[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