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_.