and second in Maimonides his judgement onely one of his differences proveth sound 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 Egyptian Passeover 5. The third Passeover under Ioshua 6. The Israelites for fourty yeares eate no bread but Manna 7. Manna commended 8. The Israelites bought water and meate in their Peregrination but not bread nor Cornâ—â—ad they of the Nations till they came to the planes of Jericho though Masius seâ—meth to thinke they forbare onely to eate of the corne of Canaâ—n 9. The fourth Passeover in the dayes of Samuel 10. The deplorable estate of Israel when Samuel entred on the governement 11. Samuel reformed the Ecclesiasticall estate 12. Reformation went by former Praecedents 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 13. All Praecedentiall reformation must be according to Gods first guidance David dwelâ— with Samuel 14. Samuel dedicated things of worth to the enriching of the future Temple 15. Samuel one of the sacred Trium-viri 16. Samuel governed the state politicke he was a circuiting or itinerant judge 17. The nice distinction of Latria and Dulia questioned 18. The Parliament of Mizpeh the sacred water Samuels burnt offering accepted in likelyhood about this time was the great Passeover kept 19. Samuel a King Priest and Prophet 20. Josephus defended against Salianus PAR. 1. THe third question succeedeth what the Iewes were wont to observe at their eating of their Passeover That there were divers usances appointed at the eating of the Passeover is evident a Numb 9.3 Num. 9.3 In the foureteenth day of this moneth at even ye shall keepe the Passeover in his appointed season according to all the Rites of it and according to all the ceremonies thereof ye shall keepe it PAR. 2. BEfore I descend unto the particulars by precept I wish you to consider what was observed in seven famous Passeovers which are specialized in the old Testament and in divers also of the new Testament The first Passeover was in Egypt set downe at large Exod. 12. of which more conveniently hereafter the second Passeover was in the Wildernesse b Numb 9.5 Num. 9.5 There were some defiled by dead bodies ver 6. And were kept backe that they might not offer an offering of the Lord in his appointed season and by especiall direction of the Lord the uncleane by reason of a dead body or one in a journey afarre off were to eate the Passeover the foureteenth day of the second moneth ver 10 11. The reason why they were put backe was because the defiled by the dead were uncleane seven dayes c Num. 19.11 Num. 19.11 And the uncleane were forbid to eate of holy things d Levit. 7.20 Levit. 7.20 as after also appeared by the Dialogue of Ahimelech with David e 1 Sam. 21.4 1 Sam. 21.4 PAR. 3. THe second generall Passeover differed from the first Mosaicall in three poynts saith Maimonides whereas in the first Passeover there must be no leavened bread in the house f Exod. 12.15 Exod. 12.15 And they were not to carry forth ought of the flesh abroad out of the house ver 46. And both cleane and uncleane did take it as in such a promiscuous great multitude and in so great an hurry and haste without miracle some men and women were uncleane for there were about sixe hudred thousand men besides women and children g Exod. 12.37 Exod. 12.37 In the second saith he they might have leavened bread in the house they might carry it out of the house though he hath no proofe for these two points as hereafter more at large they might not keepe it in uncleannesse which last passage is evident h Numb 9.6 Num. 9.6 PAR. 4. THe particular Passeover of the uncleane when they were in the Wildâ—rnesse is not discerned to vary from the generall in ought but that the generall Passeover was kept in the first moneth and the particular in the second moneth these Eremiticall Feasts both of them had another eminent distinction from the first great Passeover at their Exodus viz. that the unleavened bread of these two was made of Manna and in the Aegyptian Passeover their unleavened bread was of common come onely of which see the proofe in the next passeover PAR. 5. THe third remarkeable passeover was under Joshuah the holy Sacraments themselves being wholly omitted during their Itinerary not of Circumcision onely but of the Passeover that being but once generally celebrated namely the yeare following which was in the first moneth of the second yeare a Num. 9.1 Num. 9.1 Thirty-nine yeares after Joshuah at their passing over Iordan by Gods appointment re-established them b Iosh 5.10 Josh 5.10 Those sacred ceremonies were not dead but onely slept PAR. 6. THe unleavened bread with which they are the Passeover the fourettenth day of the moneth at even in the plaines of Iericho was of Manna as the second great Passeover was for they did eate of the old corne of the Land on the morrow after the Passeover unleavened cakes and patched corne in the same day ver 11. and the Manna ceased on the morrow after they had eaten of the old corne of the Land neither had the children of Israel Manna any more ver 12. That the Israelites in their peregrination were willed to buy water and meate of the Edomites for money is proved c Deut. 1.6 Deut. 2.6 But they were not commanded neither needed they to buy corne of them for Manna supplyed the roome of it and was better then Corne and the best flower of Wheate PAR. 7. VVHen the partiall and gluttonous mutiners said in a contemptuous loathing d Num. 11.6 Num. 11.6 There is nothing at all besides this Manna before our eyes as it proveth by their owne confession they had no other Corne but Manna so though their rebellious murmuring had not broke forth God himselfe testifyeth e Deut. 29.5 Deut. 29.5 I lead you fourty yeares your cloathes and shooes are not old ye have not eaten bread nor drunke Wine or strong drinke and the divine estimate judgeth better of it witnesse these Eulogies f Neh. 9.15 Neh. 9.15 God gave them bread from Heaven for their hunger and g Psal 78.23.24 Psal 78.23 God commanded the clouds from above and opened the doores of heaven and ver 24. God rained downe Manna upon them to eate and gave them of the Corne of Heaven and ver 25. Man did cate Angels food as made by the power of God and ministery of Angels PAR. 8. THe moderate h Masius is Iosh 5.12 Masius on Josh 5.12 Inclineth that the Israelites abstained it not from other bread yet from the bread of Canaan till they were Circumcised and till they had kept the
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
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
and former correspondence with the Aegyptians before the Romanes Briefely I doe not see any inkling of any great Platters in Christs time among the Jewes save such ones as might hold the whole Paschall-Lambe but such Platters were no doubt even from the first eating of the Paschall-Lambe which was long before the Romanes were a people or Nation when Salomons dayly provision or for one day was 30. measures of fine flower and 60. measures of meale and 10. fat Oxen and 20. Oxen out of the Pastures and an 100. sheepe besides Harts and Roe-buckes and fallow-Deere and fatted foule 1 King 4.22.23 I cannot chuse but thinke the Jewes had great Platters and this was before Romulus was borne Neither did ever Romane King Consul or Emperour for dayly provisions come nigh Salomon wherefore the Iewes could not take this Custome from the Romanes but the Romanes might imitate the Iewes twelve silver chargers were offered Numb 7.48 of 130. shekles weight after the shekell of the Sanctury and they must needes be great afterward Cyrus re-delivered to the Israelites to carry to Jerusalem 30. chargers of gold a 1000. chargers of silvers 30. basons of gold silver basons of a second sort 410. Lastly if we grant all this yet is Pererius never the nearer his maine conclusion that they borrowed this fashion of the Romanes Judg. 5.25 She brought forth Butter in a Lordly dish Phialâ magnatum usa est shee made use of a plate fit for a Prince which saith Peter Martyr on the place was very great Poculis enim peramplis ac patentibus insignes vini solent accipi For great men doe use to be entertained in very great and spacious cuppes pieces or vast drinking bowles Cicero in Antonium mentioneth Anthony his immania pocula vast drinking bowles in Conviviis magnatum consuevê unt sub finem afferri majora pocula towards the end of the banquets of Noble men greater cups did use to be brought forth in Cratere insignium in a goblet of Noble men as Vatabl is hath it making it to be a drinking-cup Tremellius hath it In simpulo magnificorum in a Chalice of honourable magnificoes or persons id est amplè ut ad satietatembiberit that is to say saith he that he might drinke his fill All are in one errour the Lordly dish was not to drinke in but to eate on who gives butter in a great drinking vessell The Lordly dish was either some great or costly platter R. David kimki expoundeth it in mine opinion farre more likely that Iabel after she had given him drinke now sets something for to eate and in this sense Peter Martyr expungeth the word phiala which is often used for a drinking vessell rather than an eating one unlesse saith he by phiala genus vasis intellexerimus in quo ipse Cibus apponi soleat that is unlesse phiala may be taken for a Platter out of which we eate meate in the great feast or Supper as the 70. have it which Belshazzar made to a thousand of his Lords Dan. 5.1 though Belshazzar and his Lords his wives and his Concubines did drinke in such sacred vessells as were fit to conteine and handsomely re-deliver the wine yet I presume they dranke not in basons and Chargers of which they had store from Ierusalem and I doubt not but they did also eate out of such holy vessells as were convenient to hold the meate though so much be in drinking and carousing than in eating Nor could this great feast be without great platters and chargers I am sure some of the vessells of the house of God were great 2 Chro. 36.18 and are called goodly vessells or vessels of desire PAR. 15. THe close of the 12. point in Pererius his resemblances is this the Romanes did lye not sitting on the beds but stretched themselves along resting on their left elbowes or on pillowes or cushions sometimes with legges stretched out at length now and then the hamme of the right legge leaning on the left knee then with feete folded up interchangeably at some times weaving one legge within another as if they sate on benches that I may use the old words of Pemponius in a bodily posture and gesture like to Taylours and as Turkes and other Easterne people use to sup that is crosse-legged concerning this fashion he expresseth nothing of the Iewes imitation of the Romanes Secondly he denyeth and yet confesseth the sitting on the beds the truth is the greater part of their time spent in feasting they did lye all along thence hath it the name of discubitus yet because they could not so conveniently eate or drinke lying at full length as if they sate up it must fairely follow they did rise up and sit sometimes also as sicke people with us when they keepe their beds are raised up right or almost upright even unto their middle that they may as it were sit and most commodiously eate and drinke So did both Jewes and Romanes they changed their gestures and postures as was easiest for them or else we must acknowledge them to be fooles for nature delighteth in varietie I would not wish one a greater torment than to lye along all the feast time without any manner of sitting up their Suppers were sometimes from night to morning Martal 7.9 In lucem coenat Sertorius Sertorius useth for to sup till the night set or till darkenesse flye and day be up Martial 1.29 Hesterno foetêre mero qui credit Acerram Fallitur in lucem semper Acerra bibit that is Who ever thinkes Acerra stinkes with wine he dranke ore night Is much deceiv'd Acerra drinkes untill it be day light If they had eaten and dranke lying along it had beene a woefull Supper it would rather have choaked them than afforded them delight and ease therefore as they did most an end discumbere during their times of discoursing so divers times they rested their bodyes on their elbowes and their elbowes on pillowes or cushions and at other times they sate upright and they may be truely sayd to fit even then when they are as truely sayd to lye on their beds See what weapons I used in the sift grapple with Pererius That I make not mine owne ipse dixit or affirmation for the guide unto errour I have learned this from that great Antiquarie Rosinus who Antiquit. Roman 5.28 describeth the Romane discumbing partly from bookes partly from monuments thus they lay with their heads somewhat lifted up pillowes at their backes If more lay upon one bed the first lay at the head of the bed whose feete reached behinde the backe of the second the second mans necke and pole being to the Navell of the first man a pillow being betweene and his legges lay at the backe of the third man and so the third fourth and fifth when they had ended eating they layd downe their heads on the boulster and sometimes they sate bolt-upright He who will see more rarities concerning this point let him have