Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	foot_n	lord_n	wash_v	4,431	5	10.4086	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42965	Moses and Aaron civil and ecclesiastical rites, used by the ancient Hebrews : observed, and at large opened, for the clearing of many obscure texts thorowout [sic] the whole Scripture, which texts are now added at the end of the book : wherein likewise is shewed what customs the Hebrews borrowed from heathen people, and that many heathenish customs, originally, have been unwarrantable imitation of the Hebrews / by Thomas Godwyn ...	Godwin, Thomas, 1586 or 7-1642.	1685 (1685)	Wing G984A; ESTC R40480	198,206	288

express this rite because in this kind of washing They used to joyn the tops of the fingers of each hand together with the thumb so that each hand did after a sort resemble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. a fist This Ceremony was thus performed First they washed their hands clean Secondly they composed them into the forementioned form Thirdly they lifted them up so that the water ran down to the very elbows Lastly they let down their hands again so that the water ran from off their hands upon the earth and that there might be store of water running up and down they poured fresh Water on them when they lifted up their hands and poured Water twice upon them when they hanged them down Unto this kind of washing Theophylact seemeth to have reference when he saith that the Pharisees did cubitaliter lavare wash up to their elbows Lastly others interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the fist or hand closed and the manner of washing hereby denoted to be by rubbing one hand closed in the plain or hollow of the other All imply a diligent and accurate care in washing the ceremomous washing by lifting up the hands and hanging them down best expresseth the superstition which only was aimed at in the reproof though all the sorts of washing to the Pharisees were superstitious because they made it not a matter of outward decency and civility bur of Religion to eat with washt or unwasht hands urging such a necessity hereof that in case a man may come to some water but not enough both to wash and to drink he should rather chuse to wash than to drink though he dye with thirst And it was deemed amongst them as great a sin to eat with unwasht hands as to commit fornication This tradition of washing hands though it were chiefly urged by the Pharisees yet all the Jews maintained it as appeareth by the places quoted We may observe three sorts of washing of hands in use among the Jews 1. Pharisaical and superstitious this was reproved 2. Ordinary for outward decency this was allowed The third in token of innocency this was commanded by the Elders of the neighbouring Cities in case of Murder Deut. 21. 6. It was practiced by Pilate Mat. 37. 24. and alluded unto by David I will wash my hands in innocency so will I compass thine Altar Psal 26. 6. 2. When they came from the Market they washt Mar. 7. 4. The reason thereof was because they there having to do do with divers sorts of people unawares they might be polluted The word used by Saint Mark is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they baptized themselves Implyeth the washing of their whole body And it seemeth that those Pharisees who wete more zealous than others did thus wash themselves always before dinner The Pharisee marvelled that Christ had not first washed himself before dinner Luk. 11 38. Unto this kind of superstition St. Peter is thought to have inclined when he said Lord not my Feet only but also my hands and my head John 13. 9. Thus finding his modesty disliked when he refused to have his feet wash'd by his Lord and Master now he leapeth into the other extream as if he had said Not my feet only but my whole body Hence proceeded that Sect of the Hemerobaptistae i. e. Daily baptists so called because they did every day thus wash themselves 4. They wash'd their cups and pots and brazen vessels and tables Mark 7. 4. 3. They held it unlawful to eat with sinners Mat. 9. 11. yea they judged it a kind of pollution to be touched by them Luke 7. 39. If this man were a Prophet he would surely have known who and what manner of woman this is which toucheth him for she is a sinner Of such a people the Prophet speaketh They said Stand apart come not near to me or as the words may be rendred Touch me not for I am holier than thou Esay 65. 5. The like practice was in use among the Samaritans who if they met any stranger they cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne attingas Touch not 5. They fasted twice in the week Luke 18. 12. Namely Mundays and Thursdays Because Moses as they say went up into Mount Sinai on a Thursday and came down on a Munday 6. They made broad their Phylacteries and inlarged the borders of their garments Matth. 23. 5. Here three things are worthy our consideration First What these Phylacteries were Secondly What was written in them Thirdly Whence they were so called Epiphanius interpreteth these Phylacteries to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purple studs or flourishes woven in their garments as if Epiphanius had conceived the Pharisees garment to be like that which the Roman Senators were wont to wear termed by reason of those broad-studs and works woven in it Laticlavium but seeing that these Phylacteries were additaments and ornaments whereof there were two sorts the one tied to their Fore heads the other to their Left-hands hence it followeth that by these Phylacteries could not be meant whole garments or any embosments or flourishings woven in the cloath Generally they are thought to be schedules or scrols of parchment whereof as I noted there were two sorts Phylacteries for the Fore-head or Frontlets reaching from one Ear to the other and tied behind with a thong and Phylacteries for the hand fastened upon the Left-arm above the Elbow on the inside that it might be near the heart Both these sorts were worn not by the Pharisees only but by the Sadduces also but with this difference The Pharisees haply for greater ostentation wore their Hand Phylacteries above their Elbows the Sadduces on the palms of their Hands Nay all the Jews wore them our Saviour Christ not excepted The command was general Exod. 13. 9. It shall be for a sign unto thee upon thine hand and for a memorial between thine eyes So that it is not the wearing of them which our Saviour condemned but the making of them broad whereby they would appear more holy than others In these Parchments they wrote only the Decalogue or Ten Commandments in the opinion of Chrysostome and Hierom but generally and upon better grounds it is thought they wrote these four sections of the Law 1. The first began Sanctifie unto me all the first-born c. Exod. 13. 2. to the end of the 10 verse 2. The second began And it shall be when the Lord shall bring thee c. Exod. 13. 11. to the end of the 16. verse 3. The third began Hear O Israel c. Deut. 6. 4. and continued to the end of ninth verse 4. The fourth began And it shall come to pass if you shall hearken diligently c. Deut. 11. 13. to the end of the one and twentieth verse These four Sections written in scrolls of Parchment and folded up they fastned to their fore-heads and their left-arms those that were for the fore

deportment of the body inferiour to that of sitting The Scholar was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithabek one that doth lie along in the dust and this was a token of the Scholars humility thus humbling and subjecting himself even to the feet of his Master This same custom it is thought Saint Paul laboured to bring into the Christian Church 1. Cor. 14. Their Scholars were not all of equal capacity whence they said some had conditionem spongiae others clepsydrae others sacci faecinacei and others cribri Some resembled the Sponge and suck'd in all that they heard without judgement others the Hour-Glass they took in at one ear and let out at the other others the Winesack through which Wine is so drained from the dregs that onely the dregs remain behind Lastly others the Rying sieve which in winnowing lets out the courser seed and keepeth in the corn CHAP. VIII Of their Nazarites and Rechabites THere are two sorts of Votaries mentioned in the Old Testament Rechabites Jerem. 35. and Nazarites Numb 6. I find scarce any thing warrantable concerning these two more than what the Scripture delivereth in the fore-quoted places therefore concerning the matter of their Vows I refer the Reader to the aforesaid Texts of Scripture here only we will note the distinction of Nazarites The first are these Votaries termed so from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazar to separate because they separated themselves from three things First from Wine and all things proceeding from the Vine Secondly from the Razor because they suffered no Razor to come upon their head but let their hair grow all the days of their separation Thirdly from pollution by the dead this separation again was twofold either for a set number of days or for a mans whole life that they termed Naziraeatum dierum this Naziraeatum seculi of that sort was S. Paul and those four with him Acts 21. 24. Of this sort Sampson Judges 13. and John Baptist The just number of days how long the former of these two separated themselves is not expressed in Scripture but the Hebrew Doctors determine them to be thirty because it is said Num. 6. 5. Domino sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit which word say they containing thirty expresseth the just number of days to be observed in this voluntary separation The second sort of Nazarites were so termed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natsar from whence cometh Natsareth or Nazareth the name of a certain Village in Galilee where Christ was conceived and brought up Hence our Saviour himself was called a Nazarene or Nazarite Matt. 2. 23. and those that embraced his Doctrine Nazarites Act. 24. 5. Afterward certain Hereticks sprung up who as the Samaritanes joyned Jewish ceremonies with Heathenish Rites so they joyned together Christ and Moses the Law and the Gospel Baptism and Circumcision of the beginning of these we shall read Acts 15. 2. Then came down certain from Judaea and taught the brethren saying Except ye be circumcised after the manner of Moses ye cannot be saved These Hereticks were called Nazarites either of malice by the Jews to bring the greater disgrace upon Christian Religion or else because at first they were true though weak Nazarites that is Christians misled by Peters Judaizing at Antioch Gal. 2. 11. And hence it is though that the Church at Antioch in detestation of this new bred heresie fastned upon them by the name of Nazarites forsook that name and called themselves Christians Acts 11 26. Symmachus that famous Interpreter of the Old Testament was a strong Defender of this heresie and from him in after times they were named Symmachiani The Jews had them in as great hatred as the Samaritanes whereupon three times every day at morning noon tide and evening they closed their Prayers with a solemn execration Maledic Domine Nazoraeis Lastly another sort of Nazarites there were so termed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazar signifying to abolish or cut off because they did abolish and cut off the five books of Moses rejecting them as not Canonical CHAP. IX Of the Assideans IT is much controversed whether the Assideans were Pharisees or Essenes or what they were Were I worthy to deliver my opinion or as the Hebrews Proverb is To thrust in my head amongst the heads of those wise men I conceive of the Assideans thus Before their captivity in Babilon we shall find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasidim translated Assidaei Assideans to signifie the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadikim Just or goodmen both were used promiscuously the one for the other and both stood in equal opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reschagnim that is ungodly or wicked men At this time the whole body of the Jews were distinguished into two sorts Chasidim and Reschagnim good and bad After their captivity the Chasidim began to be distinguished from the Tsadikim The Tsadikim gave themselves to the study of the Scripture The Chasidim studied how to add unto the Scripture Secondly The Tsadikim would conform to whatsoever the Law required The Chasidim would be holy above the Law Thus to the repairing of the Temple the maintenance of sacrifices the relief of the poor c. they would voluntarily add over and above to that which the Law required of them Whence it is noted that those were Chasidim who would say What is mine is thine and what is thine is thy own those Reschagnim which would say What is thine is mine and what is mine is mine own And it is probable that that middle sort mentioned in the same place who would say What is mine is mine what is thine is thine own were the very Tsadikim At this time the body of the Jews were distinguished into three sorts in respect of holiness First Reschagnim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wicked and ungodly men Secondly Tsadikim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just and righteous men Thirdly Chasidim who are sometimes translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy men and that for the most part but sometimes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good men These of all others were best reputed and beloved of the people The Apostle shewing the great love of Christ dying for us amplifieth it by allusion unto this distinction of the people Christ died for the ungodly Scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die Rom. 5. 6 7. The gradation standeth thus Some paradventure would die for one of the Chasidim a good man scarcely any for one of Tsadikim a just or righteous man for the Reschagnim or ungodly none would die Yet Christ dyed for us ungodly being sinners and his enemies Now as long as these Works of supererogation remained arbitrary and indifferent not required as necessary though preferred before the simple obedience to the Law so long the heat of contention was not great enough to breed Sects and Heresies

only in their solemn Festivals otherwise they consecrated the Bread alone and not the Cup. In their Feast time they seasoned their meat with good conference such as might either yield matter of instruction or exercise their wits which practice was also observed in their Christian love feasts Of the first sort was that Parable proposed by our blessed Saviour at a Feast Luk. 14. 7. Of the second was Sampson's Riddle which he proposed unto his Companions Judg. 14. 12. At the end of the Feast they again gave thanks which was performed in this manner either by the Master of the house himself or by some guest if there were any of better note at the table He taking a cup of Wine in both his hands began thus Let us bless him who hath fed us with his own and of whose goodness we live Then all the guests answered Blessed be he of whose meat we have eaten and of whose goodness we live This grace they called Bircath Hamazon And this is thought to be the Cup wherewith Christ after Supper commended the Mystery of his Blood to his Disciples After this he which began the Thanksgiving proceedeth Blessed be he and blessed be his nane c. annexing a longer prayer in which he gave thanks First for their present food Secondly for their deliverance from the Egyptian servitude Thirdly for the Covenant of Circumcision Fourthly for the Law given by the Ministry of Moses Then he prayed that God would have mercy 1. On his people Israel 2. On his own City Jerusalem 3. On Sion the Tabernacle of his Glory 4. On the Kingdom of the House of David his Anointed 5. That he would send Elias the Prophet Lastly That he would make them worthy of the daies of the Messiah and of the life of the world to come This prayer heing ended then all the Guests which sate at the Table with a soft and low voice said unto themselves in this manner Fear the Lord all ye his holy ones because there is no penury to those that fear him The young Lyons do want and suffer hunger but those that seek the Lord want no good thing Afterward he which began the thanksgiving blessed the cup in the same form of words as he used at the first sitting down saying Blessed be thou O Lord God the King of the world which createst the fruit of the Vine and therewith he drank a little of the Wine and so the cup passed round the table Thus they began and ended their Feast with the blessing of á Cup this cup they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cos hillel Poculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Cup of thanksgiving and both these cups are mentioned by Saint Luke and which is worth our observation the words of Consecration whereby it was instituted as part of the Blessed Sacrament in the New Testament were added only to the last cup. This Cup is the New Testament in my blood which is shed for you After all this they sang Hymns and Psalms which also was practiced by our blessed Saviour Mark 14. 26. So that howsoever he used not any superstitions either then practiced or since added by after Jews as the drinking of four Cups of Wine or the breaking of the bread with all ten fingers in allusion to the ten Commandments c. yet in the beginning and ending we see his practice suitable with theirs If any desire a larger discourse of these Blessings noted out of the Rabbines let him read P. Fagius his Comment on Deut. 8. 10. from whom I have borrowed a great part of what herein I have delivered If any shall here object that I seem to make the Blessed Sacrament of our Lords Body and Blood a Jewish ceremony I answer no For as a kind of ini●iatory purification by water was used before by the Jews of old and no Proselyte was admitted into the Church of the Jews without this purification yet it was no more a Sacrament to them than Circumcision was to Turks and Saracens Thus neither was breaking the bread Sacramental to the Jew but then it became a Sacrament when Christ said of it This is my body This cup is the New Testament in my blood c. Luk. 22. 19. The Jews could not say The cup of blessing which we bless is it not the Communion of the Blood of Christ 1 Corinthians 10. 16. The last thing considerable in their Feasts is their gesture In the days of our Saviour it is apparent that the gesture of the Jews was such as the Romans used The table being placed in the middest round about the Table were certain beds sometimes two sometimes three sometimes more according to the number of the guests upon these they lay down in manner as followeth Each bed contained three peasons sometimes four seldom or never more If one lay upon the bed then he rested the upper part of his body upon his left elbow the lower part lying at length upon the bed But if many lay on the bed then the uppermost did lie at the beds head laying his feet behind the second 's back In like manner the third or fourth did lye each resting his head in the others bosom Thus John leaned on Jesus his bosom John 13. 23. This first is an argument of special love towards him whom the Master of the House shall take into his own bosom John he was the beloved Disciple Secondly an argument of parity amongst others resting in one anothers bosom Many shall come from the East and the West and shall sit down with Abraham and Isaac and Jacob Mat. 8. 11. And where shall they sit In Abrahams bosom Luk. 16. 22. that●s they shall all sit at the same table be partakers of the same glory Thus Christ he was in the bosom of his Father John 1. 18. that is in the Apostles phrase He thought it no robbery to be equal with his Father Their tables were perfectly circular or round whence their manner of sitting was termed z Messibah a sitting round and their phrase of inviting their guests to sit down was sit round We will not sit round until he come hither 1 Sam. 16. 11. Again Thy children shall be like Olive-plants round about thy table Psal 128. 3. This custom of lying along upon a bed when they took their meat was also in use in Ezekiel's time thou satest upon a stately bed and a table prepared before it Ezek 23. 41. And whether this were the custom of the ancient Hebrews I leave to be discussed by others But unto this doth also Amos allude They laid themselves down upon cloaths laid to pledge by every Altar Amos. 2. 8. that is the garments taken to pledge they use in stead of beds when at their Altars they eat things sacrificed to Idols Yea the plucking off their shooes when they went to table implieth this custom of lying at Table to have been very ancient The plucking off