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.