Chapter IV: Front Matter (4)

1. _Nisan_; it was also called | | 1 { March.
אביב _Abib_, which signifieth | | { April.
an _ear of Corn_. in this month | |
Barley began to be _eared_. | |
| |
2. _Iiar_, it was also called | T | 2 { April.
זיו which signifieth _beauty_: | h | { May.
then the Trees began to be | e |
_beautified_ with Buds and | y |
Blossoms. | |
| a |
3. _Sivan._ | n | 3 { May.
| s | { June.
| w |
4. _Thamuz._ | e | 4 { June.
| r | { July.
| e |
5. _Ab._ | d | 5 { July.
| | { August.
| |
6. _Elul._ | t | 6 { August.
| o | { September.
| |
7. _Tisri_, otherwise called | p | 7 { September.
_Ethanim_. | a | { October.
| r |
8. _Marchesuan_, it was called | t | 8 { October.
_Bull_. | | { November.
| o |
9. _Chisleu._ | f | 9 { November.
| | { December.
| |
10. _Tebeth._ | | 10 { December.
| | { January.
| |
11. _Shebeth._ | | 11 { January.
| | { February.
| |
12. _Adar._ | | 12 { February.
_Ve-adar._ | | { March.

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.

[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._

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_.

[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._

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._ _Tertullian_[249] 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.

[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 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 thought[255] 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_.

[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 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 call[257] _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 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 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 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 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.

[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 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 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 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. Fagius_[266] 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._

[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 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 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-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._ And[269] 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 _garments_[270] 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.

[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 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. Others[274] 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.

[273] _Vid. Casaubon exercit. p. 278._

[274] _Gaudentius Brixianus. vid. Casaubon. ibid._

[275] _Athenæus, l. 10._

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._

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. Others[306] 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_.

[305] _Aben Ezra, Exod. 12._

[306] _R. David. in Radic. Hoc etiam colligi potest ex Pirk.
Aboth. c. 5._

[307] _Talmud. tract. de paschate. c. 1. in initio._

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 some[310] 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 made[312] 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_.

[308] _חרוסת_

[309] _Moses Kotsensis, fol. 118_

[310] _Scalig. de emend. temp. l. 6. p. 272._

[311] _Maim. de fermento. c. 8. sect. 7._

[312] _Maimon. in חמץ ומצה c. 7. sect, 11._

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 degrees[314] 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_.

[313] _Huius moris vestigia quædam sunt reperta in Roman.
Flamine Diali. A. Gell. noct. Attic. lib. 10. c. 15._

[314] _Buxtorf. Synag. Judaic. c. 12. p. 317._

[315] _Scalig. de emend. Temp. in prolegom._

[316] _Buxtorf. Synag. c. 12. p. 325._

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_.

[317] _Vid. P. Fag. in Exod. 12._

[318] _Vid. P. Fag. ibid._

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]

[319] _Maimon. in Korban Pesach c. 1. sec. 6._