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 the1 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;

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.

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, saithEccle [...] 1.7. Ecclesiastes, Chap. 1.7. Unto the place from whence the Rivers come, thither they returne againe. [Page 4] Adfontem (saith SaintBern. 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,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 thankesgiving1 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.

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,Tit. 1.15. Tit. 1:15. Every creature of God is good, and nothing to be refused, if it be received with thankesgiving1 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; seeLevit. 2.11. Levit. 2.11. The returning of thankes is naturally just, saithIosephus 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?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,Thes. 5.18. 1 Thes. 5.18. Who offereth praise glorifieth God, 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 [Page 5]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 asBolducus 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, 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, 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, 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 dancingLuk. 15.25. Luk. 15.25. so it is certaine, they had many wise conferences, and hea­venly discourses: happy are these thy servants, saith the1 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: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,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, 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. Ioh. 7.14. Iohn 7.14.

PAR. 7.

VVHat the Apostles practised appeares by their Precepts,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,Col. 3.17. Col. 3.17. What ye doe in word, or deed, doe all in the name [Page 6]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,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 ofIuvenal. Sa­tyr. 11. ver. 77. &c. Iuvenal.

that is,

Secondly for the feastings of the old Christians,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: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 [Page 7] 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;

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 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 sauceClem. 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: Ʋt 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, Ʋenenum terrae, the very poyson springing from the earth; yet moderately and physically taken, it is the blood of the grape,Eccle. 50.15 Eccle. 50.15. and cheareth God and Man,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 [Page 8]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 Ʋeneris 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, 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,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, 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,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 [Page 9]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,Ioh. 2.7. Ioh. 2.7.

PAR. 15.

OH! that Ahashuerus his law were in force, that none should be forced,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.

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,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,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,Num. 19.11. Num. 19.11. And the uncleane were forbid to eate of holy things,Levit. 7.20. Levit. 7.20. as after al­so appeared by the Dialogue of Ahimelech with David, 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,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,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 evidentNumb. 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, [Page 11]but of the Passeover, that being but once generally celebrated, namely, the yeare following, which was in the first moneth of the second yeare,Num. 9.1. Num. 9.1. Thirty­nine yeares after, Joshuah at their passing over Iordan, by Gods appointment re­established them,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 provedDeut. 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.

VVHen the partiall, and gluttonous mutiners said in a contemptuous loa­thing,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 testifyethDeut. 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,Neh. 9.15. Neh. 9.15. God gave them bread from Heaven, for their hunger; andPsal. 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 cate Angels food, as made by the power of God, and ministery of Angels.

PAR. 8.

THe moderateMasius, 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 ofDeut. 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 PasseoverSee 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, 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,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 [Page 12]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,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,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, 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, for1 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,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,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,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,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,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,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 him2 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, Exod. 25.9. Exod. 25.9. According to all that I shew thee, after the patterne of the Tabernacle, and after the pat­terne [Page 13]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, 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,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,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,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, 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,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 1 Sam. 2.3. 1 Sam. 2.3. And counselled them to put away the strange gods, and Ashteroth from among them, and to prepare their hearts, and serve God onely ( [...], saith the Septuagint.

PAR. 17.

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

PAR. 18.

VVHereupon a dyer, or parliament was gathered at Mizpeh, ver. 6. The people drew water and powred it out before the Lord; though they drew it perhaps to drinke, as thirsty men (for it was no Sacrifice) yet being drawne, they would not drinke, but powred it before the Lord, as David did his longed-for water,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,Psal. 99.6. Psal. 99.6. yea, but what is all this to the Passeover of Samuel? or where did Sa­muel [Page 14]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 sureEccle. 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,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 thatIosephus 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.

PAR. 1.

THe fifth great Passeover was in the time of Hezekiah, 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,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, 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 appeareth2 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,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 [Page 17]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 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,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 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,1 Sam. 7.9. and in exigents, the priests were helped by the Levites,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, 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,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 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,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 alludedMath. 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,Num. 28 9. Num. 28.9. &c. Which not Levites but priests fulfilled.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 [Page 18]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, saithMacrob. Sturnal. 1.16. Macrobius Ʋmbro 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, asClem. 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,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,Exek. 45.21. Ezek. 45.21. but what Ezechiel fore prophe­fied, 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,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,Heb. 11.28. Heb. 11.28. to this of Ezra.

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 [Page 20]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. Luk. 2.44. Luke 2.44. ra­ther then among others when he was wanting: cleare it is,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,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,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,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,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 [Page 21]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, seeIoh. 20.30. & 21.25. Ioh. 20 30. Joh. 21.25. for the affirmative, thus I argue, first, from authoritie,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, 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, 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, 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, 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, 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 inSebastian 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, & Ʋniversam 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,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,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: [Page 23]Thrice in a yeare shall all your male children appeare before the Lord God,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, 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,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,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,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 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, fromIoh. 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,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 [Page 24]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 citethTheodor hist. Ec [...]le. 4.27. & Tripartit. hist. 6.48. Theodoret, and the Tripartite history, and I am sure God turned Davids mourning into dancing)Psal. 30.11. Psal. 30.11. And the good Father and prodigall penitent had dancing,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 Math. 11.17. Math. 11.17. But rather com­mends it, so1 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 saithAugust. [...]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 phraseEzr. 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 byEuseb. 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? [Page 25]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,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 learnedPerer. 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,Ioh. 4.35. Ioh. 4.35. But the Harvest in Iudaea was before Pentecost, 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 FeastIoh 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,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, 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 inIoh. 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.Ioh. 7.1. And there­fore [Page 26]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,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 ChristIohn 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, 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: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,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.

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 byFranc. Lucas Brugens, in I­tinera. p. 16. 17 Franciscus Lucas Brugensis, pag. 16. and 17. andSelneccer. 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 [Page 28]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,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,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,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,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 [Page 29]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 monethsNum. 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,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, soDeut. 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,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,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, Deut. 4 20. Deut. 4.20. the middest of the Fornace of Iron, 1 King. 8.51 1 King. 8.51. which is the hottest place; and every Shepheard being an abomination to the Aegyptians, Gen 46.34. Gen. 46.34. though the Israelites had some Flockes,Exod. 10.9. Exod. 10.9. and the Egyptians themselves had some Flockes,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.

RƲpert'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, Ioh. 1.29. Ioh. 1.29. as if he were not brought as a Lambe to the slaughter,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,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,1 Pet. 2.24. 1 Pet. 2.24. and Christ dyed for our sinnes,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,Levit. 23. Levit. 23. nor is any such ceremony mentioned (though many others are)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,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 Reason. 1 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 Reason. 2 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 Reason. 3 foure dayes before the Sacrifice. Thirdly, that they might have faire time to seach and examine, if there were any manner of legall defect, inward or outward, growne Reason. 4 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 Reason. 5 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 Reason. 6 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 dayesExod. 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 [Page 31]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, Reason. 7 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. Reason. 8 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,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 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,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,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,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,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 doore­post 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: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 doore­posts, 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, onExod. 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 confirmedHeb. 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 himselfeIoh 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.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,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,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,Matth 7.6. Matth. 7.6. Give not that which [Page 33]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,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,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, soLivius, 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,2 Sam. 4.4. 2 Sam. 4.4. The Syrians fled in haste, and cast away their vessells, and their garments,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 [Page 34]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,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 passeExod 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 [Page 35]hoast of the Midianites, and Amalekites, 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, 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,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,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, Exod. 12 41. Exod. 12.41. Moreover, that the Iewes had weapons, and fought with them, when they slew the Amalekites, is demonstrated,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, 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, 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,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, 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, 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 ScriptureAct. 23.5. Act, 23.5. Called gods; 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, 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, 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, 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,Exod. 12.37. Exod 12.37. Not an hoofe was to be left behind, Exod. 10.26. Exod. 10.26. For though it be said,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,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,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 Ʋatablus: 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,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,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,Num. 2.17. Numb. 2.17. [Page 37] And the uncleane were put out of the Campe, 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, 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,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 warte 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 Ʋatablus, 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,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. 1 Kin. 18.46 1 Kin. 18.46. Gird up thy loynes, said Elisha to his servant, 2 King. 4.29. 2 King. 4.29. when he sent him in haste. When Peter was commanded,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,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,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,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,Mar. 6.8. Mar. 6.8. And the Israelites. 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,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,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: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,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: [Page 40] 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,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) 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,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 [Page 41]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.

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,Quest. 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,Answ. 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, saithIosephus 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 friendBaronius, ad An. Christi. 34. Para. 37. Baronius; It is true, that the Ʋicti doe oftentimes, trans [...]re in mores Ʋictoris, 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 asAlexand. 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, 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, 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 Ʋarro; 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 anotherTertul. 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 themTertul. 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, soVirgil. Aeneid. 8. Virgill, ‘Perpetuis soliti patres (considere) mensis,’ that is,

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,

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 [Page 45]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 citedAlexand. 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; howsoeverPererius, 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, 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 [Page 46]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; indeedeClem. 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 [Page 47]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 [Page 48]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 houshold­stuffe, 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 [Page 49]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 [Page 50]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,

Saith Stigelius, that is,

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.

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.