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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01814	Moses and Aaron Ciuil and ecclesiastical rites, vsed by the ancient Hebrewes; obserued, and at large opened, for the clearing of many obscure texts thorowout the whole Scripture. Herein likevvise is shewed what customes the Hebrewes borrowed from heathen people: and that many heathenish customes, originally haue beene vnwarrantable imitations of the Hebrewes. By Thomas Godwyn, B.D.	Goodwin, Thomas, 1586 or 7-1642.	1625 (1625)	STC 11951; ESTC S103106	195,098	343

with vowels and accents or whether they were added by the Masorites for the vnderstanding of which it will be needfull first to enquire who the Masorites were Secondly what their worke was and then to deliuer in a proposition what may bee probably thought in this point First concerning the Masorites wee are to know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masar signifieth Tradere To deliuer and Masora a tradition deliuered from hand to hand to posteritie without writing as the Pythagoreans and Druides were wont to doe but by the figure Synecdoche it signifieth those Criticall notes or Scholion written in the margine of the Bible and those that were the authors of those criticall obseruations were termed Masoritae Masorites Concerning these authors who they were there are two opinions Some k Ahen Esra vid. Buxtorf comment Major c. 3. thinke that they were certaine learned Iewes liuing in the citie Tiberias they termed them Sapientes Tiberiadis The wisemen of Tiberias These wise men are thought to haue added these marginall notes vnto the Hebrew Bibles l Elias Leuita in praesat tertia l. Masoreth ●ammasoreth sometime after the finishing of the Babylon Talmud which was about the yeare of our Lord 506. This opinion is vnlikely for these two reasons 1. m Buxtorf in comment Masor c. 7. Because we cannot finde in histories the continuance of any colledge or schoole in Tiberias so long but rather that degrees in learning ceased there within foure hundred yeeres after our Sauiour his birth 2. n Buxtorf in comment Masor c. 8. In both Talmuds mention is made of the Masora and the things contained therein Others therefore more probably say o R. Asarias R. Gedalia Buxtorf in comment Masor c. 11. that the Masorites were that Ecclesiasticall Senate or Councell held by Esra Haggi Zacharie Malachie and diuers others assembled for the reformation of the Church after their returne from Babylon they are called Viri Synagogae magnae This Councell continued at least forty yeares for Simeon the iust who went out in his Priestly robes to meet and pacifie Alexander the Great comming in hostile manner against Ierusalem p Pirke Aboth c. 1. was the last of that Councell and that was aboue three hundred yeeres before the birth of our Sauiour Esra was the President or chiefe of this Councell he was of such repute among the Iewes that they paralleld him with Moses saying q Talmud l. Sanhedrim c. 2. f. 21. Dignus erat Esra quòd data fuisset lex per manus eius Israeli si non praecessisset eum Moses In the second place wee are to consider the worke what the men of this great Synagogue being the true Masorites did their worke may be reduced to these particulars 1. When this great Councell was assembled they among whom Esra was chiefe who was assisted with the inspiration of Gods spirit r Buxtorf in comment Masor c. 11. determined what bookes were Canonicall what spurious and Apocryphall Secondly ſ Tertullian l. de habit muliebr Chrysostom hom 8. ad Hebraeos Irenaeus aduers haeres lib. 3. c. 25. Augustin de mirab sacrae script l. 2. circa finem the authentique and canonicall bookes were purged by them of all errors crept into the Text in time of their captiuitie Thirdly they t Genebrard l. 2. Chronolog digested the old Testament into twentie two bookes according to the number of the Hebrew letters Fourthly they distinguisht it into great sections and verses for though the law was not so confusedly written without any space or note of distinction betweene word and word that it seemed all one continued verse or as the Kabbalists speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theba achath one word vntill the time of the Masorites yet it was not so distinguisht into Sections and Verses as now we haue it Fifthly They added their censures and criticall obseruations concerning the irregularity of many words in respect of the vowells and accents Sixthly they numbred the verses words and letters of euery booke to preuent all possibility of corrupting the Text in future times for now they saw the gift of prophecie should cease Lastly they noted the different writing and different reading for the vnderstanding of which we must know that in the Hebrew text many words are written with more many with fewer letters than they are pronounced u Sunt octo voces quae scriptae sunt in textu sed non leguntur quas adducit Masora Ruth 3. 12. many words written in the text which are not pronounced c. In the margine the difference is expressed whence the difference in the text they terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethib Scriptionem the writing the difference in the margine they terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keri Lectionem the reading because they doe reade according to that in the margine x Contra hos disputat Elia● Leuita in praefat 3. l. Masoreth hammasoreth This difference is thought by some to be a correction of the Bible according to seuerall copies after their returne from Babylon but that it is of diuine authority containing many mysteries knowne to Moses and the Prophets successiuely though many of them vnknowne to our age and that it was not any correction but the difference it selfe primarily and purposely was intended by the Prophets and holy pen-men of the Scripture euidently appeareth by the diuersity of readings in those bookes which were written by Haggi Zacharie Malachie Daniel and Esra they being the Authors of their owne bookes needed no correction at that time themselues being present yet in them this different reading is vsed In the third place the proposition followeth namely Seeing that the Masorites passed their censure on many words for their irregularity in their vowels and accents therefore The vowels originally were not from the Masorites but of the same antiquity with their words and in truth otherwise they had beene a body or carcasse without a soule CHAP. VIII Israels pitching of their tents or of their camps WHiles the Israelites wandered thorow the Wildernesse their Church was a Tabernacle and their habitations Tents so that their whole Campe might be termed a moueable Citie It was diuided into three parts In the centre or middle of all was the tabernacle it selfe with its courts this they termed the Campe of the Diuine Maiestie Next round about pitcht the Priests and Leuites to whom the charge of the tabernacle belonged and therefore the nearest adioyning place of habitation might be the conuenientest for them this was called the Campe of Leui. In the vtter parts round about Leui the twelue Tribes pitcht their tents this they termed the Campe of Israel The first Campe resembled a great Cathedrall Church with its Church-yard The second a priuileged place about the Church as it were for Colledges for the habitation of the Clergy The third the body of a citie wherein the townesmen or laity dwelt The forme of the whole is probably thought to

in whom I am well pleased Matth. 3. 17. It was in truth the prolegue preface or type of that true voice of the Father that eternall word which reuealed his Fathers will vnto mankinde These were the extraordinary meanes by which God reuealed himselfe to his people of old ordinarily hee reuealed himselfe by his written word Notwithstanding the Hebrews say that the law euen from the first time of its deliuery vnto Moses was twofold the one committed to writing which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thora Schebictab the written law the other deliuered by tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thora begnal pe it was also termed their Kabbala from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kibbel signifying Accipere To receiue or learne They say both were deliuered by God vnto Moses in mount Sinai but this latter was deliuered from Moses to Ioshua from Ioshua to the Elders from the Elders to the Prophets from the Prophets to those of the great Synagogue and so successiuely to after-after-ages till at last it was digested into one booke containing principally precepts and directions for those Israelites which inhabited the Holy Land It is called Talmud Ierosolymitanum It was composed in the yeare of our Lord 230. This because it containeth but a few constitutions is but of little vse About 500 yeares after Christ then was there a more full and exact collection of their constitutions for direction of those Iewes which dwelt in Babylon and other forraigne places this is termed Talmud Babylonicum and is of greatest vse among Authors it containeth the body of their ciuill and canon law This traditionall law they hold to be as authentique as their written word and that Moses receiued it from God when he receiued the law for say they were it not for this exposition the Decalogue it selfe might haue beene deliuered * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Kotsens in praefat In hora veloci In lesse than an houre Here we must know that the word Kabbala when it is applied to the Kabbalists to difference them from the Talmudists is taken in a stricter sense and signifieth these subtilties or mysteries which are obserued from the different writing of some letters in the Scripture from the transposing of them from a mysticall kinde of Arithmetique c. This was neuer wholly committed to writing Some instances we haue Gen. 23. 2. Abraham came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weepe for Sara Here “ Baal Turim because the letter Caph is lesse than the rest they note that Abraham wept but a little for Sara because shee was old Againe the letter Aleph is found six times in the first verse of Genesis hence R. Elias collected that the world should endure but six thousand yeares because Aleph in the Hebrews computation standeth for a thousand From the transposition of letters they conclude after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem signifieth an Anathema or excommunication by a Metathesis or transposition of the letters it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachem signifying mercy by another transposition it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ramach which letters in the Iewes computation make 248. which in their anatomie they finde to be the iust number of members in a mans body Their conclusion hence is that if an excommunicated person doe truly repent then his Cherem is turned into Rachem his curse turned into a blessing if hee doe not repent then his Cherem entereth into Ramach the curse entereth into all his members to the vtter destroying of the whole man Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isch signifieth a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Escha A woman Hence they note that in the name of the man there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iod which is not in the name of the woman in the name of the woman there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He which is not in the name of the man both these make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah one of the names of God these being taken away in both names there remaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esch signifying fire to shew that as long as man and wife agree God is with them but when they disagree fire is betweene them Thus we see what vaine mysteries their Kabbalists obserue CHAP. IX Their Teraphim COncerning the Teraphim two things are especially to bee enquired First what they were Secondly for what vse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taraph signifieth in generall the compleat Image of a man Michal tooke an image a Teraphim and laid it in the bed 1 Sam. 19. 13. More particularly it signifieth an Idol or image made for mens priuate vse in their owne houses so that these images seeme to haue beene their Penates or Lares their household Gods wherefore hast thou stollen my Gods my Teraphim Gen. 31. 30. And this man Micah had an house of Gods and made an Ephod and Teraphim Iud. 17. 5. Because of the worship exhibited to these Idolls hence from the Hebrew Taraph or as some reade it Tharaph commeth the Greeke a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To worship The manner how these Images were made is fondly conceited thus among the Rabbies They b R. Eliezer vid. Eliam Thisbit killed a man that was a first borne sonne and wrung off his head and seasoned it with salt and spices and wrote vpon a plate of gold the name of an vncleane spirit and put it vnder the head vpon a wall and lighted candles before it and worshipped it With such Laban spake say they But without controuersie the Teraphim which Michal put in the bed was a compleat statue or image of a man The vse of these Images was to consult with them as with Oracles concerning things for the present vnknowne or future to come To this purpose they were made by Astrologers c Aben Esra Gen. 31. vnder certaine constellations capable of heauenly influences whereby they were enabled to speake The Teraphims haue spoken vanity Zach. 10. 2. And among other reasons why Rahel stole away her Fathers Images this is thought to be one That Laban might not by consulting with these Images discouer what way Iacob tooke in his flight CHAP. X. The seuerall sorts of Diuination forbidden WEE shall finde Deut. 18. 10 11. those Diuiners which are by the Law forbidden distinguished into seuen kindes not because there were no other but they were the most vsuall 1. An obseruer of times 2. An Inchanter 3. A Witch 4. A Charmer 5. A consulter with familiar spirits 6. A Wizard 7. A Necromancer To these we may adde an eight out of Hos 4. 12. consulting with the staffe And a ninth out of Ezek. 21. 21. A consulter with intrals 1. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An obseruer of times a Iarchi Leuit. 19. 26. one that distinguisheth times and seasons saying such a day is good or such a day is naught such an houre such a weeke such a

Altar and the gift on the Altar This gift in Hebrew was termed Corban and it was one of those h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inter quae sacramenta cum quibusdam alijs etiam iusiurandū quod Corban appellatur enumerat Ioseph contra Apion lib. 1. p. 147. oathes which in our Sauiour Christs time the Scribes and Pharises accounted principally obligatory If any swore by the Altar it was nothing but if any swore by the oblation of the Altar hee was bound to performe it Mat. 23. 18. yea although Gods law inioyned honour and reliefe towards parents yet if they had bound themselues by this oath Corban that they would not helpe or relieue their parents they taught they were discharged Whence saith their i Talmud Hierasolymit tract de votis cap. 10. Talmud Euery one ought to honour his Father and Mother except hee hath vowed the contrary And it is euident that the Iewes did often by solemne vowes and k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iureiurando se obstringunt huic vel illi homini nihil se commodi praestituros Philo Iud. de specialibus legib p. 595. oathes binde themselues that they would neuer doe good to such or such a man Wee must furthermore know that vsually to their oathes there was an execration or conditionall curse annexed which sometimes was expressed as If I doe not doe thus and thus then the Lord doe so to mee and more also 1 Sam. 14. 44. Also 1 King 20. 10. Sometimes it is vnderstood as I haue sworne if I take from a threed to a shooe latchet Gen. 14. 22. Then let the Lord doe so to mee and more also this or the like is vnderstood and maketh the former part of the oath to sound negatiuely as if Abraham had said I haue sworne I will not take from a threed to a shooe latchet In like manner Psal 95. I haue sworne if they shall enter into my rest that is They shall not enter into my rest Heb. 3. 18. This helpth the exposition of that difficult place Matt. 15. 5. which wee reade i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per Corban si quicquam tibi prodero Interpretor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si quisquam quemadmodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10. 14. Matt. 23. 18. Et execratione subauditâ sensus emergat Per Corban nihil tibi prodero Caeterum si quis vrgeat quod in fonte sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non per Corban vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sciendum quod similis ellipsis in iurandi formulis non est inusitata hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per domicilium hoc Vid. Dru●um de tribus sectis l. 2. cap. 17. By the gift that is offered by me thou maiest haue profit but if we conceiue it thus according to the forme of the oath Corban By Corban if thou receiue any profit by me and vnderstand the execration implied Then let God doe thus and much more to me The sense will be thus By Corban thou shalt receiue no profit by me This exposition is as agreeable to the scope of the place as it is to their forme of swearing and plainly sheweth how the Pharises by their traditions transgressed the commandement of God For God commanded saying Honour thy father and thy mother But the Scribes and Pharises said Whosoeuer should say to father or mother seeking reliefe By corban thou shalt receiue no profit from me he was discharged CHAP. VII Of their writing their Masorites and their worke WRiting in no nation came to its perfection on a sudden but by degrees The opinions of the ancient concerning the authors and inuenters of letters are different Some say a Plin. lib. 7. cap. 56. Diodor. Sicul. lib. 6. cap. 15. ●admus brought the vse of letters into Greece others say b Seruius lib. 2. Aeneid Palamedes c Alex. Genial l. 2. c. 30. some say Rhadamanthus brought them into Assyria Memnon into Egypt Hercules into Phrygia and Carmenta into Latium Likewise some say the Phenicians had first the knowledge and vse of letters Phaenices primi famae si credimus ausi Mansuram rudibus vocem signare figuris Lucan Others say the d Diodor. Sicul. l. 4. Ethiopians e Plin. l. 7. c. 56. others the Assyrians But vpon better grounds it is thought that f Euseb praepar Euang. l. 18. Moses first taught the vse of letters to the Iewes and that the Phenicians learned them from the Iewes and the Grecians from the Phenicians In like manner the matter vpon which men wrote in ruder times was different Some wrote on rindes of trees whence Liber signifying originally a rinde of a tree is now vsed for a booke g Diogen Laert. in vita Cleanthis some wrote on tile-stones with a bone in stead of a pen some on tables this last was chiefly in vse among the Iewes the Decalogue was written in two tables of stone Againe write these things vpon a table Es 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Septuagint as if the writing tables at that time were made of box tree They vsed not then pens or quills but a certaine instrument or punch made of iron or steele called stylus it was sharpe at one end for the more conuenient indenting or caruing of the characters and broad at the other for the scraping or blotting out what had beene written whence sprang that prouerbiall speech h Erasm in Adag Inuertere stilum To vnsay what he hath said or to blot out what hee hath written Scribe stylo hominis write with the pen of man Es 8. 1. Afterward before they came to binde vp bookes in manner as now we haue them they wrote in a roll of paper or parchment which sometimes was ten cubits broad and twentie long Zach. 5. 2. This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Megilla in Hebrew from Galal To role Volumen in Latine in English a volume from voluo To role In the volume of the Booke it is written Ps 40. 7. And Christ closing the Booke gaue it to the Minister Luk. 4. 20. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complicans folding or rolling it vp And vers 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Explicans vnfolding or opening it i Buxtorf institut epist p. 4. These volumes were written not with one entire continued writing but the writing was distinguished into many spaces columnes or platformes like vnto so many Areae these platformes filled with writing were in stead of so many pages in a booke and thus we are to vnderstand that Ier. 36. 23. When Iehudi had read three or foure leaues hee cut it with the pen-knife c. These leaues were nothing else but such spaces and platformes in the roll After this manner the Iewes reserue the law written in such rolles and with such spaces in their Synagogues at this day It is much controuersed whether the Iewes did from the beginning write