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
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
extreame some over-prodigally feast it the immoderate use of Tobacco taxed ibi Par. 10 Some are inhospitable in hospitality under pretence of devotion disliked Fol. 7 Par. 11 The meane in eating and drinking commended ibid. Par. 12 Mirth and Feasting practised on the Lords day in Tertullians time Fol. 8 Par. 13. Holy Hester her baaquet of Vine the brethren of Ioseph were temperate though the vulgar hath it Inebriati sunt cum eo Iosephs liberality and full table was not intepemrate or immodest ibid. Par. 14 Christ feasted on Sabbath dayes ibid. Par. 15 Ahashuerus his moderation and Law wished for to be in use Fol. 9 The Contents of the third Chapter Par. 1 DIvers were the prescribed Customes of the Passeover Fol. 10 Par. 2. Seven famous Passeovers mentioned in the old Testament the first in Aegypt the second in the Wildernesse ibid. Par. 3 The differences betwixt the first and second in Maimonides his judgement onely one of his differences proveth sound ibid. Par. 4 A true distinction of the particular Eremiticall Passeover of some uncleane from the generall Passeover in the Wildernesse also a distinction of both these from the Aegyptian Passeover ibid. Par 5. The Third Passeover under Ioshua Fol 10 Par 6 The Israelites for forty yeares eate no bread but Manna Fol 11 Par 7 Manna commended Fol ib. Par 8 The Israelites bought water and meate in their Peregrination but not bread nor Corne had they of the Nations till they came to the planes of Iericho though Masius seemeth to thinke they forbare onely to eate of the corne of Canaan Fol ib. Par 9 The fourth Passeover in the dayes of Samuel Fol ibid. Par 10. The deplorable estate of Israel when Samuel entred on the governement Fol 12 Par 11. Samuel reformed the Ecclesiasticall estate Fol ibid. Par 12. Reformation wont by former Precedents David concurred with Samuel Solomon followed Davids Will Nuncupative and received from him in writing what the Spirit had taught David David guided by his Seers by Samuel by Aaron Fol ibid. Par 13. All precedâ—ntiall reformation must be according to Gods first guidance David dwelt with Samuel Fol ibid. Par 14. Samuel dedicated things of worth to the enriching of the future Temple Fol 13 Par 15 Samuel one of the sacred Trium-viri Fol ibid. Par 16 Samuel governed the state politicke he was a circuiting or itinerant Iudge Fol ib. Par 17 The nice distinction of Latria and Dulia questioned Fol ib. Par 18 The Parliament of Mizpeh the sacred water Samuels burnt offerings accepted in likelihood about this time was the great Passeover kept Fol ib. Par 19 Samuel a King Priest and Prophet Fol 14 Par 20 Josephus defended against Salianus Fol ibid. The Contents of the fourth Chapter Par 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 Levites onely killed the Passeover Fol 15 Par 2 The Kings prayer accepted both for the uncleane Priests and people and the people healed at the good Kings prayer Fol ib. Par 3 A voluntary Passeover to supply the imperfection of the former Devotions halfe performed are to be renewed and quickned Fol 16 Par 4 The Priests and Levites prayers accepted of God for the people Fol ibid. Par 5 Religious thoughts must be produced into Acts. Fol ib. Par 6 In the sixt glorious passeover of Iosiah were most royall offerings both for the Pascha and also for the Cagigah which exceeded the offerings of Hezekiah Fol ibid. Par 7 Salianus against Vatablus both reconciled Fol ibid. Par 8 The Masters of the family killed the Passeover but the Priests slue the Festivall offerings Levites might not sacrifice without divine inspiration or great exigents any Levite might sacrifice the proper Passeover for his owne family or for the impure Fol 17 Par 9 In what sense Priests are said to prophane the Sabbath the Temple Sacrifices and Circumcision chase away the Sabbath Fol ib. Par 10 The seventh extraordinary great Passeover was fore-prophesied by Ezekiel but not accomplished till the returne from captivitie in the dayes of Ezra and Nehemiah Fol 18 The Contents of the fift Chapter Par 1 THe registred Passeovers of the New Testament Passeovers were duly kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the custome of the Feast and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yearely The Ioseph and his spouse and thrice sacred Virgin observed the Passeovers thrice every yeare all males were to appeare before the Lord. Fol 19 Par 2 Maimonides his opinion who might stay at home Fol 20 Par 3 Maimonides in divers points erreth Fol ibid. Par 4 Calvin Misopineth It is unexpressed whether Christ were carried to the Passeover till he were twelve yeares old Some Children forwarder than others At twelve yeares of age Christ ascended Par 5 Divers reasons that Christ at twelve yeares of age tooke the Passeover he was a strict observer of the Law they came to the passeover principally for devotion None was ever so well prepared to receive as our Saviour Fol 20 Par 6 The second Passeover which the New Testament recordeth Christ to have honoured with his passeover was eighteene yeares after then Christ cast out buyers and sellers out of the Temple and did many miracles which Nocodemus beleeved and the Galileans Christ then received the Passeover though so much be not expressed the confession of the Jewes that Christ strictly observed their Passeovers Fol 22 Par 7 The next yeares passeover is pointed at Joh 5.1 after this there was a Feast of the Jewes Melchior Canus reproved Zeppers distinction of feasts amended Fol ib. Par 8 Holy daies appointed by the Church are sanctified by God to God the Feast of Purim from Hamons magicall Lots allowed Queene Hesters decree confirming the ordinance of the Jewes the feast of the dedication was of mans appointment our most heavenly Saviour honoured it with his presence words and workes What and of what this Dedication was Zepper doth ill confound Encaenia with Renovalia Fol 23 Par 9 He is too strict against Encaenia or feasts of Dedication All dancing is not forbidden Encaeniare knowne to be all one with novam vestem induere Revels or Feasts for the Dedication of our Churches lawfull and ancient the lawfull prescriptions for this point wise and holy Fol ibid. Par 10 Maldonat his insolencie taxed Canus and Cajetan confuted by Pererius Fol 24 Par 11 The Feasts of the Jewes mentioned Joh. 5.1 was not the Penticost nor the Feast of Tabernacles but the Passeover Fol 25 Par 12 Pererius is too vehement and confuted Fol ibid. Par 13 The next Passeover Christ went not to Hierusalem the lawfull reason thereof the Jewes come to him because he came not to them Fol ibid. Par 14 Sacraments upon exigents may be deferred Fol 26 The Contents of the sixt chapter Par 1 IN what manner Christ kept his last passeover
Passeover that they abstained from the bread of Canaan till then is out of doubt they could not eate it till they came toward the borders of Canaan and about that time Manna ceased but the place of i Deut. 29.5 Deut. 29 5 Joyned with Deut. 2.6 seemeth to me demonstrative that they are no corne at all of any other Nations till they came to the plaine of Jericho PAR. 9. THe fourth great Passeover k See 2 Chro 35.18 recorded though questionlesse betweene Joshua and Samuel many more were observed if probability may take place was in the dayes of Samuel at Mizpeh l 2 Kin. 23.22 2 King 23.22 Surely there was not holden such a passeover as Josiah kept from the dayes of the Iudges that judged Israel over whom Samuel was the last Judge nor in all the dayes of the Kings of Israel or Judah consider the change of the phrase there was none from the dayes of the Iudges nor in the dayes of the Kings of Israel or Iudah and then we may both fairely conclude for the negative that no King of Judah or Israel kept so great a passeover as Iosiah's was and affirmatively that in the dayes of the Iudges such an one was kept and lest you might stagger or be uncertaine it is expressely deâ—ermined m 2 Chro. 35.18 2 Chron. 35.18 There was no passeover like unto that which Iosiab celebrated from the dayes of Samuel the Prophet whence conjecturally we may inferre that in the dayes of Samuel there was a most famous passeover equall to Iosiah's if not superiour and in likelihood it was at Mizpeh PAR. 10. A Farther enquiry may perhaps delight you of Israels estate at that time a Iosh 18.1 Iosh 18.1 all Israel assembled together at Shiloh and set up the Tabernacle of the Congregation there Ioshua being President Shiloh was Gods place where God set his name at first b Ier. 7.12 Ier. 3.12 And the Arke was in Shiloh and there settled till the sinnes of Eli and his sonnes made it errant so God forsooke the Tabernacle of Shiloh c Psal 78.60 Psal 78.60 Whereupon all things went to wracke the Philistines overcame Israel in battaile the Arke in which they trusted being sent for from Shiloh did not helpe but the Israelites were againe overthrowne the Arke was taken the high Priest brake his necke his children dyed suddaine and violent death's the Tabernacle was separated from the Arke if not destroyed Rulers Priests and people sinfull a very anarchy was in Iacob and that which was worst of all God was offended with them PAR. 11. IN this deplorable estate Samuel entreth on the governement and first for the Ecclesiasticall estate he brought it into good order for d 1 Chro. 9.22 1 Chron. 9.22 Samuel Samuel the Seer was ordainer and founder of Rules and Orders for the Levites in the set offices though David be mentioned as joynt-reformer with Samuel and named in the first place before him as Kings are above Priests yet if David had not followed his advice it would never have beene said David and Samuel did order it PAR. 12. IT is true that every latter reformation of Religion went by former precedents King Iosiah said e 2 Chro. 35.4 2 Chron. 35.4 Prepare by the houses of your Fathers after your courses according to the writing of David King of Israel and according to the writing of Salomon his sonne Againe f 2 Chro. 29.25 2 Chron. 29.25 The Levites were set in the house of the Lord with Cymbals Psalteries and Harpes according to the commandement of David and of Gad the King Seer and Nathan the Prophet as the Lord commanded the song began with the Trumpets and instruments ordained by David ver 27. And they sang prayses to the Lord with the words of David and of Asaph the Seer ver 30. This was in Hezekiahs Passeover Salomon before them ordered the sacred things in the Temple he did not order those things by his owne will but by the last words of David Ecclesiasticall affaires were ruled as you may discerne if you compare g 1 Chro. 23.27 1 Chro. 24.3 1 Chron. 23.27 with 1 Chron. 24.3 And he was instructed for the building of the house of God h 2 Chro. 3.3 2 Chron. 3.3 Neither was Salomon ruled by Davids mouth-speech alone but David gave to Salomon his sonne the patterne of the porch and other particulars i 1 Chro. 28.11 1 Chron. 28.11 And the patterne of all that he had by the Spirit ver 12. Whence justly resulteth that David had especiall divine Revelations from God and it is likely that from the day of the first unction by Samuel when it was said k 1 Sam. 16.13 1 Sam. 16.13 The Spirit of the Lord came upon David from that day forward that he made divers of these gracious and divine Psalmes and tooke on him the extraordinary thoughts of heavenly things yea David himselfe framed the services of the Levites according to their manner under Aaron their Father as God commanded him l 2 Chro. 24 19 2 Chron. 24.19 PAR. 13. THus winding up from the bottome to the to ppe all true reformation must rest in him from whom all order did spring that is God As in the making of the Tabernacle there was nothing left to the invention of Moses m Exod. 25.9 Exod. 25.9 According to all that I shew thee after the patterne of the Tabernacle and after the patterne of all the instruments thereof so shall ye make it Which is re-confirmed in the New Testament For see saith God that thou make all things according to the patterne shewed thee in the Mount a Heb. 8.5 Heb. 8 5. So out of doubt David had his patternes to follow I named before the Spirit which taught him and the direction of his Seers and Prophets with whom he conversed and the example of Aaron Last of all I say that I may returne from whence I digrested it would never have beene said that David and Samuel ordered such and such things if David had not rather followed Samuels patterne or directions then Samuel Davids For Samuel was the ancienter both man and Iudge and Prophet yea a knowne Prophet of the Lord unto whom in trouble David resorted in private b 1 Sam. 19.18 1 Sam 19.18 And both he and Samuel went and dwelt at Naioth in Ramah and were both together ver 22. When it is likely he received instructions from Samuel concerning the future Temple PAR. 14. FOr most certaine it is that Samuel the Seer had dedicated divers things of worth which were employed on the enriching of the Temple c 1 Chr. 26.28 1 Chron. 26.28 When David was but in the poore fortune of a Reversioner and it is as certaine that David and Samuel ordered divers things d 1 Chro. 9.22 1 Chron. 9.22 as I said before Yea it is added to good purpose Samuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samuel
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.
Religious thoughts must be produced into Acts. 6. In the sixt glorious passeover of Iosiah were most royall offerings both for the Pascha and also for the Chagigah which exceeded the offerings of Hezekiah 7. Salianus against Vatablus both reconciled 8. The Masters of the family killed the Passeover but the Priests slue the Festivall offerings Levites might not sacrifice without divine inspiration or great exigents any Levite might sacrifice the proper Passeover for his owne family or for the impure 9. In what sense Priests are said to profaine the Sabbath the Temple Sacrifices and Circumcision chase away the Sabbath 10. The seventh extraordinary great Passeover was foreprophecyed by Ezekiel but not accomplished till the returne from captivity in the dayes of Ezra and Nehemiah PAR. 1. THe fifth great Passeover was in the time of Hezekiah a 2 Chro 30.15 2 Chron. 30.15 For I passe by Hezekiah his precedent reformation of taking away the high places and breaking the Images and cutting downe the groves and breaking in peeces the brazen Serpent which Moses had made to which the Israelites burned incense b 2 King 18.4 2 King 18.4 I omit also the preparatives to this great passeover and begin at the 15. verse Where it is said The Priests and Levites were ashamed for their sins and the sins of the people and sanctifyed themselves And the people received the passeover though they were not sanctifyed and in the second moneth Wherefore the people themselves or the Masters of the families killed not their Lambes for the passeover as was their wonted guise or custome at other times But the Levites had the charge of killing the Passeover for every one that was not cleane ver 17. PAR. 2. FOure other things are most observable about this passeover First that they who were not cleansed and yet did eate the passeover otherwise then it was written were prayed for by the King and the forme of Hezekiahs prayer was The good Lord pardon every one that prepareth his heart to seeke God the Lord God of his Fathers though he be not cleansed according to the purification of the sanctuary ver 18. c. And that you may know the great power of the hearty prayers of a King even of Hezekiah as well as of David and Solomon in other cases The Lord harkened to Hezekiah and healed the people For the Kings heart was cleane when the Priests Levites and peoples were uncleane PAR. 3 THe second passage is this that whereas other passeovers lasted but seven dayes what was wanting in the former part of their more perfect sacrifice was supplyed in their voluntary assumed devotions the whole assembly tooke counsell to keepe other seven dayes and did keepe other seven dayes with gladnesse ver 23. Yea a great number of Priests belike before unsanctifyed sanctifyed themselves ver 24. By which redoubled acts both of priests and people we are taught if our prayers or our owne wandring thoughts or the sierce suggestions of Sathan not to give over but to reunite our forces to renew afresh our indeavours to double the times of our holy exercises and be thou assured good Christian though the devils temptarions doe trouble thee and vexe the these repeated and more perfect prayers of thine doe more afflict and torment him and all his infernall crew PAR. 4. YEt that is not all nor the chiefest joy but toward the end of this Festivall that the people may know also the efficacy of Sacerdot all benediction both the Priests and Levites arose and blessed the people and their voyce was heard and their prayers came up to his holy dwelling place even unto heaven ver 27. which was the third observable puncto in this great Passeover PAR. 5. THe fourth and last memorable passage was that after all this was finished All Israel that were present brake the Images in peeces cut downe the groves threw downe the high places a 2 Chro. 31.1 and Altars a 2 Chron. 31.1 Whence we may learne that good sincere hearts are more devour after their religious exercises that holy performances make deepe impressions and bring forth fruites of amendment and end in no end but reformation Reformation I say not popular which is never aright but regular generall wherein Inferiours are guided by Superiours and these by Gods Word PAR. 6. THe fixt most glorious passeover was in the eighteenth yeare of the devout Josiah as appeareth b 2 Kin. 23.21 2 Chro. 35.1 2 King 23.21 and 2 Chron. 35.1 c. Toward which were given for passeover offerings 37000. Lambes and Kids and for other offerings 3800. Oxen the first fort was of the flocke meerely for the Pascha and them the Master of each Family killed and they were rosted whole and eaten by the family as God commanded by the hand of Moses the second sort were of the heards 3800 Oxen some say Calves among them these were for the chagigah for the Feast offerings and other offerings some of these holy offerings they sod in pots cauldrons and pans and divided them speedily among the people of the other part they made whole burnt offerings of which the people had no portion at all but the fire consumed all observe further things were prepared the same day to keepe the Passeover and to offer burnt offerings on the Altar of the Lord c 2 Chr. 35.16 2 Chron. 35.16 And unto the Pascha was annexed the Chagigah after their eating the passeover with sowre herbes they made up the rest of their supper a Reare or a second supper as you may well call it with other comfortable and pleasant meates according to the Law this exceeded Hezekiahs passeover both for number of paschall and other offerings and for being kept in a more legall way for the time viz. in the first moneth and because all sorts of men were more sanctifyed at the beginning of Iosiah's passeover then at Hezekiahs PAR. 7. ERe I part with this passeover I cannot let slip that there is a great question betweene two learned men Vatablus and Salianus viz. Whether it belonged to the Priests onely or to the Levites also to offer sacrifice Vatablus saith Levitae immo laverunt Pascha mactabant victimas The Levites slew the passeover and killed the beasts for sacrifices Salianus a 2 Chr. 35 11 confuteth him saying Nusquam invenies hostias â Levitis jugulatas mictatio hostiae vel maxime ad Sacerdotes pertinet so it should be read you shall no where find that the Levites killed the Sacrifices the slaying of them most properly belonged to the Priests b 2 Chr. 29 22 2 Chro. 29.22 They that is the Priests as is truely expounded killed the Bullockes and Lambes received the blood sprinkled it on the Altar This duty is layd on the Priests the sonnes of Aaron c Levit. 1.5 Levit 1.5 c. Againe Num. 18 3. The Levites shall keepe thy charge◠and the charge of all the Tabernacle onely they shall not
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
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