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1 That there was a second Supper at the Jewish Paschall. Proofes from the Old Testament. Ʋnto the Paschall was annexed the Chagigah.
2 Difference betweene the first and second Supper. Maimonides, Scaliger, Beza, and Baronius erred in this point.
3 The first Supper when it began.
4 The different meates a•• the First, Second, Supper,
Jewes Gentiles at their great feasts did eate two suppers.
5 Christs gesture at the Paschall Supper. Coena Domini Tricoenium Christi-Christ in his last Passeover kept the Ceremonies of the Jewes. Coena Dimissoria, what it was.
IT now followeth, that what I have averred and avouched, I should confirme by proofes.
First then I must evince: That there was a second Supper at the Iewish Paschall.
Secondly, that Christ was as it.
Thirdly, more par∣ticularly let us weigh
In the first point I will prove, That there was a second Supper at the
1 Proofes from the Old Testament.
Towards the end of the Paschall Supper, or at the end of it, the Jewes usually had a larger Supper, called a common supper, as Maimonides, and the Jewish Doctors confesse: which supper, though it was not injoyned at the Aegyptian Passeover, when they were in so perplexed an estate, and in such hurly-burly, that it was hard to say whether the Iewes or the Aegyptians most bestirred themselves, to hasten the Israelites abrupt departure: yet you shall finde it ex∣presly precepted: Deuteronomy 16.2. Thou shalt sacrifize the Passeover unto the Lord thy God of the flocke and of the herd. The Lambe of the flocke was the proper Passeover, The beast of the herd were for the festivall refreshments of the se∣cond supper; some of them, even the same night, as well as for the succeeding se∣ven daies. Yea it is most observable, that both the flocke and the herd are com∣manded, and the order expressed.
Vaine are they then that thinke that they might eate none of the herd that night. With the Passeover indeed they might eate none: but so soone as the Rites of the Passeover were performed, they did eate of the herd, of which hereafter. Nor might they eate unleavened bread at either of those suppers, or feasts. For the Sacramentall supper was not ordeined meerly as naturall food at civill Feasts; Every one present had some of it, but they made not their full meales on it: every one had a little, and with feare and reverence did they ap∣proach to the beginning of it.
Sacred things were sparely and warily taken, and used in respect of their ea∣ting of ordinary food. As with us, the taking of the blessed body and blood of our Lord precedeth our usuall refections at dinners, and is first eaten, propter honorem corporis Dominici: for the honour of the Lords body: as S. Augustine excellently phraseth it. So the sacred partaking of the Paschall Lambe, with un∣leavened bread, and sowre hearbes was the antipast to their second succeeding supper.
Apparent then it is, that unto the sacred offering of thanksgiving in the pro∣per Paschall sacrifice, which was their first and devouter part of the night, there were to be added Peace-offrings, or Feast offerings, at the same time.
Unto the Pascha was annexed the Chagigab. The herd did minister meat-offrings of more joy, and comfort, as it were at the second course; as the flocke had done before of dovout thankesgiving mingled partly of joy partly of soure sorrow. For it is expressely said, Deuteron. 16.4. Neither shall there any thing of the flesh which thou sacrificest the first day at even remaine all night, untill the morning. Where observe, they also sacrificed the very first day at even, both of the flocke, and of the herd, as appeareth by the second verse: and they rosted the Passe∣over: some of the herd they did also boyle the same night. Deuteron. 16.7. (as it is in the Bishops Bibles) Thou shalt seeth and eate it. Coques: as the Interlinea∣ry hath it, and Hentenius, and Santandreanus. The Margent of the Interlineary hath Assabis: and Vatablus, Assabis. Vebishaltah is the word: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the 70. rendred by Vatablus, coques. Tremellius hath it coques. Our last translation, and Vatablus did interpret the word according to the use of the proper Passeover (which was to be rosted) but both the originall it selfe, and the 70, and Vulgat, and other interpreters understood it truly, of the other Sacrifices, which might be sodden, yea some of them were precepted hereby to be boyled.
THe great Maimonides utterly maketh this to be a difference betweenē the first and second supper; betweene the more sacred and common meate. Thē flesh of the Chagigah, might be served, and kept a day or two after; but the flesh of the Pascha must be eaten or burnt before morning.
Both Scaliger, Beza, Baronius, and the adherents of them, though they plainly and punctually confesse a second supper, yet they ascribe too much to the Jew∣ish rituall.
First was brought in, In posteriori mensa: at the second course, (saith Baro∣nius from the rituall), Embamma ex intybis: a sallet of sowre hearbes: That they had more sallets, more sauce, and no other fresh meat of the herd, seems strange to mee. No other Bellaria, junkets, were brought in, saith hee and Beza. If by bellariae they exclude all other flesh of the herd, or what was offered in Peace∣offerings, they are confuted by the place in Deuteronomie. Let reason trye it. If the Jewes at their second suppers, had no junkers, nor flesh of any other beasts but onely acetarium ex intybis, & lactucis agrestibus, bitter sharpe sallets, it de∣serveth not the name of a supper. But whosoever exactly looketh into it, will find great part of that which followeth in Beza, belonging not to the first supper, (as hee would have it) but to the second supper. And I am most sure, they had soure hearbs enough at the eating of the Paschall Lambe.
The Iewes having but two suppers, and having libertie to eate as little as they would of the first, so they did eate some (and that some of the Paschall was to be taken by tradition, and practice of the Iewes in no greater quantity than an Olive) and having no meatē, or cates, but a little unleavened bread with distastfull sauce in their second supper, were poore feasts in the first and great night of Paschalli∣zing solemnity. Let mee adde. The Pascha might be eaten either at the first, or second supper, or at any time of the night before the dawning of the day.
The Passeover was (that I may so speake) the standing dish, for that nights Festivall. And I have read a tradition of the Jewes, that they closed their appe∣tites by eating their last bit of the Pascha, when they had satisfyed themselves before, most of all with the Chagigah. For though the Chagigah was not to bē brought to the Table, much lesse to be eaten, till thē first supper of the Pascha was neere ēnded, or the greatest part of it legally performed: (since Bread and Wine, the Roasted Lambe, and sowre hearbes, or sauce, were the onely permit∣ted food at the first, of which wee have spoken bēfore) yet when the second
supper began, they did eate more freely of the Chagigah, than they did usually of the Pascha.
That God should ordaine a feast for his people, and let them have onely a pit∣tance of the sacred Typicall food, and goe away with hungry stomacks, is against the nature of a feast; especially of the most wise, and indulgent God his appoin∣ting. Man would not serve man so. Ezra 6.22. The returned captives of Israel kept the feast of unleavend bread with joy seaven dayes. For the Lord had made them joyfull.
THe first instant of the seaven daies for the eating unleavened bread, began at the beginning of the eating of the Paschall Lambe, and the passeover was their first messe, or rather their first supper. The ending of the first was the be∣ginning of the second; and their merry feasting continued seaven dayes after.
In this second or usuall supper the Jewes might eate boyled, baked, stewed-meate, as well as rost-meate.
IN the Passeover, or first supper they might have no other meatē but rosted, and no other rosted meate but a Lambe.
In the 2. Chron. 30.21. The children of Israel kept the feast of unleavened bread seaven daies, with great gladnesse, yea seaven other dayes also of a vo∣luntary devotion, vers. 23. For Hezekiah gave to the Congregation 1000. bullockes, and 7000. sheepe, vers. 24.
More plainly, 2 Chron. 35.13. They rosted the Passeover with fire, according to the ordinance: but the other holy offerings sod they in pots and in cauldrons, and in pans, and divided them speedily among all the people. Speedily, that is, even in the same night, even in the same houre, that they began to eate unleavened bread (and the eating of the unleavened bread, immediately and presently prepared the way to the eating of the Paschall Lambe) so the boyled meate was not kept till next morning untouched; but was speedily distributed among all the people.
Deeply consider the whole context, and by the effects you shall apparently discerne their second supper distinguished from the first (though not by those names of number) Their Chagigah from their Pascha, and the severall dressings of some of all the meate, at one meale: in the beginning of the first day of unlea∣vened bread: and severall offerings at the same time made ready, the very night of the Passeover; which offerings of the herd were spedily divided unto them in the first supper; one supper did as it were touch the other.
Once more I desire you to weigh this point, viz: that the beginning of the first day of unleavened bread, wa•• at their beginning to eate their Paschall Lambe. For they did not eate unleavened bread till that houre; and then they did eate it with the Passeover, and with sowre hearbes.
Duplici coenâ fungebantur in ritu Agni Paschalis. They had two suppers at the eating of the Paschall Lambe; yea all their greatest solemne feasts, as not onely the Passeover, but Pentecost, and the feast of Tabernacles, whilest the Jewish policie flourished, and whil'st their Temple stood, were alwaies passed over, with partaking of two suppers. So farre excellently, the worthy Ioseph Scaliger de emendatione temporum, 6. pag. 571. What was granted to their other high feasts, cannot be thought to be denied to the passeover; which was indeed their most solemne chiefest feast, and was ordeined on greatest occasions: Yea seldome did the Jewes offer any sacrifice; but they also feasted. See the 1 Sam. 9.15. &c. which custome, it seemeth the heathen tooke from the Jewes: for the hea∣thens themselves did so. It is observable from Theophrastus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that when the Grecians offered any sacrifices, they used to second them with feasting, and carowsing. Causabon hath observed it: which custome it seemeth they tooke up from the Iewes.
Immolabisque Phase Domini de ovibus, & bobus, Deuteronom. 16.2. as it is in the vulgar both of Hentenius and Saintandreanus. Thou shalt sacrifice the Passeo∣ver unto the Lord thy God of the flocke, and the herd. Vainly do some Jewes thinke a calfe might have supplyed the roome of a lambe, because in great families one lambe could suffice. Cornelius à Lapide truly answereth: The Paschall Lambe was not ordained to satiate every one: but that every one should have a part (I say a little part.) But besides the eating of the Lambe, they did eate other meats, with which they filled themselves, or rather drave away hunger, as I say.
The constant offering for the first day, which began at the eating of the Passe∣over, was two young Bullocks and a Ramme, seaven Lambes of the first yeare, though one onely, and that the first was properly the Paschall Lambe.
The meate offring was of flowre mingled with oyle, and a Goate for a sinne offering. Numb. 28.19. &c.
Besides the Lambe (saith Cornelius, Cornelii à Lapide) alios commedebant cibos, quibus se satiabant. They did eate other meates wherewith they did satisfie them∣selves, namely, those immediately before by mee named.
CHrist (saith hee) as may be more fitly said, stood when hee did eate the sup∣per of the Lambe. Ribera is directly against him de Templo, 5.3. But he did Recumbere, lye downe, at the common supper, which followed the supper of the Lambe, And from this common (or second supper) hee rose to wash their feet, and recumbed againe. So hee.
Of the first point I doubt, and incline rather to those who thinke he sate. But I forbeare repetitions: and conclude with the Jesuite, That there was a common Supper after the Supper of the Lambe.
Surely Ribera, de Templo. 5.3. in fine, erreth, to say, it was the consent of many, that Saint Iohn spake de coena Agni, when he said Christ rose from the Supper, and laid aside his garments; for the Lambe was ended before, as Saint Iohn hath it. Iohn 13, 1. and the 2. and there are but few who say, as Ribera relateth in com∣parison of others. One of these learned men of the same order, are opposite to another, and both the ground is most weake, and the matter most unlikely, if not untrue, that Christ did Recumbere, lye downe, at the Passeover, which Ribera intimateth.
Kemnitius in the 8. chap: de Fundamentis Sanctae Coenae ex Lucae 22.20. thus to our purpose concerning the maine; though on the By hee hath some errours. Ab∣solutâ jam typicâ coenâ Agni Paschalis. Finitâ etiam, & conclusâ alterâ illâ subsequen∣ti coenâ communi: instituit Christus novam, & peculiarem Novi Testimenti coenam, quā Paulus Dominicam appellat, & hoo est, quod Paulus & Lucas dicunt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The typicall supper of the Paschall Lambe, being now finished, and that other common subsequent supper being concluded; Christ instituted a new, and pecu∣liar supper of the New Testament, which Saint Paul calls, the Supper of the Lord. And this is that which Paul and Luke do say: after hee had supped. And this is that which I call Tricoenium Christi; most divinely expressed by Kemnitius in other words, but fully to my purpose. And a little before; Illam etiam alteram communem coenam Christus concludit more Israelitarum (sicut Hebraeorum Com∣mentaria habent) usitato, Accepto poculo, gratias egit, & dixit, accipite hoc & divi∣dite inter vos. Christ concluded that other common supper, after the usuall man∣ner of the Israelites (as the Commentaries of the Hebrewes have it) when hee had taken the Cup hee gave thankes and said: Take this and divide it among you.
That the last Passeover of Christ was observed like the Antecedent ones. No man denieth this, saith Scaliger; and Christ kept the antecedent Passeovers accor∣ding to the same rite, custome or ceremony, as the Jewes did (saith hee) and in∣deed, otherwise hee had broke the Law, which hee rather fulfilled. Therefore both at other Passeovers, and at his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pascha, his saving Passeover.
Christ partaked of the two Suppers appointed by the Law, besides the new third one, which he instituted.
Scaliger ibidem pag. 569. mentioneth the Cibaria, or dishes, which to this day the Jewes call cibaria duarum coenarum, the dishes of two suppers, or duorum symposiorum, of two banquets. And the second supper was called Coena dimissoria, a dimissory supper, as the Secundae mensae, or second supper of the Gentiles (saith hee) or rather, say I, the Secundae mensae of the Gentiles, were like the second supper of the Iewes.
So much concerning my proofes from the Old Testament, that a second sup∣per did, as it were, tread on the heeles of the first supper of the Passeover, by the very letter, and expresse command of the Law.
O Lord God, in thy great wisdome thou didst ordaine the Paschall Lambe, principally as food for the soules of the Jewes: and didst annexe a second supper, for a refreshing of their bodies, grant that wee may chiefly attend the good of our soules, and desire that spirituall meate, and for the weake, fading, transitory, corporeall nourishment, wee may so use it, that wee may be truly said to look up through the creatures to the Creator, and eate to live thankfully, not live to eate intemperately, for Jesus Christ his sake. Amen.