to thinke it was not meant of his Chariot but is meant of his bed the Hebrew word Aphirion being no where else in Scripture affordeth conjecture to many interpretations Kimchi and Jarchi S. Ambrose with others expound it per Thalamum aut lectulum a bed others reade Conopaeum or conopium of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Canopie most certaine it is that Salomon had most choyse costly and curious Bed-ornaments in so much that the comeliest and fairest among women Cant. 7.8 was compared to the Curtaines of Salomon Cant. 1.5 After this Abasuerus perhaps imitated Salomon for at his feast were white greene and blew hangings fastned with cords of fine linnen and purple to silver rings and pillars of marble the beds were of gold and silver upon a pavement of red and blue and white and blacke marble Est 1.6 The representative whore in Ezekiel sate upon a stately or honorable bed Ezek. 23.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedisti in lecto pulcherrimo as Vatablus rendreth the 70. sedisti super lectum honorabilem as hee rendreth the Hebrew and expoundeth all thus In thoro egregio vel pulchro benè ornato inclyto which the common whore interpreteth Prov. 7.16 saying of her selfe I have decked my bed with coverings of tapestry with carved workes with fine linnen of Aegypt and she perfumed also her bed ver 17. This was long before Romulus was borne and therefore if the Jewes in our blessed Saviours time were so excessive in their chamber and bed-ornaments they borrowed not those fashions of the Romanes which themselves used long before but the Romanes imitated the luxurie and prodigality of the Iewes and other Easterne Nations PAR. 5. I Might spend much time if I reckoned up all that may be said either of the womens aboundant cost in adorning their Idolls or of the sacred attire of the Levites Priests and especially the High-priest and the Tabernacle briefely thus 2 King 23.7 In the house of the Sodomites women wove hangings for the grove Ezek. 16.16 Of thy garments thou didst take and decke the high places with divers colours Thou takedst thy broydered garments and coveredst Images Ezek. 16.8 The Idolaters cloathed their Images with blew and purple Ier. 10.9 yea silver spread into plates is brought from Tarshish and gold from Vphaz the worke of the workeman and hands of the founder Tenues subtiles bracteae seu crustae inducurtur ligneo simulacro quibus imbracteatur that is their woodden Images are curiously over-laid and embellished with gold foyle that I may speake in the phraize of Ammianus Marcellinus concerning sacred ornaments Aarons holy garments were for glory and beauty Exod. 28 2. so were the garments of his sonnes verse 40. made and wrought by all that were wise-hearted whom God had filled with the spirit of wisedome vers 3. At the making of the Tabernacle they offered gold silver and brasse blew purple and scarlet Exod. 25.3 c. see Exod. 39 2. c. and they made the tabernacle with ten curtaines of fine twined linnen and blew and purple and scarlet with Cherubims of cunning worke Exod. 26.1 And not onely the doore but the very Court of the Tabernacle was inclosed with rich broad and long hangings Exod. 27.9 c. And for the very gate of the Court shall be an hanging of 20. Cubites of blue and purple and scarlet and fine twined linnen wrought with needle-worke Moses used purple and scarlet wooll to besprinkle things sacred or to make them sacred Heb. 9.19 PAR. 6. BUt I descend to the wearing apparell of the Jewes the Jewes had varietie of apparell I thinke I may say above other Nations fitted to all occasions 1. For gifts 2. For appearance in publique 3. For disguise 4. For Mortification 5. For feasting 6. For severall ages and degrees in wonderfull plenty 1. Joseph gave Benjamin five changes of rayments Gen. 45.22 Naaman brought with him as a present ten changes of rayments 2 King 5.5 2. Iosephs garment was changed and he shaved himselfe when he appeared before Pharaoh Gen. 41.14 And Pharaoh arrayed Ioseph in vestments of fine linnen or silke ver 42. So Daniel was cloathed with Scarlet by Belshazzar his Command Dan. 5 29. and Mordecai was cloathed with the royall apparell which the King did weare Est 6.11 3. Saul had rayment for disguise 1 Sam. 28.8 and Ieroboams wife in all likehood 1 King 24.2 the widdow of Tekoah put on a new mourning apparell 2 Sam. 14.2 when she undertooke to be a curious Masker 4. In sorrow squalid apparell was used Zech. 3.3 Ioshuah the high-priest was cloathed with filthy garments and God promised him saying I will cloath thee with change of rayment David lay all night upon the earth 2 Sam. 12.16 and afterward changed his apparrell and came into the house of the Lord and worshipped ver 20. In adversity also many lay in sacke-cloath and ashes Est 4.3 c. Cloath of sackcloath was worne in dayes of tribulation Revel 11.3 Yea it was next their very skinne Iob 16.15 I have sowed sackecloath upon my skin penitents sate in sacke-cloath and ashes Luke 10.13 Iacob rent his cloathes and put sackecloath upon his loynes Gen. 37.34 Hierome Epist ad Lucinium fol. 69. literâ 〈◊〉 saith ego insignia paupertatis quotidiana symbola id est signa poenitentiae tibi sorori tuae nisi quatuor Ciliciola apta proposito usibus vestris that is I have sent thee and thy sister 4. hayre-cloathes or Sacke-cloathes the ensignes of poverty and liveries of dayly pennance fit for your use and purpose for hayre-cloth or sacke-cloath was the induments of penitents 5. Eccles 9.8 Let thy garments be alwayes white saith Salomon where he speaketh of times of joy and feasting as appeareth both by the precedent and subsequent verses be alwayes neate handsome cleanely but especially at mirth and feasting alwayes white not alwayes white as whitenesse is opposed to blackenesse but as white is taken for well-coloured shining exquisite and is contra-distinguished to base beggerly sordid or foule Salomon had linnen yarne brought out of Aegypt the Kings Merchants received the linnen yarne at a price 2 Chro. 1.16 So that they might frame the cloth according to their owne desires other phrases are used Iam. 2.2 c goodly apparell and gay-clothing is contra-opposed to vile rayment Philo lib. 2. de vit â Contemplativâ saith the Iewes are wont to feast in white apparell which in likelihood they practised from the cited place of Salomon yea saith Philo the very attendant waiting-boyes at those their feasts were tenuissimas candidissimas praecincti tunicas clad in very thin and white garments anteriore parte ad genua demissas posteriore ad poplites the fore part reaching to the knees the hinder part to their hammes The Lord threatneth in the day of his Sacrifice which was commonly a day of feasting to punish such as are cloathed with strange apparell Zeph. 1.8 which may be well interpreted of
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.
the people who keep off their hats whilst the Atheists are covered and kneele whilst they most profanely do sit The lowest humiliation is too little in that sacred place They cried before Joseph Abrech or bow the Knee Gen. 41.45 Esay 46.23 I have sworne by my selfe the word is gone out of my mouth in righteousnesse and shall not returne that unto mee every knee shall bow which is explained That they shall Kneele before prayer Every knee shall bow to me and Every tongue shall sweare or as S. Paul Roman 14.11 expoundeth it Every tongue shall confesse to God The Apostle S. Paul Phil. 2.9 enlargeth it thus God hath highly exalted Christ and given him a name which is above every name that at the Name of Jesus every Knee shall bow of things in Heaven of things in Earth and things under the Earth Humiliari est ad humum inclinare It is a signe of humblenesse to bow toward the Earth Neither he who stoopeth to take up one falne nor he who prostrateth himselfe and falleth down for dovotion sake amittit statum rectitudinis groweth ever a whit more crooked Yea when he is most down he then standeth up Rectus and rectissimè in curia Coelesti Who humbleth himselfe shall be lifted up of God Psal 119.25 My soule cleaveth to the dust How if not by bodily prostration Abraham bowed himselfe to the ground Gen. 18.2 The great observer of the Commandements Kneeled to Christ Mark 10.17 Act. 21.5 S. Paul and the company rather than they would not Kneele did kneele on the shoare And I have heard of a late Viceroy of Ireland who going to take ship and returne to England devoutly fell on his knees and asked and had an holy Archiepiscopall Benediction and it prospered divinely They worshipped their very Idols Shall not we worship God The meane man bowed down and the great man humbled himselfe which Worship being due to God only because they gave it to Idols it is said Esay 2.9 Therefore forgive them not Which was an usuall and terrible imprecation The father of the Lunatick Kneeled down to Christ Mat. 17.14 The Leper kneeled down to Christ Mark 1.40 2 Chro. 7.3 The people bowed themselves with their faces to the ground upon the pavement and worshipped when they saw the fire come down and when the Glory of the Lord was upon the house And shall not we do the like when we feele the grace of God sanctifying our soules descending upon our spirits and Christ the Glory of his Father inhabiting in our hearts and feeding us When Salomon and the people began their publick devotions Hee kneeled on his knees and spred his hands to Heaven 2 Chro. 6.13 And all the Congregation worshipped untill the burnt offering was finished 2 Chro. 29.28 And when they had made an end of offering Hezekiah and all they that were with him bowed themselves and worshipped vers 29. At all times In the beginning middle and end of Divine service God is to be humbly worshipped S. Hierom on Ephes 3. Fixo in terram poplite magis quod ab eo poscimus impetramus Wee doe the rather obtaine what wee desire when wee kneele Constantine l' Empereur saith It was not lawfull for any to sit in the porch of the Temple except the Kings of Davids loynes They fell on their faces when they came into the Temple And they went backward out of the Temple others say sideward with their faces still looking toward it So great reverence did the very Jews shew toward their Temple Neither is it shame for us to imitate them in our Ingresse and Regresse The Primitive Church did Kneele to the Altars Aris Dei Adgeniculari est Adorare sacro-sanctum Altare Adoremus primum saith an holy Father If at their first approach neere the Altar they Adored It doe you thinke they did not adore Christ when he was to be taken at the Altar whose blessed Sacrament was left upon the Altar Optatus Milevitavus in his sixt Booke against Parmenian In Altaribus votae populi membra Christi portata sunt In the Altars the prayers of the people and the members of Christ are carried God is called upon and the Spirit being requested descendeth on it to the Consecration as Bellarmine holdeth What is the Altar but the feat of the body and blood of Christ Whose body and blood dwelt there for certaine times or seasons Chrysostome in his Oration that Christ is God witnesseth That the Crosse did alwayes use to remaine on the Altar Ambrose lib. 1. in Lucam Doubt not but an Angel is assistant and Christ assistant when Christ is offered up And more fully De Spiritu Sancto 3.12 Carnem Christi hodie in mysteriis adoramus quaem Apostoli in Domino Iesu Adorarunt To this day we worship that Flesh of Christ in the Sacrament which the Apostles adored in Christ Iesus Augustine on Psal 98. Nemo illam carnem manducat nisi prius adoraverit No man eateth the blessed Sacrament before he hath worshipped not the Sacrament it selfe but God or Christ in the Sacrament Ensebius in vitâ Constantini 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He had Soliloquies with God and being pitched on his knees with eyes cast down to the ground he was earnest with God by humble prayers to obtaine those things which he needed When he received our blessed Lord himselfe did Constantine sit on his royall Throne and keepe state or rather descended to the gestures of a thankfull suppliant and humble receiver To the eternall glory of King CHARLES be it knowne unto the remote people who cannot come to see him when he partaketh of the body and blood of our Saviour He doth it not sitting not lying all along not standing but with as much humilitie as the meanest poenitent amongst his Subjects He kneeleth he worshippeth Christ he prayeth he giveth thankes and his gestures are so holy and devout in that sacred participation that as I have beene informed God by him hath turned the heart of a Romanist to embrace the truth on our side And if his enemies did truly take measure of him they would feare his prayers as well as his Armes and his devotion with his power Genua flectimus orantes In prayer-time we kneele saith Origen on the fourth Chapter of Numbers Homil. 5. Arnobius in his first Booke useth this phrase Genu nixo procumbere to pitch on the bended knee The Saints never meet in holy places about holy things without decent reverences expressed by their bodily gestures Detur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in contrarium The poenitents cast themselves downe ad fratrum genua to their Brethrens knets saith Tertullian which they could not doe without Kneeling themselves And did they not kneele when they received Christ But you will say the Papists in Kneeling doe adore the very Eucharist it selfe viz. the materialls I answer Abuses take not away the right use of things If Mercury first invented Letters saith Tertullian de Coronâ