Tricoenivm Christi in nocte proditionis suæ The threefold svpper of Christ in the night that he vvas betrayed / explained by Edvvard Kellett.

CHAP. XVI. The Contents of the sixeteenth Chapter.

1. The Jewish custome to wash their feete, especially at feasts.

2. The Jewes did not stinke more, than other men; against Cardinall Baronius; M^r. Fuller taxed also.

3. If the Emperour Marcus sayd so, probable reasons, for his imaginations at that time.

4. Of Judas his stinke, when he was dead, out of Cedrenus; and the Iewish Nation defended. The great number of the Iewes long agoe and now: from whom the Americans descended: the Tartars came not, from the Israelites.

5. The Pharisees marvelling at Christs not washing before meate: the double sinne of Pharisees, in washing.

6. Women in the Primitive Church washed the feete of Saints.

7. In the old Testament they onely presented water, but washed not the feete of their guests.

8. The great sinner is the first recorded, to have washed anothers feete, even Christs; and the great Saviour is the first recorded to have washed many mens feete.

9. They sometimes washed and bathed their whole bodies, and anointed them also.

10. The Iewes used more than ordinary blessings at the Passeover: a particular ex∣plication thereof.

11. The reasons, why I handle at large the Iewish Passeover.

12. Christ kept all the fixed rites preparatory, and the Sacramentall Ceremonies; and the subsequent perpetuall Customes.

13. Christ a perfect observer of the Law; yet not bound to the Iewish voluntary under∣takings, or will-worship.

PARAGRAPH. 1.

ANd now am I fallen upon those rites, and ceremonies of the Passeover, which were not of expesse command; either fading or fixed, but of vo∣luntary undertakings; and those have I mustred up from Iosephus, Philo, the ancient Rituall; from Fagius, Beza, and Baronius; and especially from that Rabbi of Rabbins, Moses Ben-Maymon, and I reduce them, to these two heads.

• 1. Their washings, and anointings.
• 2. Their reiterated blessings: these two belong partly to the first, and partly to the second Supper.

First concerning their washings, they are well knowne to have beene in much request; pedibus de more lotis, saith Iosephus (de bello Iud. 6.31. This was an ordinary usance, at times unsacred; Nor may we thinke, they omitted washing, at houres of greater devo∣tion; for the Jewes placed much Religion in manifold washings: at common meales, they were cleanely-fowle, even to superstition: Baronius (ad An. Christi, 57. Num. 107. &c.) proveth that Jewes, Gentiles, and holy Primitive Christi∣ans were wont to wash before they prayed.

PAR. 2.

BUt it is an incredible report, that above others, gravis foetor corporibus eorum in∣haeret, their bodies did stincke above ground, which he avoucheth, (ad An. Christi, 72. Num. 31.) It may be, some called them foetentes Iudaeos, stinking Jewes: as our English calleth those stinking companions, who are wicked and offensive: Besides, some uncleanly might be so called properly; that the Nation were, so, all, or most I deny; though we apply it to those, since the great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or dispersion of them: I knew but two Jewes, in all my life; both Teachers of Hebrew in Cam∣bridge; with one of them, I was well acquainted, but never did I smell any ill smell from them, more than from other men; though I was one of their Auditors, and ve∣ry familiar with one of them.

PAR. 3.

IF Ammianus Marcellinus say true, that the Emperour Marcus passing through Palestine to Aegypt, complained that the Jewes did stinke; and were worse then the Marcomanni, Quadi, Sarmatae; yet this is no proofe, that the Jewes were natu∣rall stinkards; or inwardly had noysome, mal-odorous bodies; but many other ac∣cidentall occasions might cause the Emperour to say so; he might passe through Iudaea, in a very hot season, when a little ill smell disperseth it selfe,

• 2. He spake comparatively, preferring the cold Germanes, Bohemians, and Scythians, before the sweaty-open-pored Jewes.
• 3. He might dislike the Jewes more then those other, for their unruly tumultuating, and pressing upon him, with so much company, that the steame of them was offensive, as is often done amongst us, in narrow roomes.
• 4. It may be some poorer petitioners of them might be noysome, (as those of the

• Jayle are amongst us) and their smell might be, by that meanes unhealthy, yea in∣fections; was not the like at our Assizes in England? namely at Exeter in Devon, un∣der the raigne of Queene Elizabeth, Anno 1586, vide Stowes Annalls, fol. 1218.
• 5. The rebellious Jewes were often slaine by thousands, and by thousands crucify∣ed; and they might lye unburied, and so corrupt the very ayre, as he passed by: If any pious soule shall feare an inconvenience, and shall either from report or likeli∣hood, or desire, perswade it selfe; that it is generally observed to be thus, in the places, where the Jewes dwell; and if we hold it, as one brand of the curse, that lyeth upon them, since their crucifying, and rejecting the Lord of Life, it maketh much for the honour of our Saviour?

I answere, I know no such generall observa∣tion, nor ever heard of it, till now: nor was there ever any threatning of such matters denounced against them; if they left their stinking when they were washed in the laver of regeneration, and turned Christians, (which the accusers of them will not grant) I would confesse both the matter, and the cause; nor would any argument prevaile so much with them, (if stinking Jewes were never changed to savorie Christians) to turne inoffensive converts. Iohannes Baptista Montanus, in his Consilia (pag. 331.) saith indeed, Totum genus Hebraeorum est ferè melancholicum, quia sanguinem habet crassum, & hepar calidum; the whole Nation of the Iewes is for the most part melancholy, because they have grosse blood, and hot livers; yet these distempers make not, in my opinion, os olidum, a rammish smell, or a stinking breath, foetidum anhelitum: Moreover, if the Iewes the now out casts of the world live in homely places; and through covetousnesse, be not cleanely, but sordid, nasty, and stinking, this is not their nature nor yet generall: againe, divers who have li∣ved among the Iewes, smell no such matter, or make no such complaint; I would hold it, (if it were true) as one brand of the curse, that lyeth upon them, since their crucifying the Lord of life, and say, it made much for the honour of our Saviour; if it were sure or probable that when they shall be turned to Christ, their breaths shall stinke no more, than they did before Christs death: Lastly, nor Mar∣tiall, nor Tacitus, nor any other, that I have read, though they hated the Jewes, taxed them for this matter; and God needeth not the lye of men, to uphold his Ho∣nour, or Cause.

PAR. 4.

CEdrenus reporteth from Papias; and Papias from others relations, that when Judas dyed, in his owne ground, praefoetore, illud desertum remansit, & inha∣bitatum, usque ad hodiernum diem, by reason of his stinke, that field continued de∣sert, and not inhabited to this day. If thus it were (as there is no likelihood of it) and if people could not passe by, without stopping their noses (as they say) shall we judge the worse, or the like, of the whole Nation? Other reasons might move Marcus to say so, if he did say so, as Ammianus Marcellinus, no friend to Jewes, but great enemie to Christians, hath perchance, in spleene, related: Yet me thinkes, the great Baronius, who lived at the same time in Rome, with so many thousand Jewes, who are allowed to have, in that famous City, foure Churches; might have sought some better grounds, ere he had proclaimed; Judaei etiam foetoris signo infames, Naturâ ipsâ in eos inclamante; the Iewes are infamous, for their ill-smel∣ling bodies, naturally; the whole Nation (and though the now accursed seede, yet still the carnall seed of Abraham) should not be so charged, without better grounds; give the Devill his due, & let us rather pray, for their conversion, (for converted they must and shall be, ere the worlds end) yea, howsoever Mr. Fuller (in his sacred Mi∣scellanies, 3.13.) passeth a presumptuous and uncharitable verdict upon the Iewish Nation; that as it doth live now in vastatione, & horrendâ in Terras omnes dissipatione, so, vivet perpetuò, sine ullâ reditûs spe; yet others have proved, and I doe second them; that before the end of the world, the dispersed Iewes shall bee gathered together, and become one flocke with us under Christ; and have their politie, and govern∣ment, perhaps even in the holy Land; see, and deepely ponder, Rom. 11.25. &c.

and more especially, Luk. 21.24. and among humane Authors, Barradius (tom 3. pag. 576.) Aretius, & Estius, on Rom. 11. and Dionysius Carthusianus, on Luke 21. Let us, I say, rather pray for their conversion, than loade the Nation with unjust aspersions; for the fault perhaps of some few, whose abhorred Covetousnesse per∣swades them, to exchange sweetenesse and cleanelinesse, which is not unexpensive, for that cheape, sordid, nastinesse, and fulsome-accidentall-ill-breathing smells; which would be alike disliked, in any of any nation, that would be so basely penu∣rious. Purchas in his Pilgrimage of Africa (8.8. Paragr. 4) relateth, from M^t. George Sandys, that the Iewish men are of indifferent statures, and of the best com∣plexions (pag. 1306.) that the Iewish women (about Constantinople) are generally fat, and ranke of the savours, which attend upon sluttish corpulencie, (as it is, in the next page) here, not nature but idlenesse causeth the stinke, I must adde that a very learned man a great traveller, who was inwardly and familiarly acquainted with many of the Iewes, (as himselfe seriously professed to me) could never dis∣cerne any such odious smells, or ranke nastinesse by them: Sir Edward, the Bishop Sandys, his elder sonne, (who loved not our Clergie as a Bishops sonne should) towards the end of his relation, could not have passed over the remarkeable diffe∣rence of the Iewes, (if such it were) above other nations; when he highly com∣mendeth some of them, with whom he was well acquainted, as seeming to want no grace, but the faith of a Christian: Indeede their dispersion is most just, which they called for, and more upon themselves; when they cryed, Christs blood be up∣on us, and on our children, Mat. 27.25. Yet who so shall consider their number and power, will say, it is not so ill with them as the world imagineth: Benjamin of Tudela, in Navarr, ended his journey, (1173.) and relateth huge numbers of them at that time; he maketh first mention of the Iewes residing at Barcelona; then, he proceedeth to this effect; at Gerundam he found a small congregation of Iewes; at Narbona almost 300. Iewes. at the towne of Baetiras, a company of students; at Mount-peslier, the most famous Disciples of the wise men of that age: at Lunel, an holy assembly of about 300. Iewes; at Bea••caire, 40. Iewes, and a famous Univer∣sity of them; at Nogres about an 100. of their wise men; upon the banke of the river Rhone, divers Rabbins, Iewes; at Arelatum, 200. Iewes, at Marseillis, two Colledges of almost 300. Iewes; at Genoa, about 20. Iewes; at Luca almost 40. Iewes; at Rome almost 200. Iewes; at Capua, almost 300. Iewes; at Naples almost 500. Iewes; at Salernum, almost 600. at Malti, about 20. Iewes; at Benevent, almost 200. Iewes; at Malchi, 200. Iewes; at Aesculum, almost 40. Iewes; at Trone, almost 200. Israelites; at Tarentum, almost 300. Iewes; at Barnedis, about 10. Iewes, dyers of scarlet; at Otranto, almost 500. Iewes; at Corfu, one onely Iew, at Larta, about 100. Iewes; at Achilon, about 10. Iewes; at Patra, almost 50. Iewes; at Lepantum, almost an 100. Iewes, at the mountaine of Parnassus, almost 200. Iewes; at Corinth, almost 300. Iewes; at Thebes about 2000. Iewes; at Aegriphon, about 200. Iewes; at Iabusteria, almost an 100. Iewes, at Robinica almost an 100. Iewes; at Kuxopotamos, about 50. Iewes; at Gardegis, a few Iewes inhabite; at Armilon, about 400. Iewes; at Bissina, almost an hundred Iewes; at Seleucia, almost 500. Iewes; at Melrisi, almost 20. Iewes; at Darnea, almost an 140. at Canistolin, almost 20.200. Iewes, at Pera, and there∣abouts; at Rodoston, almost 400. at Gallipoli, almost 200; at Calas, almost 50. at Mitilene, in 10. places the Iewes have their Synagogues; at Chios, almost 400. at Samos, almost 300. at Rhodos, almost 400. at Cyprus (as it were a Colledge) divers Iewes; at Antioch, some glasse-makers; at Laodicea, almost 200. Iewes; at Gebal, al∣most 150. Iewes; at the Temple of Ammon, almost 200. at Biroth, almost 50. Iewes; at Tsidon, almost 20. at Tyrus, almost 400. at Akadi, almost 200. at Schizeria, or Caesarea, almost 10. Iewes besides 200. Cathaei, or Samaritine Iewes; at Lux, one Iew a Dyer, betweene the mountaines of Gerizzim, and Ebal, about an 100. Sama∣ritans; under the Tower of David, 200. Iewes, or thereabout; at Bethleem 12. Iewes, at Beth-Gabarim, 3. Iewes; at Shunem, 300. at Nob, 2 Iewes, Dyers; at Ramas, 3. Iewes; at Ioppa, 1. Iew, a Dyer; at Askalon, almost 200. Iewes; 40. Karites, who

stickt closely, onely to the Scriptures; and almost three hundred Samaritans; at Jisreel, one Dyer; at Tiberias, are about 50 Jewes; at Aschath almost 20. Iewes; at Alma 50. Iewes; at Damascus, almost 3000. Israelites; almost 200. Karaites; Sa∣maritan Jewes 400. at Gilead, almost 60. Iewes; at Tadmor, in the Wildernesse, al∣most 2000. Iewes; at Kiriathaiim, one onely Iew, a Dyer; at Aram Tsobae, almost 1500. Israelites; at Balits, a competent number of Iewes; at Kalagaber, almost 2000. Iewes; at Rakia, about 700. at Hanane, about 20. Iewes; at Gozen, almost 200. at Netsibi, about 1000. Iewes inhabite; at, or in the Isle of Omar, the sonne of Alcitab, almost 4000. at Ashture, 7000. Iewes, and three Synagogues; at Rohoboth, 2000. Iewes inhabite; at Charthemis, almost 500. at Aliobar, almost 2000. at Harda, almost 15000. Iewes; at Okbera almost 10000. Iewes; at Bagdad, almost 1000 Iewes live; and there, they have ten Synedria, or Consistories; and at Bagdad, 28. Synagogues of the Iewes: at Resen, almost 5000. Israelites: twentie miles from Nebuchodonozars Palaces, are 20000. Iewes; at Hila, almost 10000. Israelites, with foure Synagogues; at Naphan, almst 200. Jewes, and a Synagogue; at Al∣kotsonath, about 300. Iewes; at the village of the Wildernesse, five Doctors; at Kupha, almost 7000; at Elnebarum, almost 3000. with a Synagogue. The Rhecha∣bite Iewes dwell at Thema, having cities well fenced, and a Territorie towards the Northerne Mountaines, of sixteene dayes journey, and are under no governors of the Gentiles; there have they almost 40. Cities, 200. Villages, Castles an 100. in these places, 300000. Jewes, or thereabout doe dwell, and Thanai is their Metro∣polis, being fifteene miles long, and fifteene miles broad; at Tilimas, are about 100000. Iewes; at Cebar are almost 50000. at the river Ʋira almost 3000. Iewes; at Nasetum, about 20000. at Botsra, almost 2000. at Samura, almost 1500. at Susan, 7000. Iewes, and 14. Synagogues; at Rebadbar, were about 20000; at Ʋanah, al∣most 4000. at Molhath, are foure Companies of the Iewes; at Aria almost 25000. at Haphton, more than an 100. Companies of the Iewes are, which were of the first Cap∣tivitie, by Salmanaser.

Here, the Jewes called David, Al-roi, their Messiah, and under tooke to conquer Ierusaelem, and was a notorious Witch, or Necromancer, working false miracles, and wonders; at Hemdane, almost 50000. at Tabreztaan, almost 4000. at Ispahaan, almost 15000. at Shiphaa, almost 10000. at Gina, almost 8000. at Samarcant, almost 50000. in the Cities of Nesbor, foure Tribes are said to reside; the Tribe of Dan, Ze∣bulon, Asher, and Naphthali, which Salmaneser carried away; and at Nisbor, the Iewes professed to the King of Persia, Nec regem, nec principem ullum è gentibus nobis praefectum habemus, but one Prince who is a Iew; at Nikokris, almost 500. at Rati∣pha, 5000. at Haonla, almost an 100. at Dugbijim, 23000. at Gingaba, almost 1000. at Zebid, a few Iewes; at Adan most Israelites, and many of those of Adan, came in∣to Persia, and Aegypt; at Halava, almost 300. Iewes. In the citty Konts, at the be∣ginning of Aegypt, about 30000. Iewes; at Pithon almost 20. Iewes, at Misraim, al∣most 2000. at Goshen, almost 3000. at Albubijgh about 200. at Munziphta, almost 300. at Rimerae, almost about 700. at Lambala, almost 500. at Alexandria, almost 3000. at Damiata 200. at Tunis, 40. at Messana, almost 200. at Palermo, almost 1500. He doth not particularly specialize any in Germany, or France, as he returned; the whole summe, being in probability above a Million; concerning which Itinera∣rie, observe; I have followed the names of mine Author, though the places be not all so called, at this day: againe in the single summes, I have not included the Iewes, whom he aymes at, in the words, Justus Caetus Iudaeorum; or, Sacer Coetus; virique sapientes; or, exiguus Coetus; or, most Israelites, which are indefinite, and may be many thousands; or the like; though I wonder, that he would specialize some places, where there was onely, one Iewe, a Dyer, as, at Kiriath-jearim, and at Ioppa, and two Iewes Dyers of Scarlet, or Purple, as, at Nob; and three Iewes, as at Ramas; and yet seldome sets downe an exact number, by almost, or about, or somewhat a∣bove; It had beene, but a little more absurd, to have said; at Ioppa, were almost two Dyers; at Nob, almost three; at Rama, almost foure; whereas there was but

one, at Ioppa; but two, at Nob; but three at Ramas. Moreover, how could hee know the set number of 7000. Iewes, at Susar; and 5000. at Kaliba; at Tunis, 40. at Damiata, 200. and yet otherwhere be ignorant, of the certaine number of some few, who lived together? As at Biroth, he accounteth almost 50. Iewes; at Zidon, al∣most 20. at Ashtha, almost 20. at Schizeria, almost 10. By the same way, and meanes, by the which hee came, to the certaine knowledge of some greater number, as 7000. he might have sooner come, to the exact knowledge of 20. but, it seemeth, he affected obscurity, and concealed somewhat, what he might have revealed, for a Superfuge, if neede were: certainely, he indeavoured to increase, rather than de∣crease the number of the Iewes; as the putting into the account of onely one, in one city, doth prove; and that, in most of his reckonings, he setteth more, than the perfect number, and then minceth it, with the word (almost;) Therefore, when he saith, almost, or about, or more than such a summe; I doe of such uncertainties, one with another, make a certaine stint.

Constantine l' Empereur ab Oppicke, judiciously findes fault with Benjamin for many things; for his Metachronismes, and fables; for saying, that Romulus stood in feare of David, and Ioah, and made vast under-ground Caves, to lye hidden in; for faining, or increasing the number, or power of the Jewes, in remote places; where lyes are not so easily found out; because, he would answer Christians, who count them, as vassals, and vagabonds, and would perswade us, they have King∣domes, and free power over them, in the East; consult with him. Let me adde; Ben∣jamin little thought, that we should search throughout all the East, as it were by a Candle, and know every corner of it, even farre further, then Benjamen travelled; for, he came, but to the Westerne borders of China; whereas the Countries, and Ilands, on the East of China, are knowne to many Christians now. Moreover, hee erreth grossely; saying (pag. 39.) The Samaritans want these three Letters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the name of Abraham, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the name of Isaac, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the name of Iacob, and use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for them; and make this to be, as it were the Shibboleth, to try who were the true Israelites; but Scaliger, against Serarius, hath vouched; that the Samaritans them selves, under their owne hands, have described unto us, the whole Alphabet, and have sent unto us, the names of the Patriarches, with the same letters (which Benjamin saith, they want.) So Constantine l' Empereur (pag. 170.) Againe, in the Samaritan Pentateuch, purchased at a deare rate, by that holy, and learned Arch∣bishop Ʋsher, to be seene (through his kindnesse) by any learned Linguist; all those three letters, are to be seene: in Prologo Galiato, cited in the beginning of Hen∣tenius his Edition of the vulgar, S. Hirome, thus; Samaritani etiam Pentateuchum Moysis totidem literis scriptitant, figuris tantùm, & apicibus differentes; the Samari∣tans write the Pentateuch of Moses, with twentie two letters, as the Hebrewes doe; differing onely in figures, notes, and accents; and afterward, unto Esdras his time, the Hebrew and Samaritan Characters were the same; so he, also (Tom. 3. pag. 6.) in the beginning of his Preface to the Booke of the Kings; but the Patriarkes names were written long before Esdras; therefore they had the same letters with the Hebrew, and were writ with them: many Kings and Princes, through the mediation of great friends, or, for the gainefull considerations, or for the particular worth of some eminent deserving Iew, have given them sometimes power, and authority, to rule over their fellow-Jewes, in such, and such places; as, one of our Kings gave unto a Jew power, in our owne land, to governe, and reigle all the Iewes here; for, to that effect, I read the Kings Patent, as it was drawne, out of darkenesse, and pub∣lished by M. Selden; who like the Sunne, hath enlightened many obscure places, both in divine, and humane literature, and is indeede Mundus eruditionis; so Amurath gave Tiberias, a city in Palaestine, to Alvarez Mendez, a Iew, as our Brerewood, in his Enquiries (cap. 13.) proveth from Boterus; but such authoritle is farre from an absolute Monarchy, not having Crowne, Scepter, Sword, Chaire of Estate, or any great solemne ceremony annexed unto it. My Pen having travelled, with Benjamin, over most parts of the world, is not yet so weary, but it meanes to describe unto

you, very briefely the present estate of the Iewes, who are multiplied to such num∣bers, that our great Geographer, M. Brerewood (as a reverend Divine Master Rogers, hath vouched, (pag. 31.) of the Protestant Church) saith; there are now so many of them, that they are able to people all Europe; but there is no such thing, in M. Brerewood, nor any such thing deducible from him; and if so it were written, it had beene awry; for the peopling of Europe, as it ought conveniently to be peopled, is more of moment, than is imagined; and requireth greater numbers, than are in the world of Iewes; and yet, it must be acknowledged, they abound in numbers, and, like bad weedes sprout up apace, and, if they should come safely, from the foure parts of the world, from the foure corners of the earth, to its Centre, the middest of the world, about Hierusalem: I say, their promised Canaan might very well bere∣plenished, by their recollected multitudes; I should not doe my duty, to the omni∣scient, true, and onely God, if I laid not open the ignorance, and folly of their false god Iupiter. Among Divines, it is knowne by some, and taken as granted by others, that about Hierusalem, is the middest of the earth: Iupiter was so stupid, and ignorant, that he knew not so much; but as Strabo saith: Iupiter willing to finde the perfect middle of the earth, let fly two Eagles, one from the East, another from the West: and these Eagles meeting at Pythya, a towne in Greece, taught thereby their Jupiter, that Pythya was the middle of the world. But might not one Eagle fly swifter than another? Might not one finde more, and better prey, and be longer a feeding on it than another? For, they were not able to fly over halfe the world, without bayting; and one Eagle might wander, from the right way, or line, and fetch compasses, more than another; and could not he, who is said to let goe the Eagles, one from the East; another from the West, have easier measured it him∣selfe, than trust two unreasonable creatures with that discovery? You, say the Scythians, to Alexander, in Curtius (lib. 7 pap. 212.) would, if you could, hold the East in one hand, and the West in another: did you so, Iupiter, by the two Eagles? And, did you let them fly, both at the same time? Did they fly both night, and day, and make their way, through darkenesse? If the Easterne Eagle were cast off, at their Sun-rising; our Westerne Eagle was then cast off, about our midnight; oh wise Eagles, and foolish Iupiter! oh mad people, to beleeve in such lyes, in such gods! And if this former opinion should be true; I dare say, there are more Iewes now living, than ever were, at any one time of the Nation, since it was a Nation; the whole land of Canaan, the promised Land, the holy Land, being leffe than England; and being but two hundred miles long; or (as M. George Sandys saith (lib. 3. fol. 141.) not more, than an 140. and, where broadest, not fiftie, as he saith: In∣deede, if the Tartarians be the seed of Israel; as Postellus, Genebard, and others hold; they, and the other Iewes, might throughly inhabite, and people all Europe; for the Tartarians by themselves, have a long time, and doe yet hold, at this day, a great part of Asia, in subjection, saith M. Brerewood (pag. 94. and 95.) they over∣spread halfe the vast continent of Asia, or there about: all the great Nations, from the rivers Wolgba, and Oby, Eastward; and from the Caspian sea, the river Oxus, the countreyes of India, and China, Northwards, are contained, under the appellation of Tartars (though Lipsius calleth them Scythians) and yet, without those bounds, many Tartars there are, both toward the West, and South: see the Epitome of Or∣telius. fol. 99. and Doctor Heylin. pag. 649.) Campanella (de sensu rerum, 4.19.) saith, perchance Nature may temper and make fit, such powers, in some places, as may, or shall frame a perfect animal; and God can presently infuse a soule, into that faire Fabricke, as he doth into the wombe; this he writeth, as if America perhaps were so peopled; but he correcteth himself, saying, we have no certaine History, but of Adam; and the Art: to make perfect animals, is not yet found out, saith he, Avicen∣na judged, that America was peopled, from our Hemisphaere; but, I thinke it impos∣sible, saith Campanella; yet he recounteth from Plato, that the Atlanticke Island, in the Ocean, did joyne together both Hemisphaeres; yet had the inhabitants of that Iland (if any such were) two Hemisphaeres: they did sayle over the seas, in the

dayes of Noah, to America; and the memoriall of it is lost, saith Campanella; how then, good Fryer, came you to know it? Or, how date you so peremptorily assert it, when it is unknowne? From Island to Estotilant, is, a short, but by-Sea; and shorter, form Estolilant, to the maine Continent of America; and so, from China, to Iapan; and there is a nearer passage, to sayle, from Iapan, to Quevera; intimating that from these parts, they embarked, and peopled A∣merica; but New-found Land, which is Estotiland, is not so neare a cut, as Campanella phancieth from Island: but our deeper, and better Geographer, M. Brerewood, saith, it is very likely, that America received her first inhabitants, from the East-border of Asia: concerning Island, he mentioneth not a word: and it is confessed, Quevira is not much distant from Tartaria: and though both Ererewood, and Campanella con∣fesse, that some of the new world are circumcised; yet Circumcision came not from Isl••nd, or Greeneland, to Estotilant, but the Tartarians (since they received Turcisme, and not before) have beene, and are circumcised; they be no remaynders of the old Israelites, as he proveth at large. If the Tartars had descended from the true Israe∣litos, questionlesse they, with the other Iewes, were able to people farre more, than all Europe: but M. Brerewood wholly explodeth that fable, though upon powerfull reasons, be opineth, the Americans descended from those, who are now Tartarians; especially because Scythia was held, of old, to be Officina hominum, and never were overcome, but abound in men; the mother of inundations, through their infinite multitudes; Curtius (7. pag. 216.) saith, the Asiatickes beleeved, that the Scythians were invincible, but they were overcome by Alexander; and though they were held Invicti, yet their armies did not alwayes prosper; they tried con∣trary fortunes with Cyrus: in may be better said; Scythia was never over-come, or over-runne, nor they expelled their Habitations, others possessing them; but they increased to incredible numbers, and might send forth thousands, when both Fris∣land, and Greeneland could not set forth hundreds. And it is certaine, saith Brere∣wood (pag. 97.) and, without all doubt, that the Tartarians coasts of Asia, are con∣tinent with America, or, at most, disjoyned, but by some narrow channell of the Ocean; but a mayne, wilde salt sea is betweene Greeneland, and Estotilant, say I: I could wish all you consult with M. Brerewood himselfe, whosoever doe thinke, that the Tartarians are the seed of Israel; for he learnedly disproves it: and you, who imagine the Americans are non-Adami; for he strongly probabilizeth, if not evin∣ceth, they descended from the now-Tartarians in old time called Scythians; for the name of Tartarians was not heard of in Europe, till 1212. saith Ortelius his Epi∣tome. I will end this my^b digression, as Benjamin endeth his Itinerary; Deus miseri∣cordiâ suâ maximâ nostri, & illorum misereatur; atque cùm in nobis, tum in illis, istan•• impleat Scripturam, Deut. 30. si convertaris, iterum colliget te ex omnibus populis, quò di∣sperserat te Deus dominus tuns: God, of his great mercy, take compassion, both on us, and them; and let him fulfill, both in us, and them, that Scripture, Deut. 13.2.3. If thou shalt returne unto the Lord thy God, and shall obey his voyce, according to all, that I command thee this day, thou, and thy children, with all thy heart, and with all thy soule—Then the Lord thy God, will turne thy Captivity, and have compassion upon thee, and will returne, and gather thee; from all the Nations, whether the Lord thy God, hath scattered thee: There is onely this diversitie of Intention, in our prayer; I pray, that the vayle upon their heart, may be taken away, 2 Cor. 3.15. I pray for their con∣version unto Christ; and then, if it be Gods will; for their glorious returne unto Hierusalem (which is likely enough) he prayeth for their temporary Messiah, and consequently, for obstinacy in Iudaisme, and yet prosperity in Judea; which will ne∣ver come to passe. So much, in pitty of the wronged Jewes, and commiserable, a∣gainst Baronius: Our Saviours saying, that the Scribes, and Pharisees were like un∣to white Sepulchres, which indeede appeare beautifull outward, but are within, full of all uncleanchesse, Matth. 23.27. did not ayme, at their bodily uncleanenesse, inward, or outward, but within are full of hypocrisie, and iniquitie, saith he, ver. 28. they had uncleane soules, faire pretensions, soule intentions: but indeed, be∣fore

fore they crucified our Saviour, they delighted in manifold washings, as other Nations did, and in our Saviours dayes, they were over-nice: They found fault with Christs Disciples, for not washing their hands, when they eate bread, Matth. 15.2, but Christ excusing his Disciples, reproved them, ver. 11. Not 'that, which goeth into a man, defileth a man; but that which goeth out of the month, defileth. To the Iewes hands unwashed and defiled, were all one, Mar. 7.2. The Pharisees, and all the Iewes, except they wash their hands oft, or diligently, and that, up to the elbowes, saith Theophylact (on Mar. 7.3.) doe not eate; yet, as Theophylact argu∣eth, It was not written in the Law, Lavandum Cubitaliter, hoc est, usque ad cubitum; no command enjoyned washing, from the elbow, to the end of their fingers; but it was a Tradition of the Elders, and that they followed: They eate not; when they came from the Market, except they wash: many other things they have received to hold; as the washing of cups, and pots, brazen vessells, and tables, Mar. 7.4. and many other such like things doe ye, saith Christ to them, ver. 8. Note the words, They have received to hold; they were not bound to it; the tie is from themselves; they needed not but they have (received) to hold; both to hold, and to practise; I have seene Oxen, to draw up upon the Cart their own great load; and an Asse will stand till he hath his full burthen; the Law was such a yoake, as neither they, nor their fa∣thers were able to beare; and yet the Jewes were worse yoaked with Traditions.

PAR. 5.

VVHen a Pharisee besought Christ to dine with him, and Christ wen•• in, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, recubuit, he sate downe to meate; the Pharisee, when hee saw it marvelled, that he had not first washed before dinner, Luk 11.37. &c. and Christ him∣selfe could not escape some inward dislike, even to the admiration, or, rather astonishment of such a Pharisee, as seemed to be a quarter-disciple of Christ: the Pharisees themselves made cleane the outside of the cup, and platter, Luke 11.39. which they performed not for civill, or morall cleanlinesse, which is comely, and commendable; but for a traditionary purification; and therefore, Christ replyeth, ibid. Your inward part is full of ravening and wickednesse; but from Matth. 23.25 &c. it may be more, than probabilized, that the Jewes washed not so much the insides, as the outsides; sure I am, Christ saith in the same place, They, within are full of ex∣tortion, and excesse: not yee, but they; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, plena sunt, they are full; no man will doubt, but these words were spoken obliquely, and referentially of the Pharisees; but it is most significantly spoken, and expressely of the pots, and platters them∣selves; not in the second, but in the third person; They within are full of extortion, and injustice; as if their pots, and platters receiving bribes, and filled with the ef∣fects of wrong and rapines, might be produced, as evident witnesses of their op∣pression: If they had cleansed the inside of the cup sufficiently, our Saviour would not have said unto them, ver. 26. Thou blind Pharisee (blinde in not seeing the double foulnesse, of the insides of your platters, or cups; neither the naturall, nor ac∣cidentall foulenesse opposed to neatnesse, or cleanelinesse; nor the morall foule∣nesse, which is contradistinct, or opposite to cups, and platters, lawfully acquired, or possessed) Thou blinde Pharisee, cleanse that which is within the cup, and platter; cleanse that first; whether (bodily filth, or soule-spots) that the out-side of them may be cleane also. If Christ had not meant at all, that the cups within were full of extortion, when his speech was to the Pharisees; he would have said; ye, and not they: but he spake in the third person plurall, not in the second; therefore, the very pots, and platters, were dumbe, deafe, and finlesse accessories, or attestates to the oppression, and wrong committed by their owners, and masters the Pharisees; I am not ascended very high, Pedibus de more lotis, saith Josephus They were wont to wash their feere.

PAR. 6.

SAint Paul approved those widowes, which lodged strangers, and washed the feete of the Saints, 1 Tim. 1.5. Tertullian, (ad uxorem, 2.4.) testifieth that the

Christian women did, and that their Gentile husbands disliked them, because they did, aquam sanctorum pedibus offerre: Hierome (in his Apologet. against Ruffinus) pro∣positum nobis est, pedes luvare veneratione, non merita dissentire; we are resolved, to wash our feete, with worshipping; not to boast of our merits. Christ himselfe gent∣ly did chide Simon the Pharisee, for administring no water for his feete, Luke 7.44. the rather, I thinke, for that he was a water-foule Pharisee; which sect was over∣scrupulous, in manifold washings: feete commonly are lesse white, than mens hands, especially in hot countries, or with labouring, or wayfaring men, and smell worse than their hands doe; Thou, O Pharisee, hast beene so farre from washing, and wiping of my feete, that thou hast not afforded mee water. cold water, the cheapest of all dishes, to wash; or linnen to wipe them; but this woman hath drawne water, hot water, from the fountaine of her eyes; and hath washed my feete with teares, and wiped them, with the haires of her head; using her tresses, in stead of a Napkin.

PAR. 7.

ABraham, and Lot onely afforded water, but washed not the feete of their guests: Let a little water, I pray thee be fetched, and wash your feete Gen. 18.4. even ye your owne selves; and I will fetch a morsell of bread: so Gen. 19.2. Lot wisheth the Angels, in mens shapes, to wash their feete; the Levite, and his wife washed their owne feete, Judg. 19.21. The washing of our feete conduceth to health, cleanelinesse, and recovery of strength, and was next in goodnesse to a Bathe, saith Montanus: Josephs Brethren had water given them, but they washed their owne feete, Gen. 43.24. Abrahams servant, and the men that were with them, had water given them to wash their feete: Aaron, and his sonnes were to wash their owne feete, Exod. 30.19. So did both they, and Moses, Exod. 40.31. It was a dainty complement of her (who complemented once, before her betters, when so cunning∣ly shee bespake a reversion, 1 Sam. 25.31.) even of Abigail, the Super-witted-Abigail, upon the pleasing message, to be Davids wife; to bow her selfe, on her face, to the earth; and to say, ver. 41. Let thine handmaid be a servant to wash the feete of the servants of my Lord: It was a Courtly ayre, and blew sweete from Carmel, and the humblest temptation, that I have heard of; but for all that fayre semblance; I remember not that ever any, in the old Testament, were wont to wash their guests feete, or of travellers: that the Apostles had washed, before their beginning to eate the Paschall-Lambe, some parts, or others of their bodies, is probable e∣nough, from Christs saying to Peter, Ioh. 13.10. Hee that is washed, neede not save to wash his feete: these words were spoke at the second Supper; and it seemeth, they were washed before; and if reference be not had to their Baptismall Regeneration, the words ran fairest, for their first washing ordinarily practised, before the passe∣over was eaten; though commonly the Iewes washed againe, at the beginning of their second Supper; of which, God willing, hereafter.

PAR. 8.

THe great sinner, I thinke, began this kinde of humility, and was the first recor∣ded in holy Writ, that washed anothers feete: the Saviour, the onely Saviour of the world, first fully accomplished that Ceremony, by washing the feete of many, even of all his Disciples, and even of awicked Judas among the rest. Heliodorus (be∣ing the Greeke Sir Philip Sidney) or, that noble knight, the English Heliodorus, lib. 2. Aethiop. Hist. Haec lavabat pedes, & p••lverem abstergebat; she washed my feete, and wiped away the dust: Eusebius (3.15.) Calceamenta quoque pedibus tentabat educere, quae nunquam, nisi â religiosis resolvi consueverunt; non solùm pedibus de more lotis, sed totis etiam nonnullis corporibus: that is, they did not onely wash their feete, as the usance was, but some of them did also wash their whole bodies, saith Josephus.

PAR 9.

THat bathing was used for cleanelinesse, none but slovens will deny; you shall finde it used to that end, 2 Sam. 11.2. and Neh. 4.23. But, of this hereafter, against the much-erring Peterius: that it was appointed to Naaman, by an especi∣all command, to a religious purpose, is apparant, 2 King. 5 10. Wash in Iordan se∣ven times, and thy flesh shall come againe to thee, and thou shalt be cleane, cleane from the inherent and cutaneall harme: that there were also divers Legall or Leviticall Purt∣fications, by water, is evidenced, Heb. 9.10. but, that bathing of their whole bo∣dies was used by the Iewes, before the beginning of their feasts, or at them; I can∣not finde, though it be probable, that some superstltious precise ones, might volun∣tarily take up such a fashion, which Iosephus seemeth to point at, or, it might bee done by some, in the latter times of the Emperours, for the Romans were wont to bathe ere they feasted: but this custome sprang up, after Iewish Bathings: In Plantus his dayes, they washed both their hands and feete. Plautus (in Persa, Act. 5. scena. 1.) Hoc age, accumbe—date aquam manibus, apponite mensam, goe to, sit downe—give us some water some body, for our hands, set dinner on the Table, and (scen. 2.) Locus hie Tuus est, hic accumbe, ferte aquam pedibus: praebe Tis, puer, this is your place, sit you here, bring some water for our feete, you sirra, boy: as Baro∣nius well amends it: the Graecians did so with more cost: Plutarch, in Phocions life relateth, that Phocion found in his friends house, choyce bathes of wine, and odori∣ferous spices, to wash the feete of their fellow-feasters, and taxeth it for prodigali∣ty: They did not onely wash but anoynt themselves at feasts: Athenaeus (lib. 15.) saith, the Athenians were wont to annoint the feete of delicate Persons: the Ro∣manes had to most parts of their bodies appropriate, especiall and curious oynt∣ments, Baccarimum Aegyptium, Phoenicium, Nardinum: Nar do vina merebere, saith Ho∣race, in his invitation of Virgill, to a feast, (Garm. lib. 4. od. 12.) that is,

I will requite thy Nard so fine, With a whole tearse of Campaigne wine.

Never doe we reade, that Christ, in his life, used naturall or artificiall, sweete odours, but at feasts that oyntment of pure or liquid nard, which was powred on Christs head. Mar 14.4. Was very precious and costly: and that Nard also, with which Mary anointed the feete of Iesus, was so rich that the odour of the oynt∣ment filled the house, Iohn 12.3. who pleaseth to read learned, and worthy curiosi∣ties, on this point, let him have recourse, to Fulvius Ʋrsinus, in his Appendix, to Petrus Ciacconius his Triclinium; nor shall I passe by it, but discourse at large of anointings, when I wrestle with Pererius.

PAR. 10.

SEcondly, concerning their blessings; at the eating of the Paschall-Lambe, the Iewes used much blessing: blessings were in ordinary use: therefore, at ex∣traordinary feasts, and especially at this feast of feasts, they were not wanting, 1 Sam. 9.13. The people will not eate, till Samuel be come, because he doth blesse the Sacrifice; afterwards they eate that are bidden: Maymonides saith, all commu∣nicants at the Passeover, were to take off 4. consecrated cups of wine; rich or poore; men or women; they might take 5. if they would, but then they must say, Psal. 136. O give thankes unto the Lord, &c. each cup contained above a quarter of a pint, as I guesse: the blessing of the wine was none other than that which was used in ordi∣nary forme; blessed art thou O Lord, which drawest wine out of the Vine: a fourth part of an Hin of wine, was exactly proportioned, for a drinke-offering, with the burnt offering or Sacrifice of one Lambe, Numb. 15.5. The Sacred Pas∣chall-flesh, and bread was not eaten without drinke: The consecration of the bread was thus, at the Passeover; Blessed art thou O Lord our God, King of the Uni∣verse, in the eating of this unleavened bread, this is the bread of affliction, which

our fathers ate in the Land of Aegypt; quisquis esurit, accedat, & Paschatizet; who∣soever is hungry let him eate of this Passeover; Cuicunque opus est, accedat, & Paschatizet: whosoever ought or must take it, let him approach, and take this Passeover: when the Table was furnished with the Paschall-Lambe, with unleave∣ned bread, and sowre herbes, and wine; then did they eate and drinke, and properly keepe the Passeover, and fell to holy discourses: That our most blessed Lord, both washed when neede was; and blessed all things as he ought, let no Christian doubt; that he strictly observed these agraphall traditions of men, according to the Iewish forme, commeth not into my Credo.

PAR. 11.

BUt Reader, thou wilt perhaps say; here is much adoe, about an antiquated ce∣remonie? but what is the Iewish Passeover, or the knowledge of the Rite of it now to us? I remember a story of the old Poet, who made an unpleasant begin∣ning, when he saw the people offended; started up, and desired them to hearken pa∣tiently unto the end; and the end should declare, that the beginning was not to be disliked: the like say I now concerning my Tractate, which may bee thought a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or needelesse peece of worke, let them attend the issue, and application, and what resulteth from this discourse, and then they will not so readily mis∣judge it: besides, if I never made any digression; but to cleere some questioned dif∣ficult, or unusuall point; let thy delight or benefit (good Reader) make thee re∣member the old proverbe, that the farthest way about, is the nearest way home; and the old verse of Ennius,

Ʋnus homo nobis cunctando restituit rem,

that is,

One man to us, by long delayes, Did all our fortunes strangely raise.

Againe, S. Paul saith, 1 Cor. 5.7. Christ our Passeover is Sacrificed for us; and there is no small resemblance betweene the Type and substance; to inhere so long on the Jewish customes, were impertinencie, if our blessed Saviour had followed none of them; but as they hold out a Lanthorne, and alight to make Christs actions better knowne; so is the disquisition necessary, and the dwelling so long on them, pertinent to many purposes? But, I answere, without the knowledge of what be∣longed to the Iewish Passeover; without distinguishing what were the temporary; and what were the fixed and lasting Rites of this Passeover; thou shalt never be a∣ble to know what our Saviour did practise, when he ate the Paschall Lambe, with his Disciples, immediately before his death, Luk. 9.31. Moses spake of Christs decease, which he should accomplish at Ierusalem, Moses was the schoole-master to bring unto Christ, Gal. 3.24. The ignorance of Moses his Law, draweth on with it, the ignorance of Christs actions: And by the exact discerning of the in∣tention of the Law; what Rites were to continue; thou mayst be sure, that Christ observed all, and every one of them; whether praeparatory, Sacramentall, or sub∣sequent.

PAR. 12.

FIrst Praeparatory; he sent his Disciples, for the choosing of a Lambe.

• 2. It was an unspotted one.
• 3. It was a Male-Lambe.
• 4. It was under a yeare old.
• 5. He had chosen before hand a fir number, to eate it.
• 6. None excluded out of the Ie∣wish Church; none uncircumcised did eate of it.
• 7. He kept it on the first moneth of the yeare.
• 8. He kept it, on the 14. day; for then it was killed.
• 9. At the Even; that in the beginning of the 15. day it was all ready.
• 10. This was to be and was at Ierusalem.
• 11. It was in one house to be eaten with well-fitted, religious Ta∣ble-talke, concerning the Passeover.
• 12. Not the Priests Leviticall, but by Christs appointment, the Apostles killed and prepared, or caused the Passeover to be killed, and prepared.
• 13. They did dresse the Passeover whole; rosted with fire: throughly rosted; not sodden at all, with water: the head with the legges,

• the quarters with the purtenance.

So, for the two Sacramentall Ceremonies.

• 1. Christ and his Apostles did eate the Passeover with unleavened bread.
• 2. Nei∣ther were the bitter herbes wanting. Lastly, for the subsequent Rites perpetuall; not any one was omitted.

• 1. A bone was not broken.
• 2. No part of the Sacrifice was carried out, of that private Sacrary.
• 3. The table-talke was most holy.
• 4. They continued the feast of unleavened bread; and if Christ had lived longer, he would have performed the Hebdomadall observation of that Paschall-feast, with unleavened bread.
• 5. They left none of the flesh, till the morning.
• 6. What was left, was burnt with fire.

PAR. 13.

ALL these points of fixed duration, were exactly observed, in Christs last Passeover: For otherwise he had beene a breaker of the Law: but as I pro∣ved before, by undenyable arguments, in divers passages and places; Christ follow∣ed the Law of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, answering number of precepts, with a like number of performances: he could not have helped us law-breakers but by keeping all of it: Christ was the onely true observer of the Law, Gal. 4.4. God sent forth his sonne, made of a woman, made under the Law, to the intent that he might fulfill the Law. Gal. 5.3. And when Christ was circumcised, he was made a debtor to fulfill the whole Law; I testifie againe to every man that is circumcised, that he is a debtor, to keepe the whole Law: Chrysostome (Homil. 16. in Mat.) thus; Christus implevit legem; primb quidem, Ni∣bit Transgrediendo legalium. 2. Justificando, per fidem, quod lex per literam facere non valebat, that is, Christ fulfilled the Law, first of all, in that he transgressed none of the Rites of the Law. 2. in that he justifieth us by faith, which the Law according to the letter, could not doe: As for the other fading, and vanishing ceremonies, he was not bound to them; what is likely he did, shall (God willing) appeare better hereafter: To this liberty was every man left; and shall we now have Christ tyed? Christ was not tyed: likewise for the ceremonies, which the Iewish Church vo∣luntarily assumed unto themselves to performe; we cannot thinke that our blessed Saviour was bound to obey, and keepe them: he who so often chid them for wil-worship, in preferring humane traditions, before the precepts of God, would not be an observer of any, but such as best pleased him, and were sorted to times, and occasions. So much for the first Supper; the Passeover of the Iewes; wherein you may see, what Christ observed, and what not; so farre, as the Old Testament affor∣deth us any light.

The Prayer.

O Thou immaculate cleanser of the world, and purifier of man-kind, without whom nothing is holy, nothing cleane; wash not my feete onely, but also my hands, and head, and heart; and purge, and mundifie my besported soule, that I may faithfully love, and please thee here, and when I shall hence depart; I meeke∣ly beseech thee, to array me in the fine linnen, cleare, and white, which is ordeined for thy Saints, through Iesus Christ our Lord. Amen.