Kitabı oku: «Moses and Aaron», sayfa 7

The parties that gave entertainment at their Feasts were two:²⁷³ 1. The Master of the house. 2. The Master of the Feast; they differed thus: The Master of the house was termed ‎‏בעל הבית‏‎ Baal habeth, ὀικοδεσπότης, Pater familias. The Master of the Feast was termed ‎‏בעל משתה‏‎ Baal mischte, ἀρχιτρίκλινος, Triclinii Præfectus. The Master of the Feast was the chief servant, attending the Master of the house in time of the Feast. Others²⁷⁴ add a third sort, whom they would have to be Præfecti morum, in Greek they were termed ὀινόπται. Their Office was thought to have been the inspection of the Guests, that none should disorder themselves by drinking too much; whence they were called ὀφθαλμοὶ the eyes of the Feast. Such kind of Officers were in use in Ahasuerosh his Court, Esth. 1. 8. and likewise among the Athenians;²⁷⁵ but whether any such belonged unto the Jews is justly doubted.

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. This²⁷⁷ 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.

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.

The Sabbaths began at²⁷⁹ six a clock the night before: this the Grecians called παρείσοδον σαββάτου the Hebrew²⁸⁰ Biath haschabbath, the enterance of the Sabbath.

The preparation to the Sabbath begun at²⁸¹ three of the clock in the afternoon; the Hebrews called this ‎‏ערב השבת‏‎ Gnereb haschabbath, the Sabbath eve. By the ancient Fathers it was called²⁸² 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.

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.

In old time²⁸⁵ 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.

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. Hence²⁸⁷ R. Jose wished that his portion might be with those that began the Sabbath, with those of Tiberias, and ended with those of Tsepphore.

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 fasted²⁸⁹ on the Sabbath, though I deny not but this error might be occasioned in part from that phrase, Jejuno bis in Sabbato.

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.

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.

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.

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.

CHAP. IV.
Of their Passover, and their Feasts of Unleavened Bread

Some of the Fathers have derived²⁹⁶ 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.

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.

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.

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.

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 affirm³⁰⁴ 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.

The time when the Paschal Lamb was to be slain, was at the Evening, Exod. 12. 6. Or, as the Original reads, between the two evenings. Here Divines move the question, what part of the day should be understood by this phrase. Some distinguish the two evenings thus,³⁰⁵ That there was Vespera Solis, the evening of the Sun; namely, when the body of the Sun setteth: and Vespera luminis, the evening of the light, when the beams and shining of the Sun is also gone from off the earth; The space or interim between these two Evenings, is thought to be one hour, and the third part of an hour; in which space of time, they say, the Paschal Lamb was slain. Others³⁰⁶ admit a greater latitude, and distinguish thus: There is say they, Vespera declinationis, the Evening of the Sun declining; and Vespera occasus, the Evening of the Sun setting; and their meaning is, that their Passover was offered in this intermediate time, between noon and night. This latter answer seemeth most agreeable to the truth. First because by this speech we must understand a latitude of time wherein might be offered not only the Passover, but the daily Evening Sacrifice also, for even that likewise was commanded, Inter duas Vesperas, between the two evenings, Num. 28. 4. Now this might be offered in the former part of the after-noon. The manner of their sacrificing, in regard of this time, we find thus registred,³⁰⁷ if we count the hours according to our usual computations: the daily sacrifice of the evening Lamb was usually slain between two and three, it was offered between three and four: upon the Passover Eve it was slain between one and two, it was offered about half an hour before three; but if their Passover Eve hapned to be the same with their Sabbath Eve, then the daily Evening Sacrifice was slain between twelve and one, it was offered half an hour before two; and afterward the Passover. Secondly, this agreeth with the Oblation of the true Paschal Lamb; for, as the time of his crucifying began in the third hour of the day, with the daily morning sacrifice, Mark 15. 25. so it ended at the ninth hour, Mark 15. 34. which was the time of their ordinary evening sacrifice: but upon their Passover Eve, it was the time when their Paschal Lamb was slain.

Furthermore, the Lamb was to be eaten with bitter herbs: the reason of this command is, that thereby they might be moved to thankfulness towards God, for their deliverance from the Egyptian bondage, in which their lives were made bitter unto them, Ex. 1. 14.

These bitter herbs they dipt in a certain sauce thick like Mustard, called Charoseth,³⁰⁸ which thick sauce (say they)³⁰⁹ was a memorial of the day wherein they wrought in Egypt. This is thought of some³¹⁰ to be that wherein Christ diped the sop which he gave to Judas. Of this sauce the Hebrews write thus;³¹¹ they used to dip the unleavened bread in that sauce Charoseth, and to eat; then they dipt the bitter herbs in the Charoseth, and did eat them. It was made³¹² of the Palm-tree branches, or of dry Figs, or of Raisins, which they stamped and put Vinegar thereto, and seasoned it, and made it like Clay; and brought it unto the Table in the night of the Passover.

The other seven daies following the fourteenth of Nisan, were in strictness of speech a distinct Feast, as is above-shewed; namely, the Feast of unleavened bread because in that space of time, no leavened bread ought to be found in their houses;³¹³ their degrees³¹⁴ of preparation to this feast are four. 1. Expurgatio fermenti, the cleansing of all their houshold stuff and vessels, unto which leaven might haply cleave; and this was done two or three daies before the Passover. 2. Inquisitio fermenti, the searching after leaven throughout all the rooms of their houses, even to the Mouse-holes: this they did with a waxen Candle, and as Buxtorfus noteth, upon the night before the Passover: and Scaliger delivereth it in other words to the same purpose, namely,³¹⁵ that this search was made, Ineunte quarta decima, usque ad quartam horam post ortum solis. At the beginning of the fourteenth day, until the fourth hour after the rising of the Sun. Now, the beginning of the fourteenth day was the night going before; for the Jews, in the computation of their Holy-daies, counted their day from even to even. 3. There was Exterminatio, or Conflagratio fermenti, A burning of the leaven; and this was done from the fourth to the sixth hour, about dinner-time; at which time followed the last degree, which Scaliger hath ommitted, namely, Execratio fermenti, the cursing of the leaven, in this form:³¹⁶ Let all that leaven, or whatsoever leavened thing is in my power, whether it were seen of me, or not seen, whether cleansed by me, or not cleansed; let all that be scattered, destroyed, and accounted as the dust of the earth.

In case any did eat leavened bread those seven daies, the penalty was, that such a soul should be cut off from Israel, Exod. 12. 15. Which penalty hath amongst Expositors a three-fold interpretation.³¹⁷ Some understand thereby such a man to be cut off from his heavenly inheritance: others, that God would cut off such from the living by an untimely death: others, that he should die without children, leaving no posterity behind him: To this purpose their Proverb is,³¹⁸ A man childless is lifeless.

Of these three, the first is most probable in this place, though the same Text may admit the second interpretation in other places of Scripture, as is declared in the Chapter of Circumcision. Notwithstanding here let the judicious Reader determine, whether these words do not imply, besides the secret actions of God touching the soul of such a Delinquent, a direction unto the Church how to deal with parties thus offending by censuring them with Excommunication, which kind of censure elsewhere the Scripture calleth, A casting out of the Synagogue, John 16. 2. A speech much like this, A cutting off from Israel.

Three things may be here demanded. First, who killed the Paschal Lamb? Secondly, where it was killed? Thirdly, where it was eaten? First, it was killed by the Priests, 2 Chron. 35. 6. Secondly, it was killed after the first time in the Court of the Temple, the place which God had chosen. Deut. 16. 6. Thirdly, the owner of the Lamb took it of the Priest, and did eat it in his own house at Jerusalem, Christ with his disciples kept the Passover in an upper-chamber at Jerusalem.³¹⁹

It may further be demanded, whether the Passover consisted of two suppers, one immediately succeeding the other? Some affirm it, and their reasons are these: First, say they, the Passover was eaten standing, but Christ used another gesture. This argument of all other is the weakest, for Christ used the gesture of lying on his body, as well in the eating of the Passover, as at the consecration of the Sacrament, and the Jews, generally after the first institution, in all their Passovers, used rather this posture of their body, than the other of standing, in token of rest and security, as appeareth in the Chapter of Feasts. Secondly, they say, the Paschal Lamb was wont to be rosted; but in the last Passover which our Saviour celebrated, there was Jus cui intingebatur panis, Broth into which he dipped the bread. This reason is as weak as the former, because though there was a command to eat the Paschal Lamb rosted; yet there was no prohibition to joyn their ordinary supper with the eating thereof, and that might admit broth: but, as it is shewn above, the matter into which the sop was dipped, was thought to be the sauce Charoseth. Thirdly, they urge John 13. 2. That the first supper was done, when Christ arose and washed his Disciples feet, and after that he gave Judas the sop, which must argue a second sitting down. This foretelling his Disciples, that one of them should betray him, is likewise by Saint Luke recited after the consecration of the Sacrament. This is the strongest argument, and yet not of sufficient validity, because by a kind of Prolepsis, or anticipation of time, it is not unusual, in the Scripture, to relate that first, which according to the truth of the History, should be last. Thus John 11. mention is made of Mary which anointed the Lord, yet her anointing of him followeth in the next Chapter. And this same History of betraying Christ, Saint Matthew, and Saint Mark recite it before the consecration of the Sacrament. Whence the Jews have a Proverb,³²⁰ Non esse prius aut posterius in scriptura; That first and last, must not be strictly urged in Scripture. Together with these answers, consider how improbable it is, that ten persons (for sometimes they were so few) should eat a second supper, after they had eaten A Lamb of the first year, which might be an year old. It is evident also by that of Barabbas, that it was a received custom on the Passover, to let loose and enlarge one Prisoner or other. Concerning the reason hereof, the conjecture is three-fold, Some think this custom to have been used in memory of Jonathan the son of Saul, when the people rescued him from the hands of his Father. Others say that the reason hereof was, that the Feast might be celebrated with the greater joy and gladness. Others more probably think, it was done in remembrance of their deliverance from the Egyptian bondage.