Selected quad for the lemma: mercy_n
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A47202
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Tricoenivm Christi in nocte proditionis suæ The threefold svpper of Christ in the night that he vvas betrayed / explained by Edvvard Kellett.
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Kellett, Edward, 1583-1641.
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1641
(1641)
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Wing K238; ESTC R30484
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652,754
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551
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had we have had hundreds and the Gospell of Christ hath lasted longer than both their Temples with all their Jewish Policie yea for Numbers of each side we have and yet doe exceede them by millions PAR. 13. ONce more I returne from my By-pathes and Diversions The Passeover continued all the dayes of the prosperity during the second Temple nor did the Annuall sacrifice cease at Hierusalem whilst the Temple was purified yet must you not thinke that the proper Passeover was tyed and fastned to the Temple but rather the Sacrifices of the feast belonging to the Passeover It is a confessed and yet proved truth that the Passeover was not bound to be slaine and eaten in the Temple but might be must be performed in their private houses at Hierusalem but the rest of all the Sacrifices which were to be offered during the feast of unleavened bread which endured seven dayes all those were commanded as well as other Sacrifices to be killed in the Temple at Hierusalem Deut. 12.13 Take heede to thy selfe that thou offer not thine offerings in every place that thou seest but in the place which thy Lord shall chuse in one of thy Tribes There thou shalt offer thy burnt offerings and there shalt thou doe all that I command thee ver 14. I will not deny but sometimes upon some extraordinary occasions the Passeover might be slaine in the Temple but that was not often or necessary-legall nor might ever or was it ever eaten there but in any other part of the City PAR. 14. MArke the judgements of God in these two points though many are most observable First he who undertooke and performed to keepe their Cities during their absence at Hierusalem whilest they truely served him the same Almighty God caused the Romans to fall upon their Cities and to besiege Hierusalem whilest they were there when once their sinnes were come to maturity Iosephus de Bello Iudaico 6.4 is either wronged by transcribers or wrong in his account which is not likely when he saith that the day of unleavened bread fell on the 14. of Aprill The City was full of people observant of the Passeover and Titus besieged them and they valiantly beate him off One of the 3. Factions viz. the Zelotes were slaine upon the day of unleavened bread every one of them by Iochanan the head of other mutiners who closely sent armed men into the Temple and filled it with blood They broke the Covenant and therefore the bond betweene God and them was now of none effect Nor was the siege ended till toward the end of September the Temple being fired and the people in it on the tenth day of August even the same day that it had beene burnt once before by the King of Babylon as Baronius collecteth from Iosephus the City was burned after and mount Sion forced on the Sabbath day being the 8. of September A stone was not left upon a stone in Hierusalem The second point which I observe is this that whereas the Jewes cryed fiercely when they would have Christ crucified His blood bee on us and on our Children Mat. 27.25 Titus as the Jewes were taken even five hundred a day and more caused them all to be crucified Ita ut jam spatium Crucibus deesset corporibus Cruces so that there was not roome for crosses nor crosses enough for their bodies as Iosephus an eye-witnesse relateth it de Bello Iudaico 6.12 Lastly I have either credibly heard or read that whereas Christ was sold for 30. pieces of silver the Captive Jewes were sold 30. of them for one piece of silver and more particularly for Iudas Rupertus observeth that for the 30 pieces of silver which Iudas tooke to betray Christ he had just as many Curses Prophetically denounced against him Psal 109.6 c. though I will not avouch that Rupertus hitteth the exact number or that every curse in that Psalme is appropriated to Judas onely excluding all other of Davids enemies Yet I dare say most of them fully reflect upon Iudas So much concerning this sixth Ceremony this durable Rite that the Passeover was to be kept in Hierusalem onely after the Temple was once erected The Prayer MOst infinite and incomprehensible God sometimes above all the rest of the world in Iury wert thou knowne thy Name was great in Israel in Salem was thy Tahernacle and thy dwelling place in Syon Salvation was of the Jewes unto the Jewes were committed the Oracles of God and the Sacraments of the old Law but blessed be the glory of thy mercy to us the partition wall is now broken downe and thou O blessed Saviour didest dye out of the gates of Hierusalem with thy face to us-ward and the houre now is when the true worshipper shall worship the father in Spirit and in Truth and that not in Hierusalem alone or in any other especiall mountaine or valley but every where art thou called upon and every where art praysed The heathen adore thee O God and the Islands rebound thankes unto thee for enlarging thy Kingdome for spreading thy armes of mercy to embrace them and for bringing them unto thy fold O blessed Saviour the onely shepheard of our Soules O Jesus Christ the Righteous who didst give thy life for thy sheepe and who by tasting death for all men doest bring us to life againe All prayse honour and glory be ascribed unto thee the most holy indivisible Trinity through Jesus Christ our Lord. Amen CHP. XII The Contents of the twelfth Chapter 1. The Paschall Lambe was to be eaten in one house and slaine not in the Temple but in the house commonly More Lambes might be eaten in one great house It might not be eaten without doores No Salvation without the Church Schisme is forbidden 2. Not onely the Priests but the people of Israel might kill the Paschall-Lambe the people might not slay any other Sacrifice Nor the Levites ordinarily but the Priest onely Every one in the Congregation of Israel did not slay the Passeover but the Chiefe in one houshold Maymonides rejected Bellarmine truely avoucheth this duty of offering the Paschall-Lambe to belong to the priviledges of the first-borne before Aaron or his sonnes were chosen to be Priests 3. The Levites might offer the Sacrifice of the Passeover for the Priests if the Priests were not sanctified and the Priests might slay the Paschall-Lambe for the people if the people were not sanctified 4. Whether the head of the family himselfe must of Necessity slay the Passe-over or whether he might depute another in his place Barradius rejected for saying Christ himselfe slew the Passeover 5. A strange story out of Suidas 6. The Apostles prepared the Passeover before Christ came 7. The Passeover was not slaine at the Altar neere the Temple 8. The roasting of it whole is another fixed Ceremony 9. They were to eate it roasted with fire 10. They were not to eate it raw 11. Not sodden at all with water 12. The head was to
doe the Virgins love thee said the Spouse to Salomon Cant. 1.3 Oyntment even in the abstract oyle powred out not inclosed not unlike the Poet who said Fluere excusso Cinnamafusa vitro While the King sitteth at the Table my Spikenard sendeth forth the smell thereof Cant. 1.12 saith the Spouse out of question fore-signifying what in aftertimes was to be done when Christ was to be anointed Nard may be taken as well for an oyntment so called Nardo vina merebere saith Horace to Virgil as for an herbe Pliny 12.12 describeth it S. Bernard taketh it as an herbe whose lownes causes him to discourse of humility Philo Iudaens thus Nardus medicus est fructus Syriae Indiae praestantissimus eolore rufo comosus odoratis simus saporis amari snavitatem odoris diutissime retinens calefacit exiccat viretque perpetuo miscetur antidotis efficacissimas vires ad quam phorimos morbos babet that is spikenard is a most excellent Plant growing in Syria and India of a red colour full of branches and leaves most odoriferous bitter in taste and continues fragrant in smell a very long time it is hot and dry in operation it continueth alwayes greene is an excellent ingredient in your dosies and is a Soveraigne Medicine against most diseases of its use in Compositions or unguents he speaketh not here though some were more thicke some more thinne all appliable to Unctions PAR 15. ASI will not deny in these places abundance of choyce metaphors and spirituall meanings so I will not wholly abolish the litterall sense but freely confesse 1. That both Salomon and his Spouse were gloriously attyred so gloriously that our Saviour thought not fitter of any Art or Artsman to approach in borrowed beauty to the Naturall beauty of the Lilly the worke of Gods owne hand I say unto you that even Salomon in all his glory was not arraied like one of these Mat. 6.29 2. Immediately after the Holy Ghost had sayd literally of Salomon Psal 45.7 God thy God hath anoynted thee with the Oyle of gladnesse above thy fellowes the spirit addeth ver 8. All thy garments smell of Myrrhe Aloes and Cassia so for the Church her cloathing was of wrought gold she shall be brought unto the King in rayment of Needle-worke Psal 45.13 c. And the smell of the Spouses Oyntments was better than all spices Cant. 4.10 And as Aaron's sweete perfumes descended upon his garments as it is in the Hebrew So the very cloathes of those great-ones were not untouched but sweetened with those spreading sweete Oyntments Who is this that commeth out of the wildernesse like Pillars of smoake perfumed with myrrhe and frankincense with all powders of the Merchant saith our last Translâ—tion Cant. 3.6 All manner of Spices of the Apothecary as it is in the Bishops Bible pigmentarii of the perfumer saith the Vulgat good part thereof was about their vestments some purposely some casually all with comfort decencie and sweete-smelling But the head above all did they anoint So much be said for the anoynting of the Head in Salomons time before Rome was out of the shell or pipient Let who will now take up the bucklers in defence of Pererius for this third ceremony I am ready to mainetaine the Iewes that custome long before the Romanes and did not so to flatter or imitate the Romanes and the Romanes might imitate the Iewes or other Syrians or the anoynted Graecians Yet what needed all this stirre by Peretius about anoyntings at the feasts of Romanes and Iewes when no Evangelist no Apostle no holy father so farre as my memory beareth ever sayd that Christ and his Apostles were anoynted at the eating of the Paschall-Lambe either a little before or whilest they were earing or presently after since no Ceremony of Pascharizing either transient or permanent or voluntary so farre as is to be proved implyeth such a businesse and no Precept no example of Scripture no tradition of Elders invited them thereunto besides if I should not bee too great a digressour I could quaere whether at any great sacred feasts and festivals the Jewes were wont to be anoynted since the prime end of them was devotion and this festivall was of this sort though I am ready to acknowledge at the lesse-sacred festivities and solemnities at solemne invitations of their better friends and kinred they were accustomed to Unctions especially the able sufficient-rich-ones who used that exercise more frequently and some perhaps dayly without some intervenient occasion to the contrary The Prayer BLessed Saviour the veÌ„ry Christ and Messiah anoynted anoynted of the Lord with the Oyle of gladnesse super-eminently above any or all other Creatures in the lower or higher world I beseech thee of thine infinite mercy to powre thy healing Oyle into the wounds of my soule and so anoynt me with Oyle that I may have a chearefull countenance and smell sweete and be pleasing to thee O Lord my God through Christ who is a sweete savour for us all So be it O Lord so be it Amen and Amen CHAP. XX. The Contents of the twentieth Chapter 1. Pererius his fourth Ceremony 2. Romanes and Jewes at their feasts changed their cloathes 3. The Romanes Tricliniary Ornaments wearing apparell Larding and cramming purple Scarlet cloath of gold silver Lex vestiaria 4. The Bed-Ornaments of the Jewes 5. Ornaments of Idolls Levites Priests High-Priest Tabernacle 6. Wearing apparell of the Jewes varietie thereof for divers occasions for 1. Gifts 2. Appearance 3. Disguise 4. Sorrow or Mortification Sacke-cloath feasting white apparrell extraordinary apparrell approved at feasts comely alwayes new-fanglednesse taxed in French English Spanish English in part defended diversity of apparrell for severall ages degrees abundance of apparrell a blessing the excesse taxed 7. Changing of apparrell at feasts practised by the Jewes before the Romanes Romanes had more than one garment on at feasts the wedding garment not the onely garment fashions at sacred civill feasts different 8. Wedding garment What. PARAGRAPH 1. THe fourth ceremony on which Pererius insisteth now followeth Quartò saith he Romani accubituri mutabant vestes quòmundiores viz. hilariores convivarentur in antiquis marmoribus Romanis accumbentes in Tricliniariis lectis magnâ ex parte veste duntaxat unâ super nudo tecti conspiciuntur that is fourthly the Romanes before they went to dinner or supper did change their garments to the intent they might be the more cleanely and merry at their feastings In the ancient marble statues among the Romanes they that lye on their Tricliniary beds are for the most part seene to have but one onely garment upon their bare skinne These points he insisted on they changed their cloathes the ends were two to be cleanlier to be merrier Lastly great part of the ancient Statues represent the discumbents with one onely vestment to cover their bare skinnes that this was observed in the feasts of the Jewes is plainely signified in that parable in the Gospell Mat. 22. Who