the Lord by Samuel 1 Chro. 11.3 Or by the hand and appointment of Samuel for Samuel was dead divers yeares before nor could it be done by all the Tribes save onely by vote and consent but David was anoynted personally by some Priest Prophet or Seer who had a lawfull authority so to doe Nor doe I doubt but as the precious oyntment which was powred on Aarons head was so plentifull that it ranne downe upon the beard and went downe to the skirts of his cloathing Psal 133.2 So the Royall anoynting was in like plenty the Kings themselves kneeling or bowing downe before the Priests or Prophets who anoynted them as by picture is described in our old Bishop's Bible on 1 Sam. 10. So much for the Sacred use of Oyles by the Jewish people PAR. 8. COncerning the Oyle for common Unction whether simple or compound I read not in Scripture that the Iewes did ordinarily annoint any other parts of their bodies but their heads and feete indeede Ester according to the Custome of those times and such Virgins was purified sixe moneths with oyle of Myrrhe and sixe moneths with sweete odours and with other things for the purifying of women Est. 2.12 which Vatablus thus expresseth on the third verse Det mundatoria earum i. quibus sordes corporis detergere solent cutem suam ungere c. Let him give them their Mundatories that is those things for their Purification wherewith they are wont to scoure off the filth of their bodies and to anoint their skin on the 12. verse twelve moneths were to passe ere they came in to the King in the meane time dabant oper am ungendae cuti prioribus sex mensibus oleo myrteo posteriori semestri aromatibus ungi solebant they tooke great care in anointing their bodies the first fixe moneths with the oyle of myrtles the last halfe yeare with oyles of Spices and with other Purificatories which women used which use cannot well be restrained to head and face and hands and feete but was applied to other parts of their bodies also but here you may truely say This belonged to the Babylonish rather than to the Iewish fashions Also Wisd 2.7 Let us fill our selves with costly wine and ointments let no flower of the spring passe by us let us crowne our selves with Rose-buds before they be withered In these words Let us fill our selves with costly wine and ointments I say these Iewes preceded the Romanes in drinking oyntments mingled with wine Secondly I doubt not also but they annointed themselves more than head and feete the vastnesse of their intentions going beyond the common practise probabilizeth as much Impleamus Let us fill our selves Holcot on the place thus Ad vinum addunt unguenta id est electuaria ad jucundè bibendum secundum hoc unguentum pertinet tà m ad gustum quà m Tactum aliter exponitur de unguentis ad ungendum corpora facies ut magis resplendeant suaviùs redoleant mollius tangi possint sic pertinent ad delicias tam visus quà m tactus that is to their wine they adde oyntments that is to say electuaries that they may take the more delight in drinking and in this respect unguent belongs as well to the taste as to the touch In another respect it is to be understood of oyntment to anoynt the body and the face that they may glister the better and brighter and smell the sweeter and in palpation feele the softer and so it belongs to the delight as well of the sight as of the touch PAR. 9. THeirvery being crowned at their festivalls did argue their anoynting of their hands as appeared before in the feast of Thyestes and I hope shall playner appeare by and by that holy Susanna at her bathing used also anoynting is proved before Wash thy selfe and anoynt thee as Naomi instructed Ruth Ruth 3.3 So David arose from the earth and washed and anoynted but whether the whole body in both these places be to be understood or some especiall parts may justly be questioned Theophylact on Mat. 6.17 Prisci in gaudii signum habebant ungi post lotionem our Ancestors in token of joy did use to anoynt themselves after their bathing Ezek. 16.9 God alludeth to the fashions of the Iewes who anoynted after washing I conclude some few upon some extraordinary occasions might anoynt their whole bodies but I finde it not written of the generall practise the Iewes questionlesse used the medicata unguenta and the compounded oyntments Nard and other And the house was filled with the odour of the Oyntment Job 12.3 againe Ier. 8.22 Is there no Balme in Gilead and Ier. 46.11 Goe up into Gilead and take Balme directly inferring that there was a great medicinall vertue in the Balme especially of Gilead that the washing of feete was usuall among the Iewes is proved before I read not of the anoynting of their feete practised in speciall throughout the whole Testament Ashurs dipping of his foote in Oyle implyeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principally in the Native sense the anoynting of his feete with Oyle above other parts but fore-prophecyeth the abundance in which hee should as it were swimme PAR. 10. THe woman indeede in the Gospell Luk. 7.37 used a most civill decent heavenly method in her devotion she began to wash Christs feete with teares she did wipe them with the haires of her head she kissed his feete and anoynted them with the oyntment I answere this fact was extraordinary she making oyntments which were before the instruments of sinning now to be effects of devotion nor doth Christ finde fault with Simon the Pharisee that he afforded not oyntment for Christs feete which if it had beene common it is likely he would have done but Christ saith onely ver 46. Mine head with Oyle thou diddest not anoynt Irenaeus 3.14 among the peculiaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or peculiar passages which S. Luke alone hath recorded reckoned this Quomodò apud Pharisaeum recumbente Christo peccatrix mulier osculabatur pedes ejus unguento ungebat that is how when our Saviour went into a Pharisees house to eate with him A woman that was a sinner kissed his feete and anoynted them with oyntment and it may be therefore peculiarly insisted on the anoynting of Christs feete who because it was not an usuall thing which was now done in Galilee and differed from the other latter anoyntings neere Jerusalem towards his death where is no mention of the anoynting especially of his feete and because this woman contrarie to the common custome durst not presume to anoynt Christs head but began her religious humiliation with anoynting of his feete as if she were then unworthy to come nigh his head PAR. 11. BUt the anoynting of the Head among the Jewish Nation was long in frequencie before ever the Capitoll was heard of or the head of Tolus found So the Romans might imitate the Jewes but the Jewes could not be the
Apes of the Romanes which Pererius in a sort saith when our Saviour said to Simon the Pharisee Mine head with oyle thou didst not anoynt thence is fairely deduced that at festivalls guests of the better sort were wont to have their heads anoynted as we have aquam manualem water to wash our hands tendred unto us if no such thing had beene in use upon such occasions Christ would not have challenged him for the neglect of that curteous duty Luke 7.46 Also from Christs advising or commanding the true penitent in the usuall houres and times to anoynt his head Mat. 6.17 that he may seeme rather to be merry than in the sight of men to fast is involved and included that in the dayes of mirth and festivitie when there was no cause of mourning fasting or humbling of their soules in such joviall and geniall dayes they did anoynt their heads expressing thereby their inward rejoycing Hierome on the place thus Iuxta Ritum provinciae Palaestinae loquitur ubifestis diebus solent ungere capita he speaketh according to the usance of the Land of Palaestine where upon festivall dayes they were wont to anoynt their heads and indeede so did all the Easterne Nations before the Romanes were a People PAR. 12. IN Samuels dayes he foretelling that a King would take their daughters to bee Confectionaries 1 Sam. 8.13 as now in Spaine the women are the best perfumers or Milleners is proofe enough of the use of anoynting even in those dayes which custome of womens preparing perfumes and sweete Oyntments continued even in Christs time yea even of applying them for we reade not of any man that at feasts anoynted any or any whilst they lived divers women anointed Christ nor did Simon the Pharisee grudge at the woman for anointing him for that as it should seeme was usuall and lawfull and an Office reserved rather for women than men but because she being a sinner presumed to anoynt him a sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a notorious sinner which he disliked and Christ defended 1 Sam. 8.14 when he threatneth that the King will take away their Olive-yards no man can deny but the use of Oyle was in esteeme for the King would not seize on the worst things PAR. 13. IN Davids time the use of anointing their heads was usuall Psal 23.5 Thou hast anointed mine head with oyle Inpinguâfli in olio caput meum hee speaketh not here of the Regall sacred Unction but of a Festivall anointing for these words precede Thou hast prepared a Table before me and these words follow my cup runneth over because they were wont to drinke liberally and plentifully at their feasts Judai quoties excipiebant convivas bonoratiores quos splendidè tractare volebant eos perfundebant vel balsamo vel aliis unguentis fragrantibus ut ità exhilerarentur nà m cerebrum spiritus suavi odore mirabilitèr reficiuntur excitantur saith Mollerus that is the Jews as often as they entertained their best friends to whom they desired to give the royallèst welcome did use to cast balme or some other fragrant oyntment upon their heads to make them the more merry for the braine and spirits of men are wonderfully refreshed quickned and stirred up by sweete oyntments Againe Psal 92.10 I shall be annointed with fresh oyle where he speaketh de futuro and not de praeterito of the time to come and not of the time past of the holy oyle as the Scripture phrazeth it Psal 89 20. where with David had beene anointed Psal 141.5 Whether you read it Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oyle which shall not breake mine head or thus Let the righteous smite me kindly or reprove me let not their precious oyle breake my head I am sure the annointing of their heads in those times is proved in the Interlineary it is thus rendred Percutiat me malleo justus in misericordiâ increpet me oleum capitis ne frangat caput meum that is Let the righteous smite me with a Mallet in mercy and let him reprove me let not the oyle of the head breake my head The best and principall oyle with which they annointed their heads is there poynted at Psal 104.15 Ad nitere faciendum sacies ab oleo oyle doth make mans face to shine oyle of joy is opposite to mourning Esay 61.3 In the same Davids time Annoint not thy selfe with oyle saith Joab to the wise woman of Tekoah 2 Sam. 13.2 which inhibition in a case extraordinary argueth that anointing of the head at least was ordinary The anointing of the head might be without the Unction of the whole body but they never anointed their bodies unlesse they anointed their heads also semblably Mic. 6.15 Thou shalt tread the Olive but thou shalt not anoint thee with oyle which menace argueth they should not do as they were wont to doe for they were wont to treade out the Olives and to annoint themselves S. Hierome on the place thus Prodest tibi errore cognito ne habeas discipulos ne caput tuum oleo ungas peccatâ—rum c. 'T were good for thee since thou once knowest thine errour to shake off thy followers lest thou annoint thine head with the oyle of sinners when griefe and sorrow was passed when Davids first child by Bathshebah was dead David arose from the earth and washed and annoited himselfe and changed his apparell and went into the house of the Lord and worshipped God then he came to his owne house and did eate 2 Sam. 12.20 In the dayes of Salomon it was part of his Divine Proverbs oyntment and perfume rejoyce the heart Prov. 27.9 more punctually Eccles 9.8 Let thine head lacke none oyntment where an ordinary if not a dayly use thereof is advised Athenaeus reporteth Possidonius his History Apud Syros in epulis Regum ubi datae coronae sunt convivis ingredi quosdam cum utriculis unguenti Babylonii qui mensam circum-euntes accumbentium coronas eo errorant aliud praeterea nihil conspergentes that is Among the Syrians at the banquets of their Kings they use to crowne their guests with crownes certaine Servitors came in with little bottles of Babylonian oyntment who going round about the Table doe besprinkle the crownes of their guests with that and with nothing else but sure the guise of those times was to anoint their haire and their heads you heard what Thyestes said as is before cited and the whore in Ezekiel prepared beautifull crownes for her lovers at her Festivalls Ezek. 23.42 nor was oyle wanting or Incense in the precedent verse and we may well thinke they were there for use and not for sight onely PAR. 14. MYne hands droppe with myrrhe and my fingers with sweete-smelling myrrhe Cant. 5.5 saith the Spouse The Bridegromes lips like Lillyes dropping sweet-smelling Myrrhe vers 13. Because of the savour of thy good oyntments thy name is oyntment powred forth therefore
TRICOENIVM CHRISTI IN NOCTE PRODITIONIS SVAE THE THREEFOLD SVPPER OF CHRIST IN THE NIGHT THAT HE VVAS BETRAYED Explained by EDVVARD KELLETT Doctor of Divinity Canon of Exeter Balducus in praefatione in Iobum Multa damus aliis neque visa neque audita quae meis sensibus attemperavit spiritus ille qui ubi vult spirat Veruntamen quia spiritus prophetici subjecti sunt prophetis ideo me omnia mea tam scripta quam scribenda subjicio censurae Ecclesiae Anglicanae libentissimè LONDON Printed by Thomas Cotes for Andrew Crooke at the green Dragon in Saint Pauls Church yard 1641. THE THREE FOLD SUPPER OF CHRIST 3 2 1 By Dr. Kellet London Printed for Andrew Crooke 1641. W. M. sculpsit TO THE RIGHT HONORABLE SIR IOHN FINCH BARON OF FORDITCH LORD KEEPER OF HIS MAIESTIES GREAT SEALE AND ONE OF HIS SACRED COVNSELL MY Miscellanies I offered unto Aaron your elder Brother who is set over us by our most gracious King as a ruler of the House of God I now thinke it convenient to offer unto you as to Moses a second part of my Studies such as they are God blesse them to be as a spurre to your devotion and as a partiary meanes of your salvation and then I have my desire in this world Let others joy in other matters Your worth is knowne you are inwardly indowed with an excellent spirit able to discerne evill from good shadowes from substance To you therefore doe I flye stand but you in the gap and defend what I have written I aske no more and desire no lesse as you knew the particulars study of my youth and of late to my wonder recalled and recounted the very Bookes in which they were written so now I beseech your Honour to accept with portion of the Studies of my old age Lastly you vouchsafed to me many speciall particulars whereof our Westerne parts take notice which binds me for-ever to acknowledge and be thankefull unto you and to consecrate the best part of my indeavours to the honour of your name which I pray to God may be as glorious in heaven as it is on earth and that in the meane time you may daily grow up more and more into favour with God and his sacred Majestie and as you doe with all good men Your Honors at Command to serve you EDVVARD KELLETT TO THE READER READER Be thou gentle or ungentle I will tell thee my faults and accuse my selfe which sometimes findeth more love than selfe-love doth In erring there are divers degrees and there is a difference betweene a deviation a digression and a divagation a deviation may be but a little way off like the exorbitancie of a wheele out of the wonted tract or roade though still running on in the high way every Writer thus erreth oftentimes And there may be a digression which is a fetching of a remoter compasse either for necessitie or delight as to see some fenced Castle or royall Court or some excellent Monument which being viewed men returne to their old way this is not much discommendable sithence few men write without using this libertie But a Divagation is of larger extent and in effect may be compared to the trayling of an Hare and after he is started to the pursuing of him in all his wily turne-abouts and doubles over hills over dales thorow bushes buyers and thornes till he be quite tired I could not avoyd but use frequently many Deviations and divers times some digressions The third sort namely Divagations I use onely on great occasions if that be a fault I yeeld and confesse it yet let one say truly I doe no where expatiate but if thou follow me thou wilt finde some pleasure and I doubt not of good mens approbation when in quest and search after truth J follow a Papist as Pererius was or a stiffe Opinionist and over-rigid Lutheran as Illyricus was and follow close to the heeles the enemies of Truth which way soever they take sithence the investigation of Truth is a more refined Recreation and of a more spirituall refreshment than the deceiving sensuall and temporary sports or pleasures can be For all this if thy nature cannot brooke with such extravagancies skip cleane over them And yet good Reader I have a greater fault Thou wilt meete with some passages nervous and ponderous others not polished but savouring of my Common-places and not halfe digested then followeth one point ad amussim accurately handled ad subtile examinatum as Censorinus phraseth it unto Caerillius anacomized to the utmost by and by another poynt remisse languide and with a distinct loose-flowing vestment yet J will not despaire of thy favour when thou considerest that J have continued constant writing in moyst and rotten weather when a mist or cloud hangs over my understanding in weakenesse and in sicknesse the first never departing from me the second seldome in griefe of minde and paynes of body by the Gout and Stone and divers other infirmities in the distraction of thoughts betweene Study on the one side and avocations irresistable on the other side Lastly J assure thee J had rather make another new Booke then revise this againe My faults make me crave thy pardon and good Reader pray for me whose age and imperfections are hastning to the grave Thine in Christ EDVVARD KELLETT LIB 1. The Contents of the first Chapter Par. 1THe occasion of this Discourse Fol. 1 Par. 2 The presumptuous ignorance of some Caco-zelots Fol. 2 Par. 3 The state of the Question ibid Par. 4 Foure points propounded Three preparatory One decisive and determining Par. These Preparitory 1 What course the Jewes tooke at their ordinary meates 2 What they used to doe at their Festivalls 3 What they especially practised at their Passover Par. 4 The mayne poynt is what Religious or civill rites our Saviour more particularly observed when he kept the Passeover in the night of his apprehension ibid. The Contents of the second Chapter Par. THe Iewish strictnesse in often giving of thankes Fol. 3 Par. 2 The duty of thankefulnesse exhorted unto ibid Par. 3 Ingratitude condemned Fol. 4 Par. 4 The Jewes at their Feasts began their banquet with blessing of a cup of Wine what the particular words were Poculum bibatorium every one dranke in order our most blessed Saviour scorned not to follow that custome The custome of the Table of the King of Sweden ibid. Par. 5 The Master of the Feast among the Iewes consecrated the Bread the very words of Consecration translated are set downe Fol. 5 Par. 6 Some recreations were at their Feastivalls and wise holy discourses sometimes riddles were propounded our Saviours divine Table-talke ibid Par. 7 The duty of thankesgiving appointed by the Apostle for all our doings ibid Par. 8 The temperance of the Primitive Church at their repast and at Feasts also proved by Tertullian and Minutius Foelix also their Prayers and singing and sober retyring Fol. 6 Par. 9 Our age in a double
among the Romans Cicero 2. de Legibus mentioneth the same Date linguam praeconi is growne to an adage that is give a tongue to the Cryer or make the Cryer proclaime the Cryer bad them abstaine from strife and brawling and to separate from their lippes all obscaene speeches Iob cap. 1. vers 5. Mittebat ad filios Iob sent to his sonnes Mittebat quoque as the Hebrew bearâ—th it Misso nuntio eos accersebat saith Vatablus He sent a Messenger to call them Psal 81.3 Blow up the Trumpet in the New-Moone in the time appointed on our solemne Feast-day more punctually Exod 23.6 Aaron made Proclamation and sayd To morrow is a feast to the Lord Praeconis voce clamavit he made the cryer proclaime as the Vulgar hath it This Proclamation might well be made by an under-Officer or Cryer though the Hebrew ascribeth the Proclamation to Aaron as being appointed by his authority as our King proclaimeth what his Officers proclaime in his Name and it is his Proclamation though others reade it and proclaime and Preach it The very name of their holy dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mogned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jagnad to appoint a fixed time likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Michea from their being called together nor were they summoned onely before the feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might know the appointed times but even at and in their feasts they did blow with Trumpets over their burnt-offerings and over the Sacrifices of their Peace-offerings that they might be to them a memoriall before the Lord Numb 10.10 PAR. 6. AS the first moneth of the yeare is called the appointed season for the eating of the Passeover Num. 9.2 So in the 14. day of the moneth at Even ye shall keepe it in his appointed season ver 3. Moneth day evening of the day are styled by God the appointed seasons things out of season are lesse regarded Beneficia moment is valent a courtesie is more acceptable at one time than at another the hitting of the punctum articulus Temporis the point and minute of time and the striking sweetely upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seasonable hint or fit oppertunity is very gracious PAR. 7. IF any desire a proofe that the Jewes were commanded to keepe and did keepe the Passeover on the 14. day of the first moneth he shall finde the words expressely Exod. 12.6 Yee shall keepe it to wit the Paschall-offering untill the 14. day of the moneth and the whole assembly shall keepe it betweene the two Evenings Num. 28.16 In the 14. day of the first moneth is the Passeover of the Lord and in the 15. day of this moneth is the feast ver 17. And this Ceremony was so durable that they who were dispensed withall not to keepe the Passeover in the first moneth were not yet dispensed withall but they did keepe the Passeover on the 14. day of the next moneth One reason may seeme to be touched at Exod. 12.40 c. just that day 430. yeares that they came into Aegypt to sojourne even the selfe-same day it came to passe that all the hostes of the Lord went out of the Land of Aegypt but they were not to goe forth till they had ended their Paschall solemnitie PAR. 8. ANother reason might be it was plenilunium and both Naturally they had more light in the night to goe forth with that confused mixed multitude the full bright-moone-light being almost of the sun-light God brought the Israelites out by night Deut. 16.1 And it is probable the Moone might that night supply the roome and office of the Pillar of fire which is spoken of in the next Chapter and though it be sayd Exod. 13.4 This day ye came out in the moneth Abib yet Deuteronomie toucheth at the beginning of their going forth and Exodus of the end of it the first in fieri the second in facto esse and mistically Plenilunium saith Rupertus indicabat illam Temporis Plenitudinem the full moone did point at the fulnesse of Time spoken of Gal. 4.4 When the Fulnesse of time was come God sent forth his Sonne made of a woman made under the Law to redeeme them that were under the Law to a better redemption than the Israelites were now redeemed unto that we might receive the Adoption of sonnes whereby we are now no more servants as it followeth ver 7. This also by some will be thought a good reason or a strong confirmation of the Praecedent PAR. 9. MAsius on Ioshuah 5.10 Hoc unum addam memorabile sanè quod in Thalmude scriptum reperi ubi de anni principio disputatur celebrem fuisse veterem opinionem à pud priscos Iudaeos qui Dies vertentis anni Israelites fuisset libertatis Aegyptiacae initum eundem olim ip sit fore initium quoque libertatis quam essent â Messiah recepturi that is I will adde this one thing and that verily is a memorable one which I found written in the Jewish Talmud where the beginning of the yeare is handled that it was a famous and common received opinion among the Ancient Jewes that Messiah should begin to deliver them on the selfe-same day of the yeare that God by Moses delivered them out of Aegypt How excellently it accordeth with the truth of our Religion every man seeth saith he since within 24. houres of the killing of the Paschall-Lambe our most blessed redeemer was crucified and by the sprinckling of his blood saved us Yea Eugubinus on the 12. of Exod. assureth us that the Jewes of these Times doe fully beleeve that the Messiah shall come exactly on that day on which the Passeover was offered when they fled out of Aegypt which most exactly is squared to our blessed Saviour though the Jewes who have yet a vayle before their faces doe not or will not see this cleare light PAR. 10. TErtullian cast it in their teeth in his booke Adversus Iudaeos post medium thus Hoc Moses initio primi mensis novorum facturos nos prophetavit cum omne vulgus filiorum Israel advesperum agnum esset immolaturum c adjecit Pascha esse Domini i. passionem Christi quod it à quoque adimpletum est ut primâ die azimorum interficeretis Christum ut prophetiae implerentur properavit dies vesper am facere i. Tenebras effâ—ceâ—â—â— quae media die fastae sunt that is Moses did prophecie that wee should doe this in the beginning of the first moneth of new things when all the children of Israel pell-mell or the whole assembly of the Congregation as our last Translation hath it were commanded to kill the Paschall-Lambe in the Evening and be added It is the Lords Passeover that is to say the Passion of Christ which was even so fulfilled in that yee crucified Christ on the first day of unleavened bread and that the Prophesies might be fulfilled the day hasted to make the