The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

CHAP. XIII. Their manner of eating the Passover. (Book 13)

IT is indeed beyond our line and compass to follow the people with their slain Pas∣chals from the Temple to their own homes, to see what they do with them there, for the virge of the Temple confineth our discourse: yet because the eating of these Lambs was so high and holy a rite, and since the story of our Saviours last Passover hath turned the eyes of all men to look at the custom and demeanour used in this solemnity, the Reader I doubt not will be facile to excuse such a digression, as shall relate the par∣ticulars of this great business, which were many, and which we will take up one by one.

1. To omit their curiosities in roasting the Paschal Lamb, * 1.1 (which they commonly did upon a spit or staff of Pomegranate tree, running him in with it at the mouth and out behind) the first observable circumstance towards the eating of him, we may take up in this tradition.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.2 On the evening oft he Passover a man may not eat, from near the Minchah, till it be dark. In which they inform us of two things, first, that they went not about the Passover meal till it was night; and the rea∣son of this custom is apparently grounded in the Law, because that commanded, they shall eat the flesh in that night, Exod. 12. And accordingly are these words of the Evangelists in the relation of our Saviours Passover to be understood, when the Even was come, he sat down with the twelve. Secondly, That they fasted some space before. Near the time of the Minchah (* 1.3 say the Glossaries upon that Tradition) meaneth, a little before the Evening sacrifice; and from that time they might eat nothing, that they might eat the un∣leavened bread which was commanded, with appetite, for the honour of the command.

II. They eat not the Passover but sitting, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.4 No not the poor∣est in Israel might eat it till he was set down. ‖ 1.5 R. Simeon (in the Jerusalem Gemara) in the name of R. Joshua the son of Levi saith, that olive-quantity that sufficeth to discharge a man that he hath eaten the Passover, he must eat it sitting down, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so it is said Jesus sat down with the twelve. Now this sitting at their Passover eating, was not after the man∣ner of our sitting at the Table, nor after the manner of their ordinary sitting at other times, but a special posture by it self. And so they themselves used to observe and to speak of it as they sat. * 1.6 How different (said they) is this night from all other nights, for all other nights we eat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 either sitting or leaning, but this night we all sit leaning: where the two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which both signifie sitting at meat, are used with so much diversity, as that they are opposed one to another. And they are set in the like opposition in the Treatise Beracoth in this passage 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ‖ 1.7 Did they sit down to meat? Every one gave thanks for himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Did they sit leaning? Then one gave thanks for them all. Rabbi Nathan conceives that the difference between the two words consisteth in one of these two things; * 1.8 that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meaneth that they sat close

round about their meat, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 importeth as if every one of them had sitten single. Or this other interpretation, saith he, may be given that they sat down for some other business, (and not purposely to eat) and meat was set before them, then every one gave thanks for himself. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 means that they sat down purposely to eat and not for other business, and then one gave thanks for them all. But it appeareth by Maymony, and by other Talmudists, that the difference lay in the manner of sitting, and not in the occasion of sitting down. His words are these, * 1.9 The kind of sitting called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hosebbah, is not required of a wo∣man; but if she be a woman of fashion then it is required of her. And this kind of sitting is required of a Son (at the Passover) before his Father, and of a Servant before his Master; but a Scholar before his Teacher must not thus sit down unless his Teacher give him leave: And leaning upon the right side is not this posture, nor leaning on the neck, nor on the face. But it was leaning on the left side, as he intimateth in another place, when he saith he must drink off his cups of wine leaning upon his left side. And the Talmudick Gloss defines that kind of leaning, briefly thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It was upon the bed and upon the Table.

Their sitting at meat was commonly upon beds or couches made for that purpose, with the Table before them: Now at other meals they either sat as we do with their bodies erect, or when they would enlarge themselves to more freedom of feasting and refreshing, they sat upon the beds and leaned upon the Table on their left elbow, and this or the other posture they used indifferently at other times as they were disposed. But on the Passover hight they thought they were obliged to use this leaning posture, and you may take their reason for it in some of their own words. * 1.10 They used this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 leaning posture as free men do, in memorial of their freedom. And ‖ 1.11 R. Levi said, because it is the manner of servants to eat standing, therefore now they eat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sitting and leaning to shew that they were got out of servitude into freedom. And again, * 1.12 In every generation a man is bound to behave himself at the Passover, as if he himself had been delivered out of the bondage of Egypt, &c. Therefore at meat that night a man is bound to eat, and to drink, and to sit in a posture of freedom.

Upon this principle and conceit of freedom, they used this manner of discumbency at their meat frequently at other times, but indispensably this night, so far different from the posture injoined and practised at the first Passover in Egypt, when they eat it with their loins girded, their shoes on their feet, their staves in their hands, and in haste, Exod: 12. 11. And as the thought of their freedom disposed them to this leaning, reposed, secure composure of their elbow upon the Table, and their head leaning on the hand, so to emblem out the matter the more highly, they laid their legs under them, sitting upon them, and their feet lying out behind, as Luke 7. 38. removing and acquitting their legs and feet as far as possible from the least shew of standing to attend, or readiness to go upon any ones imployment, which might carry the least colour of servitude, or contrariety to their freedom with it. Now according to this manner of sitting and leaning, are we to construe that passage of the Evangelist, about the beloved Disciple's leaning in the bosom of Jesus, Joh. 13. 23. and on the breast of Jesus, Joh. 13. 28. & 21. 20. for so the words are clearly differenced, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. which some translati∣ons not having observed, or at least not expressed, they have intricated the reader in such gross conceptions about this matter [* 1.13 quasi in ipsius sinu contra omne decorum sterteret, ut ab imperitis pingi accubitus ille consuevit] as that some have thought and some have pictu∣red John reposing himself, or lolling on the breast of Jesus, contrary to all reason and decency. Whereas the manner of their sitting together was only thus; Jesus leaning upon the Table on his left elbow, and so turning his face and breast away from the Table on one side; John sat in the same posture next before him, with his back towards Jesus breast or bosom; not so near as that Johns back and Jesus breast did join together and touch one another; but at such a distance as that there was space for Jesus to use his right hand upon the Table to reach his meat at his pleasure, and so for all the rest as they sat in the like manner. For it is but a strange fancy that some have satisfied themselves withal about this matter, conceiving either that they lay along upon the beds before the Table one tumbling upon the breast or before the breast of another; or if they sat leaning on the Table, that they sat so close, as that ones back joyned to anothers bosom, which did utterly deprive them of the use of their hands to feed themselves. But their sitting was so, as that indeed they sat the back of one to the breast of another, but with such distance be∣tween, that the right hand of every one of them had liberty to come and go betwixt him∣self and his fellow to reach his meat as he had occasion. In such a manner and distance did the beloved Disciple lean before our Saviour, and yet is said very properly to lean in his bosom, because he leaned before his breast, so as that whensoever Christ put up his arm he was in a manner within his embrace. But when Peter beckned to him to enquire who it was that should be the Traitour, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he leaned back so far, as that his back or shoulders rested upon Jesus breast, and he lay in a sitting posture to whisper with him.

III. They being thus set, the first thing towards this Passover supper that they went about, was, that every one drank off a cup of Wine. So do their own Directories and Rituals about this matter inform us. The order of the performing of the things commanded for the fifteenth night (* 1.14 saith Maymony) was thus, they first mingled a cup for every one of them, and one gave thanks and they drank it off. And herein he doth follow the Talmud Text, which in the Treatise of the Passover in the place cited in the Margin before, re∣lateth the very same thing in the very same order.

Among the several viands, or victuals, or concomitants, or what you will call them, which accompanied the Paschal Lamb at its eating, of which we shall speak in their course, there were two which they held to be most eminent, and most honourable; and those were Bread and Wine: And amongst other expressions of respect and honour that they shewed to these, this was not a small one, that howsoever they disposed of their posture of sitting all the rest of the meal, they might not fail to betake themselves to the leaning composure (already described, the emblem of their liberty) when they eat their un∣leavened Bread and drank their Wine. And so my Author last cited holdeth out in this Tradition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.15 When is it necessary that they use the leaning posture? Even at that time that they are eating an Olive∣quantity of unleavened Bread and drinking their four cups of Wine; and as for the time of eating or drinking of any thing else all the meal, if they sat leaning it was the more commen∣dable, but if they did not it was not so very material. Which matter the Gemarists and Glossaries do clear and distinguish upon, thus; ‖ 1.16 The unleavened bread requires the leaning posture, but the bitter herbs require it not: Of the wine it is said that it doth require the lean∣ing posture, and it is said that it doth not require it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For they say of it, that the two former cups require this leaning composure, but the two latter require it not.

The eating of unleavened bread at this time, they were enjoyned by a special and ex∣press command, Exod. 12. 18. but as for the use of Wine, they took it upon this general ground, * 1.17 because a man must chear up his wife and children to make them rejoyce at the Festi∣val. And what do they chear them up withal? With Wine. And they were so punctual and exact in this matter that ‖ 1.18 the poorest man in Israel was bound to drink off four cups of Wine this night, yea though he lived of the alms basket. † 1.19 And if he had no other way to compass so much Wine, or if the Almoners gave him not enough for four cups, he must sell or pawn his coat, or hire out himself for four cups of Wine. The Gemarists do debate the matter, why four cups of Wine rather than any other number, and the result is held out by the Jeru∣salem Talmud to this purpose; * 1.20 Whence is the ground for four cups? Rabbi Jochanan in the name of Rabbi Benajah saith, in parallel to the four words that are used about Israels redem∣ption, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bringing out, delivering, redeeming, and taking. R. Joshua the son of Levi saith, in parallel to the four cups of Pharaoh, in these Texts, Pha∣raohs cup was in my hand, and I squeezed them into Pharaohs cup. And I gave the cup into Pharaohs hand, and thou shalt give Pharaohs cup into his hand. R. Levi saith, in parallel to the four Monarchies, Dan. 7. And our Rabbins say, in parallel to the four cups of venge∣ance that the holy blessed God will make the Nations of the World drink off, (for which there are these four Texts) Thus saith the Lord God of Israel to me, take the Wine cup of this fury at mine hand, Jer. 25. 15. Babel is a golden cup in the hand of the Lord, Jer. 51. 7. For in the hand of the Lord there is a cup, Psal. 75. 8. And this is the portion of their cup, Psal. 11. 6. And answerably the Lord will make Israel drink four cups of consolation (in these four Texts) The Lord is the portion of my cup, Psal. 16. 5. My cup runeth over, Psal. 23. 5. I will take the cup of salvation, Psal. 116. 13. which was two.

In these four cups of Wine that they were to drink, they were curious about the mea∣sure and about the mixture, * 1.21 the proportion of Wine in every cup might not be less than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the fourth part of a quarter of an hin, besides what water was mingled with it, for if they did not drink it so mingled, they held they missed of the right per∣formance of that service, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 These four cups, saith the Author ci∣ted in the margin, must needs be mingled. And the Talmudick Rubrick for this night ser∣vice, whensoever it speaketh of any of these cups of Wine brought to him that officiated in the Haggadah, it useth this expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ‖ 1.22 They mingled it for him. And it is re∣ceived among them as a current Maxim, what was delivered by Rabh in the Gemara, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That whosoever drank these four cups of pure Wine, he indeed had done his duty about drinking Wine, but he had not done his duty about setting forth their freedom: for this mingling of their Wine, was not so much in reference to so∣briety, as it was to make the Wine the more delightsom. And that is the reason that Maymony giveth when he saith the Wine must needs be mingled, namely, that the drinking of it may be the more delightsom, and all according to the quality of the Wine, and the mind of the drinker. Therefore they accounted it somewhat towards the expression of their free∣dom which they so much affected to express at this time, to drink their Wine mingled, which heightned the drinking of it to the more delight.

The first cup of these four being brought to them as they were now set, one of the Company, (the Master of the family, if there were but one family in the society: or if there were more, some sit man chosen out for that purpose, whom they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the rehearser of the office of the Passover) gave thanks over the Wine, and then they drank it off. The thanksgiving was in reference to the Wine, and in reference to the Day. The Schools of Hillel and Shammai differ about the precedency of these two, or whether of them should first take place; but whether soever went first, (for it is not worth labour to trace the dispute) the tenour of his thanksgiving was to this purpose; over the Wine he said * 1.23 Blessed be thou O Lord who hast created the fruit of the Vine: and as concerning the day he used such words as these, ‖ 1.24 Blessed be thou for this good day, and for this holy convo∣cation, which thou hast given us for joy and rejoycing: Blessed be thou O Lord, who hast sancti∣fied Israel and the times.

IV. * 1.25 Then did they every one of them wash their hands: over which action, the Of∣ficiator (for so let us call him) uttered this ejaculation, Blessed be thou O Lord our God who hath sanctified us with his commandments, and hath commanded us concerning the washing of our hands. They used on this night to wash their hands twice, whereas at other Suppers they washed but once, and this different and extraordinary so doing, it was their course to take notice of, and to speak of as they were at supper, using this passage amongst others that they uttered at that time, How different is this night from all other nights! for all other nights we wash but once, but this night we wash twice. They use the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to ex∣press the washing of their hands by, which betokeneth dipping, for in that way they washed them at this time. The Treatise ‖ 1.26 Jadajim and the Tosaphta there do intimate unto us that they had a twofold way of washing their hands; Netilah and Tebhilah, either by pouring water upon them, or by putting them into the water; and they difference these two washings by these circumstances (besides the different application of the wa∣ter) that he that put his hands into the water needed not to dry them, but he that poured wa∣ter on them needed: He that had water poured on them, must lift up his hands, yet so as the water might not run above his wrist, nor return upon his hands for making them unclean (but there drop off; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mark 7. 3.) But he that puts his hands into water needed not to lift them up, &c. He that puts his hands into the water is said to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dip his hands, and he that had water poured upon them was said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to wash his hands, and yet both of these kinds of washing were indifferently called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ne∣tilath Jadajim, washing of the hands.

V. They having washed, the table was then furnished with what provision they held requisite for that supper, and that was of several sorts: For besides the Passover Lamb, and unleavened Bread, and bitter Herbs, for the use of which they had an express com∣mand, they had at the least two dishes besides, and sometimes three, which they had taken up the use of, upon tradition. Let us view all their dishes particularly.

1. There were two or three cakes of unleavened bread * 1.27 (for the number is under some dispute,) and the eating of this bread, they held so undispensable a command that infants and sick persons were to be brought to it: and if they were not able to eat it dry, they had it sopt and macerated in some liquid thing, that so they might eat of it at least to the quantity of an Olive. And as for persons of health and strength, they were to eat very little meat of all day, that they might eat unleavened bread with hungring and appetite at night: and many of them would fast all day for that purpose. Especially they might not eat unleavened bread of all day, because there should be a distinct appetitive eating of it at the Passover, and he that eat any unleavened Bread that day before that time he was beaten with the Rebels stripes.

2. The herbs they used were five kinds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lettice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Endive, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Succory, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beets, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Horehound, or some such herbs as these, some of them sallet herbs, and some bitter, and these either green or dried, but neither boiled nor pickled. And the general and the proper reason that is given for the use of this rite of eating bitter herbs is, * 1.28 that they might hereby remember the bitter affliction that they underwent in Egypt. But the fancy of a Spanish Jew cited by Aben Ezra, is somewhat singular in this point, which let me produce in his words.

* 1.29 One of the wise men of Spain (saith he) saith, it is well known that moisture is predominant in the land of Egypt, because of the waters of the river, and because they have no rains there, therefore the air is continually moist. Hereupon it was their custom at all their Tables to eat di∣vers kinds of bitter herbs and mustard. And though an Egyptian had but one bit of meat, yet had he ever bitter herbs at his Table to dip his meat in, which was a help for their air. But we will adhere to the judgment of our ancients of blessed memory, which have expounded to us that the bitter herbs were a memorial of that passage, They made their lives bitter, Exod. 1.

3. The body of the Paschal Lamb was also set upon the Table, rosted whole and so brought up, * 1.30 the Legs and Inwards, as Heart, Liver, &c. held by some to have been put and rosted within him, but by others to have been fastned by some means upon his body,

and so rosted on the outside of him: Now besides these three dishes, of Bread, Flesh, and Sallet, so positively appointed by the Law.

4. They used to eat some other meat before they began to eat of the Paschal. And the reason of this was, because they would eat of that to satiety. * 1.31 For it was held a choice command that a man should eat the flesh of the Passover with an eating to satiety; therefore if he had offered his fourteenth days peace offerings, then he eat of them first, and afterward he eat of the flesh of the Passover that he might satiate himself with it. Yet if he eat no more than what amounted to the quantity of an Olive, he discharged the obligation of his duty. These fourteenth days peace offerings were so called, to distinguish them from the peace offerings of his Hagigah and rejoycing at the feast: for those were offerings to which he was obli∣ged of duty, and were to be offered after the eating of the Passover most ordinarily; but these were some thanks offerings, or vows, or free will offerings, which being reser∣ved to be offered at their coming up to the Festival, they commonly did so offer them as that when the Altar and Priests had had their parts, they had the other ready for this oc∣casion, to begin the meal on the Passover night. And so here was one dish more than we find appointed for this time by the Law. Now the Talmudicks speak of two more, which if they were used in the time when the Temple stood, may well be supposed to have been to supply the want of peace offerings in such companies as had not offered any, nor had any ready for this occasion. And they call them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the two boiled meats. The Mishuch in that Chapter of Pesachin that hath been cited so oft, delivering the Ru∣brick of the Passover, saith, they set before him unleavened Bread, and bitter Herbs, and charoseth, and the two boiled meats, making no difference of time between these and the other particulars named with them, which undoubtedly were in those times of which we speak. The Gemara thereupon hath these words. It is a command to set before him unlea∣vened Bread, and the bitter Herbs, and the two boiled meats. And those two boiled meats, what are they? Rab. Hona saith, Broth and Rice. Ezekiah saith, Fish and Eggs. Rab. Jo∣seph saith, two sorts of flesh were required, one in the memorial of the Passover, and the other in memorial of the Hagigah. And with this last doth Maymony concur, for he useth the very same words, but he useth also the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 At this time they set upon the Table two sorts of flesh, &c. as making it questionable whether this custom were in use when the Temple stood, or taken up afterward. I shall not be sollicitous to dispute the case; it seemeth for ought I yet see in the Talmuds, or their Schoolmen, that it was in the Temple times, and that the Author cited doth not (by the Phrase he hath used) so much intimate that the custom was taken up after the Temple was fallen, as he doth, that after the Tem∣ple was fallen they were glad to take up with these two dishes only. For whilest that stood, peace offerings were in use, and served for that occasion on the Passover night, and these two boiled meats were only in request where no peace offerings were to be had, which was but rare; but after the Temple fell there were no peace offerings to be had at all, and so they were constrained to take up only with these two dishes. Let the Reader scan his meaning from his own words. * 1.32 They set before him (the Officiator) bitter Herbs and unleavened Bread, and Charoseth, and the body of the Lamb, and the flesh of the fourteenth days Hagigah. But at this time they set upon the Table two sorts of flesh, one in memorial of the Passover and the other in memorial of the Hagigah. And whether way soever he turneth the scales it is not much material.

5. They had also a dish of thick sawce which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Charoseth, ‖ 1.33 made of sweet and bitter things grown and pounded and mingled together, † 1.34 as Dates, Figs, Rai∣sins, Vinegar, &c. * 1.35 And this was a memorial to them of the clay in which their Fathers laboured in the Land of Egypt. They used Charoseth (saith the Talmud) although it were not commanded. Rabbi Eliezer from Rabbi Zadok saith, it is a command. A command! for what? Rabbi Johanan saith, it is a memorial of the clay, therefore they make it of all kinds of sweet and bitter things, with vinegar, like clay in which there is a mixture of every thing. The dish in which our Saviour dipped the sop which he gave to Judas is held by exceeding many to have been this dish of the thick sawce Charoseth; which might be very well believed, if it might be believed that that supper was the Passover supper, which hath been much asserted, but never yet proved.

VI. The Table thus furnished, * 1.36 the Officiator takes some of the sallet of the Herbs and after he hath blessed God for the creating the fruit of the ground, he dips it in some∣thing (but whether in the thick sawce Charoseth, or in Wine, or in Vinegar, is disputed, and so we will leave it in dispute) and he eateth the quantity of an Olive at the least of them, and so do all the rest of the company the like. ‖ 1.37 Now this dipping and eating of Herbs was not under the notion of eating bitter Herbs, which the Law enjoyned, but is was some other of the Herbs, as Lettice, Endive, or the like, and it was for this and meerly, that the children might begin to wonder at this strange beginning of a meal, and might be in∣cited to enquire about the matter. And to put them on to this the more, the company had no sooner eaten of this bit of the sallet, but presently the dishes were all removed

from before the Officiator, and a second Cup of Wine was filled and brought unto him. 14 1.38 And here the Children began to enquire about the matter; and if he had no Children, the Wife enquired; and if there was no Wife, the company enquired one of another. And if none enquired, yet he unasked began thus, How different is this night from all other nights! For on all other nights we eat leavened or unleavened bread indifferent∣ly, but on this night unleavened bread only. On all other nights we eat any herbs whatsoever, but this night bitter herbs: On all other nights we eat flesh either roasted, or stewed, or boiled, but on this night we eat flesh only roasted. On all other nights we wash but once, but on this night we wash twice. On all other nights we eat either sitting or leaning indifferently, on this night we all sit leaning. And according to the capacity of the Child, he would address his speech to him; if he were very young and slender of understanding, he would tell him, Child, we were all servants, like this maid-servant, or this man-servant that waiteth; and as on this night the Lord redeemed us, and brought us into liberty. But to the Children of capa∣city, and to the rest of the company, he would tell particularly of the Wonders done in Egypt, and of the manner of their deliverance, and of Gods various goodness towards them: and as the Talmud briefly relates it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He began with their disgrace, and ended with their glory; and ex∣pounded from that Text, A Syrian ready to perish was my Father, even through out to the end of the Section: which as the Glossaries give the sense, meaneth thus; that he began his discourse with the Idolatry of Terah, and their fathers beyond the flood, and he led on the story to their bondage in Egypt, and the wonders done for their deliverance, and the Lords giving them his Law, and making them his People; and particularly he took up that Text in Deut. 26. 5, 6, &c. and enlarged himself upon it, and the more the more commendably.

Then are the Dishes that were taken away from before him, set before him again, and then he saith 15 1.39 This is the Passover which we eat, because that the Lord passed over the hou∣ses of our Fathers in Egypt. And holding up the bitter herbs in his hand, he saith, These are the bitter herbs that we eat in remembrance that the Egyptians made the lives of our fathers bitter in Egypt. And holding up the unleavened bread likewise in his hand, he saith, This is the unleavened bread, which we eat, because the dough of our fathers had not time to be leavened, before the Lord revealed himself, and redeemed them out of hand. Therefore are we bound to give thanks, to praise, to laud, to glorifie, to extol, to honour, to praise, to mag∣nifie him that hath done for our fathers, and for us, all these wonders, who hath brought us from bondage to freedom, from sorrow to rejoycing, from mourning to a good day, from dark∣ness to a great light, from affliction to redemption; therefore must we say before him Hallelujah, praise ye the Lord, praise ye servants of the Lord, praise the name of the Lord, &c. And so he said over the hundred and thirteenth, and the hundred and fourteenth Psalms, and concludeth with this prayer, Blessed be thou O Lord our God, King everlasting, who hath redeemed us, and redeemed our Fathers out of Egypt, and brought us to this night to eat unlea∣vened bread and bitter herbs. And then he and all the company with him drank off the se∣cond cup of Wine.

VII. 16 1.40 And now he washeth his hands again, using the same ejaculation or short prayer that he had done at washing before: And then taking the two cakes of unleavened bread, he breaketh one of them in two, and layeth the broken upon the whole, and giv∣eth thanks to God, who bringeth bread out of the earth. Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 first giving thanks, and then breaking (as was the order of our Saviour, Mat. 26. 26. Mark 14. 22. Luke 22. 19. 1 Cor. 11. 24. for that action of Christ was farther in the supper than we are yet come) but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he first brake and then gave thanks; and the Jews do make a business of the method. For he might not give thanks by their Tradition, either o∣ver both or either of the Cakes whilest they were whole, but over it when it was bro∣ken: And they give this reason, because it was the bread of poverty and affliction, and the poor have not whole Cakes to give thanks over, but are glad to do it over bits and pieces. Hence the phrase and practice of breaking of bread seemeth to have its origi∣nal.

I shall 〈…〉〈…〉 follow the Dispute that is taken up by the Hebrew Writers, about the number of these Cakes, whether they were two or three, for some assert the one num∣ber, and some the other; and I believe both the Opinions are true applied to different and several times; for before the fall of the Temple, or in those times to which our dis∣course pointeth, 17 1.41 there were but two used, as may be collected by the best records of those times, but in after times they used three, 18 1.42 either in reference to the three∣fold division of the Nation into Priests, Levites and People; 19 1.43 or parallel to the three cakes that a delivered captive was to offer for his deliverance, for Israel was deli∣vered out of slavery at a Passover. It is more of import to look a little after that which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aphicomen; about which one would think they had two positions, one contrary to another. The Mishueh of the Talmud hath this Tradition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 20 1.44 they dismiss not the company after the Passoever with an Aphicomen. And yet this is a current saying amongst them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 21 1.45 He breaketh one of the cakes in two pieces, and leaveth one half for the Aphicomen. Now the seeming difference of these two positions is reconciled by referring them to se∣veral times as the number of the cakes was before. The word Aphicomen in their sense, doth mean the last dishes they used at meals, namely of Nuts, Apples, or Sweet-meats, wherewithall they closed up their meals when they saw good; but such a closure they might not make at the Passover supper, and the reason was, because they would eat some of the Paschal Lamb last, and close up the meal with that as the chiefest dish. Last of all (saith Maymony) he eateth of the flesh of the Paschal at the least the quantity of an Olive, and he is to taste no other meat after it at all. But now he eateth to the quantity of an Olive of unleavened bread, and tasteth nothing at all after that; that is, while the Temple stood, and they had a Paschal Lamb to eat, that was ever the last meat they ate, but in after times when they used no Lamb, they closed the meal with unleavened bread in stead of it, and after that might eat nothing. And so the same Author relateth again, when he saith, It is from the words of the Scribes that they ate nothing after the unleavened-bread, nor crack∣nels, nor nuts, or the like, but if he eat unleavened bread, and eat other meats after, or fruits, he must return and eat unleavened bread last, to the quantity of an Olive, and so he con∣cludes.

Now when they ate unleavened bread for a closure of all, in this manner the cake that was broken in two that we are speaking of, was half of it after the breaking of it given to some one in the company to reserve for the Aphicomen, or for the last bit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he laid it under his Napkin: but the other half, and (if that were not enough) the other cake also, and if they reserved not an Aphicomen, the two parts of the broken cake they used thus: 22 1.46 The Officiator took a bit, and wrapt it together with the bit∣ter herbs, and dipped them into the thick sawce, and gave thanks and said, Blessed be thou O Lord our God, King everlasting, who hath sanctified us by his commandments, and commanded us concerning the eating of unleavened bread, and so he eats, and the rest do like∣wise. There is some question moved amongst their Traditionaries, whether the bread and the herbs were to be eaten apart or wrapped together, and they speak of a difference betwixt Hillel and his fellows about this matter, but the determination is so indifferent, that if he eat them apart, he gave thanks for them apart, and if together, the thanksgiving specified was sufficient.

VIII. 23 1.47 Then fell they to the eating of the flesh that was before them, having hi∣therto eaten nothing but bread and herbs: and first he gave thanks, Blessed be thou O Lord our God, King everlasting, who hath sanctified us by his command, and commanded us con∣cerning the eating of the Sacrifice; and so they fell to, and ate of the fourteenth days Ha∣gigah, or those peace offerings that they had offered on that day; and of these they made the most of the meal. And then giving thanks again, Blessed be thou O Lord our God; King everlasting, who hath sanctified us by his command, and commanded us concerning the eating of the Passover, they eat of the flesh of the Lamb, every one at the least the quantity of an Olive; which when they had done, he washeth his hands again (now after meat) and saith Grace after meat (for so let me express it) over the third cup and so they drink it off. And here comes in the mention of the first action of Christ at his last Passover: Mat∣thew and Mark indeed record his words as they were eating, One of you shall betray me, &c. Even one of the twelve that dippeth with me in the dish, &c. Mat. 26. 21, 22, 23, 24, 25. and Mark 14. 18, 19, 20, 21. (This was most probably at the time when they dipped the un∣leavened bread and bitter herbs in the thick sawce charoseth) and Luke relateth also those words, With desire I have desired to eat this Passover with you, &c. Luke 22. 15, 16. But the first special action that is specified is, that he took the cup and gave thanks, and said, Take this, and divide it amongst your selves, Luke 22. 17. This was the the third cup at the supper, for there is but one more mentioned after it in that story.

The Traditions of the Jews express the passage at this time of the meal thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 24 1.48 And after (he hath eaten the flesh of the Paschal Lamb) he washeth his hands and blesseth the blessing of the meat (or saith grace after meat) over the third cup and drinkes it off: or briefly thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They mingle him the third cup, and he giveth thanks over it.

Now this cup was called by them the cup of blessing, as appeareth by these and such like expressions that we meet withal in their Traditionaries: 25 1.49 Many of our Schoolmen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 think, that every one of these four cups required blessing or thanksgiving over it; but some again of the Schoolmen think that they were not bound to thansgiving, but only over the first cup, and over the cup of blessing: thus the Marginal Gloss upon Maymony in the Tract we have so much occasion to use in this Paschal Ritual, on chap. 8. in the beginning; and towards the latter end of the same chapter he produceth some words of one of their Schools, which helps to tell which of the four cups this cup of blessing was: The Words are these,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 26 1.50 It is forbidden to eat any thing after the unleavened bread, (viz. when no Lamb was eaten) but not to drink any thing beside the Cup of blessing, and cup of Hallel: which words he clears some∣what more by these words a little after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He drinketh two cups after the unleavened bread, the cup of blessing after meat, and the cup of the Hallel, and a third cup if he will, of the great Hallel. And so Rabbi Al∣phesi speaks of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 27 1.51 divers singular excellencies in the cup of blessing: And 28 1.52 Rabbi Mordecai 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the cup of blessing having its measure.

Now the reason why the third cup beareth this name of the cup of blessing above all the rest, is partly because the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the blessing, or grace after meat was said over it, as terminating the Meal; and chiefly to distinguish it from the first cup, for over that and this especially was blessing or thansgiving uttered. It is a great Dispute among the Tal∣mudical Schoolmen, whether there was thanksgiving used over all the four cups alike, and the debate ends most to this vote, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 29 1.53 He gave thanks most especially over the first cup, and over the cup of blessing (which otherwise is some∣time expressed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) over the first cup, and over the third. The Gemara* 1.54 in the Chapter oft cited hath this Parable. What is written; and the Child grew and was weaned: the holy blessed God will make a feast for the righteous in the day that his mercy shall be shewed to the seed of Isaac. After they had eaten and drunk, they gave Abraham our fa∣ther the cup of blessing to bless; he said, I cannot bless it, because Ismael came from me: He gave it Isaac to bless, he said, I cannot, because Esau came from me: He said to Jacob, take it and bless it, he said, I cannot, because I married two sisters, which the Law forbids: He said to Moses, take it, and bless it, he said, I cannot, because I was not counted worthy to go into the Land of Israel, neither alive nor dead. He said to Joshua, take it and bless it, he said, I cannot, because I have no son: He saith to David, take it and bless it, he said to them, I will bless it, and it is fit for me to bless it; as it is said, I will take the cup of Salvation, I will call upon the Lord.

The Apostle useth this term the cup of blessing, concerning the Sacramental Cup in the Lords Supper, 1 Cor. 10. 16. in which he doth not only allude to their custom and ex∣pression that we have now in speech, but by this, and by what he speaketh in the next Chapter following, it seemeth that the Judaizing Christians in the Church of Corinth did very much imitate this Paschal Custom at the receiving of the Sacrament, as that they had a supper before, and so much Wine stirring before, as that some were drunk, 1 Cor. 11. 21, 22. And that for conclusion of the Meal, they had the Bread and Wine of the Lords Supper, as they at the Passover had the unleavened bread, and the Cup of Blessing.

And as the Apostle in this Phrase alludeth to their expression and custom, so doth our Saviour also speak suitably to their practice when he taking this third cup, or the cup of blessing, bids them divide it among themselves. For the four cups that were used at the Passover supper, were enjoyned to Men, Women and Children, all alike. 31 1.55 Our Rabbins deliver it for a Tradition, say the Gemarists, that these four cups ought to have in them a fourth part of a hin, all alike for Men, Women and Children. And because we are fallen upon mention of their being drunk at their Supper, before the Sacrament in the Church of Corinth, let us take notice of a Talmudick passage or two, that may give some light about such a matter, though it seems in pretence to be of a contrary tune. They have a Tradition that runneth thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If any will drink between these cups he may, so that he drink not between the third cup and the fourth. The Jerusalem Gemara debating the case why between the first and second cup, or be∣tween the second and third, but not between the third and fourth; it resolves it thus, that this was to prevent their being drunk; but they raise hereupon again, a very just ob∣jection, what prevention could be in this? And they give this poor answer to it, 32 1.56 Because Wine at Meat maketh not a man drunk, but Wine after Meat doth. If Religion did not prevail with them to withhold them from tryal of the truth of this Aphorism, more than the vertue of the Aphorism would prevail to keep them from drunkenness; I doubt not but there were drunken heads to be found at their Paschal Cups, as well as at the Sacramental Suppers in the Church of Corinth. And the Caution which the Tradition giveth a little after those words alledged but now, doth make the matter somewhat sus∣picious, when they provide thus: Doth any one sleep at the Passover meal and wake again? he may not eat again after he is awaked. Do more of the company sleep? they may eat again when they awake; do they all sleep? they may not eat. Rabbi Jose saith, if they nod or slumber only, they may eat upon their waking, but if they have been sound asleep, they may not.

IX. And now we are come to the fourth cup, which was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the cup of the Hallel: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 33 1.57 for he finished the Hallel at it, and at it he said the blessing of the Song. He had begun the Hallel over the second cup, for he concluded the Haggadah or shewing forth of their deliverance, (as 1 Cor. 11. 26.) with the rehearsal of the hundred and thirteenth, and hundred and fourteenth Psalms. And now he begins with the hundred and fifteenth and rehearseth that, and the hun∣dred and sixteenth, and hundred and seventeenth, and hundred and eighteenth, for these six Psalms were the Hallel, as was observed even now.

Now the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Blessing of the Song was a Prayer or Blessing that they uttered af∣ter the Hallel or the Hymn was finished 34 1.58 about which there is some dispute between R. Judah and R. Johanan in the Gemara what it should be: the one naming one Prayer, and the other another: but the Scholiasts thereupon do conclude that the difference be∣tween them, is not so much about the Prayers themselves, as about the order of them, or which was uttered first, and they determine these two, to be they, and that they were uttered in this order:

O Lord our God, let all thy works praise thee, and thy Saints and the righteous ones that do thy will, and thy People the house of Israel, all of them with shouting. Let them praise, and bless, and magnifie, and glorifie, and sing cut the name of thy glory with honour and renown, for remembrance of thy Kingdom; for it is good to praise thee, and it is lovely to sing unto thy name. For ever and ever thou art God. Blessed be thou O Lord the King, who art to be lau∣ded with praises, Amen.

And he concludeth thus: Let the soul of all living bless thy name, O Lord our God, and the spirit of all flesh glorifie and exalt thy memorial for ever, O our King. For, for ever thou art God, and besides thee we have no King, Redeemer, or Saviour, &c.

And here ordinarily the meal was quite ended, and they ate nor drank no more that night. (compare Mat. 26. 29.) Yet they have a Tradition 35 1.59 that if they were min∣ded, they might drink off a fifth Cup of Wine, upon this condition, that they should say over the great Hallel over it. But what was the great Hallel? Rabbi Judah saith from O give thanks, to By the Rivers of Babylon, that is, the hundred fix and thirtieth Psalm.

Rabbi Johanan saith, from A Song of degrees, to By the Rivers of Babylon; that is, from Psal. 120. to Psal. 137. Rabbi Ahabar Jacob saith, from For the Lord hath chosen Ja∣cob to himself, Psal. 135. ver. 4. to By the Rivers of Babylon, Psal. 137. 1. Thus they debate it in the Gemara, in the Treatise Pesachin; and in the Treatise Erachin they seem yet to go further, and to add the hundred and fifth Psalm to this Hallel; and so they make it of a doubtful measure (as is observed well by the learned Buxtorsius) sometimes larger, sometimes less, according as they saw good.

And now to take up the whole Rubrick of this Sacramental Supper in a short summ, they sate them down in a leaning posture, began with a Cup of Wine, over which they hallowed the day; washed their hands; the table is furnished, they first eat some Sallet, have a second Cup of Wine filled, over which is the rehearsal of the Haggadah, and of Psal. 113, 114. and then the Wine drunk off. They wash their hands again, unleavened bread is broken and blessed, and some of it eaten with bitter herbs dipt in the thick sawce; then eat they the flesh of the peace offerings, and then the flesh of the Lamb; after which they wash; have a third cup of Wine filled, or the cup of blessing, over which they first say grace after meat, and then give thanks for the Wine, and so drink it off. And lastly, they have a fourth Cup of Wine filled, over which they say the Hallel out, and a prayer or two after it, and so they have done.

Thus was the Rubrick and Ritual of this great solemn Supper, with which the Reader comparing the action of our Saviour at his last Passover, he will easily perceive, that the mention of the first thing he did, is coincident with the third cup, or the cup of blessing, which he biddeth them to divide among themselves; And then he taketh some of the un∣leavened bread again, and blesseth, and breaketh, and giveth to be eaten for his body, from henceforth, in that sense that the flesh of the Paschal Lamb which they had newly eaten had been his body hitherto: And that which was commonly called the cup of the Hallel, he taketh and ordaineth for the Cup of the New Testament in his Bloud, and af∣ter it they sung the Hymn or the Hallel out, and so he went out into the Mount of Olives.

Notes

• * 1.1

  Talm. in Pe∣sach. per. 7.
• * 1.2

  Ib. per. 10.
• * 1.3

  R. Alphes. & R. Sol. & R. Sam. in loc.
• * 1.4

  Talm. ubi sup.
• ‖ 1.5

  Gemar. Ier. in Pesac. in loc.
• * 1.6

  Maym. in Noscahh Hagg.
• ‖ 1.7

  Beracoth. per. 6
• * 1.8

  Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  Maym. in H••amets umats. per. 7.
• * 1.10

  R. Sol. in Pe∣sach. per. 10.
• ‖ 1.11

  Talm. Ierus. ibid. in Gemer.
• * 1.12

  Mishueh. ibid. & Maym. ubi supr.
• * 1.13

  Vid. Bez. in Joh. 21.
• * 1.14

  Maym. ubi supr. per. 8.
• * 1.15

  Id. ibid per. 7.
• ‖ 1.16

  Gloss. ibid.
• * 1.17

  〈…〉〈…〉
• ‖ 1.18

  〈…〉〈…〉
• † 1.19

  R. Sam. ••••.
• * 1.20

  Talm. Ier. ubi ante.
• * 1.21

  Maym. in H••amets umats. per. 7. & Gloss. ibid.
• ‖ 1.22

  Pesachin. ubi supr.
• * 1.23

  Talm. in Be∣racoth. per. 6.
• ‖ 1.24

  Maym. in Birk. Mazon.
• * 1.25

  Id. in H••a∣mets &c. ubi ante.
• ‖ 1.26

  Talm. in Ia∣dajim per. 2. Tosapht. ibid.
• * 1.27

  Vid. Gloss. ad Maym. ubi ante.
• * 1.28

  R. Sol. in Exod. 12.
• * 1.29

  Ab. Ezr. in Exod. 12.
• * 1.30

  P••sach. ubi supr.
• * 1.31

  Maym. in Corban. Pesack. per. 8.
• * 1.32

  Id. in Hha∣mets, &c. per. 8
• ‖ 1.33

  Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.34

  Maym. Cor∣ban. Pesach. per. 8.
• * 1.35

  Haggadah. Sh••l. Pesach.
• * 1.36

  Maym. in Hhamets ubi supr.
• ‖ 1.37

  Gloss. ib.
• 14 1.38

  Pesanh. ubi supr.
• 15 1.39

  Ibid.
• 16 1.40

  Maym. ubi supr.
• 17 1.41

  Vi. Maym. ubi supr.
• 18 1.42

  Vid. Buxt. Lex. Talm. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 19 1.43

  G••oss. in Maym. in loc. citat.
• 20 1.44

  Pesach. per. 10. halac. 8.
• 21 1.45

  Gloss. in Maym. ubi supr.
• 22 1.46

  Maym. ubi ante. 〈…〉〈…〉
• 23 1.47

  Id. ibid.
• 24 1.48

  Id. ibid.
• 25 1.49

  Gloss. in Maym. ubi ante.
• 26 1.50

  Ibid.
• 27 1.51

  R. Alph. in Pesach. in fol.
• 28 1.52

  R. Mord. in Pesach. per. 10.
• 29 1.53

  Pisk. Pesachin. fol. 137.
• * 1.54

  (30) Ibid. fol. 138.
• 31 1.55

  Pesach. ubi ante in Gemara.
• 32 1.56

  Ier. ibid. in Gemara.
• 33 1.57

  Pesach. ubi ante in Mishueh.
• 34 1.58

  Ibid. in Gemara.
• 35 1.59

  Ibid.