A Double Reply, Chapter 6
CHAP. VI. Containining a digreſſion, in which there is an attempt to prove that Chriſt did, eat the Paſſeover two daies before the Jewes did eat it that yeare, and that he was not crucified till the ſecond day after he was apprehended, and that at the Paſsover there was but one ſupper, as is plaine by the comparing the Jewiſh order of celebration, with the ſtory of the foure Evangeliſts concerning this, and that Iudas was not preſent at the Paſſeover nor the Supper.
IT ſeems to me very conducible towards the clearing of this matter of fact, whether Iudas received the Supper or no, to find out 1. What day Chriſt celebrated the paſſeover and inſtituted his ſupper.
2. To examine the Iewiſh order of celebrating the Paſſcover, and to compare it with what the Evangeliſts have, concerning Chriſts actions in it.
Towards the firſt, I ſhall offer theſe following conſiderations.
1. It is cleer from Scripture, that the time God ſet for the celebration of the Paſſeover, was the 14 day of the firſt month at even. Ex. 12.18, 19. Lev. 23. v. 6. Num. 28.16, 17.
2. It is as cleer, that it was to be 7 dayes, in all which time they were to eat no unleavened bread.
3. Dr Lightfoots Temple ſervice. cap. 12.4.The Lambe (at leaſt for the firſt Paſsover) was taken up the tenth day, whether this held or no, is doubted, and by many denyed, it was at firſt, Ex. 12.7.
4. It is cleare, that the Jewes reckoned the beginning of their day, from the ſetting of the Sunne the night before.
5. When the daies of unleavened bread ſhould have begun, it is cleer. Lev. 23.6. on the fifteenth day, they were to eat unleavened bread, that is, from the evening ſucceeding Sun-ſet the fourteenth day. Therefore Ex. 12.18, 19. it is ſaid on the fourteenth at evening you ſhall eat unleavened bread, which fourteenth at evening, was the beginning of the fifteenth, and that is clear, for they were to end the 21 at even, and to hold but ſeven daies. Grotius in Mar. 6. Dr Willet in Ex. 12.9, 7.Grotius ſaies there were eight daies of unleavened bread. So Ioſephus tels him. But Dr Willet tels us, Ioſephus muſt not be credited in it, it being expreſly againſt Scripture. Rupertus is in the ſame error, but we muſt not yield it.
6. Yet becauſe on the fourteenth day they kill'd the Paſſcover, and at even began the firſt of unleavened bread, it is plaine they called the fourteenth day the firſt of unleavened bread, Dr Light. Tem. ſervice. cap. 12.and ſo ſaith Dr. Lightfoot, it is called in Scripture, in the New Teſtament, and ſo it is called both by Mark and Luke. The firſt day of unleavened bread, when the paſsover was killed. Saint Luke, when the Paſsover ought to be killed. So that in ſtrict account, the dayes of unleavened bread began not till the Sun-ſet of the fourteenth day, yet in vulgar reckoning they began before, and the whole fourteenth day was ſo called.
7. And I conceive for another reaſon, ibid. Bux…. ſynag. Iud. cap. 12.which both Buxtorf and Dr Lightfoot hint us, and that was a cuſtome the Jewes had, to ſend an Officer aſsoon as ever Sunne was ſet on the thirteenth day, to ſearch for leaven in all houſes; which he did narrowly with Candles, and this ſearch continued till the next day at noon, at which time they threw what they found this way and that way. Hence I conceive the whole ſpace of time from the thirteenth at Sun-ſet, till the fourteenth at Sun-ſet, was called the firſt of unleavened bread, not that it was ſtrictly ſo, but that it was called ſo from this faſhion. And in this, Grotius in. Mat. 26.17.Grotius agrees with me, though not upon this reaſon. It is plain both by Mark and Luke, that the fourteenth day is called the firſt of unleavened bread, which fourteenth began at Sunſet the thirteenth day.
8. For the time in which Chriſt celebrated the Paſsover, and inſtituted his Supper, it is plaine from the Apoſtle, 1 Cor. 11.23. it was the ſame night in which he was betrayed.
For the day wherein he was crucified; Beda de ratione temporum. Dr Wil. in 12. Ex. qu. 11.Beda tels us, that no Chriſtian muſt doubt but it was the fifteenth day of the month; Dr Willet ſaith it is the received opinion. But Learned Scaliger with others, conclude the contrary. It is certaine, that the day whereon he was Crucified, was the day, or day before the preparation to the Jewiſh Paſsover and Sabbath. Mat. 15.42. Luke 23.54. Iohn 19.14, 42.
9. Scali. de emend. temp. l. 6. p. 566.That he was Crucified before the noon of the day, is cleare, from Mar. 15.25. it was about the third houre. And Mat, 26.45, 46. after he had been ſome time on the Croſs, was the ſixth houre when the darkneſs began. Now the Jewes reckoning their houres, from our ſix to ſix, the third houre was nine of the clock, at which time ſaith Mark, he was Crucified, and the ſixth houre was twelve of the clock, at which time the darkneſs began, and laſted till three.
10. For the better finding out therefore of the night wherein he was betrayed, (in which he inſtituted the Supper (ſaith St Paul) Let us conſider what the Goſpell ſaies was done, from the time of the inſtitution of the Supper till his death.
Some think that excellent Sermon Iohn 14.15, 16. was preach'd in the chamber where he adminiſtred the Supper. Some think it was, as he was going to the Mount of Olives and Gethſemane. Certaine it is, it was after the Supper. On the mount of Olives he ſings an hymne; after this he goeth to Gethſemane, and is in an agony, prayeth thrice (beſides that prayer John 17.) After this, Mat. 27.1, 2. Mar. 15.1, 2.Judas comes and apprehends him, he is carried before Caiphas the High Prieſt, there he is kept in examination till the morning, then the Prieſts conſult what to doe with him, they reſolve to ſend him to Pilate, there he is largely examin'd. Mat. 27. ver. 11. to ver. 27. Pilate reſolves to fend him to Herod the King, he is examin'd before him, mockt, crown'd with thornes, &c. Then he is ſent back againe to Pilate; Pilate examines him againe, ſcourgeth him, and delivers him to be Crucified. Two things obſerve, or three. 1. It was the morning before he was ſent to Pilate at all. 2. It is ſaid Pilate ſate in Judgement on him at the ſixth hour. Iohn 19.14. which was twelve of the clock. 3. he was examined in two ſeverall Courts, and twice in one of them.
11. Which (to ſpeak the leaſt) makes it ſeem probable to me, that the night wherein Chriſt was betraied (which was the night wherein he inſtituted the Supper) was not the immediate night before he died, for then you can allow him for his two tryals before Pilate and Herod, Mar. 15.25.but from the morning till nine of the clock, at nine ſaith Mark he was Crucified. It was the morning ſaith Matthew and Marke, before they carried him to Pilate. Nay more, Iohn ſaies, Iohn 19.14.that at the ſixth houre Pilate fate in judgement on him, which could not be if he were Crucified the ſame day, for ſaith Marke at the third houre he was Crucified.Gerard. Harm. in paſſ. cap. 11.
12. I know learned Gerard indeavours to untie this knot, and to that purpoſe tels us, that as the Jewes divided their night into foure watches, each conſiſting of three houres, ſo they divided their day into foure quarters; The firſt from ſix a clock, which was their firſt houre, to nine, which was their third houre; The ſecond from nine their third houre, to twelve their ſixth houre; The third from twelve their ſixth houre, to three their ninth houre; The fourth from three their ninth houre, to ſix their twelfth houre; and he ſaies, that when it is ſaid Pilate ſate in judgement at the ſixth houre, Iohn 19.14. it muſt be meant not preciſely at twelve of the clock, but at ſome time between nine and twelve. And when Marke ſaith he was Crucified at the third houre, it muſt be meant the third part of the day between twelve and three of the clock. But beſides that, this is not warranted from Scripture. I doe no where find, that they call'd their third quarter of the day, the third houre. H…ſto. Eccles. Magd…h. l. 1. c. 10 m…cenſor …de natal. cap. 10.Though indeed the Magdeburgenſes, and others, mention their diviſion of the day into foure parts, yet I doe not find that they call'd their ſecond diviſion the ſecond houre, much leſſe the ſixth; nor their third quadrant the third. Mark ſaith expreſſely, it was foreign. Beſides though ſome indeed ſay, that the Hebrews divided the foreign into four vigils for the night, and foure quadrants for the day; yet Scaliger ſeems to contradict them, he tels us, Totum foreign Hebraei in quatuor partes dividebant quas vigilias vocabant, Scali. de emend. temp. lib. 1. c. de horis, &c.prima vigiliaerat à veſpere, ſecunda à mediâ nocte, tertia à mane, quarta à meridie. But beſides, we read in Scripture twice more of the third houre. Mat 20.3. in the Parable of the houſholder, ſending labourers into his vineyard, he ſent ſome at the third, ſome at the ſixth, ninth, eleventh houres; where the third houre cannot be meant of the third quadrant, no more then Acts 2.15. for it was no wonder men ſhould bee fill'd with new Wine by twelve of the clock, or betwixt 12 and three. Now ſurely the third houre in Mark is the ſame with the third houre. Mat. 20.3. Acts 2.15.
But if wee may allow that he ſuffered the ſecond day after his apprehenſion, we can put a faire interpretation, both upon Iohn 9.14. ſaying Chriſt was tried before Pilate, about noon the day after his apprehenſion, and the next day was crucified about nine of the clock the third houre, (as Saint Mark calleth it) and about twelve of the clocke the ſame day the praeter-naturall Eclypſe began, and laſted till three, about which time he died.
13. This I am induced to beleeve, conſidering that the Jewiſh morning began at ſix of the clock, Mat. 27.1, 2. Mar. 15.1, 2.at which time ſaith Matthew and Marke, the High Prieſt and Elders met to take counſell to put him to death, and agreed to carry him to Pilate, who was the Romiſh Governour, and we can hardly imagine him to be upon a Judgement Seat before eight or nine of the clock, and though the Jewes were haſty to put him to death, yet no ſuch thing appeares in Pilate, he was loth to doe it, Mat. 27.19.as appeares by the ſtory, and ſpent ſome time in examining witneſſes, was a little hindred by his wife, Lu. 23.9, 10, 11.then ſent him to Herod, who being ſo great a man probably did not preſently heare him; when he did, we muſt allow him ſome time. After this he was ſent to Pilate againe, who ſate in Judgement upon him at twelve of the clock, Iohn 19.14.
14. If this be true, the night wherein he adminiſtred the Supper, muſt be two nights before his paſſion. It is plaine, he ſuffered the day before the Jewiſh Paſſeover, as I ſaid before, not on that day (as ſome fondly thinke) for beſides that, Scali. de emend. temp. l. 6.the Paſsover was that yeare on the Sabbath. Scaliger well obſerves, that it was too high a Feſtivall for the Jewes to doe any ſuch worke in.
15. That the Jewiſh paſsover was to begin on the evening after the Sun-ſet of the fourteenth day, is plain from Scripture. Exod. 12. Lev. 23. So then Chriſt ſhould have ſuffered on the fourteenth day of the month, which was their foreign, the day of their preparation; and in vulgar account, the firſt day of unleavened bread, as I ſaid before.
16. But it is plaine Chriſt did not ſuffer on that day, for all three Evangeliſts agree, that this day his Diſciples came to him ſaying, Mat. 26.17. Mar. 14.12. Luke 22.7.Where wilt thou that we prepare the Paſſeover &c. And the night following he did …at it; they plainly ſay, it was the day wherein the Paſſeover was to be killed. How then did he dye on the preparation day?
17. Paulus Burgenſis in his Annotations on Lyra, Paulus Burgenſis in Annot. in Lyram. Sebaſt Munſter. in edit. Evang. Mat. Heb. c 26 Beza in Mat. 26. Grot. in loc. Bucer in loc.tels us, that by an Ancient tradition of the Rabbies, which Sebaſtian Murſter ſaith, was a Law made under the a Temple, by the Jewiſh Sanhedrim; and delivered to Rabbi Eliezer. The Jewes in caſe the Paſsover day fell out any yeare on the eve of the Sabbath, put off the Paſsover and kept them both together. This Beza approves of, though it diſtaſts Grotius; and I find Bucer thus untying this knot. So then according to this rule, the day of the Paſſeover ſo falling out this yeare, they began their Paſsover the ſixteenth at even, and kill'd their Lambe the fifteenth; ſo that this yeare ſtrictly the fifteenth day was the day of their preparation, in which Chriſt dyed.
18. I referre it to the Learned to enquire, whether when theſe caſes hapned, that the Paſſeover was kept the ſixteenth day, (being their Sabbath) they began to ſearch for leaven the fourteenth day at Sun-ſet? or whether in this caſe they did not keep two dayes of preparation, and began their ſearch for leaven at their uſuall time, onelyonly putting off the Paſchall Supper; if they did, which I am apt to beleeve, then the firſt of their dayes of unleavened bread, according to vulgar account, began as uſually the beginning of the fourteenth day, viz. immediately after Sun-ſet on the thirteenth, and was two juſt dayes before the Paſſeover, (as that yeare fell) though in ordinary yeares but one day: this I confeſſe to me ſeems very probable.
19. Or elſe the Evangeliſts muſt be underſtood thus. The Diſciples came to him the firſt day of unleavened bread, that is, that day on which the Paſſeover ought to be killed, according to Gods Law, in the evening precedent that day, which in ordinary yeares was call'd foreign, and the day preceding the Paſſeover (though it were otherwiſe that yeare.
20. It is certaine that in a ſtrict ſence, it cannot be true that his Diſciples came to him that day, on which the Paſſeover was killed that yeare, for then he muſt either be Crucified the firſt day of the Feaſt of the Paſſeover, or after; and then that night in which they ſhould have are the Paſſeover, the High Prieſts were conſulting to murder him, or elſe the Scripture muſt be denyed, which ſaies, he died before the Paſſeover.
21. Chriſt doubtleſſe died on the fifteenth day, (let Scaliger ſay what he pleaſe) which 15 day ſhould have been according to Gods Law, the firſt of the Paſſeover; but was not that yeare, becauſe of their tradition. Our Paſſeover was thus on the true Paſſeover day offered; this fifteenth day they that yeare kill'd their Paſſeover; and I am apt to beleeve that the Evangeliſts ſpeak of that day, Mar. 14.12. Luke 22.7.not wherein the Paſſeover was killed that yeare, but wherein it ought to have been killed. Therefore Luke cals it the day foreign; which day was the fourteenth, and began the night before at Sun-ſet.
22. Yet here Grotius and Piſcators foreign muſt helpe us; for if he eate the Paſſeover the fourteenth at even, that is, the evening after Sun-ſet, how could his diſciples come to him the fourteenth day, to know where they ſhould provide. Piſcator ſaith, Piſcator ad. loc.we muſt underſtand it of the day before, in the afternoon of the thirteenth day, when the fourteenth day, which was the foreign was juſt at hand, then the Diſciples came to him, and ſaid, Where wilt thou that we prepare the Paſſeover, &c. And that night which was the even of the fourteenth day he came and did eate it, which was two full daies before the Jewiſh Paſſeover that yeare, and the time when in former yeares they began to ſearch for Leaven.
23. So we ſay, that Chriſt did that yeare anticipate the time of the Paſſeover, both the Jewiſh time that yeare, which according to their tradition, was two dayes after, Scali. de emend. temp. l. 6. Grotius in Mat. 6. Piſ. in Mat. 26.and the true time which was the night after. Scaliger and Grotius, and others, grant, he anticipated the Paſſeover. Piſcator grants, that he anticipated the Jewiſh day that yeare. I beleeve he anticipated it two dayes, that ſo he might die that very day, which according to Gods Law, was to be the firſt of the Paſſeover, and ſo ſhew himſelfe the true Paſſeover. Grotius gives us a good hint, that Chriſt gives a reaſon why he antedated the time of the Paſſeover, Mat. 26.18. bidding his Diſciples tell the Maſter of the houſe, my time is at hand, I will keep the Paſſeover; that is, I know I ſhall be apprehended this night, and ſhall not be in a capacity to keep the Paſſeover at the due time, therefore I will keep it this night; which was after Sun-ſet the thirteenth day, in the beginning of the fourteenth, and then he dyed the fifteenth, which was as I ſaid, uſually their firſt great day, but this yeare, the preparation to the firſt day of the Paſſeover.
24. I am far from thinking, that this notion of mine is liable to no exceptions, but I deſire thoſe who ſhall except, to think of a better way to reconcile thoſe Texts, which plainly prove that he died upon one of their preparation daies. Mat. 27.62. Mar. 15.42. Luke 23.54. Iohn 19.42. with thoſe Texts, which ſay, his Diſciples came to him, ſaying, Where ſhall we prepare the Paſſeover, on the firſt day of unleavened Bread. whether in regard of their double Feaſt, they might not have that yeare a double preparation day? I refer to be enquired. I am apt to beleeve, that both the fourteenth and fifteenth dayes were both daies of preparation, that yeare, becauſe of Iohn 18.28. Iohn 19.14. compared with Iohn 19.31, 42.
My opinion is, that on the thirteenth day of the month Niſan in the afternoon, two full daies before the Jewiſh Paſſeover that yeare began, the Prieſts met to conſult how to take Chriſt, and put him to death, of which we read Mat. 26.3. Mar. 14 1. Luke 22.2. and that toward Sunſet that night the Diſciples came to Chriſt, ſaying, Where wilt thou that we prepare the Paſſeover. Chriſt directs them; and that night which was the even of the fourteenth day he came with twelve, amongſt whom was Judas.
Thus much for the time, now let us conſider the order of the whole action, which is fully deſcribed by no Evangeliſts ſingly, but by comparing them one with another.
Luke expreſſely ſpeaks of two cups that were dranke by him Luke 22.17, 20, John, as we have tranſlated him, ſeems to ſpeake of two Suppers. Iohn 13.2, 21, ver. Hence Saint Auguſtine of old, Aug. de conſenſu Evangeliſt.thought he did eate of two Suppers, the one the Paſchall Supper, the other a common ſupper. Arias Monta. in Mat. 26. Scali. de …mend. temp. p. 571.Of theſe we are alſo told by Arias Montanus, Grotius and Scaliger, Pelargus and Gerard, thinke there were three Suppers, upon which Mr Humfry from Godwin, puts an unlikely. (ſuppoſing they might eat as much as they would of the Lambe) Grotius hath likewiſe another fancy, viz. Grotius in Mat. 26.That Chriſt that yeare did not eate of the true Paſſeover, which he cals foreign, but only of a Paſſeover, Gerard Harm. cap. 170. Pelarg. qu in Mat. c… 3 ſect. 2. Rejoinder. p. 9.the Jewes had deviſed in the Babyloniſh Captivity, which they call'd foreign, becauſe it onelyonly ſerved to keep alive in their memories, their deliverance out of Egypt. But—Credat Judaeus Apella; Grotius ſhall never make me beleeve, that Chriſt kept a mock-Paſſeover, which had no Baſis of divine inſtitution, eſpecially conſidering how little a friend Chriſt was to their traditions, and that he was now at Hieruſalem, where the true Paſſeover might be obſerved, and ought ſo to be.
Yet I muſt confeſſe, I am apt to beleeve, that Chriſt and his Diſciples, did not keep the Feaſt of the Paſſeover, according to all its legall formalities that yeare, for (beſides that, I conceive he kept it the night before the Jewes killed it at the ſooneſt, admitting they kill'd it at the uſuall houres on the fourteenth day) had he kept it in every formality of it, he muſt about ten or eleven of the clock with his Paſchall ſociety, have been at the Temple, and then killed it, and offered the fat, and ſprinkled the blood; now he was that day abſent from Hieruſalem, and came not till the evening, which makes me, though I think he did eat Paſchall Lambe, and not keep the Jewiſh foreign; duplicate page duplicate page onelyonly yet I beleeve he did not keep it according to the Jewiſh rites, the temple ſtanding, but rather according to the order of the firſt inſtitution, Exo. 12. differing in that he did eat it ſtanding.
But if I miſtake not, a due conſideration of the whole Jewiſh ſolemnity, in the celebration of the Paſsover will let us in ſufficient light to expound the ſtory of the Goſpell about this Supper, without feigning two or three Suppers. Let me therefore 1. Turne aſide to that, and then 2. See how wee find what the Goſpell tels us of this ſolemne celebration ſuted to it.
I find the celebration of the Jewiſh Paſſeover, excellently deſcribed by Buxtorfius, Dr Light. Tem. ſervice. cap. 13. Bux. ſynag. Iud. cap. 13.in his Synagoga Iudaica. cap. 13. And alſo by our learned Countryman, Dr Lightfoot, in the 13 chap. of that excellent book of his, wherein with abundance of Rabbinicall learning, he diſcovers to us the whole Temple ſervice, as it was amongſt the Jewes in Chriſt's time, and in his 13 chap. digreſſeth to give us an account of their manner of celebrating the Paſchall Supper in their private houſes. The order they ſay was this.
1. On the fourteenth day after their evening ſacrifice, which they called Mincha, they went into their Schools, ibid.(ſaith Buxtorf.) and ſpent the time till it was dark in prayer and praiſe, not eating any thing (ſaith Dr Lightfoot) in the mean time ſaith Buxtorfius, ibid.the women at home were dreſſing up their houſes, laying out al their fine things, preparing their tables and their ſeats, &c. for the pooreſt muſt ſit (ſaith Buxtorfius.)
2. Late at night they come home, and every one ſate in ſuch a poſture, that he might leane upon the table, Dr Light. ibid. Buxtorf. ibid.by that poſture, ſhewing they were now no more ſlaves, but free men. In this Buxtorf. and the Doctor both agree; this is hinted to us, by Iohn's leaning on Chriſts boſome. Iohn 13.23. and (as our Doctor obſerves) doth expound it, he leaned on the Table next to Chriſt, with his back to his breſt: Herein they differed from their poſture at their firſt Paſſeover in Egypt, which may cure the miſtake of thoſe, that think the Supper in the Goſpell muſt be diſtinct from the Paſſeover, becauſe they conceit that was to be eaten ſtanding, which is true of the firſt in Egypt; but no more as Buxtorf. and Doctor Lightfoot, Dr Willet in Ex. 12.and Dr Willet, and many more affirme and prove.
3. Buxtorf. ſaies the Table was firſt furniſhed, before they ſate downe, Dr Lightfoot ſaith after; but they both agree that the firſt thing they did, when they were ſet, was, they drank off one cup of Wine, over which they praiſed God.
4. After this they both agree, that in the next place they waſhed their hands.
5. Then faith Dr Lightfoot, the Table was furniſhed.
1. There was ſet on a diſh with two or three cakes of unleavened bread.
2. Then the Paſchall Lambe.
3. Then a Sallet with bitter herbes, Lettice, Endive, Succory, &c.
4. Then a diſh with thick ſauce, which they called Charoſeth.
5. Then another diſh or two (ſaith the Dr) of other meat which they added.
6. The Table being thus furniſhed, and one cup of Wine drank, Buxtorfius and the Dr agree, that the next thing the officiator did, was, he took ſome of the bitter herbes in the third diſh, and dipt them in the thick ſauce in the fourteenth diſh, and eates himſelfe, and gives to the reſt immediately, ſaith the Doctor. The diſhes are taken off, and they tell one another, and tell their children of the bitter affliction they ſuffered in Egypt, &c. when this is done.
7. The diſhes are brought on againe, and the officiator takes the unleavened bread, and the bitter herbes, and the Paſchall Lambe, and conſecrates them all ſeverally, uſing certaine forms of words in the conſecration, and washeth his hands againe, and uſeth a ſhort prayer; then they drink a ſecond cup of Wine.
8. Then he takes one of the Cakes, and breaks it, taking part of it, and laying it upon the other, and the other part he puts under his Napkin for himſelfe, ſaith Buxt; but Dr Lightfoot ſaith it was for the Aphicoſin, the laſt bit, they were wont ſo to cloſe their ſupper as the Dr ſaith. Buxtorfius tels us this breaking of the Cake was before, but doubtleſſe it is a miſtake, for it could not be before the conſecration of all. When he hath thus diſpoſed of the one piece, he takes the other and gives it to the company, who eat it.
9. After this ſaith Dr Lightfoot, they give thanks, and eat their fleſh-meat of the Paſchall Lambe, to the quantity of an Olive; yet becauſe this eating ſhould be to ſatetie, he ſaies they uſually eate ſomething before, then they waſh their hands againe, and ſay grace over a third cup of Wine, (ſaith the Doctor) and then drink it off; this ſaith he they uſually call the cup of bleſſing, in alluſion to which, Saint Paul cals the Sacramentall cup ſo. Luke 22.17.1 Cor. 10.16. And this (ſaith he) is the firſt cup ſpoken of by Luke.
10. Buxtorfius (to whom I muſt return againe, to ſee what becomes of the Aphicomen, or piece of unleavened bread, which Dr and he too, told us the officiator, even now laid under his Napkin) tels us, that now ſupper being done, Temple ſervice. page 161.that is taken by the Maſter of the family, and given to the reſt. With this likewiſe the Doctor agrees, telling us this was the bread which Chriſt took after the third cup, and bleſſed & brake it, and give it to them, ſaying, Take eat, this is my body, &c
11. Laſtly, both the Dr and Buxtorf. agree, that after all this, at this ſupper they drank a fourth cup of Wine, call'd the cup of Hillell, at which they ſang ſome Pſalmes, having begun over their ſecond cup; ſo they concluded with praiſe and praier; of which ſee more in thoſe two learned books.
This was the Jewiſh order at their private Paſſeovers, now let us ſee how Chriſt ſutes this in his celebration.
I hope any ingenious Reader will grant me, that Chriſt was not tied preciſely to any piece of this, that had no baſis, but tradition. This ſuppoſed, I ſay that the Jewiſh Paſſeover being that year on the ſixteenth day, or the fifteenth at even, (which is all one) becauſe of the Sabbath, two full daies before this, viz. The thirteenth in the afternoon, Mat. 27.1, 2. Mar. 14.1, 2.the High Prieſts took counſell how to kill our Saviour; Iudas had not then bargain'd with them, for then that counſell had been needleſſe. That very afternoon neare Sun-ſet, (at which time began the firſt of unleavened bread, in ordinary yeares according to vulgar account) Chriſt ſends his Diſciples to prepare the Paſſeover, and when it began to be dark, he and the twelve, came and found all prepar'd for them. There's the firſt thing.
1. He came in the evening with the twelve.
2. They all ſate downe. So ſay all the Evangeliſts.
Now Saint Iohn goes on, Iohn 13.2. foreign or foreign. Supper begin ended; ſo we tranſlate it. So Tremellius and Beza, Tremel. Bib. Beza verſ. Teſt. Tig. Verſio. Piſc. in. loc. Eraſm. Verſio. Gerard Harm. cap. 170.but the Tigurine Verſion and Piſcator tranſlate it better; Coena facta, Quum Coena fieret; while they were at Supper, which indeed the phraſe properly ſignifies: and Gerard quotes the like in the Septuagint. Eraſmus agrees with the Tigurine Verſion, while they were ſet at this Paſchall Supper, the Devill put thoughts into Iudas to betray his Maſter. Verſe 4. Chriſt riſeth from Supper, (it was not ended then) and laieth aſide his garments, and takes a Towel and waſheth his Diſciples feet. This action of Chriſts, troubles Expoſitors, ſome would have it before Supper, (expreſlely contrary to Scripture) ſome after the Paſchall Supper, ſome after all. But let who will ſay it, they ſhall never be able to prove, that it was an ordinary uſage amongſt the Jewes, either in ſupper time, or after ſupper, for the Mr. to riſe, and waſh his gueſts feet, much leſſe at the Paſſeover. Though waſhing of feet were uſuall amongſt them before they ſate downe, when they came newly into the houſe, and waſhing of hands uſuall at the Paſſcover, as I ſaid before.
This action of Chriſts therefore, was queſtionleſſe extraordinary, to teach his Diſciples thoſe two great leſſons of Humility and Charity. I am apt to beleeve that whereas the Jewes at their Paſſeover, when they were ſate, and had drank their firſt cup of Wine, waſht their hands. So when they came to this action, (to which Chriſt was not tied, being no piece of the Law) he roſe up and waſht all their feet, and this was inſtead of the fourth action in the Paſſeover, before obſerved in the Jewiſh order; for the third, the drinking the firſt cup of wine, whether they did it or no, is not much materiall, if they did, no Evangeliſt ſpeakes of it.
According to the Jewiſh order in the next place, the table was furniſhed, during the time of Chriſts waſhing their feet, and their ſetting diſhes on the Table, we may conceive all that ſpirituall diſcourſe paſſed betwixt Chriſt and his Diſciples; which you have, Iohn 13.6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17 verſes. Whether Iudas his feet were waſh'd or no, is not expreſt. Surely he was there.
Though the Author of that piece, Cypr. op. l. de ablutione pedum ſub initio.in Cyprian's works de ablutione pedum denies it, yet I can ſee no ground for it.
The Table being thus furniſhed; the next thing we obſerved in the Jewiſh order, was the Officiators taking ſome of the Sallet, and ſopping it, and giving to the reſt. This you have excellently deſcribed by St John, chap. 13.18, 19, 20, 21, 22, 23, 24, 25, 26. With which agrees, Mat. 26. v. 21, 22, 23, 24, 25. Mar. 14. v. 18, 19, 20, 21. Luke 22. v. 21, 22, 23. Chriſt firſt tels them, one of them ſhould betray him, to fulfill that Scripture, Pſal. 41.10. at this Chriſt was troubled. John 13.21. Then the Diſciples were troubled looking one upon another; Peter beckens to John, who leaned neareſt Chriſts breaſt, to ask him who it was, he askes, Chriſt would give no other anſwer, but it is he to whom I ſhall give the ſop when I have dipped it; upon this he dips it, and gives it to Judas; upon this, Jud is askes, Is it I Maſter, Mat. 26. he ſaies, thou ſaiſt it, John 13.27. Satan preſently enters into him. Chriſt bids him, what he did doe quickly, none knew wherefore he ſaid it, ſaith John, which makes Grotius think, he whiſpered Judas when he ſaid, Thou ſaieſt it, John 13.30. Judas having received the ſop, went out immediately, hitherto, this Paſchall ſociety were onelyonly, 1, Met at night. 2. Sate downe. 3. Poſſibly the firſt cup of Wine was drank off. (if they drank it all) 4. In ſtead of waſhing their hands the Lord had waſht their feet. 5. The Table was furniſhed. 6. The Herbes ſopt in the ſowre ſauce were given.—Now is Judas gone out; ſuppoſe about ſeven or eight of the clock at night, the ſame night which followed the afternoon, in which the Elders and Prieſts had been conſulting to murther Chriſt; nor doe I beleeve that till now, Iudas had compacted with them; for it was at ſupper the Devill put theſe thoughts firſt into Iudas heart. Iohn 13.2. and Luke 22.3. Iudas his going to the High Prieſts, is made a ſubſequent action to Satans entring into him, which ſaith Iohn was upon his receiving the ſop. I know in the other three Evangeliſts, his going to them, is ſet before. But I beleeve it an hiſterology, they not ſo punctually, as Iohn, deſ…ribing the former part of the ſupper: It was but in the afternoon, that theſe wretches were at loſſe, and taking counſell how to take Chriſt, which (as Gerard notes, to another purpoſe) argued Iudas had not then compacted with them. But now, Iudas knew where he was, he leaves them at ſupper; the Chiefe Prieſts were in the ſame City, he goes to them, and quickly makes a bargaine, and comes againe to take him.
In the mean time, this Paſ…hall ſociety, Chriſt and the eleven Diſciples went on with the ſupper. Their next actions, according to the Jewiſh order, was for the Officiator to break the Cake, and give a part, and reſerve a part, then to drink a ſecond cup of Wine, then to eat their Lambe: Of all this, there is nothing in the foure Evangeliſts; Iohn breaking off with the ſop, and the other ſaying onelyonly they ſate down and did eat; Except we ſhould ſay thoſe words, Luke 22.15. were ſpoken by Chriſt, while they did eat the Lambe.—Their next worke was to drink a third cup of Wine; this in all probability, is that firſt cup Luke mentions, Luke 22.17. To which the Apoſtle alludes, 1 Cor. 10.16. Their next work was the eating of the unleavened bread, reſerv'd for the Aphicomen, the laſt bit, and their laſt, the drinking of the fourteenth cup of Wine, the latter was when the ſupper was done. Now, this bread and cup Chriſt did eat and drink and with them inſtituted his ſupper; theſe are not mentioned by Iohn, becauſe ſo ſully expreſt by Luke, Marke, and Matthew. Thus you ſee, the ſupper was but one, and perfectly reported by Iohn, and the other Evangeliſts; Iohn reporting the firſt part, the other the ſecond; you ſee alſo how many pieces of the Jewiſh order, are evident in the celebration.
Whether I have catcht the bird or no, I know not, confident I am, my Reader will judge I have been long enough beating the buſh, and if this notion prove true, it will follow.
1. That Iudas had not ſo much as compacted with the Chiefe Prieſts, when his hand was with Chriſt on the Table.
2 That he was gone before the Lord inſtituted his ſupper; yea
3. That he was not there at the eating of the Paſchall Lambe.
I have but propoſed my thoughts, and ſhall ſubmit to better reaſon, having learned to attribute nothing foreign, and being prone to think the worſe of any notion which I judge my owne, I know I diſſent in this, from very many Holy and Learned men. But ſecondly, it is no matter of Faith or Practice, but a piece of Order in Holy Story. 2. I ſee they cannot agree amongſt themſelves 3. I ſhall peaceably diſſent. 4. I ſhall keep an eare open for better proofe againſt me; in the meane time I deſire my Readers Charity, they are ſome of the Scriptures foreign I have been enquiring into, ſome Hiſterologies muſt be allowed in the Goſpell.
I ſee not, but with ſuch allowance, this my ſenſe may paſſe.
And now to ſhut up this diſcourſe of Iudas.
I could wiſh our Maſters of the oppoſite perſwaſion, would allow us but the favour, that ordinary Fencing Maſters will allow their ſcholars: Firſt they will take up one weapon, and try them with one while here, another while there; if they ſee they cannot hit them with this trick nor the other, they will lay downe that weapon, and take another, not the ſame againe, to no purpoſe, but meerely to tire out their Scholars.
For this weapon of Iudas his being at the Sacrament, with which they think to knock ſuſpenſion, Eraſtus tried it at Beza, Beza defended himſelf. Mr Prin tried it at Mr Gilleſpy, Mr Gilleſpy defended the cauſe, that he never touched it with a Cudgell. Now Mr Humfry hath got it up, and Dr Drake defended himſelfe the ſame way which Gilleſpy and Beza had done. Mr Humfry hath made never a new ſtroke. Let us lay downe this weapon: let's heare what they ſay to prove Iudas was there.
Object 1. They all ſate downe together. This doth not prove they all roſe up together.
Object 2. Chriſt ſaith, the hand of him that betrayeth me is on the Table.] That is at the ſop, but Iohn 13.30. immediately upon that Iudas went out, which was before the Sacrament.
Object 3. Chriſt ſpeaks nothing, Iohn 13. of the Sacrament] But he ſpeakes of the Paſſeover, which was before it, and ſaies at the beginning of that, he went out.
Object 4. O but wee have many Authors of our ſide, that he was there; Origen, Cyprian, Ambroſe, Chryſoſtome, Victor, Theodoret, Remigius, Paſchaſius, Oecumenius, Algerus, &c. 1. This queſtion they did not ſpeake purpoſely to. 2. God knowes whether the places quoted, be ſpurious or no. 3. We have matches for them too. Dionyſius Areopagita, Maximus, Pachimeres, Ammonius, Talianus, Innocentius, Hilary, Salmeron, Kellet, Mariana, Gerard, Turrianus, Barradus, Danaeus, Muſculus, Piſcator; Cum multis aliis quos nunc perſcribere longum est. Let's have done therefore with this Cudgell, and blot no more paper with ſaying what hath been ſaid over and over, and over againe, and can never be cleared on our adverſaries ſide. I have tried ſomething on our ſide. I ſhall add no more to this Argument: I conclude there are no precepts to command, nor preſidents to warrant generall admiſſions of ſcandalous perſons, though not excommunicated. —Ergo.