Part 9

The ancient _Jews_, they were both Hospital, ready to entertain, and also liberal in their entertainment: Their Hospitality is commended throughout the Scripture, though now it be grown out of use among them, as appeareth by that Proverbial speech concerning the entertainment of a friend:[276] _That the first day he is Oreach, a guest_: _the second Toreach, a burden_: _the third Barach, a runnagate_. Their liberality appeared by remembring the poor at their Feasts, by sending them portions. Send portions unto them for whom nothing is prepared, _Neh. 8. 10._ This[277] was afterwards practised by Heathens, who in their solemn Feasts did not onely entertain their Guests for the present, but did also allow them certain junkets to carry away with them. These they termed ἀποφόρητα: and likewise, unto their friends who were absent they sent portions, which they termed μερίδας. This observation giveth light to that _Canon_ in the _Laodicean Counsel_, which forbiddeth the _Christians_ in their love feasts, μέρη αἴρειν, to _send portions_, the reason of which prohibition, I conceive to be three-fold. First, that _Christians_ might not symbolize with _Heathen_ people. Secondly, That none presuming that their portions should be sent them, might absent themselves. Thirdly, that those present (especially the poorer sort, as it often falleth out) might not be injured, by having the best of their provision sent away in such portions.

[276] _‎‏ארוח‏‎ Hospes ‎‏טרוח‏‎ Onus ‎‏ברוח‏‎ Profugus Buxtorf. Synag. cap. 32. p. 493._

[277] _Moris erat veteribus in conviviis μερίδας mittere absentibus amicis. Theophrastus cap. περὶ μεμψιμορίας. Idem testatur Plut. in Agesilao. διέπεμπε μερίδας τοῖς φίλοις ἀπὸ τῶν τεθυμένων. Eundem morem Judæis in usu fuisse testantur sacræ literæ Nehem. 8. 10. ἀποστείλατε μερίδας._

Here we may note, for conclusion, that as the time of their supper was towards the evening, and then they gave greatest entertainment; So the time of their dinner was about the sixth hour of the day; that is, as we count, about Noon. Kill meat and make ready, for the men shall eat with me at _Noon, en. 43. 16._ _~Peter~ went up upon the house to pray about the sixth hour; than waxed he and hungred, and would have eaten, but whiles they made something ready, he fell into a trance_, Acts 10. 9, 10.

Moreover we may here note the difference between those _three cups_ mentioned in Scripture, ποτήριον τῆς εὐλογίας, _1 Cor. 10. 19._ The _cup of blessing_, and this is applied to those several cups used in their solemn Feasts, because of those blessings or thanksgiving annexed. Secondly, ποτήριον εἰς παράκλησιν, _Jer. 16. 7._ The _cup of consolation_; this was so called, because it was sent by special friends in time of mourning, as intending by this drinking to put away sorrow and grief from the mourner. Thirdly, ποτήριον σωτηρίας, _Psal. 116. 13._ _The cup of salvation_: this was used commonly after their _Peace-offerings_, which were vowed in way of thankfulness for benefits obtained. Whence the _Seventy Elders_ commonly translate _a Peace offering_, σωτήριον, _A sacrifice of salvation_, or _salvation it self_.

CHAP. III.

_Of their Sabbath._

The word ‎‏שבת‏‎ _Schabbath_, from whence our _English_ word _Sabbath_ is derived, signifieth _Rest_, and is applied to all _solemn Festivals_. _They polluted my Sabbaths_, _Ezek. 20. 21._ that is, my _Feasts_. Sometimes it is applyed to the _whole week_, _Jejuno bis in Sabbato_, _I fast twice in the week_. Sometimes, and that most frequently, it is used for that 7th day which God had set apart for his own service. This last was holy, either by a simple holiness which belonged to it, as was the seventh day; or else by a double holiness occasioned by some solemn Feast upon the same day, and then it was called, _Sabbatum magnum_, _a great Sabbath_, _John 19. 36._ For on that _Sabbath day_ of which S. _John_ speaketh, the _Feast of the Passover_ hapned that year.

The week days are termed by the _Hebrew_, ‎‏חולים‏‎ _Cholim_, _prophane days_; by the Greek ἐνεργοὶ, _working days_: but when they speak of them altogether, τὸ μεταξὺ σαββάτων, _the space of time between two Sabbaths_.[278] This was the time upon which the _Gentiles_ desired to hear _Paul_ _Act. 13. 42._ In respect of the different degrees of holiness on days, the _Sabbath-day_ is not unfitly compared to a _Queen_, or rather to those whom they termed _Primary wives_; other _Feast days_ to _Concubines_, or _half wives_; _working-days_, to _hand-maids_.

[278] _Scalig. de emend. Temp. l. 6 p. 261. Item Beza in hunc locum._

The _Sabbaths_ began at[279] six a clock the night before: this the _Grecians_ called παρείσοδον σαββάτου the _Hebrew_[280] _Biath haschabbath_, the _enterance of the Sabbath_.

[279] _Scalig. de emend. Temp. l. 6. p. 269._

[280] _‎‏באת השבת‏‎_

The _preparation_ to the _Sabbath_ begun at[281] three of the clock in the afternoon; the _Hebrews_ called this ‎‏ערב השבת‏‎ _Gnereb haschabbath_, the _Sabbath eve_. By the ancient _Fathers_ it was called[282] _cœna pura_; the phrase is borrowed from _Pagans_, whose Religion taught them in their Sacrifices to certain of their _Gods_ and _Goddesses_, to prepare themselves by a strict kind of holiness; at which time of their preparation they did pertake of a certain Supper, which as it consisted of choice meats, such as those _Heathens_ deemed more holy than others: so it was eat with the observation of _Holy Rites_ and _Ceremonies_: Hence they themselves were said at this time of their preparation to be in _In casto_, and their preparatory Supper termed, _Cœna pura_. Thus we see the reason why the _Fathers_ called the _Sabbath-eve_, _Cœnam puram_. By the _Evangelists_ it was called παρασκευὴ, _A preparation_, _Mark 15. 42._ For distinction sake, we may call that fore-time of the day προπαρασκευὴ, _A fore-preparation_. For the whole day was a kind of preparation, as will appear by the particulars then forbidden. First on this day they might go no more than three _Parsas_; now a _Parsa_ contained so much ground as an ordinary man might go ten of them in a day. Secondly, Judges might not then sit in Judgment upon life and death, as is shewn in the Chapter of Translation of Feasts.[283] Thirdly, all sorts of Artificers were forbidden to work, only three excepted, _shoomakers_, _Taylors_, and _Scribes_; the two former for repairing of apparel, the other for fitting themselves by study to expound the Law the next day, and these were permitted but half the preparation time to work.

[281] _Joseph. Antiq. l. 16. c. 10._

[282] _In ritibus Paganorum cœna pura appellabatur; cœna illis apponi solita, qui in casto erant quod Græci dicunt ἁγνεύειν, vel προαγνεύειν. Isaac Casaubon, Exercit. 16, p. 662._

[283] _Casaubon. Exercit. 16. p. 479. ex Michlol. Kimchi._

The best and wealthiest of them,[284] even those that had many servants, did with their own hands further the _preparation_; so that sometimes the Masters themselves would chop herbs, sweep the house, cleave wood, kindle the fire, and such like.

[284] _Buxtorf. Synagog. Jud. cap. 10. ex Talmud._

In old time[285] they proclamed the _Preparation_ with noise of Trumpets, or Horns; but now the modern _Jews_ proclaim it by the _Sexton_, or some under Officer of the Church, whom they call ‎‏שליח צבור‏‎ _Scheliach tsibbur_, The _Messenger of the Congregation_.

[285] _Buxtorf Synagog. Judaic. ibid._

Concerning the sanctification of the _Sabbath_ day it self, in corrupter times some things the _Jews_ added over and above that which God commanded. In other things they took liberty where _God_ granted none. In the first they were _superstitious_, in the second _sacrilegious_.

They took liberty: There were two thousand Cubits between the _Ark_ and the _Camp_, when they marched; _Josh. 3. 4._ and in probability the same proportion was observed when they rested: this distance of ground some interpret to be one mile, some two; some measuring it according to a lesser, others according to a longer Cubit, which they term a _Geometrical Cubit_: But all agree in this, that these two thousand cubits was a _Sabbath_ days journey, though none, as I know, have observed the reason why it was so called, which I take to be this: On the _Sabbath_ day they were all to repair to the place of _God_’s publike worship, which was two thousand cubits distant from those who camped nearest: Hence follow four Propositions. First, That two thousand Cubits any where, by proportion, might be called a _Sabbath dayes journy_. Secondly, That to those who dwelt in the Camps more remote from the _Ark_, a _Sabbath daies journy_ was more than two thousand Cubits. Thirdly, That it is now lawful on the _Sabbath day_, to joyn with the Congregation in the place of _God_’s publick worship, though remote. Fourthly, That it was unlawful for the _Jews_ hereupon to take liberty to walk idlely whither they would, if it were not more then two thousand Cubits, pretending it to be but a _Sabbath daies journey_.

They added unto that which God commanded, 1. God said, _Remember to keep holy a seventh day_: in which words, _God_ sanctified one day to be _Sabbatum_,[286] they added _Sabbatulum_, so they termed that additament of time which they annexed to the _Sabbath_. This addition of time was _two-fold_: some began the _Sabbath_ sooner than others; this was done by the _Jews_ dwelling at _Tiberias_, because they dwelling in a Valley, the Sun appeared not to them so soon as it did to others. Some again continued the _Sabbath_ longer than others: this was done by those dwelling at _Tsepphore_, a City placed upon the top of a Mountain, so that the Sun shined longer to them, than it did to others. Thus both of these did _Addere de profano ad sacrum_; add somewhat of the working day, immediately going before, or immediately following after: none diminished of the _Sabbath_. Hence[287] _R. Jose wished that his portion might be with those that began the Sabbath, with those of ~Tiberias~, and ended with those of ~Tsepphore~_.

[286] _Hospinian. de Orig. fest. c. 3._

[287] _Buxtorf. Comment. Masoret. cap. 4, ex Musar._

2. God said, _To morrow is the rest of the holy Sabbath unto the Lord, bake that ye will bake, and seethe that ye will seethe_, _Exod. 16. 23._ This Command was proper to the time of _Manna_:[288] the reason is there alledged, why they should prepare that day for the morrow, because upon the _Sabbath_ day they should not find it in the field. The _Jews_ extend this Command to all Ages; and therefore they dressed no meat this day: this haply was the reason, that the _Heathen_ people thought they fasted[289] on the _Sabbath_, though I deny not but this error might be occasioned in part from that phrase, _Jejuno bis in Sabbato_.

[288] _Jun. & Tremel. in Exod. 16._

[289] _Sueton. August. c. 76 de jejun. Sabbat. Vid. Martial. l. 4. Epig. 4._

3. God said, _Ye shall kindle no fire throughout your habitations on the Sabbath day_, _Exod. 35. 3._ This commandment was only concerning fire for the furtherance of the work of the _Tabernacle_,[290] for therefore is the _Sabbath_ mentioned in that _Chapter_, to shew, that the work of the _Tabernacle_ ought to give place to the _Sabbath_. The _Jews_ hence gather, that it is unlawful to kindle any fire at all on this day.

[290] _Vatablus in hunc locum Item. Trem. & Junius._

4. God said, _In it thou shalt do no manner of work_. This the _Jews_ understood without any manner of exception.[291] Hence they held it unlawful, to _roast an apple, to tuck an herb, to clime a tree, to kill or catch a flea_. Hence they thought it unlawful to defend themselves, being assaulted by their enemies on the _Sabbath_ day: By this means, twice they became a prey unto the enemy.[292] First, unto _Antiochus_; whereupon _Mattathias_ made a Decree, that it should be lawful upon the _Sabbath_ to resist their enemies; which Decree again they understanding strictly, as if it did only give leave to resist,[293] when they were actually assaulted, and not by any labour that day to prevent the enemies raising of Rams, settling of Engines, underminings, _&c._ they became a prey, the second time, to _Pompey_. For the right understanding therefore of this Command, we are to know, that three sorts of servile works were allowed.

[291] _Hospinian. de Orig. fest. c. de Sabbato._

[292] _Joseph. l. 12. cap. 8._

[293] _Joseph. l. 14: cap. 8._

1. _Works of Charity_: _God_, that allowed them to lead their Oxe and Ass to water on the _Sabbath_, _Luke 13._ to make their lives more comfortable, much more allowed man liberty to dress convenient food for himself and his Family, that they might the more comfortably perform holy duties. _Christ_ healed on the _Sabbath_, therefore, visiting the sick, and the use of the _Physitian_, was both then and now lawful.

2. _Works tending directly to Gods Worship_: not only killing of sacrifices, and circumcising of children on that day was allowed; but the _Priests_ might lawfully blow their Trumpets and Horns on the _Sabbath_ day; for the assembling of the people, _Numb. 20. 2._ And the people might warrantably go from their Houses to the place of Gods publick worship. By proportion it is now warrantable for _Christians_, to ring bells to assemble the people together on the Lords day; to take journeys, to joyn with the publick Congregation, or Preach the Word. Of these we may say, though they are in their own natures bodily labors, yet the _Temple_ which was sanctified did change the nature of them, and make them holy, _Mat. 23. 17._ Or as the _Jews_ say concerning the overthrow of _Jericho_, which according to their writings fell on the _Sabbath day_:[294] _He which commanded the Sabbath to be sanctified, commanded it also to be prophaned_.

[294] _‎‏מי שצות על השבת צות לחלל שבת‏‎ R. D. Kimchi in Josh. 6._

3. _Works of absolute necessity_, as the defending ones self against his enemy, and others of like nature: concerning which the _Jews_ have a saying,[295] _Peril of life drives away the Sabbath_. And the _Christians_ with a little change of a more common Proverb, say, _Necessitas non habet ferias_; _Necessity hath no Holy days_.

[295] _‎‏מסכנות נפש דוחה שבת‏‎_

CHAP. IV.

_Of their Passover, and their Feasts of Unleavened Bread._

Some of the _Fathers_ have derived[296] the word _Paschal_, from a Greek Verb, signifying to suffer, because the _sufferings_ and _Passion_ of our _Saviour_; are celebrated about that time. This Opinion _Augustine_ justly confuteth,[297] for the word is originally an _Hebrew_ word, signifying to _pass by_, _to leap_, or _pass over_. The _Etymology_ is _God_’s own. It is the sacrifice of the _Lord_’s _Passover_, which _passed over, &c._ _Exod. 12. 27._

[296] _Tertul. advers. Judaic. c. 10 It. Ambros. lib. de Myster. Pasch. cap. 1._

[297] _Aug. in titul. Psal. 68._

The word _Passover_ in Scripture hath three acceptions. First, it is taken for that yearly solemnity which was celebrated upon the fourteenth day of _Nisan_,[298] otherwise called _Abib_; you may call it the _Passover of the Lamb_, because on that day toward the evening, the _Israelites_ were commanded according to their Families to roast a _Lamb_, and eat it in their private houses. Secondly, it signifieth that yearly Festivity which was celebrated on the fifteenth of _Nisan_: it may be called the _Passover_ of _sheep and Bullocks_, _Deut. 16. 2._ Otherwise we may call it the _Feast of the Passover_; as the fourteenth of _Nisan_ was called simply the _Passover_. In the fourteenth day of the first moneth, is the _Passover of the Lord_, and in the fifteenth day of this moneth is the _Feast_, _Num. 28. 16, 17._ Toward this Feast we are to understand that _Josiah_ gave unto the people such a multitude of Sheep, Lambs, Kids, and Bullocks. Thirdly, it is taken for the whole solemnity, beginning the Fourteenth of _Nisan_, and ending the one and twentieth of the same moneth. Now the _Feast of unleavened bread drew nigh, which is called the Passover_, _Luk. 22. 1._ So that in this acception is contained the _Feast of unleavened bread_ also, notwithstanding, in proper speaking, the _Feast of unleavened bread_ was a distinct _Feast_ from the _Passover_.

[298] _E Theologia non pauci omnia quæ ad 14. noctem pertinent 15. attribuunt quem errorem hauserunt ex turbidis Rabbinorum lacunis qui hodie eundem errorem errant, teste Scaliger. de emend. Temp. l. 6 p. 270._

First, the _Passover_ was to be kept on the _fourteenth day of the first month, at even_. This was their second Sacrament, in which although they were enjoyned to eat unleavened bread with the Lamb, yet the _Feast of the unleavened bread_ began not till the morrow following, being the _fifteenth day of the same moneth_, and lasted seven daies of which only the first and last were holy Convocations, wherein they might do no servile work, _Levit. 23. 5, 6, 7, 8._

Secondly, the _Passover_, in the age following its first institution, might not be killed and eaten in any other place, save only where the _Lord_ did choose to place his name, which afterward was at _Jerusalem_: but the _feast of unleavened bread_, the _Hebrews_ thought themselves bound to keep in every place wheresoever they dwelt, if they could not be at _Jerusalem_: and _eating of it_, they say,[299] _depended not upon the eating of the Passover, but it was a commandment by it self_.

[299] _‎‏לא תלה אבי לת זר בקרבן הפסח אלא זו מצות עצמה‏‎ Maimon. de fermento & Azymo c. 6. sect. 1._

The _Rites_ and _Ceremonies_ observed by the _Jews_ in the eating of this Sacrament, their _Paschal Lamb_, agreed with those general Ceremonies used in their solemn Feasts. They _blessed the cup_, and _blessed the bread_, and _divided_ amongst the guests, and _washed the feet_ of those that sate at the table, as is shewn in the Chapter of _Feasts_. The particulars in which it differed from other Feasts, are delivered in those interrogatories, or questions proposed in way of _Catechism_, by some child, at the time of eating their _Passover_, or rather in the answer made unto the child by him that blessed the table. The question was thus: What meaneth this service? The form of the answer was,[300] How different is this night from all other nights, for all other nights we wash but once, in this twice (thus _Christ_ when supper was ended washed his Disciples feet.) In all other nights we eat either leavened or unleavened bread, in this only unleavened: In other nights we eat any sort of herbs, in this night bitter herbs: In all other nights we eat and drink either sitting or lying, but in this we lye along. Then he proceeded to declare, that the _Passover_ was in respect that the _Lord passed over_ the houses of their Fathers in _Egypt_. Secondly, He held up the bitter herbs in his hand, and said; These bitter herbs which we eat, are in respect that the _Egyptians_ made the lives of our _Fathers bitter in Ægypt_. Thirdly, he held up the unleavened bread in his hand, and said, This unleavened bread which we eat, it is in respect that the dough of our Fathers had not time to be leavened, when the Lord appeared unto them, and redeemed them out of the hand of the enemy. This kind of _Catechising_ they say, is commanded, _Exod. 12. 26._ They called it ‎‏הגדה‏‎ _Haggada_, (i.) _Annunciatio_, the _declaration_ or _shewing forth_ of the _Passover_. Hence the _Apostle_ borroweth this phrase; _As often as ye shall eat this bread, and drink this cup, ye shall declare, ~or~ shew forth, the Lord’s death_, _1 Cor. 11. 26._

[300] _Scalig. de emend. Temp. l. 5. p. 270._

Concerning this Lamb they are charged thus: _Upon the tenth of ~Abib~ every one shall take a Lamb for an house, a male of the first year, without blemish, and this be kept until the fourteenth day of the same month_, _Exod. 12. 3. &c._ The _Lamb_, it was either of _Sheep_ or _Goats_. For an _house_, the whole body of the _Israelites_, was divided into twelve _Tribes_, the _Tribes_ into _Families_, the _Families_ into _Houses_: if the _House_ were too few for the eating of the _Lamb_, then the next Neighbour joyned with them in the eating thereof. The whole Company was termed φρατρία, in the same sense S. _Mark_ useth συμπόσια, and πρασιαὶ, _Mark_ the sixth. All these words signifie a _society_, or _company of guests_, _so many as can sit at the same table_: the latter word properly signifieth, _a bed in a Garden_; and thus in the _Gospel_, the whole multitude sitting on the grass, seem to be compared unto a _Garden_; and their several _societies_ or _companies_, unto so many _beds in the Garden_. The number of _Communicants_ in this _Paschal society_ was never less than ten, nor more than twenty.[301] It followeth in the Text, _A male_, to note the masculine and peerless vertue of our _Saviour_, whom it did typically shew forth. _Of the first year_;[302] which phrase they interpret thus, That the lamb, after it was eight daies old and forward, was allowable to be offered for the _Passover_, but not before; because it is said, _When a bullock, or a sheep, or a goat is brought forth, then it shall be seven daies under the dam, and from the eighth day, and thenceforth, it shall be accepted for an offering made by fire unto the Lord_, _Levit. 22. 27._ And the reason of this Law, some of the _Hebrews_ have thought to be,[303] because in their Opinion nothing in the world was absolutely perfect, until a _Sabbath_ had past over it. Moreover if it were an hour elder then a year, it was unlawful, because it is said, _A male of the first year, without blemish_, as well to admonish the _Israelites_ of their own personal integrity, as to signifie the absolute perfection of him who was in truth the _Lamb of God_. And this he kept till the _fourteenth day of the same month_. The _Rabbines_ affirm[304] four causes of this: _First_, because otherwise through the multitude of businesses, at the time of their departure, they might forget the _Paschal Lamb_. _Secondly_, that in this four daies space they might have the more certain knowledge of the Lamb’s perfection. _Thirdly_, that by beholding the Lamb so long before their eyes, they might have the better occasion, in that space, both to recount with themselves _Gods_ mercy in their deliverance from _Ægypt_, and also to instruct and _Catechise_ their children in that point: for which respect it was a received Tradition amongst the _Jews_, that during the space of these four daies, their Lamb was tyed to their bed-posts. _Lastly_, that in this time of preparation, they might throughly sit and address themselves for the Oblation.

[301] _Ioseph. de bello Jud. l. 7 c. 17._

[302] _Hebraice ‎‏בן שנה‏‎ Filium anni. Sunt qui distinguunt inter Filium anni & Filium anni sui, filium anni interpretantur, qui annum unum agit, nec minor, nec major. Filium vero anni sui, qui est in anno primo, licet eum nondum absolverit. Sed Aben Esra negat absque Cabala posse sciri quis sit filius anni sui, nam fieri potest, inquit, ut sit Vau addititium sive paragogicum, quale in ‎‏חיתו‏‎ & similibus._

[303] _Vid. Munster ad Levit. 22._

[304] _Hospinian. de Orig. fest. cap. 5._