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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	baptist_n	diet_n	epicure_n	180	3	17.1207	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73378	An exposition of the lawes of Moses Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.; Works. v. 3	Weemes, John, 1579?-1636.	1632 (1632)	STC 25207.5; ESTC S112662	524,931	1,326

it this was called Hesperismus the ancient Greekes called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the time when a mans shadow was ten foot in length for they measured the houres by their shadow when the shadow was of such a length then it was such an houre when their shadow was six foot long then they used to wash themselues and when it was ten foote long then they went to Supper The meat upon which they fed at Dinner and Supper was called Sagnadah their sustentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcrum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapere and Tereph victus their foode which commeth from the roote Taraph to take by rapine or hunt for the prey because of old they hunted for their meat Gen. 27.3 Take thy weapons thy Quiver and thy Bow and goe out to the field and take hunt me some Venison Things set before them upon the Table were Esculenta poculenta condimenta the first for meat What things were set upon the Table the second for drinke and the third for sauce to relish their meat Meat and drinke the Scriptures oftentimes expresse by bread and water 2 King 6.22 set bread and water before them that they may eat and drinke then it is added in the next verse he prepared great provision for them Their bread was of Wheat Barley Lentils Beanes Of their bread Wheat was the most excellent bread Deut. 32.14 I fed thee with fat of the kidnies of Wheate this bread when it was not fermented was called the poores bread Deut. 16 3. because the poore had not leasure to ferment it The second sort of bread was of Barley Barley a base bread which was abaser sort of bread used onely in time of scarcitie Revel 6.6 And for the basenesse of it Gideon is compared to a Barley Cake Iudg. 7.13 those were called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eaters of Barley this Barley-bread is a bread which nourisheth little therefore it was a great blessing of Christ when he fed fiue thousand with fiue barley loaues Ioh. 6.9 They had a more baser sort of bread made of Lentils Millet and Fitches Ezek. 4.9 Daniel and his companions eat of the Lentils Dan. 1.12 Why Daniel eat Lentiles And the reason seemeth to be this why they eat Lentils and refused the Kings meat because they used not these Lentils in their Sacrifices to their Idols The Romans of old tooke their name from those and they were called Lenticuli Fabij They used also to eat herbes Prov. 15.17 Better is a dinner of herbes where loue is than a stalled Oxe and hatred therewith and Rom. 14.2 another who is weake eateth herbes and the reason why they would eat herbes seemeth to be this because men before the Flood eat herbes onely Their other meats were called Opsonia and their coursest sort of meat was Locusts and wilde honey Mat. 3.4 there were sundry sorts of Locusts of which foure sorts were cleane Levit. 11. the rest they might not eat of them Of their drinke Their drinke was water Sicera a composed strong drinke and wine mixed or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not mixed if they mixed it with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinum mixtum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit then they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when it was mixed with spices it was called Mimsach Libamen mustum Their Condimenta the sauces which made their meats to relish were Salt and Vineger onely Ruth 2.14 Dip thy morsell in the Vineger The spare dyet of Gods people By this which hath beene said we may perceiue what was the sober dyet of the people of God in old times they used but a spare dyet this was called by the Latines Mensa necessaria Seneca hanc mensam produxit ad aquam panem Three sorts of dyet There are three sorts of dyets set downe in the Scripture Iohn Baptists dyet Christs dyet and the Epicures dyet Iohn the Baptist came neither eating nor drinking Mat. 11.18 That is he eat wilde honey and the coursest things Our Lord dranke Wine but yet very moderately the Epicures dyet is Let us eat let us drinke for to morrow we shall die 1 Cor. 15.32 Iohn the Baptists dyet and Christs dyet are not the two extreames but they are both vertues the two extreames are the Epicures dyet Let us eat let us drinke and the dyet of the scrupulous man who eateth onely herbes Rom. 14.2 the Epicure taketh God to be an indulgent father to him in giving him the creatures to eat of them at his pleasure and the other taketh God to be a niggard who granteth not the liberall use of the creatures to his children Of the manner how they sat at Table AT the first in the daies of the Patriarches they sat streight up as we doe now and afterwards they sat in beds and some hold that they learned this custome from the Persians but this custome was more ancient than the Persians for it was in the dayes of Samuel 1 Sam. 9.22 And he brought them into the Parlor and made them sit in the chiefest place Ezek. 23 41. 2 Sam. 4.5 Sometimes they had triclinia when three sat in a bed or biclinia when two sat in a bed and they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did Luxuriare Christ and his Disciples when they eat the Sacrament they sat in beds therefore when the Church of Corinth received the Sacrament together we must not thinke that they sat in beds as Christ and his Apostles did for then they should haue had too many beds which had beene excessiue and contrary to the more modest custome of the Greekes This kinde of sitting was halfe sitting and halfe leaning which the Evangelist calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet because it was usuall Table-gesture they call it sitting Ezek. 23.41 and the Hebrewes call their Chambers Mesubboth and their sitters Mesubhim If three sat in a bed then the midst was the chiefest place and he that lay in his bosome erat secundus a primo he was in the second place and he that sat next unto him was in the third place he that was best beloved leaned in the bosome of the Master of the feast To leane in the bosome a token of loue from this custome is that speech borrowed to be in Abrahams bosome to signifie that familiaritie and societie which the Saints of God shall haue with the Father of the faithfull in the Heaven and also to signifie the unitie of essence in the Father and the Sonne he is said to come out of the bosome of the Father Ioh. 1.18 Of their Feasts OF their sundry sorts of feasts of those who were invited to their feasts of the number of those who sat at their feasts the end wherefore they made feasts and more particularly of their excesse and pompe in their feasting compared with the Greekes They

the Arke which stood in the west end of the Temple It is a question whether this belongeth to the seventh Commandement or to the second The most hold that it belongeth to the seventh Commandement This is rather an appendix of the second commandement than of the seaventh to teach men and women modestie but if we will consider the words of the Law more neerely and the practise of the heathen it may seeme rather to be an appendix of the second Commandement In more nebuchim parte 3. for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abhomination is spoken usually in the Scripture of Idolatry Maimone sheweth that it was the manner of Idolatrous men to stand with the imbrodered garments of women upon them before the starre Venus and the women put upon them mens armour and stood before the starre Mars and therefore it may seeme that the Lord expresly forbiddeth the woman to put upon her Celi the armour of a man Why women forbidden to put on mens armour and if it were forbidden onely to eschew filthinesse why would the Lord forbid women to put on mens armour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the men to put on womens cloathes rather then the mans cloathes putting Celi and Shimlath And Iulius Firmicus writing of the Idolatrous customes of the Assyrians saith that they worshipped Venus Men worshipped Venus with womens cloaths and women in mens armour and that it was not lawfull to the Idolatrous Priests to worship her nisi effaeminent vultum virilem sexum ornatu dedecorarent unlesse they changed their countenance and fained their sexe and disgraced themselves The ceremonies made a distinction betwixt the Iewes and Gentiles putting on womens apparell upon them And the Lord in all these ceremonials made a distinction betwixt the Iewes and the Gentiles rather than betwixt the male and female Ob. Circumcision distinguished the males from the females therefore the partition wall of the ceremonies distinguished the male from the female as well as the Iew from the Gentile Answ Circumcision distinguished the people of God from other people The females circumcised in the males but it distinguished not the male from the female for the females were circumcised in the males Gen. 34.14 we cannot give our sister to one that is uncircumcised the ceremonies were instituted then to make a distinction betwixt the Iewes the people of God and the Heathen Commandement III. EXERCITAT XVIII Of the Nazarites vow Num. 6.2 When eyther man or woman shall separate themselves to vow a vow of a Nazarite c. THere were three sorts of things separated to the Lord first the land every seventh yeare was separated to him Secondly the first fruits were Nazarites to the Lord in the originall it is ginnebhe nezirecha vuae separationis as the Seventy translate it or sanctificationis tuae as the Chaldee paraphrast hath it and thirdly Three sorts of things separated to God was nazareatus personae a separation of persons to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A separation of persons againe was eyther of men or women Num. 6.2 women Nazarits as Sampsons Mother was a Nazarit Nazareatus terra fructuum personaram when they vowed themselves this wayes Nazarits they were sayd Iaphli to doe some admirable or rare thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admirable esse So Nazarits according to their ages as they were adulti Nazaraus adultus juvenis p●rvulus Iuvenes or parvuli young men as Amos 2.11 they gave the Nazarits wine to drinke or little ones as Samuel Nazaraus seculi dierum Nazarits againe were eyther Nazaraei saeculi or Nazaraei diaerum Nazaraei seculi were those who were perpetuall Nazarits and might not be redeemed nor change their vow such as were Samuel Sampson Iohn the Baptist and Iames as Clemens testifieth these Nazarits some of them were separated to the Lord by the vow of their mother as Samuels mother vowed him a Nazarite from his conception min nagnaro as soone as he stirred in his mothers bellie The Child shall be a Nazarite from the wombe to the day of his birth Iudg. 13.7 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 movere from the time of his conception and from the time of his birth but when it is sayd Act. 3.2 he was lame from his mothers wombe here both the time of his conception and his birth are comprehended So Galat. 1.15 who separated me from my mothers womhe that is from the time that my mother conceived me So Psal 22.10 I was cast upon thee from the the wombe that is from the time that she conceived me So Iere. 1.6 Psal 58.3 the wicked are estranged from the womb they goe astray as soone as they be borne here from the wombe signified the time from their conception Nazzaaei dierum were those who vowed themselves a time onely but after the time was expired they were no more Nazarites The vow of the voluntary Nazarit lasted but thirty dayes as the Iewes gather Mamone of his treatise of entring into the sanctuary Cap. sect 8.14 Absolon polled his head the thirtieth day of his vow so did the voluntarie Nazarite say they and the inferiour priests shaved their heads every thirtieth day Those who were separated to be Nazarits were commanded to absteine from three things first from wine secondly from touching of the dead and thirdly that no rasor should come upon their head to cut their haire They are commanded not to eate the kernell of the raisin secondly not to eate the raisin It selfe and thirdly not to drinke the wine as they might drinke no wine so neither might they drinke ex maceratis vuis quas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or secundaria vina vocat Plinius So they might drinke no vineger the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as made of apples dates c. so a vino hordei as Athenaeus calleth it They were commanded to absteine from wine and strong drinke wine here is put before strong drinke Scriptura enim nominat genus quandoque post speciem Regula the Lord saith Amos 2.11 he raised up of their young men for Nazarits but vers 12. they gave their Nazarits wine to drinke they should have learned abstinencie from the Nazarits but they intised the Nazarits to drinke wine contrary to the Law The use that we may make of this is first to shew us that it is a sinne to be partaker of another mans sinnes Psal 50.18 when thou sawest a theefe then thou consentedst with him and wast pertaker with the adulterer Secondly not onely to be partaker but approve the same Rom. 1.32 thirdly it is a greater sinne to be examples to others in sinne as Iud. 11. woe be to them for they have gone in the way of Cain but it is the greatest sinne of all to provoke others to sinne as here they provoked the Nazarits to drinke wine and gave them wine to drinke Secondly they

a Potters field with it to bury strangers in Mat. 27.7 therefore they might sell a field for they bought this field to bury strangers in it First this field was not a fruitfull field Answ but a place where the Potters made pots and it seemeth that this field was adjacent to some poore house So Ioseph of Arimathea being of another tribe than those of Ierusalem for Arimathea or Rama was in the tribe of Ephraim but a great part of Ierusalem with Mount Calvarie and Iosephs Garden wherein he had his Tombe was in the tribe of Benjamin yet he bought a Garden being neere Ierusalem and the Hill Calvarie because it was a thing which belonged to the house within the walled Citie If a man might not sell his inheritance in Israel Object how could the Kings themselues inlarge their possessions or haue places of pleasure proper for themselues but we reade that the Kings of Iuda Israel had Orchards and Gardens and places of buriall proper to themselues which was a part of their peculium or proper right Answ The Kings might haue Orchards and Gardens proper to themselues places of pleasure but they might not buy the propertie of any mans Land or Vineyard Wherefore Naboth said well God forbid it me that I should sell my fathers inheritance they were but usufructuarij but the Lord was Dominus fundi and he that hath no right to himselfe cannot make a right to another Why might they sell their houses within a walled Citie and not their fields and grounds in the Country Levit. 25.13 The reason why they might sell their houses within the walled Cities The reason was this they might not sell their grounds that their possessions might be kept still distinct but because many came to dwell in the walled Cities and the houses were not so distinguished as the grounds and Vineyards therefore they might sell them this was also done in favour of the Proselytes that they might haue a dwelling amongst the people of God Conclusion The conclusion of this is as the Israelites when they morgaged their Land they had not power simplie to sell it because the propertie was the Lords therefore it was to returne unto him in the yeare of the Iubile So although the children of God morgage their part of the heavenly Canaan yet because the right is the Lords it shall returne to them in the yeare of that great Iubile CHAPTER XV. Whether the Iewes should be tolerated in a Christian Common-wealth or not ROM 11.23 And they also if they abide not still in unbeliefe shall be graffed in for God is able to graffe them in againe THere may be many reasons alledged why this sort of people should not be tolerated amongst Christians First if yee respect their profession and Religion they are to be secluded from us Christians and secondly in respect of their dealing with us in their civill contracts and bargaining As for their Religion First they detest us Christians who professe Christ for Christs cause Secondly they hold many damnable and blasphemous opinions concerning Christ first for his forerunner Iohn the Baptist secondly they hate Marie the Mother of our Lord Iesus Christ thirdly they oppose themselues against Christs natures fourthly against his Offices King Priest and Prophet fiftly against his death upon the crosse sixtly against his resurrection seventhly they oppose themselues to his imputed righteousnesse and lastly to his Gospell and they expect a glorious Messias to come First in detestation of Christ they detest us Christians they call us Goijm Gentes and Edomites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastavit and when they would welcome a Christian they say welcome Shed that is Devill The Iewes detest Christians hinking that the common people understand not the word and they curse us Christians daily anathema sit externis in serpente that is they wish that we who are without their societie may be execrable as the Serpent But they detest those most of all who are converted from Iudaisme to Christianitie and they pray three times in the day against them morning midday and evening and thus they pray Ne sit quies Apostatis neque spes The Iewes expect Elias to come Secondly they expect Elias Tishbites to be the forerunner of their Messias and when they cannot resolue their hard questions to their Schollers they say Tishbi solvet nodos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when Elias Tishbites shall come he will resolue all doubts but Elias is come alreadie and they haue done to him whatsoever they listed Math. 17.12 They hate Marie the Mother of Christ and they call her Mara bitternesse and the herbe called Herba Mariae by them is called Herba suspensi because Marie bare Christ who was crucified upon the Crosse so a peice of money called grossa Mariae they called it in despite grossa suspensi The Iewes deny the two natures of Christ Then they deny the two natures of Christ for they deny his God-head inceptum est nomen Iehova profanari Targum Hierosolymitanum paraphraseth it thus illi caeperunt idola colere fecerunt sibi Deos erroneos quod cognominabant de sermone domini he understandeth here blasphemously Christ calling him Deum erroneum whom the Scripture call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of old they said Deus sanctus domus Iudicij ejus fecerunt hominem by the house of Iudgement they meant the trinity of persons for all the inferior house of Iudgment consisted of three and they said Duorum non est judicium so the Chaldie paraphrast paraphraseth the trinitie of persons by this paraphrase but now the Iewes doe set themselues against this and they deny it flatly They set themselues against his offices The Iewes set thēselues against the offices of Christ he was anointed King Priest and Prophet Hameshiah that excellent Prophet but in detestation of Christ they will not call their Tardigradum or slow-comming Christ Messiah but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delibutum they hate so the name of Christ They mocke the Kingly office of Christ Mat. 27.19 they put a crown of thornes upō his head for a crowne and they put a reed in his hand for a Scepter So they mocke his Priestly office he saved others let him saue himselfe Vers 40. and his Propheticall office Prophesie thou O Christ who is he that smiteth thee Mat. 26.68 So they mocke his death and his crucifying upon the Crosse they call Christs crosse the Woofe and the Warpe and so mystically when they speake one to another amongst Christians they call Christ the Woofe and the Warpe They deny the resurrection of Christ Mat. 28.15 and it is noysed abroad amongst them unto this day that Iesus Christ was stolen away by his Disciples and that he did not rise againe So they oppose his imputed righteousnesse and they say that every fox must pay his owne skin to the flayer and they say sit mors mea expiatio cunctarum