much increased their Luxury to have a sweete perfume made by the composition of them all together and by this meanes oyntments were first found after in the same booke he confesseth the Romanes had their Anoyntings from the Graecians and the Graecians from the Persians So much concerning the anoyntings of other Nations and especially of the Romanes at their feasts PAR. 7. BUt that the Iewes did take their formes or fashions of anoyntings from the Romanes that against Pererius I stiffely deny it was Patrius Mos Iudaeorum ut qui laetitiae vacare aut comptiores gratioresque vellent prodire aliquò lavarent faciem caputque ungerent saith Franciscus Lucas Brugensis that is it was the countrey-fashion of the Iewes to wash their faces and to anoynt their heads when they intended to be merry or to make themselves neate and handsome to goe among their friends and he bringeth instances before the burning of Troy and therefore the Iewes tooke not up this custome of anoynting to ingratiate themselves with the Romanes that the Iewes and Syrians abounded with store of Oyles in very ancient times is apparent the blessing of Ashur was to dip his foote in Oyle Deut. 33.24 that is he was to have abundance of Oyle as Iacob before in another point blessed him That his bread should be fat Gen. 49.20 The Land of Canaan is called a Land of Oyle-Olive Deut. 8.8 Israel sucked honey out of the rocke where the Bees had built their Honi-combes and Oyle out of the flinty-rocke Deut. 32.13 the rocke powred me out Rivers of Oyle Job 29.6 Not as if honey or Oyle did Naturally but Miraculously spring and flow out of the rockes as waters did sometimes in the Israelites necessity Exod. 17.6 When God turned the hard rocke into a standing-water and the flint-stone into a fountaine of waters Psal 114.8 Numb 20.10 c. But stones and rockes being naturally barren were made by Gods extraordinary blessing fruitefull to beare Olive and Palme-trees and they to send forth their fruites Nor can we reasonably imagine that this superabundance of Oyle was onely for outward or onely for inward use but rather for both questionlesse the Widdowes little Oyle in the Cruse 1 King 17.12 Was to be eaten not to anoynt as the case then stood in the great famine and the other Widdow the relict of a sonne of the Prophets who was a good man yet dyed indebted who had nothing in the house save a pot of Oyle 2 King 4.2 kept not that Oyle by her for anoynting but for eating and so the pot of multiplyed Oyle which filled many vessells may well be thought to bee used in or for foode for there are very few things in the world if any so agreeing to the primigenium humidum or the radicall moysture in man-kinde so corresponding in nature with it so naturally cherishing it as Oyle-Olive Isa 1.6 In the Lamentation that extraordinary wounds bruises and putrifying sores were not mollified with oyntment is a confession involved that Oyle or oyntment is a mollifier and healer the good Samaritane powred in Oyle into the woundes of him who fell among theeves Luke 10.34 Of Oyles also among the Iewes some were Sacred some of common use Iacob powred Oyle on the top of a Pillar Gen. 28.18 As it were consecrating the place to Gods worship and he re-iterated this Ceremonie Gen. 35.14 Though when the Law was given by Moses no Religious Pillars without Gods especiall Command for Salomon erected many might be erected Levit. 26.1 And the Pillars made by heathen were to be destroyed Deut. 12.3 breake their Pillars other Sacred Oyle was to anoynt the High-Priest and his sonnes and things Sacred as the Laver Exod. 30.23 is the receipt of sweete Myrrhe 500. sheckels sweete Cynamon 250. sheckles sweete Calamus 250. sheckles Cassia 500. sheckles Oyle-Olive an Hin it shall be an holy anoynting Oyle unto me throughout all your generations ver 31. Vpon mans flesh shall it not be powred neither shall ye make any other like it after the composition of it whosoever compoundeth any like it or whosoever putteth any of it upon a stranger shall be cut off ver 32. * Nota. Yet this inhibition hindereth not but their Kings might be anoynted with this Holy Oyle though Saul and Iehu were anointed out of a brittle Vessell which might denote the short continuance of their Reigne and David and Salomon were anointed out of an Horne which implyeth both abundance and lastingnesse yet the Iewes cannot thence fairely inferre that the Oyles also did differ in specie in kinde perhaps not in Individuo in the particular since the consecrated Oyle was made in great quantitie and was of a lasting strength and might be renewed by Samuel if so there were not 120. yeares betweene Saul and Iehu their severall unction when David bemoaned Sauls death in these words 2 Sam. 1.21 As though Saul had not beene anoynted with Oyle he acknowledged his Unction and signified it was with more than common or profane Oyle all being done by Samuel at Gods especiall Commandement For the service of God see cakes tempered with Oyle and wafers anoynted with Oyle Exod. 29.2 and oyled bread ver 23. The morning and the evening Sacrifice of a Lambe were to have a tenth deale of flower mingled with the fourth part of an Hin of beaten Oyle Exod. 29.40 This holy quaternion of fine wheate salt wine oyle were of much use in the service of God Ezra 6.9.7.22 and if I mistake not the chiefest of these was Oyles pure Oyle-Olive was beaten for the Lamps Levit. 24.2 Will the Lord be pleased with ten thousand of Rivers of Oyle Mic. 6.7 The Vulgat and 70. doe ill to reade it in ten 1000. of fat Goates when the Hebrew hath it In myriadibus torrentium Olei the best or fat of Oyle was given to holy uses Numb 18.12 In this matter I should finde none end if I make it not up my selfe Psal 89.20 With holy Oyle have I anoynted David in Oleo sanctitatis meae uuxi eum I have anoynted him with the Oyle of my holinesse as the Interlin turneth it In Oleo Sanctitatis meae as Vatablus his Margin hath it Ritu solenni adhibito Oleo Sancto quo Reges sacerdotes inungi solent after a solemne manner with holy Oyles such as Kings and Priests doe use to be anoynted with all so Mollerus on the place who also well observeth that it is called both holy Oyle and Gods holy Oyle and that God did doe what Samuel did neither was Samuels action onely accounted Gods action but when David was twise anoynted after Samuel his death First in the 2 Sam. 2.4 The men of Judah anoynted David King over the house of Judah 2 Sam. 5.3 All the Tribes of Israel anoynted David King over Israel yet this was done not by meere motion of men onely but by knowne inspiration Divine and directions before prophecied of they anoynted David King over Israel according to the word of the Lord by Samuel 1 Chro. 11.3 Or by the hand and
a fountain of teares Jer. 9.1 His head in the singular were waters in the plurall and his eyes in the plurall were a fountaine in the singular Perhaps this fountaine of teares descended so fast upon the poore mortified Publican that hee would not because so conveniently hee could not lift up his eyes to Heaven drenched in his own teares PAR. 5. DANIEl 10.9 Daniel was on his face and his face on the ground and an hand touched him and set him upon his knees and the Palmes of his hands The Samaritan who was healed of his Leprosie Fell down on his face at Christs feet giving him thankes Luke 17.16 A Leaper kneeled unto him and besought him Mark 1.40 as S. Luke hath it fell on his face and besought Jesus Luk. 5.12 1 King 18.42 Eliah cast himselfe down upon the earth and put his face between his knees Prayers Supplications and Thankesgiving are to be united in every matter Philip. 4.6 The giving of glory honour and thankes are conjoyned Revel 4.9 The 24 Elders fell upon their faces and worshipped God saying we give thee thankes Rev. 11.16 An unbeleever will fall down on his face and worship God 1 Cor. 14.25 John 11.41 Jesus lift up his eyes and said Father I thanke thee Many fell down at Jesus his feet John 11.32 The diversity of opinions is very great Some think that from the adoring of men and the bodily prostration to them true Adoration of God is transferred to the mind Others more probably and sensibly thus When the great Heroës and good benefactors to mankind did live they were in great esteeme honored of all and worshipped above others Kneeled unto Kissed Worshipped and Adored yea when they were dead the surviving did continue to their Images and Statues that reverence which their persons enjoyed in their lives Many knees kneeled to Baal and many mouths Kissed him 1 Kings 19.18 Even men have kneeled to men Cornelius fell down at Peters feet and worshipped him Acts 10.25 The Captaine fell on his knees before Eliah and besought him 2 King 1.13 The Shunamite fell at Elisha's feet and bowed her selfe to the ground 2 King 4.37 Esther 8.3 She fell down at the Kings feet and besought him with teares A servant fell down at his fellow servants feet and besought him Matth. 18.29 The crafty widow of Tekoah fell on her face to the ground and did obeysance to David 2 Sam. 13.4 And Absalom bowed himselfe on his face to the ground before the King 2 Sam. 14.33 The complementall Abigail fell before David on her face and bowed her selfe to the ground and fell at his feet 1 Sam. 25.23 24. In Thankesgivings and Blessings they ordinarily stood up with lifted hands and eyes to Heaven And Salomon stood and blessed all the Congregation of Israel with a loud voyce 1 King 8.55 The Levites were to stand every morning and evening to thanke and prayse the Lord. 1 Chro. 23.30 The Pharisee stood and prayed Luke 18.11 thus within himselfe Lord I thanke thee Jesus lift up his eyes to heaven and said Father Glorifie thy Sonne John 17.1 Jesus lift up his eyes and thanked God John 11.41 Variety of Gestures according to the variety of Affaires is not only commendable but necessary He who made all things in number weight and measure will proportion his Behaviour and Gesture to devout harmonious holinesse who ordereth all things sweetly and hath commanded that we do all things orderly his deportment was correspondent to such heavenly mysteries Any fixed Gesture is not essentiall to a Supper nor essentially contrariant to it It is the Feasting makes the Supper not the Gesture and in some regard it may be said The Supper makes the Feasting and just Occasion Leadeth all and Guideth all PAR. 6. IN Adoration the bowing of the head and face after the uncovering of the head was the meanest and first degree of Bodily Humiliation and then nothing bowed but the head and face The bowing of the body was when not only the head and face but the intire bulk of the body did holily stoop down and chinne and knees did almost meet and kisse and this was the Second Degree The Third Degree of Adorative deportement was Kneeling and that upon both Knees like Christ who prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitched on both knees fixis interram poplitibus as the Fathers have it The Fourth Degree of Adoration was when they cast themselves down to the Earth with their faces groveling on the ground And therefore what S. Matthew tearmeth Worshipping Matth. 8.2 S. Luke describeth by Falling on the face Luke 5.12 Some do adde with Hands spread abroad and Feet dispersed farre asunder But I want proofe for their striding feet though there is proofe enough for expanded hands in Adoration The Fift and highest and most devouted part was Prayer both as they lay Prostrate and when they Rose again on their Knees and when they prayed again Standing Upright Kneeling betokened fearefull Humility Prostration on the Ground the Hyperbole of Devotion if I may so call it Rising again signified an undaunted Hope or hoping Charity Standing prepared a man for Praysing and Thanking of God by an unfeined Faith Jacobus de Valentia super Psal 104 Hac habent se per ordinem These things are thus in their right order First to Reverence or Revere is to think of somewhat better in another than we find in our selves To Honour it is to have an high conceit of the party for that Good Then followeth Prayse to commend the thing honored After it we do as it were Glorifie it by publike Encomiums and Laudatories To Confesse is to Affirme before men that God is Lord of all things To Adore is to Worship the Honored Reverenced and Glorified God for his excellent Omnipotency and Holinesse and setting all other hopes aside wholly to submit himselfe unto Him and this belongeth only to God So Valentia maketh Adoration containe within it selfe All the other Steps and Degrees In that his opinion there is much Coincidency of matter Rather therefore thus Reverence doth eye directly the Excellency of a person and as one is more or lesse excellent so is the Reverence more or lesse In which regard it being certaine that Christ knowing the Excellency of his Father more than other men did or do Revered or Reverenced him more than other men do Veneration resideth not in the soule alone but sheweth outward good respects to the things Venerable implying and including a Civill and excluding a Religious and Superstitious deportment Worship is one Degree higher more Obedient more Pious more Devout both Inwardly and Outwardly Adoration is the Highest step including all the rest within its verge producing first an Act of the Intellect by which we apprehend and know the Supereminency of the thing Adorated firmely beleeving that he is all Good and no Good commeth but from him and without him we can have no Good Secondly an Act of the Will by which we inwardly bow
Augustine Ambrose Nazianzene and Eusebius Emissenus are Chemnitius Co-opinionists Not the materiall Elements but Christ onely In them is to be Adored If Wee must adore Christ when we celebrate the divine Sacrament much more did the Apostles Habituall not alwaies Actuall Adoration of Christ was required of the Apostles The Apostles worshipped Christ 1. When he had newly performed any Super-humane worke 2. When they begged great matters of him 3. When he did heale some who were vehemently afflicted 4. When he conferred any extraordinary blessing on their soules As he did when he instituted the New Sacrament Master Hooker tearmeth Kneeling an Adorative gesture No kinde of Worship accepted that is not sometimes conjoyned with Kneeling Gregory Nazianzens Story of his Sister Gorgonia Eusebius Emissenus and Origen say Christ is worshipped in the Sacrament Kneeling at the Communion commanded by the booke of Advertisements set forth by Queene Elizabeth by the Lawes of the Realme and the Queenes Majesties Injunctions They defraud the Knees of their chiefest office and honour who refuse to Bend them at the receiving of the blessed Sacrament PARAGRAPH 1. THe next point of my propounded Method leadeth me to enquire With what kinde of Gesture the Apostles Received from our blessed Saviour his sacred body and blood in the holy Eucharist 1. I answer the Word hath omitted to set it downe in particular and there is no absolute unquestionable certainty hereof Therefore looke not for Mathematicall Demonstrations which are saith Orantius Finaeus purae fideles in primo certitudinis gradu constitutae most certaine and Infallible It is well if our Collections may in secundis tertijsve consistere finde place in a Second or Third Degree of Truth If out of that which is written we can extract that which is not written if we avoyd all absurdities on the one side and be guided by the best and most probabilities on the other side It is a custome among many of us when we receive a courtesie of an high nature from our Superiors whom we reverence we kisse our Right hand first and Then receive it That such was the old guise of the Romanes in their Adorations Pliny in his Naturall History 28.2 averreth In Adorando dexteram ad osculum referimus When we Worship we kisse our Right hands Perhaps the Apostles might doe so and devoutly kissing their Right hands convery Reverend Love from their Lips to it and bring back with their Right hands the Consecrated and Adored Body and Blood of our Saviour unto their Lips and Mouths In Jobs time there was such an evill custome of false Complementing which he found fault withall Iob. 31.27 If my mouth hath kissed my hand or it may be read If my hand hath kissed my mouth But if the Apostles did so they did it devoutly truely and most piously And so let this rest upon Conjecture onely Tertullian de Oratione cap. 13. thus describeth the Gesture of such as Worship God Cum modestiâ humilitate adorantes magis commendamus Deo preces nostras nec ipsis quidem manibus sublimiùs elatis sed temperatè ac probè elatis When we Adore God with modest humiliation our prayers are the rather accepted nor must we Lift up our hands Too high but indifferently decently moderately measurably Yet David Lifted up his Hands Psal 28.2 63.4 And Salomon 1 King 8.22 spread forth his hands toward heaven and Christ lifted them up Luk. 24.50 Ne vultu quidem in audaciam erecto as he proceedeth not with a bold face but shamefast countenance Sonos etiam vocis subjectos esse oportet The voyce also must be Lowly and Submisse The Devill that uttered the Pythian Oracles could say Et mutum intelligo non loquentem exandio I both understand the dumbe and heare him who saith nothing And shall Gods eares expect a noyse a voyce or a sound How then was Ionas his prayer heard from the belly of the Whale thorow the bowels of so great a beast from the depth of deepes thorow so vast a compasse of the sea and yet ascended up to heaven It was not by vertue of his lowd voyce If a clamorous voyce were best accepted happy were Stentor that thunder of humane Voyce that monster of Roaring And yet in great Agonies it is lawfull it is fit to Cry to Cry aloud I cryed with my whole heart saith David Psal 119.145 The Levites cryed with a loud voyce Nehemiah 9.4 Mordecay cryed with a loud and bitter cry Esther 4.1 Christ himselfe cryed with a loud voyce Joh. 11.43 Matth. 27.46 I have roared by reason of the disquietnesse of my heart Psal 38.8 He roared all the day long Psal 32.3 He deserveth not much pitty who by a small low heartlesse voyce as if things concerned him not coldly expresseth his soules sorrow My opinion therefore is that the Apostles received the heavenly Sacrament not supinely not slovenly not lying leaning or sitting but humbly and devoutly most thankfully and joyfully piously kneeling on both their knees if not with greater Adoration Tertullian de Oratione cap. 12. is punctuall against sitting even after prayer which though we use and lawfully use yet they in Tertullians time did so in imitation of the Heathen who closed their prayers and sealed them up with sitting as if without sitting they had not been made perfect And this made Tertullian find fault with them for it But if he reprove them for sitting after prayer would he not much more have censured them if during their prayers they had sate But the Heathen after their prayers did sit upon their Altars Plautus in Mustell Ego hanc aram occupabo I will sit on this Altar for so it is to be understood which though it be somewhat obscure yet it is cleered by Tibullus lib 4. toward the end Sed Veneris sanctae considam vinctus ad aras But I being bound will on the Altar sit Of holy Venus Ioseph Scaliger on the place observeth that servants with whom their masters were offended had three Refuges or Sanctuaries though he accounts them but as two The Altars of the Gods the Statutes of the Mediation of Friends Nec hic tibi Aram aliquam nec Deprecatorem paraveris Thou hast neither Altar nor friendly Mediator to fly unto Terence in Phormione calleth him Precatorem a Spokesman I returne Pindarus O de 6. Istm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he said these things or ended praying he presently sate downe Pausanias in Laconicis recordeth Orestes sitting about holy businesses even when he was out of his mad humour Let Numa Pompilius praescribe what law he will for worshipping his false gods Deos adoraturi sedeant let them who ador'd their gods Sit. It was casually wise For indeed they were not worth the rising up unto much lesse deserved they to be adored with bended knees or face prostrate Our God cannot have reverence enough If we could in humility cast our selves down to the bottome of Hell we doe but our
videns Samuel the Prophet both to distinguish him from other Samuels who were not Prophets if any such men were and to intimate that his joynt-reformation with David was determined and agreed on before hand with a divine consent flowing from the spirit of prophecy PAR. 15. IN somuch that Samuel is counted one of the Trium-viri e Psal 99 6. Psal 99.6 which were the great instruments of Gods glory in Sion whom the Lord answered when they called on him nor can any wise Christian thinke but Samuel who in expresse termes is said to order the porters f 1 Chro. 9.22 1 Chron. 9.22 Had farre greater care of greater matters Thus much for the state Ecclesiastique which Samuel reduced to good order as a Seer PAR. 16. SEcondly for the state Politique which he governed as a Iudge when in his Circuites which he yearely kept as a Judge Itinerant to Bethel Gilgal and Mizpeh he had spoken unto all the house of Israel g 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 h 2 Sam 23.16 2 Sam. 23 16. c. They abridged their owne desires thwarted their owne appetites certainely they fasted and confessed their sinnes then also did Samuel offer a burnt offering wholly unto the Lord and Samuel cryed unto the Lord and the Lord answered him ver 9. To which place the Psalmist alluded i Psal 99.6 Psal 99.6 yea but what is all this to the Passeover of Samuel or where did Samuel keepe the Passeover I answer that in all probability it was about this time the offering of a sucking Lambe wholly for a burnt offering might be no hinderance but that both he and all the Israelites might keepe a great Passeover before at or after this great reformation though it be not described for other reformations of Joshuah Hezekiah Iosiah were accompanyed with receiving a solemne Passeover and so might this I am sure a Eccle. 46.14 Ecclesiasticus 46.14 It is said of Samuel that he judged the congregation by the Law of the Lord and that in all causes saith Tostatus PAR. 19. THough the causes concerning the divine Law belonged to the high Priest yet some unusuall priviledge was granted to Samuel who was both a Levite and a Prophet and an extraordinary Priest saith the great Salianus in his Annals let me adde that he was a judge also and that the Iudges had a regall power Samuel being herein a Type of Christ a King Priest and Prophet Lastly let the words before cited have their due consideration b 2 Chro. 35.18 2 Chron. 35 18. There was no Passeover like to that of Josiahs from the dayes of Samuel the Prophet and though we cannot punctually say it was in such a yeare of Samuel yet this resultance is unforced and may runne among the likely ones In the dayes of Samuel the prophet there was a passeover like to Josiahs PAR. 20. I Cannot omit that c Iosephus l. 10. c. 5. Iosephus agreeth with the Scripture in sense A Prophetae Samuelis temporibus in hunc usque diem saith he of Iosiahs passeover nulla talis festivit as celebrata fuit he hits upon an excellent reason quia tum omnia juxta praescriptum legum antiquas consuetudines peragebant which words as cited by Salianus may have reference to the dayes either of Samuel or Iosiah Salianus churlishly finds fault with Iosephus as if he accused of Sacriledge and of breaking Lawes and neglecting ancient customes in the greatest Festivity and Sacrifice both Hezekiah Iosaphat Asa Salomon and David himselfe yet Salianus himselfe both supinely passeth over the passeover of Samuel inhering in smaller matters and doth not observe that Iosephus hitteth exactly the Scripture straine namely not so much accusing others of Sacriledge neglect or contempt or any positive mischiefe as saying in a comparative reference that upon reformation there was no passeover every way so absolute as Iosiahs passeover was since the great passeover in the dayes of Samuel Nulla talis Festivit as which words of his may Commodo sensu be well expounded no passeover since Samuels was ever so reall and exquisite for substance manner and matter and so perfectly circumstantiated which the Scripture before Iosephus fully declared And so much for the fourth great passeover which would not have beene omitted by all writers for the place thereof if it could have beene necessarily and demonstratively proved from hence but indeed the argument is onely probable not apodicticall or necessary and yet I thought fit to enlarge this poynt because some matters momentuall are couched in it and divers things conjoyned which lay scattered and therefore not usually observed as parts of one history The Prayer MOst gracious Father thine especiall love to us hath vouchsafed to ingirt and encompasse us thy servants of great Britaine not more with the Ocean than with a Sea of prosperity and gladnesse here is no leading into captivity no complayning in our streetes peace is within our walls and plenteousnesse within our palaces the breath of our nostrils the light of our Israel is upheld and comforted by thee his most gracious spouse his most fruitefull Vine brancheth forth joy for the present and manifold stronger assorances for the time to come Most heartily we blesse thee for this thy mercy and humbly desire the continuance of it upon our most Sacred Soveraigne and upon his most gracious Queene Vpon our most hopefull Prince and royall Progeny and upon us by them for the mediation and merits of thy beloved onely Sonne in whom thou art well-pleased even Iesus Christ our onely Advocate and Redeemer Amen CHAP. IV. The Contents of the fourth Chapter 1. In the fifth great Passeover specialized to be kept by Hezekiah the unsanctifyed in part ate it and in the second moneth by dispensation divine and the Priests and Levits onely killed the Passeover 2. The Kings prayer accepted both for the uncleane Priests and people and the people healed at the good Kings prayer 3. A voluntary Passeover to supply the imperfection of the former Devotions halfe performed are to be renewed and quickened 4. The Priests and Levites prayers accepted of God for the people 5.
use of the Crosse by the Christians of those times almost upon every occasion I collect Bathing was before Eating Eating before Candle-light Candle-light before bed and yet I cannot but adde against Puritanes of our Times that the Crosse was so honoured in the dayes of the best Christianity after the Apostles that the Heathen termed those holy Christians commonly Crucicolas as well as Christicolas Martial 11.53 Coenabis belle Iuli Cerealis apud me Octavam poteris servare lavabimur unà Scis quam sunt Stephani balnea juncta mibi that is Pray Julie Cerealis sup with me And welcome shall you be At eight a clocke into the Bath we 'le goe How neere to Stephens Bath I dwell you know Rich men had their Baths in their houses and meaner sort hired Baths for their guests as Martial did here of Stephanus then followeth Iulius Cerealis his Supper better set forth by Martials Pen then it was served in by his servants the same Martial lib. 10. ep 41. speakes of the seasonable houres of Bathing in Nero his Bath Temperat b Hora Scil. octava haec Thermas nimios prior hora vapores Halat immodico sexta Nerone calet The Bathes at 8. a clocke are mild at 7. the vapours toyle And Nero's Bathe with fervent heate at 6. a clocke doe boyle Alexander ab Alex. Hora Balnei hyeme nona aestate octava fuit at winter they used to goe into the Bathe at 9. a clocke in the summer at 8. The Emperours changed the houres no bathing was allowed in the night but in corrupter times In dayes of devotion among some Romane Colonies Balnea tabernacula in nonam usque eluduntur for clauduntur saith Rigaltius the bathes and Tavernes were shut untill 9. a clocke and Tabernacula are taken for Taberna the testimony is in Tertullian contra Psychicos cap. 16. and againe in Apolog. cap. 42. Non lavo sub noctem Saturnalibus nè noctem diem perdam attamen lavo debitâ horâ salubri quae mihi colorem sanguinem servet that is I use not to bathe my selfe in the Evenings during the Saturnalls lest I should lose both the day and the night neverthelesse I goe into the Bathe at a seasonable and healthy houre which will preserve my colour and my blood in the first passage he implyeth that the Romans bathe about twi-light in their Saturnals Marcus Agrippa made 170. baths for the Romans In the eighth of the Romane Empire were made most costly and Princely bathes Thermae Agrippinae Neronianae Domitianae Alexandrinae Gordianae Severianae Aurelianae Constantinianae c. a great number of Thermae doth Rosinus recount pag. 35. yet all after our Saviours time Publius Victor reckoned above 800. so great was the later luxurie and prodigality Statius 5. Sylvar Argento felix propellitur unda Argentoque cadit labris nitentibus instat Delicias mirata suas that is The spont of silver was the pavement silver Silver the brimmes all the bath over silver Except the waters wondring at their silver Plinius 3.12 and 13.3 witnesseth the bathes were paved with silver PAR. 5. GRant we therefore that the Romans exceeded the Iewes in number and sumptuousnesse of bathes in the Augustane times and after yet the Jewes in Christs time or before tooke not their custome of washing or bathing from the Romans nor intended any flattery or imitation of them since the Iewes observed such things long before from the tradition of the Elders and the tradition of the Elders had some shadow of practise from times long precedent and from some precepts in the Law which they extended too much at their pleasure In the Babylonish Captivity the example of Susanna may give us some light For grant it be not Canonicall yet God forbid we should thinke every passage in the Apocryphall to be untrue or without ground of practise in those dayes for my part â—professe I ascribe to the Apocryphall more than to any meere humane authority Susanna as it is ver 15. was desirous to wash her selfe in the garden for it was hot and she sayd to her maydes ver 17. Bring me Oyle and washing balls that I may wash me It seemeth this was the practise of those times yea though they were in bondage and good women used both Oyle and washing Balls Poppaea in the Romane story used milke which by its fatnesse hath a cleansing power the Romans used divers sorts of Oyles and I finde there was such an Officer as was called Olearius from his performing the duty of anointing as well as from buying or selling of Oyle the matter was not strange to any the word and the name as of a peculiar Minister in their vocation is rare but to the Oyle in the story of Susanna are added washing-balls not used by the Romans neere those times for the washing of their bodies so farre as I remember the whore in Ezekiel did wash her selfe for her adulterers and painted her eyes Ezek. 23.40 and sate upon a stately or honourable bed and a Table prepared before it whereon was set Gods Incense and his Oyle ver 41. And the Adulterers or drunkards put bracelets on their hands and beautifull Crownes upon their heads ver 42. This was also in the Non-age of the Romanes when their name was scarce knowne throughout Italy The holy Spouse sayd Cant. 5.3 I have washed my feete how shall I defile them the Bridegroomes eyes were as the eyes of Doves by the Rivers of waters washed with milke ver 12. Lest some may perhaps thinke that Salomon washed his eyes or face with milke which our Translation will not beare let it be observed the Originall applyeth it to the Doves themselves and to white Doves whose wings are sayd to bee covered with silver Psal 68.13 and which were highly esteemed so that no man out-raged them or killed them Tibullus Lib. 1. Eleg. 8. Quid referam ut volitet crebras intacta per Vrbes Alba Palaestino sancta columba suo that is Through many Cities the white Dove divine Doth flye securely to her Palaestine Joseph Scaliger forsaking his owne Coppie varyeth it thus Alba Palaestino sancta columba Syro making Palaestinus Syrus to be as Psyllus Paenus the sense is all one The Jewes hold their white Doves inviolable and Sacred upon what ground the white Doves were so priviledged by the Iewes I see not unlesse they had reference unto the Holy Ghost appearing in the likenesse of a Dove or some Eulogie of the Doves in Scripture or that Noah his Dove or other Doves mentioned in Scripture were white Bathshebah in Davids time washed her selfe 2 Sam. 11.2 Not her face and her hands onely but bathed her body the Chaldee interpreter in 2. Eccles holdeth that Salomon had costly bathes and fit for so great a King before this the daughter of Pharaoh came downe to wash her selfe at the River and the maydens walked along by the River side Exod. 2.5 By how much the Countries of Babylon Aegypt and
Disciples of Christ fasted often The place Act. 27.33 cleered The word All in Scripture often used for many 4. Fasting much used in the old Testament 5. Poenitentia Nineveb what it is Hearty devotion the Salt of Religion Why the Ninivites made their beasts to fast PARAGRAPH I. MOre concerning Christs temperancie I will not say Let mee say something also concerning his most holy Apostles but first a little of the Romans The Romans ate foure times a day I mean the youth labouring men travellors and sicke people as they were able The first Refection Martial speaketh of in his Epigram Surgite jam vendit pueris jentacula pistor Cristataeque sonant undique lucis aves Awake arise hot Pudding-pies to th' boyes the Bakers sell And crested Cocks like faithfull Clocks the mornes approach fore-tell Some called this breakfast prandiculum The second Refection was prandium or Merenda they two were all one saith Festus or diverse words of the same signification Their dinners were short sparing private The whole day was time little enough for the busie active Roman The more Gentilely bred ate at the most but twice as Hierom Mercurialis variarum Lectionum 4.17 and Aldus Manutius de Quaesit paer Epist lib. 1. Epist 4. proveth from many old writers The third Supper which of old or at first they were wont to eate in propatulo in the open aire or sight of all men In after times they invited their friends to their private houses and chambers Our men are wiser then the Graecians saith Cicero Epistol ad Familiares 9.24 The Graecians call these Suppers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compotationes or concoenationes drinkings together or suppings together The Romans stile them Convivia as it were livings together quod tum maxime simul vivitur because then especially men lived together In defence of the Graecians I might say that the Hebrewes also excellently do call this Epularem congressum this feasting of friends from their drinking for from Shatath bibere to drinke a feast is named Mishteh potatio a drinking In eating they mentioned not their friends In their drinking they did Haman was called ad bibendum cum Regina to drinke with the Queene Ester 7.1 that is ad Convivium to feast saith Bolducus on Iob 1. But of wine and sweete meates say I rather then of Shamble-meates or fowle Yet must I needs joyne issue with Cicero in the same place when he saith to Paetus Extra jocum monco te quod pertinere ad beate vivendum arbitror ut cum bonis viris jucundis amantibus tuis vivas I would advise thee in good sober sadnesse which may much conduce to thy happinesse that thou comfort thy selfe with merry companions and those that are thy true friends nor do I referre it to pleasure meere pleasure but to community of life and repast and to the relaxation and unbending of the minde which is chiefly wrought by familiar discourse which is most sweete and comfortable at our refections with our friends The Romans fourth meale was Commessatio or postcoenium a reare supper or beover taken after supper a night drinking This tasted of superfluity and was not practised of all but was disliked by some and them of the best sort The moderate use of meate and drinke which was practised by the Apostles was so well knowne that they who accused our Saviour himselfe yet they accused not the Apostles Indeed when the knowledge of languages was immediately and divinely infused into the Christians and when they spake in divers tongues wonderfully the wonderfull works of God other men mocking the Apostles said Act. 2 13. These men are full of new wine which being a foule imputation Saint Peter wipeth it off saying These are not drunke as yee suppose vers 15. And if there had beene any truth or likelihood of truth of any ones being drunke that then was there yet it concerned other men and not the Apostles the auditors and not the speakers But the aspersion was laid on the Apostles onely and Saint Peter intended not to defend any auditor who were not accused but as the malitious Iewes sayd These men meaning the Apostles are drunke th' Apostle contradicteth saying these are not drunken for the defence of others had been impertinent when onely the Apostles themselves had beene charged home with the fault The Apostles all of them stood up with Peter to defend themselves from so foule a crime and false fame spread concerning them Act. 2.14 The Raven brought Elijah bread and wine in the morning and bread and flesh in the evening 1 King 17.6 Twice in a day God miraculously fed Elijah and the Ravens left off their ravenous nature and twice a day ministred to the Prophet A double daily refection God alloweth and if any one can prove that the Apostles are twice in one day I dare say that hee cannot prove that ever they did eate a third time in one day which inclineth to excesse Thy Disciples fast not say the Disciples of Iohn to Christ Mat. 9.15 Christ answereth Can the children of the Bride-chamber mourne as long as the Bridegroome is with them Where Christ tacitly confesseth that in his life-time his Disciples did not fast as the Pharisees or as the Disciples of John did fast viz. extraordinarily so that the people tooke notice of it and yet assured them that the time should come when the Apostles should fast For all this wee never read of any great provision that they ever had We reade they were an hungred Mat. 12 1 and did eate the very eares of corne and Christ pronounceth them guiltlesse vers 7. Necessity and want was their just excuse as the parallell of David and his company sheweth and proveth Neither when they had provision was it very costly but cheape scant ordinary and easie to be had We have here but five loaves two fishes say his Disciples Matt. 14.17 and they were also Barley-bread and two small fishes Ioh 6.9 At another time their store was onely seaven loaves and a few little fishes Matth. 15.34 And when he asked for meate they gave him a piece of broyled fish and of an hony combe Luk. 24.41 42. verses Againe hee asked his Disciples Children have you any meate and they answered him No. Ioh. 21.5 And though heē kindled a miraculous fire yet onely fish was laid thereon and bread vers 9. this was but poore entertainment for the Lord of Life and for the company of so good and gratious Disciples PAR. 3. THe Disciples ministred unto the Lord and fasted Act. 13.2 and at the Imposition of hands upon Barnabas and Saul they fasted verse 3. They did give themselves to fasting and to prayer at some especiall times 2 Corinth 7.5 Anna who also was a Disciple served God with fasting and prayers night and day Luk. 2.37 yet she lived not without sleepe and some refections to strengthen nature Saint Paul was very patient in afflictions necessities and
exhilarated body with competent meate and drinke wee finde by experience to make us better affected both towards God and Man Hold man hold though thy Master hold that when a man hath eaten moderately he is fitter to receive the Communion then when he is fasting because after meate the head is more purged the mouth cleaner the breath sweeter yet I dare say the head is fuller of noysome fumes the mouth no cleaner when one hath eaten and if thy breath stink common food maketh it no sweeter then the Divine Eucharist I am sure the third Councill of Carthage Canone 29. hath decreed Vt Sacramenta Altaris non nisi a jejunis hominibus celebrentur That the Sacraments of the Altar should not be celebrated but onely by those that are fasting and the seventh Councill of Toledo Canone 2. excommunicateth such as eate any thing before the performance of divine offices It was likewise a Novell position That when a man commeth most unprepared to receive the holy Sacrament then hee commeth best prepared and when he is most sinfull then a sinner may most worthily receive His very words are these in his Sermon of the Eucharist made 1526. Ille ut aptissimus ad communicandum qui ante retro est peccatis contaminatissimus sine peccatis mortalibus nullum debere accedere Hee is fittest to communicate who before and behinde who on all sides is most defiled with sinne and without deadly sinne none ought to come to the Communion He meaneth not that a new life sufficeth without contrition confession satisfaction as some of his fellowes say his words runne to a worse sense For in another Sermon of the worthy receiving the Eucharist eight yeeres before Optima dispotio est saith he non nisi ea quâ pessime es disposit us è contrario tunc pessimè es dispositus quando optimè es dispositus Then art thou best disposed when art thou worst disposed and contrarily then art thou worst disposed when thou art best disposed Are not such words the meanes for men to commit sinnes and continue in them and with unrepentant hearts boldly fiercely impudently to swallow up the heavenly food of our soules the sacred Eucharist rather then exhortations to devout receiving Is this way the proving and judging of our selves doth it teach repentance for sinnes past sorrow shame feare selfe-accusing for the present doth it teach a stedfast resolution and a setled purpose never to doe so againe doth his way encrease faith strengthen hope nourish charity yet these things are expected from a worthy Communicant What preparation was used at the giving of the Law Exodus 19.20 c. What sanctifying of themselves both people vers 14. and Priests vers 22. All this preparation might have beene cut off and saved by Luthers doctrine They did not eate the Paschall Lambe without divers washings and many legall purifications insomuch that a second Passeover in another moneth was ordained for the uncleane by Gods extraordinary appointment Numbers 9.10 Which was practised in Hezekiah his dayes 2. Chron. 30.15 18 19. verses Abimelech gave the hallowed Bread to the sanctified onely 1. Sam 21.4 c. David professed I will wash my hands in innocencie So will I compasse thine Altar O Lord Psal 26.6 Saint Paul adviseth or commandeth 1. Corin. 11.28 Let a man examine himselfe and so let him eate of that bread and drink of that cup. Aug. alluded to the words of the Psalmist when he said Tractatu 26. in Iohannem Innocentiam ad altare pertate peccata si sint quotidiana vel non sint mortifera Carry innocencie instead of Frankincense unto the Altar though thou hast committed no mortall sinnes but sinnes of infirmity The same Divine Saint Augustine Hom. 50. Tom. 10. pag. 115. Constituto in corde judicio adsit accusatrix cogitatio testis conscientia carnifex timor Inde quidem sanguis animae confitentis per lachrimas profluat posiremo ab ipsa mente talis sententia proferatur ut se indignum homo judicet participatione sanguinis corporis Domini Vt qui separari â regno coelorum timet per ultimam sententiam summi judicis per Ecclesiasticam disciplinam a Sacramento coelestis panis interim separetur When a Tribunall is erected in thy heart let thy thought accuse thee thy conscience be witnesse against thee thy feare and dread be thy tormentor then let the bloud of a soule confessing it selfe flow out in teares Lastly let the minde pronounce this sentence That a man judge himselfe unworthy to receive the body and bloud of our Lord That he who feareth to be separated from heaven by the last sentence of the supreme judge may in the meane time bee separated according to Ecclesiasticall discipline from the Sacrament of the heavenly Bread By which words in the meane time might well be inferred that S. Augustine differed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven wide from a novel German who would have a man fall upon the Sacrament with mortall offences on his soule with unwashed hands having newly committed sins Vastantia Conscientiam devoratoria salutis which lay waste a mans conscience and woorie his salvation He avoucheth the best disposition to be the worst and the greatest preparation the unfittest But Augustine would have a man after mortall sinne to abstaine from the most holy Eucharist a competent time till hee had repented till hee had proved and judged himselfe till hee had confessed his sinnes and laboured to wipe away the blots by his teares Which truth is confirmed divinely by our sacred Liturgi If any of you be a blasphemer of God c. unto these words so shall yee be meete partakers of these holy mysteries when Christ said Come unto me all yee that are heavie laden he meant not with loads of unrepented sinnes for as such cannot move one foot toward Christ to such obstinate sinners Christ is a judge and condemner not a mercifull Saviour And the words cannot aime at that sense for then not onely the spirituall food in the Sacrament but even Christ should bee the great allurer unto sinne as being abettor thereof which God forbid for then not onely a window but a doore were set open to all iniquity and villany but the meaning of that most comfortable invitatory is and must be this All yee who have sinned and are heartily sorry for your offences wearied groaning and ready to faint under griefe for the same yea who finde no comfort in your selves but are ready to be swallowed up of despaire or too much not sinnes but sorrow for sins O come yee unto me and this is evidenced by the gratious promise I will refresh you refreshing being opposed to trembling dejectednesse weakenesse swownings trepidations grievings faintings which are fruits of the heavie-hearted sinner and steps or breathings toward repentance refreshing is not opposed robustae iniquitati to strength of sinning or boystrous coutinuing in iniquity or triumphing rebellion and so the sorrowfull penitent
the Eucharist which likewise he did not need nor want To this last point he either answereth nothing which he seldome doth or else it was suppressed by higher authority or his answer is involved in these words Quicquid de hoc sit and in this sense whether Christ received the blessed Sacrament or received it not I will not now speak I will passe it over or the like Aquinas Parte 3. Quaest 81. Articulo 1. handleth this point scholastically Whether Christ took his own Body and Blood And with his authorities and reasons is for the Affirmative though he saith Others think the contrary Soto likewise 4. Sententiarum Distinctione 12. Quaest. 2. Articulo 1. propoundeth the same quick question Whether Christ did Receive his own Body and Blood And he answereth stealing almost all from Aquinas There have not been wanting who have said Christ gave his Body to his Disciples but himselfe took it not Luther de Abrogandâ Missâ privatâ resolveth Christ took not that blessed Sacrament and thence collecteth if Soto belye him not that other Priests ought not to take it but to give Both kinds to the Laity If Luther so said Soto well reproveth him and confuteth him because by Luthers argument the Priests are of worse condition and in a worse state than the people Which none but a popular Claw-back or Calfe of the people will say Aquinas his Inference is much sounder Because the Ministers with us receive it first therefore we conclude Christ first took it For say I Christ commanded us to do as He did And the Church evermore since Christs time doing so that is the Priests not giving the blessed Sacrament till themselves had first received it followeth unforcedly that Christ took it first There be many Canons of the Church which command the Priests first of all to receive So is it in the Councell of Toledo If they that Sacrifice eate not they are guilty of the Lords Sacrament 1 Corinth 10.18 Are not they which eate of the Sacrifices partakers of the Altar For if to participate be to eate and the Sacrificers be the chiefe partakers it resulteth They must first eate The like was practised in the old Law The Priest was served even of the peoples offrings before the people themselves 1 Sam. 2.13 c. If you say that was but an usurpation and prophanation of Ely his sonnes then see the Law it selfe Leviticus 6.25 Where the burnt offring is killed shall the sin-offring be killed before the Lord it is most holy and verse 26. The Priest that offereth it for Sinne shall eate it Leviticus 7.29 c. You may see the Priests portion of the Peace-offrings by a statute for ever Numbers 15.20 Yee shall offer up a cake of the first of your dough Of the first of your dough yee shall give unto the Lord Vers 21. But especially see Deut. 18.3 4. verses and Numb 18.9 c. What God reserved for Aaron his sonnes daughters and house-hold that were cleane All the best of the oyle All the best of the wine and of the wheate the First fruits of them that offer and whatsoever is First ripe in the Land The people of the old Law shall rise up in Judgement against Our people who think the least and worst things are too good for the Clergy though God hath committed to us the word of Reconciliation and given us a power above Angels and Archangels in those most powerfull un-metaphoricall proper words John 20.23 Whosesoever sins yee Remit they are remitted unto them and whosesoever sins yee Retaine they are retained The people of the Law enjoyed not Their part till the Priests had first Their parts not ought Our people to participate of our sacred offerings Till the Priests have taken Their parts Soto his proofe for the Affirmative is a ridiculous one David fuit figura hujus David was a figure hereof who 1 Samuel 21.13 c. before Achish Suis se manibus referebat sic Christus suum corpus suis tenebat manibus suo sumebat ore So Christ held his owne body in his hands and received it with his mouth I answer there are no such words nor words tending to that purpose in the Vulgar either of Hentenius or Saint-andreanus or in Vatablus or the Interlineary nor in the Greeke or Hebrew Nor can I judge from what words in that Chapter Soto did gather his wild protasis or first part of the typicall comparison A weake proofe doth harme to a good cause and so hath Soto done in this point The authority of Hierom in his Epistle to Hedibia de Decem quaestionibus quaestione 2. Tomo 3. fol. 49. reacheth home Dominus Iesus Ipse conviva et convivium ipse comedens qui comeditur The Lord Jesus was himselfe both guest and feast He was both eater and thing eaten Act. 1.1 Iesus began to doe and teach his actions led the way his voyce followed He first Received then Administred He first celebrated the Eucharist then made his Sermon in coenaculo or Sermon in the Supping Chamber Before be Instituted his Baptisme he was Baptized When he said to his Apostles Doe this in remembrance of me if followeth he did take it First Himselfe The Glosse on Ruth 3. saith Christ did eate and drinke That Supper when he delivered the Sacrament of his Body and Blood to his Disciples Soto bringeth this objection When Christ said Take and Eate the question is Whether He did eate or no If you say He had eaten this is against that opinion because he had not Then consecrated the bread For by the subsequent words he did consecrate and say This is my body If He had not eaten then it is apparent He did not before his Disciples For reaching it to them he said This is my Body I answer saith Soto He first broke the bread into Thirteene pieces which when he had in a dish together in his hands He said Take eate this is my body receiving his own part First For he kept Feast with them and the nature of a Feast requireth that the Inviter feed with the Invited He fed with them in the First Supper He dranke with them in the Second Supper In the Best Supper and the Supper which was most properly his Owne did he nor Eate nor Drinke Barradius thus Accepit ex mensâ panem azymum benedixit in partes Duodecem fregit eas consecravit unam sumpsit reliquas distribuit He tooke from the Table unleavened bread He blessed it He brake it into twelve parts He consecrated it One He tooke the Other he distributed Therefore even our adversary being our judge He was at a Table Iudas was not present for then there should have been Thirteene pieces or morsels Christ himselfe received himselfe So they cannot tax me for these opinions or these opinions for novelty but they must needs condemne Barradius and diverse others of their own side Chrysostome homilia 83. on Matthew 26. Christ dranke himselfe