Kitabı oku: «Moses and Aaron», sayfa 6

CHAP. III.
Of the Gates of Jerusalem

The gates of the whole circuit of the²²⁴ wall about Jerusalem were nine: The Sheep-gate, Neh. 3. 1. This was near the Temple, and thorow it were led the Sheep which were to be sacrificed, being washed in the Pool Bethsada near the gate: The Fish-gate Nehem. 3. 3. before this Judas is thought to have hanged himself. Some²²⁵ think that these two Gates, and likewise the Horse gate, Nehem. 3. 28. were so called, because they were in manner of three several Market places, and at the one Gate, Sheep, at the other, Fish, and at the third, Horses were sold. The Old gate was so called, because it was supposed to have remained from the time of the Jebusites, and not to have been destroyed by the Assyrians; it was near Calvary, and without this Gate Christ was crucified. Concerning the other Gates little is spoken.

Touching the Gates of the Temple, there were²²⁶ two of principal note, both built by Solomon, the one for those that were new married, the other for mourners and excommunicate persons. The mourners were distinguished from the excommunicate persons, by having their lips covered with a skirt of their garment; none entered that gate with their lip uncovered, but such as were excommunicate. Now the Israelites which one the Sabbath days sate between those Gates said unto the new married: He, whose Name dwelleth in this house, glad thee with children. Unto the mourner, He, which dwelleth in this house, glad and comfort thee. Unto the excommunicate, He, which dwelleth in this house, move thy heart to harken to the words of thy fellows.

Among the Jews, the gates were places of chiefest strength, so that they being taken or defended, the whole City was taken, or defended: and they were chief places of Jurisdiction, for in them Judges were wont to sit, and to decide controversies. Hence proceeded those phrases: The gates of Hell shall not prevail against thee, &c. And, Thy seed shall possess the gates of his Enemies.

CHAP. IV.
Of their Groves, and high Places

The ancient Heathens did not only not build Temples,²²⁷ but they held it utterly unlawful so to do. The reason of this might be, because they thought no Temple spacious enough for the Sun, which was their chief God. Hence came that saying,²²⁸ Mundus universus est Templum Solis; The whole world is a Temple for the Sun. Moreover, they thought it unfit to straiten, and confine the supposed Infiniteness of their fancied Deities within walls; and therefore when after-times had brought in the use of Temples, yet their God Terminus, and divers others of their Gods were worshipped in Temples open roofed, which were therefore called ὕπαιθρα. This I take to be the reason why they made choice of Hills and Mountains, as the convenientest places for their Idols. These consecrated Hills, are those high places which the Scripture so often forbids. Afterwards, as the number of their Gods encreased; so the number of their consecrated hills was multiplied, from which their Gods and Goddesses took their names; as Mercurius Cyllenius, Venus Erycina, Jupiter Capitolinus. At length to beautifie these holy hills, the places of their idolatrous worship they beset them with trees, and hence came the consecration of Groves, and Woods, from which their Idols many times were named.²²⁹ At last some choice and select Trees began to be consecrated.²³⁰ Those French Magi, termed Dryadæ, worshipped the Oak, in Greek termed Δρῦς, and thence had their names. The Etrurians worshipped an Holm-tree; and²³¹ amongst the Celtæ, a tall Oak was the very Idol or Image of Jupiter.

Among the Israelites, the Idolatry began under the Judges, Othniel and Ehud, Judg. 3. 7. and at the last it became so common in Israel, that they had peculiar Priests, whom they termed Prophets of the Grove, 1 King. 18. 19. and Idols of the Grove; that is, peculiar Idols, unto whom their Groves were consecrated, 2 King. 21. 7. 2 Chron. 15. 16. As Christians in the consecration of their Churches, make special choice of some peculiar Saints, by whose name they call them, as Saint Peter’s Church, S. Paul’s, S. Andrews, &c. So they consecrated their Groves unto particular Idols; whence in prophane Authors we read of Diana Nemorensis, Diana Arduenna, Albunea Dea; all receiving their names from the Groves in which they were worshipped: yea, the Idol it self is sometimes called by the name of a Grove: Josiah brought out the Grove from the House of the Lord, 2 King. 23. 6. It is probable, that in this Idol was pourtraited the form and similitude of a Grove, and thence it was called a Grove, as those silver similitudes of Diana’s Temple made by Demetrius, were termed Temples of Diana, Acts 19. 24.

CHAP. V.
The Cities of Refuge

These places of Refuge, appointed by God, differed from those of Hercules, and Romulus, and other Heathens; because God allowed safety only to those, who were guiltless in respect of their intention: but the others were common Sanctuaries, as well for the guilty as the guiltless. If any man did fortuitously or by chance kill another man, in such a case liberty was granted unto the offender to fly; at first, unto the Altar for refuge, as is implied by that text of Scripture, If any man come presumptuously unto his Neighbour, to slay him with guile, thou shalt take him from mine Altar, Exod. 21. 14. Yea, we may conjecture this custome of refuge to have continued in force always, by the practice of Joab, 1 King. 2. 28. Notwithstanding, lest the Altar might be too far distant from the place where the fact might be committed, it is probable that therefore God ordained certain Asyla, or Cities of Refuge, which for the same reason are thought to have been²³² equally distant one from the other in Canaan: The Cities were in number six; Bezer of the Reubenites Country, Ramoth of Gilead, in the Gadites, and Golan in Bashan, of the Manassites: these three Moses separated beyond Jordan, Deut. 4. 41, 43. The other three, appointed by Joshua in the Land of Canaan, were Cadesh in Galilee in Mount Naphthali; Schechem in Ephraim, and Kiratharba (which is Hebron) in the Mountain of Judah, Josh. 20. 7. There are other Cities of like nature: God promised the Israelites, upon condition of their obedience, after their Coasts were inlarged; but it seemeth that disobedience hindred the accomplishment thereof, for the Scripture mentioneth not the fulfilling of it.

Concerning these Cities, the Hebrews note from these words, Thou shalt prepare the way, Deut. 9. 3. That the Senate, or Magistrate in Israel, were bound to prepare the ways to the Cities of Refuge, and²³³ to make them fit, and broad, and to remove out of them all stumbling-blocks and obstacles: and they suffered not any Hill or Dale to be in the way, nor water-streams, but they made a Bridge over it, that nothing might hinder him that fled thither. And the breadth of the way to the Cities of Refuge, was not less than two and thirty Cubits, and at the partitions of the ways, they set up in writing, Refuge, Refuge: that the man-slayer might know and turn thitherward. On the fifteenth of the moneth Adar, or February, every year the Magistrates sent messengers to prepare the ways.

Furthermore it was provided, that two or three wise men should be imployed, to perswade the Avenger of blood, if haply he did pursue the man-slayer on the way, that he should offer no violence, until the Cause were heard and examined. The manner of examination was thus; The Consistory or Bench of Justices, who lived in that quarter where the murder was committed,²³⁴ placed the party being brought back from the City of Refuge, in the Court, or Judgment-Hall, and diligently enquired and examined the cause, who if he were found guilty of voluntary murder, then was he punished with death, but if otherwise the Fact were found casual, then did they safely conduct the party back again to the City of Refuge, where he enjoyed his liberty, not only within the walls of the City, but within certain Territories and bounds of the City, being confined to such and such limits, until the death of the High Priest, that was in those days, at what time it was lawful for the offender to return and come into his own City, and unto his own house, even unto the City from whence he fled, Josh. 20. 6. By this means the offender, though he was not punished with death, yet he lived for the time a kind of exile, for his own humiliation, and for the abatement of his wrath, who was the avenger of blood. The Areopagitæ²³⁵ had a proceeding against mans slaughter not much unlike, punishing the offender ἀπενιαυτισμῷ, with a years banishment: Why the time of this exilement was limited to the death of the High Priest at that time, is not agreed upon by Expositors. But it is most probably thought, that the offender was therefore confined within that City as within a Prison, during the High Priest’s life,²³⁶ because the offence did most directly strike against him, as being amongst men, ἄρχηγος, Ac princeps sanctitatis, The chief God on earth.

THE THIRD BOOK
TREATETH OF DAIES and TIMES

CHAP. I.
Days, Hours, Weeks, and Years

Before we treat of their Feasts, it will be needful, by way of Preface, to understand somewhat concerning the divisions of their Days, Hours, Weeks, &c.

Their Day was two-fold; Natural, containing day and night, and consisting of 24 hours; or Artificial, beginning at Sun-rising and ending at Sun-set. Of this is that, Are there not twelve hours in the day? John 11. 9.

The Natural day was again two-fold: Civil, a working-day, which was destined for civil businesses and works: this began at Sun-rising, and held till the next Sun-rising, Mat. 28. 1. or Sacred, a Festival or Holy-day, destined for holy exercises: this began at Sun-set, and continued till the next Sun-set.

Their night was divided into four quarters, or greater hours, termed four Watches, each Watch containing three lesser hours. The first they called Caput vigiliarum, the beginning of the watches, Lam. 2. 19. the second was the middle watch, Judg. 7. 19. not so termed, because there were only three watches, as Drusius²³⁷ would perswade, but because it dured till midnight. The third watch, began at midnight, and held till three of the clock in the morning. If he come in the second, or third watch, Luk. 12. 38. The last, called the morning watch, Exod. 14. 24. began at three of the clock, and ended at six in the morning. In the fourth watch of the night, Jesus went out unto them, Mat. 14. 25. These Watches also were called by other names, according to that part of the night which closed each watch. The first was termed ὀψὲ, the even. The second, μεσονύκτιον Midnight. The third ἀλεκτοροφωνία, Cock-crowing. The fourth πρωῒ, the Dawning. Ye know not when the Master of the house will come, at Even, or at Midnight, or at Cock-crowing, or at the Dawning, Mark 13. 35.

The day was likewise divided into four quarters, as appeareth by the Parable of the Labourers hired into the Vineyard, Mat. 20. The first quarter began at six of the clock in the morning, and held till nine. The second quarter ended at twelve of the clock. The third quarter at three in the after-noon. The fourth quarter at six of the night. The first quarter was called the third hour, vers. 3. The second quarter, the sixth hour, vers. 5. The third quarter, the ninth hour, vers. 5. The last quarter, the eleventh hour, vers. 6.

Where note, that the three first quarters had their names from the hour of the day, which closed the quarter (for they began their count of their lesser hours, from six a clock in the morning, and our 6, 7, 8, 9, 10, 11, 12. 1, 2, 3, 4, 5, 6. was their 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12.) only the last was called the eleventh hour, by our Saviour Christ; whereas among the common people, it either was called, or should have been called, by proportion with the rest, the twelfth hour; to intimate unto us, that though God in his mercy accept labourers into his Vineyard eleven hours of the day, yet he seldome calleth any of the twelfth; for that is rather an hour to discharge servants, than to admit new.

Some Expositors finding mention of the dawning of the day, in this Parable, vers. 1.²³⁸ They reckon the 4 quarters of the day after this manner. Hora prima, Hora tertia, Hora sexta, Hora nona. Where first they err, in taking the dawning of the day for the first hour of the day; for πρωὶ the dawning, signifieth the last quarter of the night, called the Morning watch. Secondly, they err in making the last quarter of the day to be the ninth hour, for what then shall become of the eleventh hour, mentioned in the same Parable?

By this division of the day into these four quarters, or greater hours, the Evangelists are reconciled touching our Saviour’s Passion. He was crucified at the third hour, Mark 15. 25. S. John intimateth his examination before Pilate, to have been Hora quasi sexta, about the sixth hour, John 19. 14. In the first place, understand by his crucifying, not his hanging on the Cross, which was not till the sixth hour, Luk. 23. 44. nor his expiration, which was not till the ninth hour, Mar. 15. 34. but his examination under Pilate, at which time the people cried out, Crucifie him, Crucifie him; and then the third and sixth hour will easily be reconciled, for these two hours immediately following one another, what was done on the third hour, might truly be said to be done about the sixth.

Lastly, This sheweth that the hours among the Jews were of two sorts; some lesser, of which the day contained twelve: others greater, of which the day contained four, as hath been above shewn: the lesser are termed hours of the day, Are there not twelve hours of the day? John 11. 9. The greater, some term hours of the Temple, or hours of prayer. Peter and John went up into the Temple, at the ninth hour of prayer, Acts 3. 1. But in truth there are but three hours of prayer, the third, the sixth, and the ninth.²³⁹ The third instituted by Abraham, the sixth by Isaac, and the ninth by Jacob. The third hour the Holy Gost descended upon the Apostles, Acts 2. 15. About the sixth Peter went up to the house-top to pray, Acts 10. 9. At the ninth, Peter and John went into the Temple, Acts 3. 1.

From these greater hours of the day and night, the Canonical hours,²⁴⁰ in use in the Roman Church, had their beginning; each Canonical hour containeth three lesser hours, so that in the whole night and day there are eight Canonical hours. At six of the clock in the evening began the first, and that is termed Hora vespertina; or vespertinum simply, (officium being understood) their Vespertine. At nine of the clock at night began the second, and that is termed Completorium, their Completory. At midnight began the third, Nocturnum, their Nocturn. At three of the clock in the morning, began their Matutinum, their Matines. The Canonical hours for their day-service were named, Hora prima, tertia, sexta, nona. Their first hour began from six of the clock in the morning, and held till nine: the third from nine till twelve, the sixth from twelve till three, the ninth from three till six at night.

The Dial in use among the ancient Jews, differed from that in use among us: theirs were a kind of stairs; the time of the day was distinguished, not by lines, but by steps, or degrees; the shade of the Sun every half hour moved forward to a new degree. In the Dial of Ahaz, the Sun went back ‎‏מעלות‏‎ Magnoloth, degrees, or steps, not lines, Isai. 38. 8.

Their weeks were two-fold; the one was ordinary consisting of seven daies, the other extraordinary and Prophetical, consisting of seven years. Dan. 9. 24. The first is termed Hebdomas diaria, a week of daies; the second, Hebdomas annalis, a week of years.

The Hebrews at first measured their moneths according to the course of the Sun, whence they are called Menses solares; and then every moneth consisted of thirty daies. The waters prevailed from the seventeenth day of the second moneth, Gen. 17. 13. unto the seventh day of the seven moneth, Gen. 8. 4. that is, full five moneths. If we will number the daies, they were an hundred and fifty, Gen. 7. 24. Whereby it appeareth, that every moneth contained full thirty daies. After the Israelites departure out of Egypt, then they measured their moneths by the course of the Moon; they are termed Menses Lunares: they contained either thirty daies, and then they were called Menses pleni, full moneths: or twenty nine daies, and then they were called Menses cavi, Deficient Moneths.

The Sun exceedeth the Moon in her course eleven daies, hence²⁴¹ every third or second year, one month was inserted. Now because the twelfth moneth in the Hebrew Kalender was called Adar, hence when a month was inserted, the last was called Ve-adar,the second Adar.

Before their captivity in Babylon, they counted their moneths without any name, according to the number. The First, Second, Third moneth, &c. After their return from Babylon, they called them by these names:

Before their coming out of Egypt, they began their year in the moneth of Tisri,²⁴² and thus they continued it always after, for civil affairs, for their date of buying, selling, their Sabbatical years, years of Jubile, &c. After their coming out of Egypt, they began their year in the moneth Nisan, and so continued it for the computation of their greatest Feasts.

CHAP. II.
Of their Feasts

Before we descend to their particular Feasts; First we will see their manner of Feasting in general. Their ordinary meals, as they were not many in a day, so neither were they costly. They were called Arucoth,²⁴³ which word signifieth properly, such fare as Travellers and Way-faring men use on their journeys. The word is used, Jer. 40. 5. So the chief Steward gave him victuals, and a reward, and let him go. Likewise, Pro. 15. 17. Better is a dinner of green herbs where love is. The extroardinary and more liberal kind of entertainment, by way of Feasting, was commonly called Mischte,²⁴⁴ from their liberal drinking at such meetings. There was also another kind of feasting, wherein they made merry together, eating the remainders of their Sacrifices; this they termed Chag.²⁴⁵ From this custom of having a feast at the end of their Sacrifices, the Christians of the Primitive Church instituted their Love-feasts to succeed the Lords Supper:²⁴⁶ In both these greater and more solemn Feasts, there were some Ceremonies used by them, as preparatory to the Feast, others in their giving thanks, others in their gesture at Table.

The Ceremonies preparatory were principally these three: 1. Salutations. 2. Washing the feet of the guests. 3. Pouring Oyl on them.

Their Salutations were testified either by words, or some humble gesture of the body. By words, and then these were the usual forms; The Lord be with you: or The Lord bless you, Ruth. 2. 4. From the last of these, blessing is often taken in Scripture for saluting. If thou meet any,²⁴⁷ bless him not, or if any bless thee, answer him not again, saith Elisha to Gehazi, 2 King. 4. 29. The sense is, as our English renders it, Salute him not. Sometimes they said, Peace be unto thee; peace be upon thee, Go in peace, and such like: When ye come into an house salute the same; and if the house be worthy, let your peace come upon it, but if it be not worthy, let your peace return to you, Matth. 10. 12, 13. By gesture; their salutations were signified sometimes by prostrating the whole body; sometimes by kissing the feet, Luke 7. 38. commonly by an ordinary kiss.²⁴⁸ Moses went out to meet his father-in-law, and did obeysance, and kissed him, Exod. 18. 7. Moreover, Joseph kissed all his Brethren, and wept upon them, Gen. 45. 15. This Saint Paul calleth an holy kiss, 1 Cor. 16. 20. S. Peter, a kiss of charity, 1 Pet. 5. 14. Tertullian²⁴⁹ calleth it Osculum pacis, A kiss of peace. These were kisses which a Cato might give, and a Vestal receive: Of this sort the Jews had three kinds;²⁵⁰ A kiss of salutation,²⁵¹ which hath been specified by some of those former instances. A kiss of valediction:²⁵² Wherefore hast thou not suffered me to kiss my sons and my daughters, Gen. 31. 28. A kiss of homage;²⁵³ the word signifieth a kiss of state or dignity, but it was to testifie their homage, and acknowledgment of their Kings Soveraignty. Then Samuel took a Vial of Oyl, and poured it upon Saul’s head, and kissed him, 1 Sam. 10. 1. And unto this they refer that in the second Psalm, Kiss the son, least he be angry. These salutions, howsoever they were such as were used mutually, sometimes in their meetings abroad upon the way, yet were they such, as were used also in their entertainment, as clearly appeareth by many of those fore quoted examples.

The second Ceremony preparatory was washing their feet.²⁵⁴ And the man brought the men into Joseph’s house, and gave them water, and they did wash their feet, Gen. 43. 34. This office was commonly performed by servants, and the meanest of the family, as appeareth by our Saviour Christ, who to leave an example of humility behind him, washed his Disciples feet, Joh. 13. 5. And Abigail, when David took her to wife, said Behold, let thine hand-maid be a servant to wash the feet of the servants of my Lord, 1 Sam. 25. 41. For this purpose they had certain Vessels in readiness for such imployments: that which our Saviour used, we translate a Basin, John 13. 5. He poured out water into a Basin. The word νιπτὴς there used signifieth in general a Washpot, and is there used for that which in strict propriety of speeches, the Grecians termed ποδόνιπτρον, (i.) A Washpot for our feet; Some may here make the question, whence this water was poured? I see no inconvenience, if we say, that there were usually in their Dining-rooms greater vessels, from which they poured out into lesser, according as they needed; of which sort it is not improbably thought²⁵⁵ that those Water-pots were mentioned, John 2. 6. There were set there six Water-pots of stone, after the manner of the purifying of the Jews. By purifying there, understand this complemental washing of which we treat: Now if we consider the washing of their hands, usual and commendable in it self, though superstitiously abused by Scribes and Pharisees, and the washing of their feet, before and after meal, (for our Saviour washed his Disciples feet after supper) which second washing, the Hebrews say it was in use only at the Passover, there must needs be use of grate store of water in their greater Feasts; and therefore no marvel, if many and capacious vessels stood in readiness. Farther, we are to note, that as the office was servile and base, so the vessel: which observation giveth light to that, Psal. 60. 8. Moab is my wash pot; that is, the Moabites shall be basely subject unto me, as the pot in which I wash my feet.

The third Ceremony preparatory, was pouring out of oyl. A woman in the City brought an Alabaster box of oyntment, and stood at his feet behind him weeping, and begun to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment, Luk. 7. 37, 38. It was also poured upon the head, whence in the same place, Christ challengeth the Pharisee which entertained him, Mine head with oyl thou didst not anoint, vers. 46. Psal. 23. 5. Thou anointest mine head with oyl.

After these ceremonies of preparation had been performed, than they proceeded to giving thanks. The Master of the house sitting down together with his Guests, took a cup full of wine in his right hand, and therewith begun his consecration, after this manner;²⁵⁶ Blessed be thou, O Lord our God, the King of the world, which createst the fruit of the Vine. Having said thus, he first lightly tasted of the Wine, and from him it pass’d round the Table. This grace of thanksgiving, they call²⁵⁷ Bircath haiaiin, the blessing of the cup. With this Christ himself seemeth to have begun his supper; He took the cup and gave thanks, and said, Take this and divide it among your selves, for I say unto you I will not drink of the fruit of the Vine, until the Kingdom of God shall come, Luk. 22. 17, 18. After the blessing of the cup, the Master of the house took the bread, which they did Scindere, but not Abscindere, lightly cut for the easier breaking thereof, but not cut in sunder; and holding this in both his hands, he consecrated it, with these words; Blessed be thou, O Lord our God, the King of the world, which bringest forth bread out of the earth. This consecration of bread they termed,²⁵⁸ Bircath halechem. After the consecration, he brake the bread, whence the master of the house, or he who performed these blessings in his stead, was termed²⁵⁹ Habotsagn, (i. the breaker:) the bread being broken, he distributed to every one that sat at the table a morsel, which being done, then they began to feed upon the other dishes that were provided. This Rite of blessing both the Cup and the Bread, they observed only in their solemn Festivales; otherwise they consecrated the Bread alone, and not the Cup. In their Feast time, they seasoned their meat with good conference, such as might either yield matter of instruction, or exercise their wits; which practice was also observed in their Christian love feasts.²⁶⁰ Of the first sort, was that Parable proposed by our blessed Saviour at a Feast, Luk. 14. 7. Of the second, was Sampson’s Riddle, which he proposed unto his Companions, Judg. 14. 12. At the end of the Feast, they again gave thanks, which was performed in this manner, either by the Master of the house himself, or by some guest, if there were any of better note at the table: He taking a cup of Wine in both his hands, began thus: Let us bless him who hath fed us with his own, and of whose goodness we live: Then all the guests answered; Blessed be he of whose meat we have eaten, and of whose goodness we live. This grace they called²⁶¹ Bircath Hamazon. And this is thought²⁶² to be the Cup wherewith Christ after Supper commended the Mystery of his Blood to his Disciples: After this he which began the Thanksgiving proceedeth, Blessed be he, and blessed be his name, &c. annexing a longer prayer, in which he gave thanks: First, for their present food. Secondly, for their deliverance from the Egyptian servitude. Thirdly, for the Covenant of Circumcision. Fourthly, for the Law given by the Ministry of Moses. Then he prayed, that God would have mercy: 1. On his people Israel. 2. On his own City Jerusalem. 3. On Sion the Tabernacle of his Glory. 4. On the Kingdom of the House of David his Anointed. 5. That he would send Elias the Prophet. Lastly, That he would make them worthy of the daies of the Messiah, and of the life of the world to come.

This prayer being ended, then all the Guests which sate at the Table, with a soft and low voice, said unto themselves in this manner, Fear the Lord all ye his holy ones, because there is no penury to those that fear him: The young Lyons do want and suffer hunger, but those that seek the Lord want no good thing. Afterward, he which began the thanksgiving, blessing the cup in the same form of words as he used at the first sitting down saying; Blessed be thou, O Lord God, the King of the world, which createst the fruit of the Vine: and therewith he drank a little of the Wine, and so the cup passed round the table. Thus they began and ended their Feast, with the blessing of a cup: this cup they termed ‎‏כוס הלל‏‎ Cos hillel, Poculum ὑμνήσεως, A cup of thanksgiving; and both these cups are mentioned by Saint Luke; and, which is worth our observation, the word of Consecration whereby it was instituted, as part of the Blessed Sacrament in the New Testament, were added only to the last cup. This cup is the New Testament in my blood, which it is shed for you. After all this, they sung²⁶³ Hymns and Psalms, which also was practised by our blessed Saviour, Mark 14. 26. So that howsoever he used not any superstitions either then practised, or since added by after Jewes, (as the drinking of four cups of wine,²⁶⁴ or the breaking of the bread with all ten fingers,²⁶⁵ in allusion to the ten Commandments, &c.) yet in the beginning, and ending, we see his practice suitable with theirs. If any desire a larger discourse of these Blessings, noted out of the Rabbines, let him read P. Fagius²⁶⁶ his Comment on Deut. 8. 10. From whom I have borrowed a great part of what herein I have delivered. If any shall here object, that I seem to make the blessed Sacrament of our Lords Body and Blood, a Jewish Ceremony; I answer, no: For as a kind of initiatory purification by water, was used before by the Jews of old, and no Proselite was admitted into the Church of the Jews, without this purification: yet it was no more a Sacrament to them, than Circumcision was to Turks and Saracens. Thus, neither was breaking the bread Sacramental to the Jew, but then it became a Sacrament, when Christ said of it; This is my body. This cup is the New Testament in my blood, &c. Luke 22. 19. The Jews could not say, The cup of blessing which we bless, is it not the Communion of the Blood of Christ? 1 Corinthians 10. 16.

The last thing considerable in their Feasts, is their gesture. In the days of our Saviour it is apparent,²⁶⁷ that the gesture of the Jews was such as the Romans used. The table being placed in the middest, round about the table were certain beds, sometimes two, sometimes three, sometimes more, according to the number of the guests; upon these they lay down in manner as followeth. Each bed contained three persons, sometimes four, seldom or never more. If one lay upon the bed, then he rested the upper part of his body upon the left elbow, the lower part lying at length upon the bed: but if many lay on the bed, then the uppermost did lie at the beds head, laying his feet behind the second’s back: in like manner the third or fourth did lye, each resting his head in the others bosom. Thus John leaned on Jesus bosom, John 13. 23. This first is an argument of special love towards him whom the Master of the house shall take into his own bosome, John, he was the beloved Disciple. Secondly, an argument of parity, amongst others, resting in one anothers bosom. Many shall come from the East and West; and shall sit down with Abraham, and Isaac, and Jacob, Mat. 8. 11. And where shall they sit? In Abraham’s bosom, Luke 16. 22. that is, they shall all sit at the same table, be partakers of the same glory. Thus Christ, he was in the bosom of his Father, John 1. 18., that is, in the Apostles phrase, He thought it no robbery to be equal with his Father. Their tables were perfectly circular, or round, whence their manner of sitting was termed²⁶⁸ Mesibah, a sitting round; and their phrase of inviting their guests to sit down, was, Sit round: We will not sit round until he come hither, 1 Sam. 16. 11. Again, Thy children shall be as Olive-plants round about thy table, Psal. 128. 3. This custom of lying along upon a bed, when they took their meat, was also in use in Ezekiel’s time; Thou satest upon a stately bed, and a table prepared before it, Ezek. 23. 41. And²⁶⁹ whether this were the custome of the ancient Hebrews, I leave to be discussed by others. But unto this also doth Amos allude; They laid themselves down upon cloaths laid to pledge by every Altar, Amos 2. 8. that is, the garments²⁷⁰ taken to pledge they use in stead of beds, when at their Altars they eat things sacrificed to Idols: Yea, the plucking off their shooes when they went to table, implieth this custom of lying at the Table, to have been very ancient. The plucking off their shooes seemeth to have been generally received, when they were in Egypt; for this cause is it that they had a strict charge in eating the Passover, to have their shooes on their feet, for greater expedition. The reason why they usually pluckt them off, was, for the clean keeping of their Beds on which they lay. Here, seeing the rule of observing the Passover requireth, that it should be eaten with their shooes on their feet, which argueth rather standing than lying upon a bed: it may be demanded, Whether Christ transgressed not against the first Institution thereof, in the manner of his sitting at the table? Tremelius answereth thus; and, in my mind, fully:²⁷¹ We must know, saith he, that Exod. 12. it was commanded, after what manner they, ready to depart out of Egypt, should eat the Passover at that time; for the necessity of that time so required, namely, an hasty eating thereof; but afterward, in the Law, where it is commanded that this Ceremony of the Paschal should be renewed every year, those words are not added. Wherefore all the Hebrew Doctors, both ancient and modern, do teach with one joynt consent, that the Commandment of sprinkling the door-posts with blood, of having on their shooes, of girding their loyns, of taking staves in their hands, and eating the Lamb in hast; did not extend it self to the generations following, but only to have concerned that very night, wherein they departed out of Egypt:²⁷² Yea, it was an ancient tradition amongst them, that when they did in after-times eat the Passover, they would sit down, or lean upon a bed, as our Saviour and his Disciples did, in token of their deliverance obtained.