , as the newly-baptized washed not for a whole weeke after sacred Baptisme , and did weare onely White clothes ; whence the Sunday called Dominica in Albis , or Whitsonday , had its denomination : Which Ceremonies had their faire significations : So the Church of the Newly-Baptized , gave God Thankes for the Remission of their finnes , and the grace conferred on them by Baptisme , Standing rather than Kneeling ; as may be collected from Rhenanus : His words are these in his Annotations before Tertullian de Coronâ Militis : Geniculari in adorando , velut poenitentis est : Quistans adorat , tanquam jam veniam consecutus , Gratias agit : In the worship of God , Kneeling is the signe of a Supplicant or suppliant , or as it were of a Penitent : Who worshipped God standing , giveth Thankes , as having then received pardon of his sinnes . When any of our un-kneeling Schismaticks are new-baptized ( as none are : ) Or if they have not sinned againe since the forgivenesse of their sinnes ; or if they need no pardon : Or if they were so holy every way , as the Primitive Church was , we will indulge somewhat unto them .

And let them consider whether Tertullian , or other Fathers did not speake in the persons of the Newly-baptized onely , and represented them , when they pleaded the priviledge of Standing , and not Kneeling , at some certaine times . Tertullian de Coronâ Militis , cap. 3. From the day of Baptisme we abstaine a whole weeke , Lavacro quotidiano , From our daily washing . For , as I dare say , that diverse Churches did Fast on the Lords day , and others Feasted on it : whence Ambrose gave the Counsell , and Augustine , both himselfe , and his Mother practised it , and counselled it to others , that people should fast or not fast , according to the custome of those Churches , to which they then came : and with whom they conversed . See Augustine Epist . 118. ad Ianuar. So the Standing betweene Easter and Whitsontide was not in use with All the Primitive Churches , nor with All the people . The Councell of Nice ( the first Generall Councell ) confessed , That some did Kneele on the Lords day betweene Easter and Pentecost , and forbad them ; and if any other people did , as the New-baptised did , they did it to countenance the neophyte . Christians , rather than as if it were necessary : but in some times , places , and with some people onely .

See Cerda on Tertullian , and he assureth us , that of old in the Church , they baptized not any except the sicke , but at those Two solemne times , or Feasts of Easter and Pentecost : and therefore all That time they did rejoyce . The Church having changed that Constitution , and the Cause being removed , why are people now so desirous to continue the Effect ? Certainly , Tertullian himselfe was not to be baptized , nor tasted milke and honey , nor abstained from washing a whole weeke , when he writ thus : We are thrice drowned over head and eares , then we taste of mingled milke and honey , and from the day of Baptisme we abstaine a whole weeke from washing : but he speakes in the persons of the Newly-baptized : De Coronâ Militis , cap. 3. So ibidem , when he saith ; They take the Eucharist antelucanis coetibus , at their morning-prayers before day ; Nec de aliorum manu quàm praesidentium ; and that not at the hands of any , but of their chiefe Ministers ; he speaketh in the person of the Receivers onely , not of the Administrants . And examine whether he speake not of such onely , as did then first of all receive the holy Communion ; as well as before he spake of the then-Newly-baptized . Examine also whether the not-Kneeling on the Lords day was forbade on all Sundayes of the yeare : or on Easter-Sunday , and Whitsunday , and the Sundayes between them .

If it be objected , that on these Sundayes also , yea on All the Sundayes of the yeare they forbore Kneeling , which excludeth the reference to the newly-baptized . I answer , Sub Iudice lis est , that is more than they can prove ; They did not Stand All the time of divine Service in all Churches ; or All the time that they were in the Churches ; but sometimes they somewhere Sate , sometimes they Kneeled , sometimes they did Prostrate themselves , as is generally confessed . But at the Altar indeed , the people in some Churches stood ; Stantes oramus , quod est signum Resurrectionis ; We pray Standing , because Standing is a resemblance of the Resurrection . Vnde etiam omnibus diebus Dominicis id ad Altare observatur : Hence every Sunday , at the least betweene Easter and Pentecost , and on those Sundayes themselves , we Stand praying at the Altar , ( saith Augustine ad Ianuarium , Epistola 119. cap. 15. ) Also they might stand at some Set prayers , as we Stand at the Te Deum , the Magnificat , at the Three Creeds , and at the Gospell : and yet in other parts of prayer they did Kneele : when they asked forgivenesse they did Kneele : and who needed not aske forgivenesse ? I would faine see such a Pharisee . At prayers of Thanksgiving they did Stand , as before I proved out of Rhenanus . Againe , the Councell of Nice appointed , Vt Stantes ad orationem vota Domino reddamus , that when we pay our vowes unto the Lord , we should Stand in prayer , as Gratian hath it , Folio 441. Columella 1 a. So in bringing of Tithes and Offerings , they might doe it standing .

Moreover , the Heathen were wont to fall downe flat on their faces , and adore their false Gods ; and therefore to confront them , some Churches might ordaine their publique Service to be performed Recto vultu , ad Dominum orationis , Standing and Praying to God on all Sundayes , and on every day betweene Easter and Whitsontide : because in these dayes we celebrate the joyfull time of our Lords Resurtection .

PAR. 4.

COnsider , I intreat you , the great variations , yea the seeming contrarieties , that the Churches of Christ made and practised , concerning the eating , and not-eating of flesh , and meate offered to Idols , at severall times , and all to good ends .

Holy men feasted the people holily : So did David , 1 Chron. 16.3 . But Balaam taught the people to eate of things sacrificed to Idols , Revel. 2.14 . Whereupon in the Law of Grace , Act. 15.20 . it was ordained by the Hierosolymitan Councell , that the converted Gentiles should abstaine from pollutions of Idols , or things offered to Idols . For otherwise the weake Jewes ( who abhorred such a sin ) would have beene offended . Among the Jewes , none but the Priests , or his attendants and family , might eate of some sacrifices , or things offered , viz. of the Shewbread . But among the Gentiles , on extraordinary Festivals and times of joy , they did promiscuously partake of things offered to Idols ; except This case onely ; Whosoever had slaine a man , he might not partake of the Pagan sacrificed meate , as being reputed holy : and in this case it might be said , Procul , ô procul este prophani . Whereupon that Councell forbad the Ethnick Converts to eate of things offered to Idols promiscuously with other meats , least that might breed an exulceration of minde , between the Jewes and Gentiles , if they used contrary ceremonies . For the Jews before abstained from such things , though offered to the true God . After this , S. Pauls opinion was asked by the Corinthians , or cause given him to explaine his opinion ; And because the Corinthians vainely imagined , That an Idoll was something in the world ; otherwise the meate offered to Idols would be indifferent , and as nothing , like the Idoll it selfe : The Apostle to remove this scandall for a time , in a sort cancelleth the decree of Councell , though made by the holy Ghost , and the Apostles , and seemes to deny that the Idoll is any thing ; or that which is offered to Idols is any thing , 1 Cor. 10.19 . &c. and in plaine tearmes , 1 Corinth . 8.4 . As concerning the eating of things offered unto Idols , we know that an Idoll is nothing in the world : though made of matter , wood , stone , brasse , silver , or gold , yet it is nothing , In genere signi relati ad rem significatam , because the thing signified by the Idoll , is nothing ; nothing reall in the world . And so the Apostle permitteth the eating of things sacrificed to the Idols ; Provided , that first it be done without scandall to others , 1 Cor. 8.9 . &c. Secondly , We must not eate it , if we know that it hath beene offered unto Idols , or eate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As a thing offered to an Idoll , vers. 7. as he most acutely and divinely distinguisheth ; Neither must it be done in the Temple of the Idoll , 1 Corinth . 8.10 . Otherwise , neither if we eate , are we the better ; neither if we eate not , are we the worse , vers. 9. But whatsoever is sold in the shambles , that eate , asking no question for conscience sake , 1 Cor. 10.25 . Yet if any man say unto you , This is offered in sacrifice unto Idols , eate not for his sake that shewed it , vers. 28. & 29. About this time , because as it was an abhomination to the Egyptians to eate bread with the Israelites , Gen. 43.32 . So the Jewes abhorred not simply to eate , but to eate such forbidden things with the Gentiles : Whereupon , as it is most likely , S. Peter did forbeare to eate with the Gentiles , and S. Paul blamed him for it , Galat. 2.12 . and he was justly to be blamed , or else S. Paul would never afterward have recorded it .

Yet upon further disorder , and abuse of the holy Apostle S. Paul his heavenly-inspired doctrine , the wisdome of God to set a finall determination to this seeming difference , to accord both Jewes and Gentiles , and to build the Church upon one corner stone , elect , and pretious , againe reneweth the Apostolicall sanctions and holy decrees of the Jerusalem Councell ; and notwithstanding S. Pauls indulgence and determination , which in the right use was most holy ; I say , the blessed Spirit of God most justly findeth fault both with the Angel of Thyatyra , Revel. 2.20 . Because he permitted Jezabel to teach , and to seduce Gods servants — to eate things sacrificed unto Idols : and also reproveth the Angel of Pergamus , Revel. 2.14 . because there were among his Church They who held the Doctrine of Balaam , who taught Balak to cast a stumbling-block before the children of Israel , to eate things sacrificed unto Idols .

According to which Dictate of the Spirit , being the last booke of Scripture , and was written by S. John , did the Church of God guide it selfe a longtime after , nor did eate of things sacrificed to Idols . And it was so strictly observed ; that the cursed Apostata Iulianus , who for his abhominable Idolatry was termed Idolianus , tooke it to heart , and resolved to breake them off from that point of Religion , whether they would or no ; and therefore to vexe the Christians , caused all the meat in the Pagan Markets to be mingled with things offered unto Idols ; so that the Christians must either eate no flesh , and be ready to starve ; or else eat of such things as were offered unto Idols . But an holy Martyr admonished the Christians to live by boyled wheat and furmenty , and so deluded his politick irreligion .

Julianus being thus rancountred and undermined , he fell to a countermine , and the rage of that Renegado Emperor so increased , as Theodore Historiae 3.14 . saith , At Antioch ( the then most flourishing seat of Christians ) and in other places , he mingled both the fountaines ( their then drinking places ) with some part of the Heathen sacrifices , and their markets with meats offred unto Idols . In this commiserable estate , some were starved , rather than they would eat or drink : and questionlesse died most holy Martyrs . Other dovout men did eat and drink of the creatures , which were before them , grounding their practises on the Apostles words , 1 Cor. 10.25 . Whatsoever is sold in the Shambles , that eat , making no question for conscience sake . And Rom. 14.3 . Let not him that eateth despise him that eateth not : and let not him that eateth not , judge him that eateth . Again , v. 6. He that eateth , eateth unto the Lord , for he giveth God thanks ; and he that eateth not , eateth not the Lord , and giveth God thankes . Some may think the Eaters and Drinkers of those mingled waters and meat , did sin against S. Pauls directions , because they knew that some things were purposly offered unto Idols , and mingled with other meat and drink .

But I judge charitably , that they might lawfully eat , because they did not eat the meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As things offered unto Idols : Neither did know which was offered to Idols , which not : and if they had known , they would have refused the things sacrificed . Yet for all this , S. Augustin in his 154 , Epistle is enough severe in this point , saying , If a travailer being extreamly hungry , findeth no meat , but such as hath been offered to an Idoll , though no other man be present to see him eat , yet let him not eat ( saith he . )

Lastly after this , the Church mitigated the severity in this point . So still , for the good of peace , for the bettering of the Churches estate : for avoyding to give offence to the weak brethren : the same thing may done , or not done : concealed or revealed ; There is nothing that may be omitted without sin , but must be omitted , rather than the Sin against the weak brethren should be incurred . And this I hold to be a safe Rule .

And now in further answer to my learned and laborious Friend , who was a little stumbled , because our Church hath commanded Kneeling , when the Primitive Church appointed Standing ; I say , Churches have great power committed to them , of which I spake at large in my first book ; Yet now will adde , that though the Church hath established such and such good Orders : Yet upon abuses , or other just motives , she may mutare velificationem , and change the Orders . And why should any of the people , or any inferior Minister take upon them to guide or governe the Churches , or to pry into the Reasons , and Consultations Ecclesiasticall , why the Governers have appointed such observances , or have Abrogated them ? The meanner sort are bound to Obedience . The Foot must not usurpe the offices of the Head , or Eyes . Peter Moulin , whom Balzack compareth to a brave Sea-man , in a single small Brigandine , daring to affront a great Fleet , found fault with such Ministers of ours , who for a Cap , and a Surplise would leave their Ministry , and disobey our Church ; professing , that if his King would permit him to preach in Paris , though he were enjoyned to do it in a blew Cap , he would be content to do so . In honour of Christs Resurrection , and to testifie the joy of Christians for that great blessing ; the holy Church then forbade Kneeling at some times : Now , since that irreverence , and contempt hath grown among the people , our Church hath justly commanded kneeling in prayer-time .

The Fathers esteemed the day of the Lords Resurrection to be the first day of Christ his Joy , after his Passions being dolorous ; His descent into Hell ; His victory over Satan ; His ascent , and His Resurrection being active , or laborious . Heavinesse might endure for awhile , but joy commeth in the morning . So the Fathers joying not so much in their own joy , as in Christs joy , which on Sunday morning was least clouded , and least annoyed , they made that Day their Holy-day : and Kneeling being held by them to be a symbole of Sorrow , they forbade that signe of Sorrow ; and Fasting being a token of Humiliation , they forbade That also ; though some Churches did Fast on That day , as I proved before ; and the people of some Churches might , and did Kneele .

Excellently writeth S. Hierom , That is indifferent which is neither good , nor evill : which if you do , you are not the more righteous ; or if you leave it undone , you are not the lesse righteous . But if the Supreame Magistrate , or the Church command a thing indifferent , it is no longer indifferent to thee ; it is now a binding precept upon the injunction : and that must make thee yeeld Obedience upon the Ecclesiasticall Magistrates authority , which bindeth not others , in other places .

Variety of ceremonies , is not hurtfull to the Church of Christ , but rather beneficiall ; for out of them we may choose those for practise , which are best , and most agreeable to our Times and Congregations . If thou findest any thing , any where , that more pleaseth God , select that to the use of the Church , saith Gregory the Great , to our Augustine of Canterbury , as it is in Beda , cap. 27.

What Gregory appointed , I wish the now Bishop of Rome practised . In all our solemne Ecclesiasticall meetings we begin with publick humble prayer unto God to blesse and guid us . Yet in the Popes Consistory at Rome , there is not heard the voyce of publick prayer . And the learned Cardinall Palaeotus De Sacri Consistorii Consultationibus , p. 373. goeth about to excuse it , saying ; The Pope and the Cardinals were at their Devotions , before they came to the Consistory ; and there commended themselves heartily to God . I answer , Every one , I presume in our Convocation-house do pray to God heartily before our going to that meeting : yet publick prayers are also thought necessary : because of meeting in an holy place ; and because holy matters are there to be handled ; and we seeke to obtaine a blessing from God : and we must not be weary in well-doing , Gal. 6.9 . but must pray always , that is upon all faire occasions .

In too too many things , the Church of Rome hath followed and imitated the fashions of Heathen Rome : In this point , Pagan Rome is holier than our late Christian Rome . No man doubteth but the Senators did after their sort , pray in their Houses , or Capitoll , or Temples , before they came into the Sentate house : yet before they began any businesse of the World , this kind of prayer was publickly recited . Quod foelix faustumque sit , &c. God blesse and prosper us in our undertakings .

His Second subterfuge , that they pray not , because the Pope is present , who hath so great power , is most ridiculous : for supposing him so holy , and to have all the pretended power ; He and they should the rather pray together to God , and would the sooner be heard .

I returne to the old matter .

Concerning Kneeling at the Receiving of the holy Eucharist , it was never disliked as a thing of its own nature evill and unlawfull , but as inconvenient for such times , and not simply inconvenient , but because the Church so judged . From Easterday not only unto Whitsunday excluding it , sed eâdem immunitate in Pentecosten usque gaudemus , saith Tertullian de Coronâ Militis , cap. 3. They kneeled neither at the feast of Easter , nor at the feast of Pentecost , nor between those times ; but after both feasts were ended . If you look for Scripture to command this : No Scripture prescribeth it as a Law . Tradition is the author : Custome the confirmator : Faith is the observer , saith Tertullian cap. 4. And there was some reason for it , to which thou owest obedience , saith he , ibid. Whensoever they received the blessed Sacrament standing , they prayed standing likewise : when they Kneeled at one duty , they Kneeled at the other : yet diverse of the factious ones will kneele at Prayer ; who will not kneele when they are partakers of the Communion ; and are faulty therein , which themselves find fault withall ; contemning the ancient Churches practise in the one halfe , whilst they are eagerly bent for the other part .

Thirdly , at the first institution of things , both sacred and prophane , the solemnity is more , than in the sequell of them .

Abraham made a great Feast , the same day that Isaac was weaned , Genesis 21.8 . When Christ weaned the Apostles from the World , and made them an Heavenly banquet , we must think , their Joy and Thankes was great , and their devotion did strive to correspond unto the gift .

At the receiving of the Law , the Israelites sanctified themselves two dayes , and washed their cloaths , and did not come to their wives , Exodus 19.14 , and 15. yet was the Law but a Schoolmaster to bring us to Christ ; and brought not with it that benefit to them , which the sacred Eucharist doth to us . Therefore the greatest and devoutest solemnity of Gesture can be but too little .

When Christ was in his swadling-bands , The wisemen fell down , and worshipped him . Matth. 2.11 . and gave gifts unto Him . And can we think the Apostles lay all along or sate unreverently , when Christ gave Them better gifts than Gold , Franckincense , and Myrrhe : when he gave Himselfe to them ? Absit ; God forbid .

If we have but new cloaths , we will not suffer a spot upon them : but we wipe them , brush them , and put them on , more carefully , than when they are thread-bare and worne out .

It is an old Proverbe , Every new thing hath a Golden tayle , is much loved , admired and desired : and yet within awhile , it fals into neglect ; and sometimes into contempt , & malam caudam trahit , that I may use Calvins phraze in his Epistles , Colum. 478. it smelleth ill , like the candle going out . I have lived to see popular Lectures sinck below scorne , who were formerly admired : and both undeservedly , as the humors and passions of the people move , which is by Levaltoes .

The diseases of the body , and the humors thereof , commonly fall into the legs ; all sins of former times have descended and rowled down upon and into our dayes : and now the feet swell , and we proud , that they are full of corruption ; and a curing hand , they will not heare of .

O my God! into what dregs of time are we fallen , that they , who pretend most Devotion , and think themselves to be the purest Christians on the earth , do accompt it Indevotion to be humble and reverent , and will not come into the house of prayer , till prayer be ended , that they may heare a Sermon ? Who will not Kneele , when they enter into the Church , nor shew any reverence at their going out of it : nor bow at the sacred mention of our Saviour Jesus Christ ; but come boldly , impudently and most irreverently into Gods house , and stay there : and returne , as if it were an ordinary roome or Town-house to meet in . Is this to reverence Gods Sanctuary ? Is the feare of Superstition become the mother of Atheisme ? Hath liberty been turned into licenciousnesse ? Because some Kneele to Idols , shall we not Kneele to the true God ? Because some creep to the Crosse , shall not wee worship , and fall downe , and kneele before the Lord our Maker ? This is such a mark of the deare children of God , of the Elect , and the Generation of the Just , of the Plants for Heaven , of the Holy Ones that are sure to be saved , as former times never heard of . How hath my soule abhorred to see some men labour to gaine reputation upon God , and by being irreverent in the Church to magnifie themselves , as they think , above the people ; who keep off their hats whilst the Atheists are covered , and kneele , whilst they most profanely do sit . The lowest humiliation is too little in that sacred place .

They cried before Joseph ; Abrech or bow the Knee , Gen. 41.45 . Esay 46.23 I have sworne by my selfe : the word is gone out of my mouth in righteousnesse , and shall not returne , that unto mee every knee shall bow : which is explained , That they shall Kneele before prayer . Every knee shall bow to me , and Every tongue shall sweare ; or as S. Paul Roman . 14.11 . expoundeth it , Every tongue shall confesse to God .

The Apostle S. Paul , Phil. 2.9 . enlargeth it thus ; God hath highly exalted Christ , and given him a name , which is above every name : that at the Name of Jesus every Knee shall bow , of things in Heaven , of things in Earth , and things under the Earth .

Humiliari , est ad humum inclinare . It is a signe of humblenesse , to bow toward the Earth . Neither he who stoopeth to take up one falne , nor he who prostrateth himselfe and falleth down for dovotion sake , amittit statum rectitudinis , groweth ever a whit more crooked : Yea , when he is most down , he then standeth up Rectus , and rectissimè , in curia Coelesti . Who humbleth himselfe , shall be lifted up of God . Psal. 119.25 . My soule cleaveth to the dust . How ? if not by bodily prostration ? Abraham bowed himselfe to the ground , Gen. 18.2 . The great observer of the Commandements , Kneeled to Christ , Mark . 10.17 . Act. 21.5 . S. Paul and the company , rather than they would not Kneele , did kneele on the shoare .

And I have heard of a late Viceroy of Ireland , who going to take ship , and returne to England , devoutly fell on his knees , and asked , and had an holy Archiepiscopall Benediction , and it prospered divinely .

They worshipped their very Idols ; Shall not we worship God ? The meane man bowed down , and the great man humbled himselfe : which Worship being due to God only , because they gave it to Idols , it is said , Esay . 2.9 . Therefore forgive them not : Which was an usuall and terrible imprecation . The father of the Lunatick , Kneeled down to Christ , Mat. 17.14 .

The Leper kneeled down to Christ , Mark . 1.40 . 2 Chro. 7.3 . The people bowed themselves with their faces to the ground upon the pavement , and worshipped : when they saw the fire come down , and when the Glory of the Lord was upon the house . And shall not we do the like , when we feele the grace of God sanctifying our soules , descending upon our spirits ; and Christ the Glory of his Father inhabiting in our hearts , and feeding us ? When Salomon and the people began their publick devotions , Hee kneeled on his knees , and spred his hands to Heaven , 2 Chro. 6.13 And all the Congregation worshipped untill the burnt offering was finished , 2 Chro. 29.28 . And when they had made an end of offering , Hezekiah , and all they that were with him , bowed themselves and worshipped , vers. 29. At all times : In the beginning , middle and end of Divine service , God is to be humbly worshipped .

S. Hierom , on Ephes. 3. Fixo in terram poplite magis , quod ab eo poscimus , impetramus ; Wee doe the rather obtaine what wee desire , when wee kneele .

Constantine l' Empereur , saith , It was not lawfull for any to sit in the porch of the Temple , except the Kings of Davids loynes . They fell on their faces , when they came into the Temple . And they went backward out of the Temple ( others say sideward ) with their faces still looking toward it : So great reverence did the very Jews shew toward their Temple ; Neither is it shame for us to imitate them in our Ingresse and Regresse .

The Primitive Church did Kneele to the Altars . Aris Dei Adgeniculari , est Adorare sacro-sanctum Altare . Adoremus primum , saith an holy Father . If at their first approach neere the Altar , they Adored It : doe you thinke they did not adore Christ , when he was to be taken at the Altar ; whose blessed Sacrament was left upon the Altar ?

Optatus Milevitavus in his sixt Booke against Parmenian . In Altaribus votae populi , & membra Christi portata sunt ; In the Altars the prayers of the people and the members of Christ are carried : God is called upon : and the Spirit being requested , descendeth on it to the Consecration , as Bellarmine holdeth . What is the Altar , but the feat of the body and blood of Christ ? Whose body and blood dwelt there for certaine times or seasons . Chrysostome in his Oration , that Christ is God , witnesseth , That the Crosse did alwayes use to remaine on the Altar . Ambrose lib. 1. in Lucam , Doubt not but an Angel is assistant , and Christ assistant when Christ is offered up . And more fully , De Spiritu Sancto 3.12 . Carnem Christi hodie in mysteriis adoramus ; quaem Apostoli in Domino Iesu Adorarunt : To this day we worship that Flesh of Christ in the Sacrament which the Apostles adored in Christ Iesus . Augustine on Psal. 98. Nemo illam carnem manducat nisi prius adoraverit : No man eateth the blessed Sacrament before he hath worshipped ; not the Sacrament it selfe , but God , or Christ in the Sacrament .

Ensebius in vitâ Constantini , 4.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. He had Soliloquies with God ; and being pitched on his knees , with eyes cast down to the ground , he was earnest with God by humble prayers , to obtaine those things which he needed . When he received our blessed Lord himselfe , did Constantine sit on his royall Throne , and keepe state , or rather descended to the gestures of a thankfull suppliant , and humble receiver ?

To the eternall glory of King CHARLES , be it knowne unto the remote people , who cannot come to see him ; when he partaketh of the body and blood of our Saviour , He doth it , not sitting , not lying all along , not standing , but with as much humilitie , as the meanest poenitent amongst his Subjects ; He kneeleth , he worshippeth Christ ; he prayeth , he giveth thankes ; and his gestures are so holy and devout in that sacred participation , that ( as I have beene informed ) God by him , hath turned the heart of a Romanist , to embrace the truth on our side . And if his enemies did truly take measure of him , they would feare his prayers as well as his Armes , and his devotion with his power .

Genua flectimus orantes , In prayer-time we kneele , saith Origen on the fourth Chapter of Numbers , Homil. 5. Arnobius in his first Booke , useth this phrase , Genu nixo procumbere , to pitch on the bended knee . The Saints never meet in holy places about holy things , without decent reverences expressed by their bodily gestures . Detur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — in contrarium .

The poenitents cast themselves downe , ad fratrum genua , to their Brethrens knets , saith Tertullian ; which they could not doe , without Kneeling themselves . And did they not kneele when they received Christ ?

But you will say , the Papists in Kneeling , doe adore the very Eucharist it selfe , viz. the materialls .

I answer : Abuses take not away the right use of things . If Mercury first invented Letters ( saith Tertullian de Coronâ Militis ; ) yet I will use them as necessary both for commerce and divinity . If he used Musicke , so did David . Aesculapius first cured Diseases ; yet this did not hinder Esaias to apply a medicinall playster to Ezechias : And S. Paul knew a little Wine was good for the weake stomacke of Timothy . Though Minerva made the first ship , yet the Apostles ( yea Christ himselfe ) refused not to sayle in shipps . If you name some Heathen god , as Author , Founder , and Inventor of all and every utensils and vessels : I will also say , Christ did recumbere in lectulo , lay on a small discubitory bed , and was girded with a Towell , Propriâ Osyridis veste , with a vestment appropriated to the service of Osyris , both when he tooke the Bason , and washed the Apostles feet ; and when he put water into it , ex urceo , out of the waterpot or pitcher .

Remove the Abuse ; keepe still the right Use . To argue from the abuse , to the wholly removing of things in their right use , is as childish and ridiculous , as if another should say , The Vines and the Corne are to be spoyled and cut downe , because some are drunke , and doe surfet : and all creatures , and all the world to be destroyed , because Man abuseth them ; yea mens soules and bodies to be annihilated , because there are none , but sometimes and some wayes , doe abuse both their soules and bodies .

Concerning the veneration of the Sacrament , it is accorded on all sides , That in the Act of Receiving , or whilst we are participating of it , it is lawfull to Kneele , yea to fall downe and worship Christ in it .

Calvin who is most vehement against Adoration , when the Host is carried up and downe in state ( as oft it is under a great goodly costly Canopy ) is expresse , Institutionum 4.17 . Parag. 37. If Christ be adored in , or at the receiving of the Supper , I will say , that that Adoration then is lawfull , if it resideth not in the signe , but mounteth up , and is directed unto Christ sitting in Heaven .

The Lutherans run with divided streames : Illyricus denieth Christ to be worshipped in the Eucharist , ( saith Bellarmine de Sac. Eucharistiae , 4.29 . ) Others hold , That when we are busied in the reall present partaking of Christs body , we must then worship it . See Brentius in his Apology for the confession at Wittenberg : and Bucer in the Acts of the Conference at Ratisbon . Their leader Luther ( cited by Chemnitius in his Examen of the Decrees of the Tridentine Councell , the second part , pag. 151. of Sarerius his Edition ) stileth the Eucharist Sacramentum venerabile , & Adorabile , A Sacrament to be worshipped and adored . And none , saith Chemnitius , denieth Christ to be adored in the Supper , but Sacramentaries , or such as deny Christ to be truely and really present in the Sacrament of the Eucharist .

Chemnitius himselfe acknowledgeth these Theses . 1. Christ God and Man is to be adored . Onely Arrians deny this . 2. Christs humane nature ; for the hypostaticall union with the divinitie is to be adored . None but Nestorians will deny this . The Apostles worshipped the Humane nature ; Matth. 28.17 . When they saw him , they worshipped him . Let me adde , Adoration praecedeth Communication ; for , Adora & Communica , saith Chrysostome , Homil. 21. ad populum Antiochenum . And , Nemo illam carnem manducat nisi prius adoraverit : No man communicateth of those heavenly morsels , who hath not first adored . 3. The adoration of God , is not confined to time or place . S. Augustine on those words , Worship at his footstoole , Psal. 99.5 . readeth it , Adorate scabellum pedum ejus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Suppedaneum , Worship his footstoole . S. Augustine his opinion is expresse , That Christs Flesh as made of Earth , may be said to be Gods Footstoole : That That Footstoole is to be Worshipped : and therefore Christs Flesh is to be Worshipped : And when we eate his Flesh , we doe not onely not sinne in Worshipping it ; but we sinne , if we doe not Worship it : yet if the Prophet and Psalmist aymeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , principally at the Adoration of Christs Flesh in that place , but commandeth their prostration before the Temple , and before the Sanctuary ( which was holy ) and before the Arke , in it : as in my judgement he doth : For the Temple was the place both of Gods throne ( in some regard ) and the place of the soles of his feet ( in another regard ) Ezechiel 43.7 . And God saith , He will beautifie the place of his Sanctuary , and make the place of his feete glorious , Esay 60.13 . And in the verse following , he expresseth how it shall be glorious ; They shall come bending unto thee , and — they shall bow themselves downe at the soles of thy feet : a very low prostration . The Arke also is called the Footstoole of God , and there God was to be worshipped , not the Arke it selfe but God : 1 Sam. 1.19 . They worship before the Lord . We will goe into his Tabernacles : We will worship at his Footstoole . Arise , O Lord , into thy rest , Thou and the Arke of thy strength , Psal. 132.7 . & 8. verses ; I resume and say , if the Israelites were commanded to worship God before the Temple , before the Sanctuary , before the Arke : O come , let us worship and fall downe and Kneele before the Lord ( which I have forealleaged ; ) We cannot thinke that God would have Christians lesse devout toward his onely Sonne God and Man ; than the Israelites were to the Temple , Sanctuary ▪ or Arke : and therefore , I hold it a probable inference , The Apostles Adored Christ whilst he was facially present , and presenting his most sacred Body and Blood to them : which was a most gracious gift and blessing , more of value than the Temple , and all the holy things contained in it .

Did God , when he brought in the First-begotten into the world , say , Heb. 1.6 . Let all the Angels of God worship him ? And when the same Saviour of Ours , was going out of the world , and was present with his holy Apostles , and gave them his owne Body and Blood with all needfull graces , and among them even this grace , to know Whom to adore , and When ( which are parts of his Worship ) can we think he was not worshipped by them ?

Alwayes then , and everywhere is Christ to be adored : Fieri nec potest , nec debet , quin fides Christum in actione coenae praesentem veneretur : It cannot be , nor ought to be , but that our Faith must worship and adore Christ present in the Sacramentall distribution and reception .

And the same Chemnitius bringeth in Augustine , Ambrose , Nazianzen , and Eusebius Emissenus for his Co-opinionists ; yet thus he expounds himselfe ; That not the materiall Elements are to be adored , but Christ onely .

But my inference and collection from these passages , is onely this ; If we must adore Christ , when we celebrate and take the divine Sacrament ; then it behoved the Apostles much more to doe so , when They beheld Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , visibly , personally , and bodily present , conferring those hallowed Blessings unto them .

I doe not say , I doe not thinke , that the Apostles did alwayes , at all times , and in all places adore Christ , by bodily prostration , after they knew he was humanatus-Deus , the Sonne of God , yea God in our Flesh . He expected it not . The occasions did not so permit it . He sent them , He sate with them , He did eate and drinke ordinary food with them , He washed their feete : At which times , bodily adoration was not , could not be well performed . Christ held it worship enough , at some times , that they did confesse him to be God and Lord : My Lord , and my God , ( saith Thomas ) Joh. 20.28 . Thou art Christ , the Sonne of the living God , saith Peter , Matth. 16.16 . We beleeve , and are sure , Thou art That Christ , Joh. 6.69 . It was well accepted from them , That they did worship him in Spirit and Truth , Joh. 4.24 . If their mindes and soules had gotten an habituall adoration of him , the expression of it by continuall prostration was not necessary .

1. But first when Christ had newly performed some superhumane workes , they did as they were bound , Worship him , Matth. 17.6 . At the Transfiguration when they heard a voyce from Heaven , They fell on their faces . At the great draught of fishes , overlading their ship , Peter fell downe at Iesus knees , Luk. 5.8 . And others might doe so , at other times , though it be left unmentioned .

2. When they begged great matters , They worshipped him . The woman of Canaan , seeking for helpe , Worshipped him , Matth. 15.25 . The mother of Zebedees children craving a boone , Worshipped him , Matth. 20.20 .

3. When Christ did actually heale some , who were vehemently afflicted , They did adore him . The healed Samaritan , fell downe on his face at Christs feete , Luk. 17.16 .

4. Lastly , it was fit to adore him , when he extraordinarily conferred on their soules greater blessings , to the saving and inriching them with all necessary graces ; At such times and seasons , did they , ought they too , Adore him . And thus did he doe to them , when he gave them the consecrated food of his Body and Blood , when he instituted a new Sacrament for the good of their soules . And therefore I doubt not , but they did Then Adore him , according as the excellency of the gift required .

Therefore , Kneeling being a Gesture of Piety , as M. Hooker fitly tearmeth it , an Adorative Gesture , and above all Gestures most frequent in use to worship God ; I conclude , with some degree of certainty , and with the cleerest probability : That when Christ administred the consecrated Eucharist unto his Apostles , they Kneeled at least , if they did not fall down on their Faces , and worship him .

And yet if they did fall down to the Ground , they first fell on their Knees : and Kneeling was the way and meanes of their prostration , and they arose not up , without Kneeling .

Let any one , give me one instance where ever any Church at any time did like or prescribe , that any one might receive the blessed Sacrament of the Eucharist Sitting , or Lying all along , except such as were unable to kneele , till these later times of Singularity , and Innovation , and I shall give them thankes .

Tertullian de Oratione , cap. 12. Irreverens est , assidere sub conspectu , contraque conspectum ejus , quem cum maximè reverearis ac venereris ; quanto magis sub conspectu Dei vivi , Angelo adhuc Orationis astante , factum istud irreligiosissimum est , nisi exprobramus Deo quod oratio nos fatigaverit . It is irreverent among men , to sit in his sight , and against him , face to face , whom you do most revere and worship . But this is more , a most irreverent fact , to Sit in the sight of the living God ; the Angell ( that heareth and offereth up our prayers ) Standing still there : unlesse we object it against God , that prayer hath tyred us . And is it likely , that the Apostles , at the Receiving of the stupendious mysteries from the hands of their Saviour then present , blessing the Elements , giving Thankes to God , working miraculously , fore-signifying his Death and Crucifixion with the breaking of his Body and powring out of his Blood , and giving himselfe unto them , after a new way ; lastly lifting them up then from consideration of things earthly , to the enjoying of things heavenly : I say , is there so much as a shadow of likelihood , that they did not worship him ? Even Balaam advised Balack to stand at his Burunt-offering , whilst Balaam met the Lord further off , Num. 23.15 and Balak obeyed him : for , Behold he stood by his Burnt-offering , vers. 17. And yet it is likely that Balak did sometimes Sit ; for vers. 18. It is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surge ; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is in the Septuagint ; Balaam as it were dislikeing Sitting in sacred offices . Even the unweildly Eglon arose out of his seat , when Ehud said to him , I have a message from God unto thee , Judges 3.20 . And he was another King of Moab .

Gregory Nazianzen in his Oration of the death of Gorgonia his sister , saith , When she was afflicted with an incurable disease , by night she hastened to the Church , and lying Prostrate before the Altar , so earnestly prayed before the venerable Sacrament , that she was presently cured , calling upon him who is Worshipped on the Altar : And can we think she did not fall down on her knees at least when her selfe received the sacred Food of her soule ?

Eusebius Emissenus , Homilia 5. de Paschate , saith , The Sacrament was instituted , ut coleretur Christus jugiter per mysterium , That Christ might be continually worshipped by the mystery .

Origen Homilia 13. in Exodum , Nostis qui divinis mysteris interesse consuevistis ; you who use to be present at the Divine Mysteries , do know , that when ye receive the Body of the Lord , ye heed unto it with all fearefull cautiousnesse , and worship , least any thing of it fall .

Again , Contra Celsum , 8. about the middle of the book ; With prayers and thanksgiving for the benefits received , do we eat the sacred Bread . And did they not neele either when they prayed , or when they received ?

In the next place followeth the binding argument from the book of Advertisements set forth by Queen Elizabeths command 1584 , and printed by Thomas Dawson , in the Articles for administration of Prayers and Sacraments ( We appoint ) Now follow the words , That all Communicants do receive Kneeling , and as it is appointed by the Lawes of the Realme , and the Queenes Majesties Injunctions .

Lastly , let men consider themselves , and their own natures , and they shall find , that the body of Man was not ordained of God to serve only , nor principally for naturall necessities : It is indeed , as a stranger to percolate our Bread , Meats , and Drinks ; but it hath many faire offices , and more spirituall . The Face framed with erected eyes to look up to Heaven . The Heart to meditate on it . The Hands being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the instruments of instruments , to work righteousnesse ; and are not the Knees Omni cardine versatiliora , more pliable , flexible and turning , than any hooks or hinges , whereby we may easily fall down and worship God : and easily arise to prayse him and do him service ?

Let me speak in Tertullians phrases De corona cap. 5. Deus auditum in auribus fodit visum in oculis accendit , gustum in ore conclusit , odoratum in naribus ventilavit : contactum in manibus astimavit : per haec exterioris hominis ministeria , interiori homini ministrantia , fructus munerum divinorum ad animam deducuntur à sensibus . God hath bored hearing in the eares ( because into them it descendeth as into an hole ) He hath kindled sight in the eyes ( for the eyes do sometimes sparkle with fire , and are of a fiery nature . ) He hath shut up tasting within the mouth ( for he hath bounded it within that compasse . ) He hath winnowed , or vanned smelling in the nostrils ( by the playing of the wind . ) He hath made the hands the judicatories of touching : ( which touching being diffused over all the body , yet is more used by the hands . ) He concludeth divinely : By these ministeriall bodily Organs , serving the inner Man , the blessings and fruits of heavenly gifts are from the Senses conveyed to the soule . Much more might be added of other parts , I will end all in this addition .

They defraud their Knees of the chiefest office , and greatest honour , who refuse to bend them , in holy times and places : especially at the receiving of the blessed Sacrament : which I would take , after I had fallen on my Face , and used groveling Adoration , if the Church so appointed me : or if scandall would not arise , from such extraordinary Gesture .

THE PRAYER .

O Lord , thou knowest my heart , and that with Soule and Body I Reverence and Adore thee in thy divine Eucharist : I humble my selfe , as much as I can : and I would humble my selfe lower , even unto the gates of Hell , if I could : confessing my worthinesse in nothing , but that I am worthy to be condemned . In such contemplations , quakeing and terror take hold of my heart ; and I am horribly afraid of thy Iudgement . Abraham , Isaac and Jacob shall be in a sweat at the day of Iudgement , as good children shall be in a dread to see their father angry with his rebellious children . The earth shall melt away like wax ; the heavens shall tremble , and the pillars of Heaven shall shake : to whom shall I fly ? to whom shall I say , Cover me ? but unto thee most compassionate Saviour : for thou art my rocke , thou art the buckler of my defence , under the shadow of thy wings do I desire to rest : as thou wert superexalted , because thou didst humble thy selfe ; so grant good Lord , I may so fall down before thee , that I may bee taken up by thee , and that the greatnesse of my humility may bring unto mee , by thy favour , the riches of thy glory , the exaltation both of my soule and body . Lord , heare my prayer , and let my cry come unto thee , for Iesus his sake . Amen .

CHAP. VIII . Which containes the ninth , tenth , and eleventh Generals . Wherein is declared , 1. What Gesture we are to use at the Receiving of the blessed Eucharist . 2. What Names have been given to it . 3. What Words were spoken by our Saviour , after the Third Supper , before he departed out of the Coenaculum .

1. What Gesture we are to use at the Administration of it to others . Receiving of it our selves . Both handled promiscuously .

The English Liturgy our best guide .

At the Repeating of the Law , the people must Kneele . Receiving of the same , the Israelites did no lesse .

Never Patriarck , Prophet , Evangelist , Apostle , nor holy Man , nor Christ himselfe prayed Sitting , when there was opportunity of Kneeling .

The Monkes of Egypt did pray Sitting .

The Rule of Saint Benedict mentioneth Sitting at the Reading of three Lessons . Rising up at Gloria Patri , &c.

Severall Gestures are to be used both by Priest and People , upon severall occasions . The Priest never Kneeles , while the people stand ; but he may stand , when they kneele . Great reason why the people should kneele at the Receiving of the Body and Blood of Christ . No superstition , nor Idolatry , then to Kneele : But obstinate Irreverence , if not blasphemy , not to Kneele . Prayer most an end used with b●nding of the Knees .

The Pharisee Stood Christ Kneeled when he prayed .

The Rubrick of the Communion Book is to be followed by all obediently .

2. The Minister is to deliver the Communion to the people Kneeling in both kindes . into their Hands .

Maximus would have Men to wash their hands Women to bring clean linnen that will Communicate .

The Nicity of former times questioned . The sixth Synod , Canon 3. against it . The consecrated bread must be carefully delivered , and received .

To let any crumb , or particle thereof fall to the ground , accounted a great sinne by Tertullian and Origen . Pope Pius the first , punished those who let any of the Lords blood fall upon the ground or Altar . S. Cyril of Hierusalem gives a Cave at to this purpose . Little Tables set before the Communicants in former times : as now we hold Linnen clothes , saith Baronius . The usuall fashion of receiving the Consecrated bread between the Thumb and a Finger or two , disliked .

Receiving the holy bread in the Palme of the hand , a safer way .

In Tertullians dayes , the Christians did stretch abroad their hands like Christ upon the Crosse , in their private prayers . Damascene would have us receive the Body of Christ crucified with our hands framed like to a Crosse .

The right Hand being upward open , and hollow to receive the bread .

This accounted the safer way . S. Cyril commandeth the same kind of usance .

Other manners of Taking it , not sinfull . In things indifferent we must not love singular irregularity . All unseemely Motions and Gestures are so many profanations of the Lords Supper . Seven Generall Rules to be observed against the profanation of the Lords Supper . The word ( Amen ) explaned : and Kneeling at Receiving the blessed Sacrament , pressed .

3. Tenth General . What Names are given to the blessed Sacrament by the Scriptures and Fathers , the Latine and Greek Church .

The hallowed Bread is called in the Scriptures 1. The Lords Body , Broken for us . 2. The Communion of the Body of Christ . And the Reasons thereof . 3. Breaking of Bread from house to house . 4. Holy Bread , Blessed Bread , Eucharisticall Bread , Heavenly Bread : Joh. 6.

In the Fathers . 1. Taking of the Lords Body , Tertullian . 2. Earthly Bread , sanctified by prayer , consisting of Earthly and Heavenly things . Irenaeus .

A Medicine of immortality , an Antidote against death , procuring life , purging sin , driving away all evils : idem .

3. Christs Dole to his Church , Tertullian . The Plenty , Aboundance , and Fatnesse of the Lords Body .

The Wine is called in 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 kinds , 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 Jesuits , and cals it The Great Supper . The most Divine Supper . The Arch-Symbolicall Supper .

2. The Table of the Lord , 1 Cor. 10.21 .

With Vs , 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 Creed . 2 Peace of Christ , Ignatius and Cyprian . 3 A New Oblation , Irenaeus . 4 Mystery , is a common appellation . Augustine . 5 Life . So called by the Affricans . Augustine . 6 The Oath , and strictest band of Religion . Augustine . 7 The Mysticall Bread . Augustine . 8 The holy Offering , in regard of the offerings for the poore . Augustine . 9 The Supper of God , and the Lords Banquet , Tertullian . 10 The Lords Testament or Legacy . 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 it 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 Greek Priests dismissed their people with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Pagan Romans with these words , I licet , Missa est . Whence the Christian Roman Church borrows their Masse . 16 The Greek Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Ministration . 17 Sacramentum Sacramentorum , &c. Nicolaus de Cusâ . 18 God . Tertullian .

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 .

PARAGRAPH 1.

NOw followeth , What Gesture we are to use at the administration of the holy Eucharist to others . At the Receiving of it , our selves .

Take then thus together in a Masse or lumpe , from the best authority under Scripture .

The English Liturgy or Common Prayer , is our best guide . We begin it first with the Lords Prayer , and the succeeding Prayer ; Almighty God unto whom all hearts be open , &c. And this is performed at the Lords Table , the Minister standing , and the whole Congregation Kneeling : And at the Collect the Minister standeth : At the rehearsing of the Commandements the Minister standeth as speaking in the person of God , and commanding by authority . The people hearken , pray , and kneele , at the Recitall of every Commandement . Nor did the Israelites do lesse , if they did not do more , at the first receiving of the Law . When the Second Commandement said expresly , Thou shalt not bow down thy selfe to them ; may well be inferred , they did Then bow down to him .

Never did Patriach , or Prophet , never did Christ , Evangelist , or Apostle , never did holy Man pray sitting , when there was opportunity of Kneeling . Yet I confesse that Cassian 2.12 . reporteth that the Monks of Egypt did sit praying : yet he addeth , insidentes sedilibus humillimis .

The rule of S. Benedict . cap. 9. mentioneth their sitting at the Reading of three lessons , and their rising up at Gloria Patri .

For at the reading the Collect for the day , and the Collect for the King , the Priest standeth up and the people kneele still .

The Epistle , the Gospell , the Nicaene Creed , the Sermon or Homily , and the one or more Sentences following , may be officiated , the Minister and people standing .

The prayer for the whole state of Christs Militant Church , must be done , every one Kneeling .

The one , two , or three Exhortations following , and the short Invitatory advice to the Communicants , may be read to them , either the Minister , and they standing , or he standing , and they sitting , or approaching .

The generall Confession is to be read , both Priest and People humbly Kneeling on their knees .

The hearty prayer following , conjoyned with the Operatory Absolution , is to be done by the Priest or Bishop ( if he be present ) standing : and the people kneeling . And in that posture may continue , till the Laudatory , with Angels and Archagels be performed .

Then shall the Priest kneele down praying in the name of all the Communicants ; The people also kneeling , and saying Amen to the prayer . For I do not remember that ever the Priests did kneele , when the people stood : but the Priests many times stand , when the people kneele : As in the words of Prayer and Consecration following the Priest standeth up , and People kneele . When the Minister or Ministers do participate , they kneele . When they Distribute , and Administer to the People , the Priests stand , the People receive it kneeling , as the Rubrick appointeth .

And great reason is there people should then kneele , at the Divine prayers , The Body of our Lord Jesus Christ which was given for thee , preserve thy body and soule unto everlasting life : and a like prayer is devoutly powred forth at the delivery of the Cup. And will they not kneele when the heart saith Amen to these holy prayers ? It is so far from being Idolatrous to kneele before God at these prayers , that it is obstinate Irreverence , Contempt of the Sacrament , yea of Christ himselfe , Not to kneele , for such as are well before instructed . Furthermore , are we not at that instant advised to be Thankfull ? which seldome is well performed without Prayer ; and Prayer is to be said , as with lifting up of holy hands , 1 Tim. 2.8 . so most wise with bending of humbled knees . It was also the wicked Pharisee who stood , and prayed , Luk. 18.11 . But Christ himselfe kneeled down and prayed , Luk. 22.41 .

Oh that such wretches , as do beat their servants if they be not reverent , humble , but disrespect their Masters , and little esteeme of their kindnesses bestowed , would but make the comparison between their heavenly Master , and themselves .

After the participation ended , every one solemnly kneeleth downe on his knees , and saith the Lords Prayer . And in that Gesture continue , whilst they say the next prayer , or the next save one .

The Gloria in excelsis Deo , by reason of the Prayse , Blessing , Adoration , and Thanksgiving included in it , and by reason of the Divine prayers made to the Father , and the Son : with the coequally-glorious holy-Spirit , may well be said , or sung , All Kneeling .

The Blessing at their parting , is to be performed by the Bishop , or Priest standing , and by the People Kneeling .

The Collects after the offertory , are to be read , all parties Kneeling : for every one of them is a powerfull prayer .

What the Rubrick directly appoints , ought to be answered with full and obedient performance : And since I have spoke my mind in some points unspecialized , in or by the Rubrick ; I submit my judgement , ( as I do in all other things ) to the judgement of the Church of England . And thus I proceed .

That the people are most an end to Kneele , but especially at the Receiving of the holy Communion , is so cleare , that all see it , except such , whose eyes Satan hath blinded . And if they do not repent , he will lead them blindfolded into the Lake of fire and brimstone , which never shall be quenched .

PAR. 2.

THat when the people Kneele , the Minister is to deliver the Communion in both kinds into the hands of them , is as cleare .

Maximus a great enemy of the Monothelites , saith , All men that will Communicate , must first wash their hands , that with a pure mind , and neat conscience they may receive the Sacrament . Likewise let the Women bring cleane Linnen , that they may receive Christs body . Baronius , Tom. 1. Anno. 5. Numero 148. observeth , men might take it into their bare hands . Women might not take it but in Linnen , which was called Dominicale .

Hence first the nicity of former times , may be questioned , Why the Women were to receive it in pure linnen , and white : but the Men into their bare hands ? Have not the Women as cleane and white hands as Men ? If the Womens hands were unworthy to receive it , how are the Mens hands more worthy ? If linnen be to cover , or adorne the Womens hands : Why will not such an ornament befit Mens hands also ?

In the sixt Synod , Canone 3. celebrated Anno Domini 681. there seemes to be a Plea against that custome . We do not admit those who make receptacles of gold , or of other matter , to receive , in stead of their hands , the Divine mysteries ; for they prefer the livelesse subject matter before the Image of God . If any do so , let both the Administrant , and the Communicant be separated .

Again , it is the fashion both for Men and Women , to receive the sacred Bread from the hands of the Minister , some with the thumb and one finger ; some with the thumb and two fingers : and this is not sinfull , nor to be condemned in it selfe , as it may be carefully delivered and received . But if any crumb or particle fall to the ground , it is a greater sin , than people imagine . Tertullian took it very grievously , when any such thing was . Origen accounteth it a sin , and a great sin , & told the people they did well to think so of such as let any part fall to the ground .

The words are ; Tom. 1. p. 102. in Eusebius , Episcopius his edition . Nostis qui divinis mysteriis interesse consuevistis , quomodo cùm suscipitis Corpus Christi , cum omni cautelâ , & veneratione servatis , ne ex eo parum quid decidat , ne consecrati muneris aliquid dilabatur . Reos enim vos creditis , & rectè creditis si quid inde per negligentiam decidat . Circa Corpus Christi conservandum ( magnâ ) utimini cautelâ , & recte utimini . You who are usually present at Divine services , do know , with what warinesse , and reverence you preserve the Body of Christ when you receive the same ; least by chance some small parcell or crumb of the Consecrated gift , should slip out from between your fingers , and fall to the ground . For you do beleeve , and rightly beleeve , that you are guilty of the Body of Christ , if any part or parcell thereof should through your negligence fall to the ground . And therefore you do use , and rightly use , a great deale of cautelousnesse in the preservation of the Body of Christ .

Pope Pius the first , who lived in the dayes of Justin Martyr , between 100 , and 200 yeares after Christ , punished those by whose negligence any of the Lords Blood did fall upon the ground or Altar : The like we imagine of the sacred Body .

Sanctificatis ergo oculis tam sancti corporis contactu , communica : Cave , ne quid excidat tibi . The very eyes being sanctified by the touching of so holy a Body : receive the blessed Eucharist ; but take heed , that no part of it fall from thee , saith Cyril of Hierusalem .

Baronius , Tom. 1. anno 75. Numero 146 , saith , that when they took the Eucharist in former times , certaine little Tables were set before the Communicants ; as now ( saith he ) we hold Linnen cloths before the Receivers .

And all this was done , and is done out of doubt , least any particle should fall to the Ground .

Indeed , there is more danger in the nice receiving with the thumb , and a finger or two ; for the Bread is made of many cornes , and every corne yeelds such mealy stuffe , as may easily by breaking , or in the acts of delivery , and receiving , moulder into crumbs , and fall down : There is much more care to be had of the keeping whole of such mouldring soft food , than if silver , gold , or pretious stones ( from which nothing can drop away ) were to be consigned over , or delivered to others . Nor is there danger in the fall of them ; But danger there is in the fall of the Consecrated Bread .

Wherefore I doubt not , but as the words of the Liturgy command not , to put the holy bread into the peoples fingers , or between their thumb and fingers , but into their hands ; so the meaning is , it ought to be delivered into the palmes of their hands , as a safer receite , and as a safer conveyer unto their mouths , than the use of thumb and fingers .

Tertullian de Oratione , cap. 11. Nos non Attollimus tantùm ( manus ) sed etiam expandimus , & Dominicâ passions modulantes & ●rantes confitemur Christo . When we pray , we do not only lift up our hands , but we spread them abroad like to the Crosse , conforming our selves to the Passion of our Lord . For ( say I ) his hands were stretched out . But this was done in private prayers . In publick prayers , they lifted them up but a little way ; as before I noted out of Tertullian .

Johan . Damasc . Orthodoxae Fidei 4.14 . Accedamus ei desiderio ardenti : Manus in crucis modum formantes , crucisixi corpus suscipiamus : & apponentes oculos , & labra , & frontem , divinum carbonem concipiamus . Let us come to the Sacrament with an earnest desire ; And framing our hands like to a crosse , let us receive the body of Christ crucified ; and laying our foreheads , eyes , and lips nigh to it , conceive it as a divine coale to burne our sins . To conclude , in my opinion , the left hand bearing up the right , and especially in some Paraliticks , one hand had need to stablish another , and both crossing about the wrists , and the palme of the right hand being upward , and open , at the receiving of the bread , the blessed Sacrament of Christs body may be received ; But at the taking of the Cup , there is no need , or cause that the palme should be upright ; yea it cannot be so with conveniency ; and this doth no way enterfeere with Damasc●n , or our Lyturgy ; and let the Christian heart judge , if this be not the safer way . And thus , for ought that I can object to the contrary , the Apostles themselves might receive the Sacrament , and perhaps did .

I was overjoyed when I found this proofe following , agreeing both to my practise , and opinion .

Cyrillus Hierosolymit . in Mystag . 5. Come not to the Communion with the palmes of thy hands spread all abroad , nor thy fingers severed , and open : but putting the left hand under thy right , to settle and establish it , in the hollow of thy hand receive the Body of Christ .

I will not say that any other course of taking is sinfull : but I have spoken my opinion for the Conveniency . The liberty granted by Christ , is not to be curbed , or Ephorized by us . But let us take heed least our liberty grow to licentiousnesse , or that we love singular irregularity .

For , if one should receive the blessed Sacrament sitting , or leaning on his elbow , or halfe-sitting , halfe-kneeling , or looking on the one side , or smiling , or using unseemly motion , though those Gestures be not in singled particularities forbid : yet they are a profanation of the Lords Supper ; as being forbidden in the Generall Rules .

First , That comeliest , and devoutest Gesture be used in holiest matters . Sancta sanctè . Secondly , Let all things be done to edifying , 1 Cor. 14.26 . Thirdly , Let all things be done in order , vers. 4. The rest will I set in order , when I come , saith S. Paul , 1 Cor. 11.34 . Fourthly , Rom. 14.17 . The Kingdome of God is not in meats , nor drinks : but righteousnesse and peace , and joy in the holy Ghost : For he that in these things serveth Christ , is acceptable to God , and approved by men ; let us therefore follow after the things , which make for peace , as there followeth . Fiftly , Let all things be done decently , 1 Cor. 14.40 . A comelinesse is commended , Ecclesiastes 5.18 . 1 Cor. 11.13 . It is comely that a women pray unto God uncovered : Comelinesse is taught by nature , as it there followeth . Sixtly , The meetings in sacred convocations are for good , nor for evill . We are come together for the better , not for the worse . And the contrary is reproved by Saint Paul , 1 Cor. 11.17 . Lastly , God ruleth things Inferior , by Superior ; things farther off , by things nearer to him . The people must not prescribe to the Magistrates , nor to themselves Laws , in things indifferent ; but the Governors , and Pastors to the People .

Whosoever therefore at the receiving of the blessed Eucharist , doth any thing misbeseemingly , sinneth against these , or some of these Rules , and so sinneth against Christ .

I proved before , that at the holy Receiving , a prayer is preparatory , and made for every one of us . And as the Minister devoutly prayeth , doth not thy heart say Amen ? and is not Amen truly explaned and enlarged thus ; O Lord , I confesse , this is thy Body , this is thy Blood , yea it is thine own Selfe which thou vouchsafest unto me , and I do now Receive : Oh preserve my body and soule unto everlasting life ; I eat in remembrance that thy Body was broken , and that thou dyedst for me : I drink in remembrance that thy Blood was shed and powred out for me . Lord , I am thankfull , and I feed on thee in my heart by Faith . Lord , I beleeve , pardon my wandring thoughts : unite me unto thee : make me from henceforth holy , and conformable to thy selfe , and let this spirituall food strengthen me in the way to Heaven . To conclude in the Divine M. Hookers words ; Oh my God , thou art True . Oh my Soule , thou art blessed .

He who useth not these , or some of these , or the like faithfull thankfull precatory ejaculations , both at the instant act of receiving of the sacred Communion , and presently after , yea and whilst the Minister is praying for him , he hath an obdurate heart , he discerneth not the Lords Body , but eateth and drinketh his owne damnation . Now , Reader , judge again , if a man will not kneele when the Minister prayeth for him , and that openly ? If he will not kneele , when he powreth out his hearty prayers unto God , whether he sinneth not haynously ? Certainly , God condemneth his foolish obstinacy ; and so I passe to another point .

PAR. 3.

THe next is ; What names are given unto the holy Sacrament . And here I will first speak of the Bread , and of the Wine severally , and shew you what names have been given them both in the Scriptures , and by the Fathers : and then will I speak of them joyntly together .

The hallowed Bread , in the sacred Word of God , is called the Lords Body broken for us , 1 Cor. 11.24 . discernable to be the Lords body , vers. 20. stiled also the Communion of the Body of Christ , 1 Cor. 10.16 . which Communion is not in the use of Scripture a proper name of the Eucharist ; but a declaration of its power , and efficacy , by making us one with Christ , and by partaking the Sacrament with our brethren , being a speciall meanes to the Communion of Saints ; though the Fathers make it a proper appellation ( saith Casaubone . )

Act. 2.46 . it is said ; They continued Breaking of Bread Domatim , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at home , or from house to house . In which place it is varied , Communicabant in fractione Eucharistiae . They did Communicate in breaking of bread ; where the Translator makes use of a Greek word , which he doth not often .

It is farther called Panis Sanctus ; Panis Benedictus : Panis Eucharisticus : Panis Coelestis . Holy Bread ; Blessed Bread ; Eucharisticall Bread ; Heavenly Bread , John 6.32 .

The Fathers appellations for it . Oratio solvenda est Corpore Domini accepto . Tertullian de Oratione , cap. ultimo : Upon taking the Lords Body , we end our Prayers .

The same in lib. de Idololatria ; cap. 7. saith , some did Manus admovere Corpori Domini , move their hands to take the Lords Body .

Irenaeus , lib. 4. cap. 34. E terrâ panis , percipiens invocationem Dei , non jam communis panis est , fed Eucharistia , ex rebus duabus constans , terrenâ & coelesti . Earthly bread Sanctified by prayer , is not now common bread , but the Eucharist , consisting of earthly and heavenly things . It is a Medicine of immortality ; an Antidote against death : procuring life ; purging sin ; driving away all evils .

Tertullian , Adversus Judaeos , in fine , calleth the Eucharist Dominicae gratiae quasi viscerationem . Christs Dole to his Church . And least you may think it to be a poore Dole , a Leane , Thin , Hungry gift ; the same Tertullian in lib. de Pudicitiâ , expresseth it better thus , Opimitate corporis Domini vescitur . Hee eateth of the Plenty , Abundance , and Fatnesse of the Lords Body : and our Soule is fully satisfied , fatted , crammed with God : of which testimony hereafter .

The Cup is the new Testament in his blood , 1 Cor. 10.25 . This is my blood of the new Testament , Matth. 26.28 . and it is termed The Cup of the Lord , vers. 7 So it is also called , 1 Cor. 10.21 . Ye cannot drink the Cup of the Lord . The Cup of blessing which we blesse , is the Communion of the Blood of Christ , vers. 16.

The blessed Eucharist consisting of both kinds , hath these glorious Tittles .

In the Scripture it is termed the Supper of the Lord , 1 Cor. 11.20 . And the Lords Supper , in all these regards . First , because the Lord did Institute it . Secondly , did Take it . Thirdly , did Administer it to his Apostles . Fourthly , did appoint the Church to do the like in remembrance of the Lords death .

The Papi●●s , as before I observed , dislike the frequent use of this phrase . See Casaubone confuting Justinian the Jesuit in that point : and against Maldonate ; whilst Casaubone from the Ancients calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Great Supper , the Most Divine and Arch-symbolical supper .

By a Metonymie of the subject , a Table , that is , the food set on that Table . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the Table of the Lord , 1 Cor. 10.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Testament or Legacy : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Communion , as prohibiting Schisme and Division , and inclining to Peace , and Union : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Blessing : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a giving of Thanks .

With us it is commonly called , Christ his Last Supper ; which word Last , not only signifieth that he ate no supper any day , or night for ever After , with a mortall , passible body ; but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Last , includeth , and involveth the two precedent Suppers of that night , as if it had been said , This Supper is the Last of the Three ; and Last of All.

It is also termed Communio Sanctorum , in the Apostolicall Creed . The Communion of Saints .

In the Fathers are found these Titles . Pax Christi : The Peace of Christ , by Ignatius , Epistola 14. And Dare Pacem Lapsis : to give Peace to them that have fallen ; is all one , with admitting people to the holy Communion , in Cyprian , Epistola 10.

Iren●us saith ; It is Nova oblatio , a New oblation , 4.32 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mystery , is a common appellation .

Augustine de peccatorum Meritis contra Pelag. 1 , 24. saith , The Aff●icans do most significantly call Baptisme nothing else but Salutem , Health , or Salvation : and the Sacrament of the Body of our Lord nothing else but Life . And himselfe contra Faustum , 20.13 . saith , It is Sacramentum Religionis ; the oath , and strictest bond of Religion ; and the Mysticall bread , in the same place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Offering , in regard of the Offerings made for the poore . And Sacrosancta oblatio , by Augustine , contra Faustum , 20.18 . The Consecrated oblation . Dei Coena , & Dominicum Convivium . Gods Supper , and the Lords Banquet ; by Tertullian ad uxorem , 2.4 .

Theodoret termeth it Verum typi archetypum : the authentick performance of the Type . The Latins call it Missah , which some derive from the Hebrew , or Chaldee . For what is in the Vulgat , Spontanea Oblatio , a sufficiency or tribute of a Free-will offering of thy hand : Deut 16.10 . The Chaldee hath it , Missath . In the Interlineary it is translated , Sufficientia Spontis manus tuae : or Spontanea manus tuae : Which for substance divinely agreeth with our Eucharist .

Juxta sufficientiam donarii spontanei manus tuae , erit quod dabis , as Vatablus well interpreteth it . Thou shalt offer according to the worth of the voluntary gift of thy hand , asmuch as thou well art able .

Some say that Missath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an offering made to God , and due for a perfonall duty or service ; But ( saith Cevallerius ) in Pagnine his great Lexicon , I do not think so , because none of the Hebrew Doctors , which I have read , use it so .

And well might he dislike it . For the Hebrew phrases , or words , did not per saltum skip over to the Romans , but were derived to them by the Greek Church . Therefore since none of the Greek Fathers did ever use the word Missa , I cannot think the Latins borrowed it from the Hebrews . The Heathen Greek Priests dismissed the people , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Pagan Romanist gave the parting blow to the people by these words : I , licet : Missa est . And the Christian Romane Church , which hath imitated too many of the old Romes customes , hath not done amisse in this , to use the like things and words .

The Greek Church calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which had its ground from Acts 13.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Prophets and Teachers in the Church of Antioch did minister to the Lord .

The holy Eucharist is called by Nicolaus de Cusa Sacramentum Sacramentorum , Exercitationum 6. pag. 532. & in ipso est consummatio Fidei , saith he ; and a little before , Hoc est Sacramentum consummatae Vnionis ad vitam aeternaliter vivificantem : It is the Sacrament of Sacraments , in it is the consummation of Faith : It is the Sacrament of the most perfect Union to the life which quickneth us eternally .

Lastly , Tertullian de Resurrectione carnis , cap. 8. saith : Our flesh is fed with the Body and Blood of Christ : ut Anima Deo saginetur , that our Soule may be filled , Sated , Fatted with God . The Eucharist being called God : which is an high Expression .

He who will see more attributes of Hallowed Supper , let him have recourse to Cyprian de Coena Domini , pag. 500. Casaubone Exercitatione 16. c. 30 , &c.

PAR. 4.

IT followeth in my Method , to inquire what speeches were spoken by our Saviour after the Third Supper was administred . S. Paul mentioneth none . The gracious Sermo Domini in Coenaculo , was after Supper , after the Third and Last Supper ; beginning John 13.3 . continuing to John 16.33 . Then , as he had made a long Sermon to his Apostles , so he continueth with a Prayer to God , in part of the seventeenth chapter of S. John . Then did they sing an Hymne , Matth. 26.30 what it was is unknowne . In likelihood , after the Hymne , they departed the house ; and then fully ended the Third Supper . Then they went over the brooke Cedron , over the Mount of Olives .

David when he fled from his unnaturall and rebellious son Absolon , went up by the ascent of Mount Olivet , and wept as he went up , 2 Sam. 15.30 . No doubt also but our Saviours heart was full of sorrow . For in the way , as he went to the Mount , He foretold that all the Apostles would be offended , Matth. 26.31 , &c. and that Peter would deny him , howsoever he promised the contrary .

Hence in some likelihood proceeded the strife , ( when S. Peter was curbed by our Saviour ) which of them should be accounted the greatest , Luke 22.24 . Which was determined by Christ from the 25 verse , unto the end of the 30. Though some think the strife was at the Second Supper . Whereupon Christ to teach them humility , washed their feet , and became as their servant .

When hee came to the Mount , he prayed : When he came down from the Mount , he still had more conference with his Disciples , and comforted S. Peter in speciall , and all the Apostles in general . We cannot think , but he passed all the time in holy devotions , and heavenly discourses . About halfe an houre before midnight , he came to the village Gethsemane situated at the foot of the Mount of Olives : and there the Apostles did sit , and stay by his command , except Peter , and thetwo sons of Zebedee , and they went with Christ : and Christ prayed thrice , Matth. 26.36 . Then might he conclude , and seale up all with a prayer for his Church , John 17.9 . For when he had spoken these things , John 18.1 . Then did he passe the brook Cedron , where was a Garden into which he entred , and his Disciples , as he was wont : & Judas knew the place , Joh. 18.1 . &c. and Judas came thither , v. 3. and there was Christ betrayed , and bound . From thence was he carried and recarried unto manifold examinations , and more revilings : He was hurried to judgement , to sentence all along the dolorous way to the shamefull death of the rosse .

THE PRAYER .

BY the vertue and merits of which crucified Jesus , good Lord , free me from all sin passed , prevent me from sinning hereafter ; guid me by thy Grace , confirme me by thy Goodnesse , and leave me not , O leave me not , most gracious Lord , till thou hast brought my soule to my desired haven , thy blisse in heaven , through Jesus Christ my only Saviour and Redeemer : To whom with thee , and the blessed Spirit , three persons , and one God , bee all possible praise and thankesgiving ascribed for prolonging my life , for strengthening my feeble body , for giving me power to end this Work , and for all other favours vouchsafed to me a poore sinner for Christ his sake . Amen , Amen , Amen .

Gloria in excelsis Deo , cum Gratiarum actionibus . Trin-uni , & Vni-trino Deo , Sacrum . Malim Deo placere , quàm aliis omnibus . Malim mihi ipsi placere , & nonnullis aliis : quàm solummodò nonnullis aliis , & non mihi . Explicit in Vernali Aequinoctio 1637 hic liber tertius .

Siquid hic verum , ac non incommodè dictum inveniatur , illud non humano cujusvis ingenio , sed Deo omnis veritatis auctori , ( ut scripsit S. Augustinus ) omninò , ut par est , ascribendum est . Simendum aliquod , vel erratum inciderit , id meae imbecillitati tribuendum est : Cujus ( coeles●i misericordiâ ) veniam humiliter precor . Gabriel Palaeotus in fine libri , de Sacri Consistorii consultationibus .

Vt principio Finis cohaereat ,

Omnia haec in his tribus libris de Tricoenio Christi in nocte proditoriâ , Ecclesiae Anglicanae Judicio submissa sunto .

An Advertisement to the Reader .

REader , I may not conceale , that after I had fully ended , though ( I confesse ) not throughly transcribed my Tricoenium , there were brought unto my hands by the meanes of M. John Tournay the Works of two Jesuits , who have written of this selfe same subject , that I have He who wrote lately , is one Theophilus Raynandus , an eminent man , full both of quick wit , much reading , and great schollership . The title page of his book weareth this superscription : Optimae vitae finis pessimus . The summe is almost comprised in his 8. and 9. chap. The other did write de Triplici Coenâ Christi : Agni , Vulgari , Eucharisticâ , 22 yeares since . His book printed at Antwerp , by the heyres of Martin Nutius , and John Meursius . I never saw , nor heard of any of them , till my Work was accomplished . Nor since took so much as one line , or any one testimony from either of them . In most things and in the maine they agree with me , and I with them : in something we dissent . The Jesuit Johannes Walterius Viringus , who writ so long since , amasseth strange testimonies , not commonly heard mentioned in our Schooles , pulpits , or Masters of controversies . The Jesuits have run their way : I mine . They might have done me much service , and pleasure , if I had seen them soon enough . I commend them in very many things : and they shall wipe of the aspersion of Novelty from me , in most matters , if any Romanist shall charge me with it . Compare the Work , who will : And so God blesse their labours , and mine , to the benefit of thy soule ( Good Reader . ) So hoping for thy prayers , I bid thee farewell in Christ Jesus , our gracious Redeemer .

Thine in the Lord , EDWARD KELLET FINIS .