Selected quad for the lemma: lord_n

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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B16297	An explication of the iudiciall lawes of Moses. Plainely discovering divers of their ancient rites and customes. As in their governours, government, synedrion, punishments, civill accompts, contracts, marriages, warres, and burialls. Also their oeconomicks, (vizt.) their dwellings, feasting, clothing, and husbandrie. Together with two treatises, the one shewing the different estate of the godly and wicked in this life, and in the life to come. The other, declaring how the wicked may be inlightned by the preaching of the gospel, and yet become worse after they be illuminated. All which are cleered out of the originall languages, and doe serue as a speciall helpe for the true understanding of divers difficult texts of scriptures. ... / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods word.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25214; ESTC S112662	170,898	257

〈◊〉 〈◊〉 rapere 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 What things were set upon the Table poculenta condimenta the first for meat 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 which was Barley a base bread 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 Len●ils Millet and Fitches Ezek. 4. 9. Daniel and his companions eat of the Lentils Dan. 1. 12. And the reason seemeth to be this why they eat Lentils and refused the Why Daniel eat Lentiles 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 Le●ticuli 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 Their drinke was water Sicera a composed strong Of their drinke drinke and wine mixed or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not mixed if they mixed it with water then they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when it was mixed with spices it was called Mimsach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinum mixtum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit 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 By this which hath beene said we may perceiue what The spare dyet of Gods people 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 There are three sorts of dyets set downe in the Scripture Three sorts of dyet 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 First they had feasts before their marriages in their They had feasts at their marriage marriages and after their marriages before their marriage and these feasts were called Kedushim sponsalia and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly they had a feast at the day of their marriage Gen. 29. 22. And Laban gathered together all the men of the place and made a feast and Ioh. 2. Christ was present at a marriage feast in Cana of Galile and Christ alludeth to

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 and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v●stavit they would welcome a Christian they say welcome Shed that is Devill hinking that the common people The Iewes detest Christians 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 Secondly they expect Elias Tishbites to be the forerunner The Iewes expect Elias to come 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 whatsoeuer 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 Then they deny the two natures of Christ for they The Iewes deny the two natures of Christ 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 he was anointed The Iewes set thēselues against the offices of Christ 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 transgressionum mearum And lastly they oppose themselues against his Gospell they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aven gilajon nuntium vanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly if ye will respect their dealing with us in civill matters they are worthy to be secluded from the societie of Christians They care not to forsweare themselues to us Christians they are most mercilesse usurers in exacting from the Christians and they who professe Physicke amongst them care not to poyson Christians whom they call Goijm Gentiles And if we shall adde further that no false Religion should be tolerated and the Lord commanded heretickes to be put to death how then should they be suffered in a Christian Common-wealth But we must put a difference betwixt these miscreants What Iewes may be suffered in a Common-wealth and who not who raile against the Lord Iesus Christ and blaspheme his name and those poore wretches who liue in blindnes yet but do not raile blasphemously against Christ those we should pitie First we should pitie them for The reasons that should moue us to pitie the Iewes their fathers cause the Patriarchs Secondly we should pitie them because Christ is come of them who is blessed for ever thirdly the Oracles of God were committed to them Rom. 3. 2. and the law was the inheritance of Iacob Deut. 33. 4. they were faithfull keepers of the same to others and they were like a lanterne who held out the light to others although they saw not with it themselues Fourthly when we Gentiles were out of the Covenant they prayed for us Cant. 8. 8. We haue a little sister what shall we doe for her So when they are out of the Covenant We haue an Elder brother Luk. 16. what shall we doe for him And lastly because of the hope of their conversion that they shall be graffed in againe Rom. 11. Some Christian Common-wealths admit them but with these Caveats First that they submit themselues to the positiue Caveat 1 Lawes of the Countrie wherein they liue Secondly that they raile not against Christ and be Caveat 2 not offensiue to the Christians Thirdly that they be