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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	aaron_n	lord_n	moses_n	107	3	6.9482	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43506	Keimēlia 'ekklēsiastika, The historical and miscellaneous tracts of the Reverend and learned Peter Heylyn, D.D. now collected into one volume ... : and an account of the life of the author, never before published : with an exact table to the whole.	Heylyn, Peter, 1600-1662.; Vernon, George, 1637-1720.	1681 (1681)	Wing H1680; ESTC R7550	1,379,496	836

regam juxta morem qui colunt honorant regunt uxores fideliter Do autem tibi dotem virginitatis tuae ducentos aureos i.e. 50 siclos quin etiam alimentum tuum vestitum atque sufficientem necessitatem tuam Cornel. Bertram item cognitionem tui juxta consuetudinem universae terrae That is to say Be thou a Wife to me according to the Law of Moses and Israel and I shall worship and honour thee according to the Word of God I shall seed and govern thee according to the custom of those who worship honour and govern their Wives faithfully I give thee for the Dowry of thy Virginity two hundred pence i. e. 50 Shekels as also thy food cloathing and all sufficient necessaries and knowledge of thee according to the custom of the whole earth A Shekel was a piece of money among the Jews amounting in our coyn to 1 s. 3 d. Judg. 14.11 1 Sam. 18.25 Ruth 4.2 Much of which form as to the main and substance of it is exceeding Ancient For in the Marriage of Sampson we find the Children of the Bride-Chamber being the thirty young men his Companions as they are there called in that of David unto Michael the Daughter of Saul the bringing in of an hundred Foreskins of the Philistins in loco dotis as the Dowry-money in that of Ruth the presence of ten men to bear witness to it Nor was this done being a business of such moment without a special Benediction For at the Marriage of Boaz to Ruth the People and the Elders said The Lord make the Woman which is come into thine House like Rachel and like Leah which two did build the House of Israel and do thou worthily in Ephrata and be famous in Bethlehem and let thy House be like the House of Pharez of the Seed which the Lord will give thee of this young Woman Ruth 4.11 12. Upon this ground it was that Marriage was not solemnized amonst them without Prayers and Blessings the form whereof in the ensuing times was this as followeth Benedictus sis Domine Deus noster Rex universi c. Blessed be the Lord our God the King of the World who hath Created Man after his own Image according to the Image of his own likeness and hath thereby prepared unto himself an everlasting building Blessed be thou O Lord God who hast Created him Moses Aaron l. 6. cap. 4. Then followeth again Blessed be thou O Lord our God who hast Created joy and gladness the Bridegroom and the Bride Charity and Brotherly love Rejoycing and Pleasure Peace and Society I beseech thee O Lord let there be suddenly heard in the Cities of Judah and the Streets of Hierusalem the voice of joy and gladness the voice of the Bridegroom and the Bride the voice of exaltation in the Bride-Chamber is sweeter than any Feast and Children sweeter than the sweetness of a song Which Prayer thus ended one of the Bride-men or Companions took a cup having before been blessed in the wonted form and drinks unto the Married-couple As for the form and rites of Burial not to say any thing either of the washing or embalming of the Corps which was common unto them with other Nations Chiristan Synagogue l. 1. cap. 6. sict 8. Paraph. 15. Diat 1. their custom was after the body was interred to speak something of the justice of God and of mans sin which meriteth death and they prayed God in justice to remember mercy This said they gave a Cup of Consolation to the sad-hearted Finally on the grave or Tombstone they caused these words ensuing to be written Sit anima ejus in fasciculo vitae cum caeteris justis Amen Amen Selah That is to say let his soul be in the bundle of life with the rest of the just Amen Amen So be it These as they were the ancient forms and ceremonies used in their Marriages and Burials so after when they had erected Synagogues in convenient places they solemnized their Marriages in a Tent Maymon cited in Fishter's defence cap. 17. set upon four Pillars near their Synagogue which shews that there was something in it wherewith the Priest or Prophet was to intermeddle and that they did esteem it of a nature not so meerly civil but that the blessing of the Minister was required unto it But it is time I now go forward to the Ages following CHAP. III. Of the condition and estate of the Jewish Liturgy from the time of David unto Christ 1. Several hours of prayer used amongst the Jews and that the prayers then used were of prescribed forms 2. The great improvement of the Jewish Liturgie in the time of David by the addition of Psalms and Instruments of Musick 3. The form of Celebrating Gods publick Service according unto Davids Institutions described by the Jewish Rabbins 4. The solemn form used in the dedicating of the first and second Temples 5. The Temple principally built for an House of Prayer 6. The several and accustomed gestures used among the Jews in the performance of Gods publick worship 7. The weekly reading of the Law on the Sabbath days not used until the time of Ezra 8. The reading of the Law prescribed and regulated according to the number of the Sections by the care of Ezra and of the 18 Benedictions by him composed 9. The Exposition of the Law prescribed and ordered by the Authority of the Church 10. The first foundation of Synagogues and Oratories and for what employments 11. The Church of Jewry ordained Holy-days and prescribed forms of prayer to be used thereon 12. Set days for publick annual Feasts appointed by the Jewish Church with a set form of prayer agreeable to the occasion 13. The form of Celebrating Gods publick Service according as it is described by Jesus the Son of Syrac 14. Jesus the Son of God conforms himself unto the forms established in the Jewish Church 15. A transition from the forms received in the Jewish Church to those in Vse amongst the Gentiles THE Nation of the Jews being thus setled into an established Church by the hand of Moses and several forms of Prayer and Praise and Benediction prescribed unto them either immediately by the Lord himself or by the Church directed by the wisdom of Almighty God it was not long before that divers other points were added by the like Authority until the Liturgy thereof became full and absolute Of these the first in course of time was the deputing of certain and determinate hours in every day for the performance of those moral duties of Prayer and Praises in which Gods publick worship did consist especially which were the third the sixth and the ninth For clearer knowledge of the which we shall add thus much that the Jews did usually divide their day into four great parts hours of the Temple they were called that is to say the third hour which began at six of the Clock in the Morning and held on

morrow is the rest of the holy Sabbath unto the Lord bake that which ye will bake to day and seeth what ye will seeth and that which remaineth over lay up to be kept until the morning i.e. As much as you conceive will be sufficient for this present day that bake or boil according as you use to do and for the rest let it be laid by to be baked or boiled to morrow that you may have wherewith to feed you on the Sabbath day That this interpretation is most true and proper appears by that which followeth in the holy Scripture Vers 24. viz. They laid it up as Moses bade and it did not stink neither was any worm therein as that which they had kept till morning on some day before Verse 20. This makes it evident that the Mannah was laid up unbaked for otherwise what wonder had it been at all that it did neither breed worm nor stink had it been baked the day before Things of that nature so preserved are far enough from putrifying in so short a time This I am verily persuaded was the practice then and for this light unto that practice I must ingenuously confess my self obliged to Theophilus Braborn the first that ever looked so near into Moses meaning Chap. 4. And this most likely was the practice of the Jews in after times even till the Phartsees had almost made the words of God of no effect by their traditions for then came in those many rigid Ordinances about this day which made the day and them ridiculous unto all the Heathens Sure I am that the Scriptures call it a day of gladness for it was a Festival and therefore probable it is that they had good cheer 2 Edit p. 137.138 And I am sure that Dr. Bound the founder of these Sabbatarian fancies though he conceive that dressing meat upon the Sabbath was by the words of Moses utterly unlawful in the time of Mannah yet he conceives withal that that Commandment was proper only unto the time of Mannah in the Wilderness and so to be restrained unto that time only Therefore by his confession the Jews for after times might as well dress their meat on the Sabbath day as on any other notwithstanding this Injurction of not kindling fire Indeed why not as well dress meat as serve it in the attendance of the servant at his Masters Table being no less considerable on the Sabbath day than of the Cooks about the Kitchin especially in those riotous and excessive Feasts which the Jews kept upon this day however probably they might dress their meat on the day before I say those riotons and excessive Feasts which the Jews kept upon that day and I have good authority for what I say Saint Augustine tells us of them they kept the Sabbath only ad luxuriam ebrietatem and that they rested only ad nugas luxurias sitas that they consumed the day languido luxurioso otio T●ast 3. in Joh. De 10. chordis c. 3. In Psalm 91. In Psalm 32. Sympos Isiac l. 4. and finally did abuse the same not only deliciis Judacis but ad nequitiam even to sin and naughtiness Put all together and we have luxury and drunkenness and sports and pleasures enough to manifest that they spared not any Dainties to set forth their Sabbath though on a Pharisaical prohibition they forbare to dress their meats upon it Nay Plutarch lays it to their charge that they did feast it on their Sabbath with no small excess but of Wine especially Who thereupon conjectureth that the name of Sabbath had its original from the Orgies or Feasts of Bacchus whose Priests used often to ingeminate the word Sabbi Sabbi in their drunken Ceremonies Which being so it is the more to be admired that generally the Romans did upbraid this peopled with their Sabbaths fast Augustus having been at the Bathes and fasting there a long time together Sueton. in Octav. c. 76. gives notice of it to Tiberius thus ne Judaeus quidem tam diligenter sabbatis Jejunium servat that never any Jew had fasted more exactly on the Sabbaths than he did that day So Martial reckoning up some things of unsavoury smell names amongst others jejunia sabbatriorum for by that name he did contemptuously mean the Jews as before I noted And where the Romans in those times began some of them to incline to the Jewish Ceremonies and were observant of the Sabbath as we shall see hereaster in a place more proper Persius objects against them this labra monent taciti Sat. 5. recutitaque sabbata pallent i.e. that being Romans as they were they muttered out their Prayers as the Jews accustomed and by observing of the Fast on the Jewish Sabbaths grew lean and pale for very hunger So saith Petronius Arbiter that the Jews did celebrate their Sabbath jejunia lege by a legal Fast and Justin yet more generally Hist l. 36. septimum diem more gentis sabbatum appellatum in omne aevum jejunio sacravit Moses that Moses did ordain the Sabbath to be a fasting day for ever That the Jews fasted very often sometimes twice a week the Pharisee hath told us in Saint Lukes Gospel and probably the jejunia sabbatariorum in the Poet Martial might reflect on this But that they fasted on the Sabbath is a thing repugnant both to the Scriptures Fathers and all good antiquity except in one case only which was when their City was besieged as Rabbi Moyses Egyptius hath resolved it Nay if a man had fasted any time upon the Sabbath they used to punish him in his sort ut sequenti etiam die jejunaret Ap. Baron A. 34. n. 156. to make him fast the next day after Yet on the other side I cannot but conceive that those before remembred had some ground or reason why they did charge the Jews with the Sabbaths Fast for to suppose them ignorant of the Jewish custom considering how thick they lived amongst them even in Rome it self were a strange opinion The rather since by Plutarch who lived not long after Sueton if he lived not with him the Jews are generally accused for too much riot and excess upon that day For my part I conceive it thus I find in Nehemiah that when the people were returned from the Captivity Ezra the Priest brought forth the Law before the Congregation Cap. 8.2 3. and read it to them from the morning until mid-day which done they were dismissed by Nehemiah to eat and drink and make great joy which they did accordingly Verse 10 12. This was upon the first day of the Feast of Tabernacles one of the solemn Annual Sabbaths and this they did for eight days together Verse 18. from the first day unto the last that the Feast continued After when as the Church was setled and that the Law was read amongst them in their Synagogues on the weekly Sabbaths most probable it is that they

the right meaning of it that for the residue of time wherein it was to be in force they might no longer be misled by the Scribes and Pharisees and such blind guides as did abuse them Thus have I briefly summed together what I find scattered in the Writings of the ancient Fathers which who desires to find at large may look into Irenaeus li. 4. ca. 19. 20. Origen in Num. hom 23. Tertul. li. 4. contr Marcion Athanas hom de Semente p. 1061. 1072. edit gr lat Victor Antioch cap. 3. in Marcum Chrysost hom 39. in Matth. 12. Epiphan li. 1. haeres 30. n. 33. Hierom in Matth. 12. Ambros in cap. 3. Luk. li. 3. Augustin cont Faustum li. 16. ca. 28. lib. 19. ca. 9. to descend no lower With one of which last Fathers savings Cont. Adimant ca. 2. we conclude this list Non ergo Dominus rescindit Scripturam Vet. Test sed cogit intelligi Our Saviours purpose saith the Father was not to take away the Law but to expound it Not then to take away the Law it was to last a little longer He had not yet pronounced Consummatum est that the Law was abrogated Nor might it seem so proper for him to take away one Sabbath from us which was rest from labour until he had provided us of another which was rest from sin And to provide us such a Sabbath was to cost him dearer than words and arguments He healed us by his Word before Now he must heal us by his stripes or else no entrance into his Rest the eternal Sabbath Besides the Temple stood as yet and whiles that stood or was in hope to be rebuilt there was no end to be expected of the legal Ceremonies The Sabbath and the Temple did both end together and which is more remarkable on a Sabbath day The Jews were still sick of their old Disease and would not stir a foot on the Sabbath day beyond their compass no though it were to save their Temple and in that their Sabbath or whatsoever else was most dear unto them Nay they were more superstitious now than they were before For whereas in the former times it had been thought unlawful to take Arms and make War on the Sabbath day Joseph de bello li. 4. ca. 4. unless they were assaulted and their lives in danger now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was pronounced unlawful even to treat of peace A fine contradiction Agrippa layed this home unto them when first they entertained a rebellious purpose against the Romans Id. li. 2. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If you observe the custom of the Sabbaths and in them do nothing it will be no hard matter to bring you under for so your Ancestors found in their Wars with Pompey who ever deferred works until that day wherein his Enemies were idle and made no resistance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If on the other side you take Arms that day then you transgress your Countrey laws your selves and so I see no cause why you should rebel Where note Agrippa calls the Sabbath a Custom and their Countrey law which makes it evident that they thought it not any Law of Nature Now what Agrippa said did in fine fall out the City being taken on the Sabbath day as Jos Scaliger computes it or the Parasceve of the Sabbath as Rab. Joses hath determined Most likely that it was on the Sabbath day it self For Dion speaking of this War Lib. 66. and of this taking of the City conclude it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierusalem saith he was taken on the Saturday which the Jews most reverence till this day Thus fell the Temple of the Jews and with it all the Ceremonies of the Law of Moses Demonst l. 1. c. 6. Since when according as Eusebius tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is not lawful for that people either to sacrifice according to the Law or to build a Temple or erect an Altar to consecrate their Priests or anoint their Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or finally to hold their solemn Assemblies or any of their Festivals ordained by Moses For that the Sabbath was to end with other legal Ceremonies is by this apparent first that it was an institute of Moses and secondly an institute peculiar to the Jewish Nation both which we have already proved and therefore was to end with the Law of Moses and the state of Jewry Fathers there be good store which affirm as much some of the which shall be produced to express themselves that we may see what they conceived of the abrogation of the Sabbath And first for Justin Martyr it is his chief scope and purpose in his Conference with Tyrpho Dial. cum Trypbon to make it manifest and unquestionable that as there was no use of Circumcision before Abrahams time not of the Sabbath until Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so neither is there any use of them at this present time that as it took beginning them so it was now to have an end Adv. Marc. l. 2. Tertullian in his Argument against the Marcionites draws out this conclusion Ad tempus praesentis causae necessitatem convaluisse non ad perpetui temporis observationem that God ordained the Sabbath upon special reasons and as the times did then require Hom. de Sab. circum not that it should continue always St. Athanasius thus discourseth When God saith he had finished the first Creation he did betake himself to rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and therefore those of that Creation did celebrate their Sabbath on the seventh day But the accomplishment of the new-Creature hath no end at all and therefore God still worketh as the Gospel teacheth Hence it is that we keep no Sabbath as the Antients did expecting an eternal Sabbath which shall have no end That of St. Ambrose Synagoga diem observat Ecclesia immertalitatem comes most near to this Epist 72. l. 9. But he that speaks most fully to this point is the great St. Austin what he saith shall be delivered under three several Heads First that the Sabbath is quite abrogated Tempore gratiae revelatae observatio illa Sabbati quae unius diei vacatione figurabatur ablata est ab observatione fidelium The keeping of the Sabbath is taken utterly away in this time of Grace De Gen. ad lit l. 4. c. 13. See the like ad Bonifac. l. 3. Tom. 7. contr Faust Man l. 6. c. 4. Qu. ex N. Test 69. Secondly that the Sabbath was not kept in the Church of Christ In illis decem praeceptis excepta sabbati observatione dicatur mihi quid no non sit observandum à Christiano de sp lit c. 14. What is there saith the Father in all the Decalogue except the keeping of the Sabbath which is not punctually to be observed of every Christian More of the like occurs de Genesi contr