CHAP. II.Of their Feasts.

[242]Ἐν μηνὶ δευτέρῳ Δὶῳ μὲν ὑπὸ Μακεδόνων λεγομένῳ Μαρσουάνῃ δὲ ὑπὸ Ἑβραίων, οὕτω γὰρ Αἰγύπτιοι τὸν ἐνίαυτον ἦσαν διατεταχότες. Μωυσῆς δὲ τὸν Νισὰν, ὅς ἐστι ξανθικὸς, μήνα πρῶτον ἐπὶ ταῖς ἑορταῖς ὥρισεν. Joseph. Antiq. l. 1. c. 4. Mendose ponitur Μαρσουάνη pro αρχασουὰν qui mensis erat olim secundus apud Hebræos, sicut et Dius apud Macedones.

Before we descend to their particularFeasts; 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 calledArucoth,[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 calledMischte,[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 termedChag.[245]From this custom of having a feast at the end of their Sacrifices, theChristiansof thePrimitive Churchinstituted theirLove-feaststo succeed theLords Supper:[246]In both these greater and more solemnFeasts, there were some Ceremonies used by them, aspreparatory to the Feast, others in their giving thanks, others intheir gesture at Table.

[243]ab ‎‏ארח ארוחות‏‎ Iter facere, significat viaticum.

[244]‎‏משתה‏‎ Convivium, compotatio dicitur à potendo sive bibendo, ut Græcè συμπόσιον, ab altera ejus parte.

[245]‎‏חג‏‎, Festum, celebris solemnitas à radice ‎‏חגג‏‎, Festum celebravit.

[246]Chrysostom. 1 Cor. 11. Hoc autem præcipio.

TheCeremonies preparatorywere principally these three: 1.Salutations.2.Washing the feet of the guests.3.Pouring Oyl on them.

TheirSalutationswere testified eitherby words, or somehumble gesture of the body. Bywords, and then these were the usual forms;The Lord be with you: orThe Lord bless you,Ruth. 2. 4.From the last of these,blessingis often taken in Scripture forsaluting. If thoumeetany,[247]blesshim not, or if anyblessthee, answer him not again, saithElishatoGehazi,2 King. 4. 29.The sense is, as ourEnglishrenders 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.Bygesture; theirsalutationswere signified sometimes byprostrating the whole body; sometimes bykissing the feet,Luke 7. 38.commonly by anordinary kiss.[248]Moseswent out to meet his father-in-law, and did obeysance, andkissed him,Exod. 18. 7.Moreover,Joseph kissedall his Brethren, and wept upon them,Gen. 45. 15.This SaintPaulcalleth anholy kiss,1 Cor. 16. 20.S.Peter, akiss of charity,1 Pet. 5. 14.Tertullian[249]calleth itOsculum pacis,A kiss of peace. These werekisseswhich aCatomight give, and aVestalreceive: Of this sort theJewshad 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 signifiethakiss of stateordignity, but it was to testifie theirhomage, and acknowledgment of theirKingsSoveraignty. ThenSamueltook a Vial of Oyl, and poured it uponSaul’s head, andkissedhim,1 Sam. 10. 1.And unto this they refer that in the secondPsalm,Kiss the son, least he be angry. Thesesalutions, 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.

[247]Tertul. lib. 6. advers. Marcion.

[248]Xenophon. de institut. Cyr. lib. 1. pag. 17. It. lib. 5. pag. 113.

[249]Tertul. de orat. cap. 14.

[250]Vide Drusium ad difficiliora loca, Exod. c. 12.

[251]‎‏נשיקות פרקים‏‎ Neshikoth pharukim, Oscula propinquorum.

[252]‎‏נשיקות פרושות‏‎ Neshikoth parusoth, Oscula separationis.

[253]‎‏נשיקות גדולה‏‎ Neshikoth gedola, Oscula magnitudinis.

The secondCeremony preparatorywaswashing their feet.[254]And the man brought the men intoJoseph’s house, and gave them water, and they didwash their feet,Gen. 43. 34.This office was commonly performed by servants, and the meanest of the family, as appeareth by ourSaviour Christ, who to leave an example of humility behind him,washed his Disciples feet,Joh. 13. 5.AndAbigail, whenDavidtook her to wife, said Behold, let thine hand-maid be a servant towash the feetof the servants of myLord,1 Sam. 25. 41.For this purpose they had certain Vessels in readiness for such imployments: that which ourSaviourused, we translate aBasin,John 13. 5.He poured out water into aBasin. The word νιπτὴς there used signifieth in general aWashpot, and is there used for that which in strict propriety of speeches, theGrecianstermed 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 thought[255]that those Water-pots werementioned,John 2. 6.There were set theresix Water-potsof stone, after the manner of thepurifyingof theJews. Bypurifyingthere, understand this complementalwashingof which we treat: Now if we consider the washing of their hands, usual and commendable in it self, though superstitiously abused byScribesandPharisees, and the washing of their feet, before and after meal, (for ourSaviourwashed his Disciples feet after supper) which second washing, theHebrewssay it was in use only at thePassover, 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, theMoabitesshall be basely subject unto me, as the pot in whichI wash my feet.

[254]Lotio pedum ante discubitum non solum Judæis, sed & gentibus ipsis erat usitata. Locus hic tuus est, hic occumbe, ferte aquam pedibus. Plautus. Pers.

[255]Stukius. lib. conviv.

The thirdCeremony preparatory, waspouring 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 hisfeet with tears, and did wipe them with thehairs of her head, and kissed his feet, andanointed them with the ointment,Luk. 7. 37, 38.It was also pouredupon the head, whence in the same place,Christchallengeth thePhariseewhich entertained him,Mine head with oyl thou didst not anoint,vers. 46.Psal. 23. 5.Thou anointest mine head with oyl.

After theseceremonies of preparationhad been performed, than they proceeded togiving thanks. TheMaster of the housesitting down together with his Guests, tooka cup full of winein his right hand, and therewith begun hisconsecration, 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 call[257]Bircath haiaiin,the blessing of the cup. With thisChristhimself 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.Afterthe blessing of the cup, the Master of the house took the bread, which they didScindere, but notAbscindere, lightly cut for the easier breaking thereof, but not cut in sunder; and holding this in both his hands, heconsecratedit, with these words;Blessed be thou, O Lord our God, the King of the world, which bringest forth bread out of the earth. Thisconsecration of breadthey termed,[258]Bircath halechem. After theconsecration, hebrake the bread, whence themaster of the house, or he who performed these blessings in his stead, was termed[259]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 theirChristian love feasts.[260]Of the first sort, was that Parable proposed by our blessedSaviourat a Feast,Luk. 14. 7.Of the second, wasSampson’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 theMasterof thehousehimself, 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. Thisgracethey called[261]Bircath Hamazon. And this is thought[262]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 theEgyptianservitude. Thirdly, for the Covenant of Circumcision. Fourthly, for the Law given by the Ministry ofMoses. Then he prayed, thatGodwould have mercy: 1. On his peopleIsrael. 2. On his own CityJerusalem. 3. OnSionthe Tabernacle of his Glory. 4. On theKingdomof the House ofDavidhis Anointed. 5. That he would sendEliasthe Prophet. Lastly, That he would make them worthy of the daies of theMessiah, and of the life of the world to come.

[256]‎‏ברוך אתה יי אלוהנו מלך העולם בורא פרי הגפן‏‎ Benedictus sis tu Domine Deus noster rex mundi, qui creas fructum vitis.

[257]‎‏ברכת היין‏‎

[258]‎‏ברכת הלחם‏‎ Benedictionem panis Drusius in N. T. part. altera p. 78.

[259]‎‏הבוצע‏‎

[260]Non tam cœnam cœnant quam disciplinam Tertul. Apolog. c. 39.

[261]‎‏ברכת המזון‏‎

[262]Vid. P. Fag. in præc. Hebr.

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 cupin the same form of words as he used at the firstsitting 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 theblessing of a cup: this cup they termed ‎‏כוס הלל‏‎Cos hillel,Poculumὑμνήσεως,A cup of thanksgiving; andboth these cupsare mentioned by SaintLuke; and, which is worth our observation, the word ofConsecrationwhereby it was instituted, as part of the Blessed Sacrament in theNew 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 sung[263]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 afterJewes, (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 theRabbines, let him readP. Fagius[266]his Comment onDeut. 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 theblessed Sacramentof our Lords Body and Blood, aJewish Ceremony; I answer, no: For as a kind of initiatory purification by water, was used before by theJewsof old, and noProselitewas admitted into theChurchof theJews, without this purification: yet it was no more aSacramentto them, thanCircumcisionwas toTurksandSaracens. Thus, neither was breaking the breadSacramentalto theJew, but then it became aSacrament, whenChristsaid of it; Thisis my body. This cup is theNew Testamentin my blood,&c.Luke 22. 19.TheJewscould not say, The cup of blessing which we bless, is it not the Communion of the Blood of Christ?1 Corinthians 10. 16.

[263]Scalig. de emend. Temp. lib. 6. p. 273.

[264]Moses Kotsensis fol. 118. col. 1.

[265]Sebastian Munster. Mat. 26.

[266]It. præc. Hebr. per Fagium editas.

The last thing considerable in their Feasts, is theirgesture. In the days of ourSaviourit is apparent,[267]that the gesture of theJewswas such as theRomansused. 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. ThusJohnleaned onJesus bosom,John 13. 23.This first is an argument ofspecial lovetowards him whom theMaster of the houseshall take into his ownbosome, John,he was the beloved Disciple. Secondly, an argument ofparity, 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? InAbraham’sbosom,Luke 16. 22.that is, they shall all sit at the same table, be partakers of the same glory. ThusChrist, he was in thebosom of his Father,John 1. 18., that is, in theApostlesphrase,He thought it no robbery to be equal with his Father. Their tables were perfectly circular, or round, whencetheir manner of sitting was termed[268]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-plantsroundabout thy table,Psal. 128. 3.This custom of lying along upon abed, when they took their meat, was also in use inEzekiel’s time; Thou satest upon a statelybed, and a table prepared before it,Ezek. 23. 41.And[269]whether this were the custome of the ancientHebrews, I leave to be discussed by others. But unto this also dothAmosallude; They laid themselves down upon cloaths laid to pledge by every Altar,Amos 2. 8.that is, thegarments[270]taken to pledge they use in stead ofbeds, 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 inEgypt; for this cause is it that they had a strict charge in eating thePassover, 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 thePassoverrequireth, that it should be eaten with their shooes on their feet, which argueth ratherstandingthanlying upon a bed: it may be demanded, WhetherChrist transgressednot against the first Institution thereof, in the manner of his sitting at the table?Tremeliusanswereth thus; and, in my mind, fully:[271]We must know, saith he, thatExod. 12.it was commanded, after what manner they, ready to depart out ofEgypt, should eat thePassoverat that time; for thenecessity of that time so required, namely, an hasty eating thereof; but afterward, in the Law, where it is commanded that this Ceremony of thePaschalshould be renewed every year, those words are not added. Wherefore all theHebrew Doctors, both ancient and modern, do teach with one joynt consent, that the Commandment ofsprinkling the door-posts with blood, ofhaving on their shooes, ofgirding their loyns, oftaking staves in their hands, andeating 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 ofEgypt:[272]Yea, it was an ancient tradition amongst them, that when they did in after-times eat thePassover, they would sit down, or lean upon a bed, as ourSaviourand his Disciples did, in token of their deliverance obtained.

[267]Voces quibus usi sunt Evangelistæ sonant accubitum non sessionem, ἀναπίπτειν, Luk. 22. ἀνακεῖσθαι; Mat. 26. Κατακεῖσθαι, Luc. 14. ἀνακλιθήναι, Mat. 14.

[268]‎‏מסבה‏‎ Discubitus, cujus radix est ‎‏סבב‏‎ circumivit, Ambivit.

[269]Philo. Jud. p. 383.

[270]Vetustissimus mos erat, super lanatis pellibus discumbere. Qui poterat pelles addere dives erat. Ovid.

[271]Tremel. in Mat. 26. 20.

[272]Talmud. tract. de Paschate vid. Tremel. loco superius citato.

The parties that gave entertainment at theirFeastswere two:[273]1. TheMaster of the house. 2. TheMaster of the Feast; they differed thus: TheMaster of the housewas termed ‎‏בעל הבית‏‎Baal habeth, ὀικοδεσπότης,Pater familias. TheMaster of the Feastwas termed ‎‏בעל משתה‏‎Baal mischte, ἀρχιτρίκλινος,Triclinii Præfectus. TheMaster of the Feastwas the chief servant, attending theMaster of the housein time of the Feast. Others[274]add a third sort, whom they would have to bePræfecti 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 ὀφθαλμοὶthe eyes of the Feast. Such kind of Officers were in use inAhasueroshhis Court,Esth. 1. 8.and likewise among theAthenians;[275]but whether any such belonged unto theJewsis justly doubted.

[273]Vid. Casaubon exercit. p. 278.

[274]Gaudentius Brixianus. vid. Casaubon. ibid.

[275]Athenæus, l. 10.

The ancientJews, 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 thatCanonin theLaodicean Counsel, which forbiddeth theChristiansin their love feasts, μέρη αἴρειν, tosend portions, the reason of which prohibition, I conceive to be three-fold. First, thatChristiansmight not symbolize withHeathenpeople. 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 atNoon,en. 43. 16.Peterwent 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 thosethree cupsmentioned in Scripture, ποτήριον τῆς εὐλογίας,1 Cor. 10. 19.Thecup 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.Thecup 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 theirPeace-offerings, which were vowed in way of thankfulness for benefits obtained. Whence theSeventy Elderscommonly translatea Peace offering, σωτήριον,A sacrifice of salvation, orsalvation it self.

The word ‎‏שבת‏‎Schabbath, from whence ourEnglishwordSabbathis derived, signifiethRest, and is applied to allsolemn Festivals.They polluted my Sabbaths,Ezek. 20. 21.that is, myFeasts. Sometimes it is applyed to thewhole 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 belongedto 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 thatSabbath dayof which S.Johnspeaketh, theFeast of the Passoverhapned that year.

The week days are termed by theHebrew, ‎‏חולים‏‎Cholim,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 theGentilesdesired to hearPaulAct. 13. 42.In respect of the different degrees of holiness on days, theSabbath-dayis not unfitly compared to aQueen, or rather to those whom they termedPrimary wives; otherFeast daystoConcubines, orhalf wives;working-days, tohand-maids.

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

TheSabbathsbegan at[279]six a clock the night before: this theGrecianscalled παρείσοδον σαββάτου theHebrew[280]Biath haschabbath, theenterance of the Sabbath.

[279]Scalig. de emend. Temp. l. 6. p. 269.

[280]‎‏באת השבת‏‎

Thepreparationto theSabbathbegun at[281]three of the clock in the afternoon; theHebrewscalled this ‎‏ערב השבת‏‎Gnereb haschabbath, theSabbath eve. By the ancientFathersit was called[282]cœna pura; the phrase is borrowed fromPagans, whose Religion taught them in their Sacrifices to certain of theirGodsandGoddesses, 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 thoseHeathensdeemed more holy than others: so it was eat with the observation ofHoly RitesandCeremonies: Hence they themselves were said at this time of their preparation to be inIn casto, and their preparatory Supper termed,Cœna pura. Thus we see the reason whytheFatherscalled theSabbath-eve,Cœnam puram. By theEvangelistsit 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 threeParsas; now aParsacontained 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, andScribes; 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 thepreparation; 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 thePreparationwith noise of Trumpets, or Horns; but now the modernJewsproclaim it by theSexton, or some under Officer of the Church, whom they call ‎‏שליח צבור‏‎Scheliach tsibbur, TheMessenger of the Congregation.

[285]Buxtorf Synagog. Judaic. ibid.

Concerning the sanctification of theSabbathday it self, in corrupter times some things theJewsadded over and above that which God commanded. In other things they took liberty whereGodgranted none. In the first they weresuperstitious, in the secondsacrilegious.

They took liberty: There were two thousandCubits between theArkand theCamp, 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 aGeometrical Cubit: But all agree in this, that these two thousand cubits was aSabbathdays journey, though none, as I know, have observed the reason why it was so called, which I take to be this: On theSabbathday they were all to repair to the place ofGod’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 aSabbath dayes journy. Secondly, That to those who dwelt in the Camps more remote from theArk, aSabbath daies journywas more than two thousand Cubits. Thirdly, That it is now lawful on theSabbath day, to joyn with the Congregation in the place ofGod’s publick worship, though remote. Fourthly, That it was unlawful for theJewshereupon to take liberty to walk idlely whither they would, if it were not more then two thousand Cubits, pretending it to be but aSabbath daies journey.

They added unto that which God commanded, 1. God said,Remember to keep holy a seventh day: in which words,Godsanctified one day to beSabbatum,[286]they addedSabbatulum, so they termed that additament of time which they annexed to theSabbath. This addition of time wastwo-fold: some began theSabbathsooner than others; this was done by theJewsdwelling atTiberias, because they dwelling in a Valley, the Sun appeared not to them sosoon as it did to others. Some again continued theSabbathlonger than others: this was done by those dwelling atTsepphore, 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 didAddere de profano ad sacrum; add somewhat of the working day, immediately going before, or immediately following after: none diminished of theSabbath. Hence[287]R. Jose wished that his portion might be with those that began the Sabbath, with those ofTiberias, and ended with those ofTsepphore.

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