Selected quad for the lemma: heart_n
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A47202
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Tricoenivm Christi in nocte proditionis suæ The threefold svpper of Christ in the night that he vvas betrayed / explained by Edvvard Kellett.
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Kellett, Edward, 1583-1641.
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1641
(1641)
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Wing K238; ESTC R30484
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652,754
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551
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of his garments Psal 133.2 l Psal 133.2 For this trickled from his bloodyed head crowned with sharpe thornes his indented and as it were furrowed backe by the tearing whips and rods his broad-wounded side so broad that Thomas the Apostle put his hand into it l Ioh 20.27 Joh. 20.27 his pierced or rather digged hands and feete for so the Hebrew will beare it Psal 22.16 I saw trickled even to the ground this is a better sprinkling then all the Leviticall sprinklings for by it our hearts are now sprinkled from an evill conscience In the old Law all parts of their doores were sprinkled with blood to turne away the Apolyon or Abaddon the destroying Angell but the thresholds of their doores were not bloodied m Heb. 10.22 by which omission perhaps was signified that no sacred or holy thing should be cast on the ground or troden under feete which truth our Saviour divinely ratifieth n Matth 7.6 Matth. 7.6 Give not that which is holy unto dogges neither cast yee your pearles before Swine lest they trample them under their feete neither doe I remember any where that the Threshold or the ground were sprinkled in any of the Leviticall Services but men and all the people a Heb 9.13 19. Heb. 9.13 and 19. and the booke in the same verse and the Tabernacle and all the vessells of the Ministery vers 21. but Christ spirituale illud ostium that spirituall doore was sprinkled all over with blood and by the blood sprinkling of him we are saved from the exterminator or destroying Angell Two things more let me observe eâ—re I shake hands with this point first that onely one doore they did strike with blood on the two side-posts and on the upper doore-post of the houses b Exod. 12.7 Exod. 12.7 the doore in the singular throughout all the Chapter yet doore of houses and vers 13. posternes backe-doores or other out-lets needed not to be stricken with blood but as I guesse onely the great streete doore or fore doore or the doore in the high way of the death inflicting Angell Secondly this type must be cast into the number of those types which were soone to fade away and were never performed but once as the offering up of Isaack as Jonah's resemblance as Sampsons carrying away the gates of Gazah and the figure of the Lyon and the Bees out of the eater came meate out of the strong came sweetnesse other Types of our Saviour were yearely monethly weekely daily to be performed as sacrifices and the like PAR. 18. IT may be the witty Hannibal had heard how the destroying Angell was to passe over the houses marked with blood and in part imitated it for he commanded the Tarentines to keepe within doores and write their names on the doores all houses whose doores were not written upon he pillaged and gave over to direption so d Livius lib. 25 Livius and Polybius specializeth the incription Tarentini that was the ward-word I am sure Master George Sandys in the relation of his travailes begun Anno 1610. saith thus during our abode at Cairo in Egypt fell out the feast of their Byram when in their private houses they slaughter a number of sheepe which cut in gobbets they distribute unto their slaves and poorer sort of people besmearing their doores with their blood perhaps in imitation of the Passeover so farre hee PAR. 19. THe fourth ceremony peculiar to the first Paschatizing was They ate their Passeover in haste I shall proceede too hastily if I doe not distinguish on the word haste haste is twofold simple comparative they ate the first Passeover simply in all haste possible God commanded it time place and the occasions so required it and accordingly they performed it And in this first Passeover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in haste doth involve tremulous fearefull suddaine and confused motions upon the apprehension of some solid great danger Mephibosheth's nurse fled in haste and in the flight lamed him e 2 Sam. 4.4 2 Sam. 4.4 The Syrians fled in haste and cast away their vessells and their garments f 2 King 7.15 2 King 7.15 Concerning the second kind of haste I say they are the Passeover ever after in haste yet not absolutely but onely referentially in respect of their slower eating of their common meales or in respect of their continued feasting at other Sacrifices which were eaten with grave majesty and devour during solemnities In Egypt they ate that passeover in confused haste caused through danger and feare the same radix is used Deut. 20.3 Deut. 20.3 doe not tremble or doe not haste which words are Synonyma's in the judgement of our last translatours and the immediate consequents prove that terrours weÌ„re annexed to such haste PAR. 20. IN the like haste was it never eaten afterwards for they had not the same cause of terrour or spurre to hasten them yet for ever after they might eate it in more haste then their ordinary food and that first in remembrance of their prime praesident Secondly as it was a Sacrifice or a Sacrament not to be retarded or demurred upon too long thirdly because it was as a preparatory or antipast to a second supper A sacred messe beginning with sower herbes their Paschall Festivalls which in Deuteronomy God enjoyned of which volente Deo more hereafter where I say the eating of the Passeover in the fore-described haste was peculiar to the first passeover in that one proposition two are involved one affirmative the other negative the affirmative that it was eaten speedily then and very speedily the negative it was never after eaten in such haste as the first was for then it would be of peculiar more common and indeed not peculiar Gratia quae datur omnibus non est gratia a courtesie done to all is no especiall favour done to any one Concerning the positive or assertive part thus that it was commanded to bee eaten in haste is notified g Exod 12.11 Exod. 12.11 yee shall eate it in Festinatione or Festinanter in haste or hastily that the things commanded were sutably performed is also evidenced ver 28. the Israelites did as the Lord commanded Moses and Aaron which is most remarkeably repeated so did they certainely Moses forepropecied to Pharaoh and it came to passe h Exod 11.8 Exod. 11.8 All these thy servants shall bow downe themselves unto me saying get thee out and all the people that follow thee therefore the Aegyptians did humbly beg them to goe forth in haste PAR. 21. IOsephus saith Iosephus lib. 2. cap. 5. the Aegyptians went by troupes to the Kings palace crying out that the Israelites might be suffered to depart and as certaine it is the Aegyptians were urgent upon the people that they might send them out of the Land in haste Exod. 12.33 Exod. 12.33 And the Israelites were thrust out of Egypt and could not tarry neither had they prepared for themselves any victualls
two first weekes till the full of the Moone the third week the Ocean keepes his course according to the first weeke and the fourth weeke doth as the second did and so the weekes and moneths runne round with the Ocean Seventhly Seneca Epist 95. somewhat past the middle confesseth they did accendere lucernam Sabbatis light their Tapers on the Sabbath dayes and faulting them for so doing because nor God wants light nor men take pleasure in the steame or stench of Lampes or Candles confesseth withall their Religious observation of the Sabbaths by the Romans for the point was quo modo d◠sint colendi How God ought to be worshipped Tibullus lib. 1. Eleg. 3. pag. 84. is firme proofe that he obserued Saturnes day as the holy day whether we read it as it is in the body of his workes Saturni aut sacram me tenuisse diem that is Or that unto Saturnus old I us'd his holy-day to hold Or whether it be as Joseph Scaliger the Prince of Critickes in his Castigations on the place saith it is better Omnia dira Saturni Sacrame tenuisse die that is Or that to Saturne on his day I us'd to feast to pray to play Thus much with Gothofredus and the most learned Cerda against Rigaltius his needlesse alteration of Tertullian by which the day of the Sunne or Sunday is unjustly made to be the Gentles day of rest or Sabbath which indeed was on their Saturday and yet if Rigaltius his reading be supposed to be the best it affordeth Testimony that the Gentiles had some knowledge of the weekely honour due to God one day or other in that they observed a Sabbath * The returne to this Point after the ensuing digressions you shall finde below Paragraph the 9. Chap. 9 which reacheth proofe enough to my maine intention I cannot yet end the businesse of the Lords Day but have divers of mine owne observations to set downe and come nearer to the purpose the controversie against the Sabbatarians concerning both the day and the Recreations then lawfull hath beene so unanswerably handled by Bishop White and other most learned Doctors that much cannot be added somewhat shall in a mixed way nor will I blot out mine owne observations though others also have lighted on some of them First then I say the Sabbatarians doe grossely infantiliter childishly expound S. Austin whilst they would violently hale him to their sides against all manner of Recreations and nothing is more common than S. Augustines authoritie produced against any Recreation on the Lords Day I professe his authoritie moved me much till I read him himselfe and saw him misunderstood even by great ones and chiefe among the Sabbatarians The first place is on the enarration of the 91. Psalme on the Preface of the Psalme Melius est arare in Sabbato quam saltare T is better to goe to Plow than dance on the Sabbath Day but S. Augustine speaketh of the Iewish Sabbath or Saturnes day of the first day after the creation when God is said to rest Let me adde unto him To Plow on that Sabbath the Iewish Sabbath was not amisse in a Christian but to Dance on the Iewish Sabbath was an approving of the old first Sabbath and as it were a renouncing of the Christian Sabbath See the place who will and he shall find that S. Augustine spake not of the Lords Day or Dies solis Sunday nor of the Christians day of rest properly but of the Metaphoricall spirituall Sabbath of the dayly Sabbath or rest of a good conscience view his words In corde est Sabbathum nostrum multi enim vacant membris tumultuantur conscientiâ Omnis homo malus Sabbatum habere non potest ipsa tranquillitas Sabbatum est cordis our Sabbath is kept in our heart for many have bodily rest who are troubled in conscience an evill man hath no Sabbath Inward tranquility is the Sabbath of our heart What is this to the question of the Lords day His words there are these Ecce hodiernus dies Sabbati est hune in praesenti tempore ot◠quodom corporaliter languido fluxo luxarioso celebrant Iudai Behold even this day is the Sabbath day The Iewes keepe this day at this present time idlely lazily and luxuriously so he But our question is concerning the Lords Day the memoriall not of the Creation but of Christs Resurrection which S. Augustin doth not name nor meane not so much as point at nor the least way censure for faire Recreations in this place The second place extorted from S. Augustin is in his Booke De decem chordis cap. 3. almost at the beginning It is in his tenth Tome and is thus cited by Zepper Legum Mosaicarum Forenstum 4.9 Satius est operari quà m spectaculis interesse mulieres nere quâm tota die impidicè saltare I answer First I finde not those words in that Booke Satius est operari quà m spectaculis interesse Secondly if Augustin hath said so the beholding of bloody spectacles which were in viridi observantiâ in greatest request and permitted most even by some Christian Emperours was sinfull in it selfe and condemned by many Fathers and reacheth not against faire recreations post sacra peracta after Service is ended Thirdly the words indeede are thus truely translated It is sayd to thee that thou spiritually observe the Sabbath not as the Iewes who observe the Sabbath by being carnally idle applying their mindes to trifling toyes and luxurie a Iew should doe better to goe about his profit in his ground then inthesauro in the Exchequer or perhaps in his Counting-house to be seditious and their women on the Sabbath day or the women on the Sabbath day the words will beare it were better card and spinne than impudently to dance the whole day in their new Moones but thou art spiritually to keepe the Sabbath in hope of future rest which God hath promised thee who doth what he can to obtaine that rest though it seeme laborious what he doth yet if he referre it to the faith of the promised rest he hath not truely the Sabbath in re but in spe not in possession but in hope but thou wilt rest that thou mayst labour when thou oughtest to labour that thou mayst rest So farre he The like he hath toward the later end of the first Chapter Observe First he speaketh of the Christians spirituall Sabbath with an eye looking forward to the eternall promised Sabbath of Sabbaths as he phrazeth it in his first Chapter Secondly he speaketh of the Iewish carnall Sabbath he speaketh not one word of the Lords Day or Sunday neither doth he fault any recreations of Christians on that day Thirdly he telleth not what a Christian but what a Iew should doe not simply but comparatively rather be busie and profitable in his ground than seditious and their women rather card and spinne than the whole day in their Festivals and Feastings to dance immodestly but what