the reason why it was so called which I take to be this On the Sabbath day they were all to repaire to the place of Gods publique worship which was two thousand cubits distant from those who camped nearest Hence follow foure propositions 1. That two thousand cubits any where by proportion might bee called a Sabbath daies iourney Secondly that to those who dwelt in the Campes more remote from the Arke a Sabbath daies iourney was more than two thousand cubits Thirdly That it is now lawfull on the Sabbath day to ioyne with the congregation in the place of Gods publique worship Fourthly That it was vnlawfull for the Iewes hereupon to take liberty to walke idly whither they would if it were not more than two thousand cubits pretending it to bee but a Sabbath daies iourney They added vnto that which God commanded 1. God said Remember to keepe holy a seuenth day In which words God sanctified one day to be Sabbathum i Hospinian de Orig fest cap. 3. they added Sabbatulum so they termed that additament of time which they annexed to the Sabbath This addition of time was twofold some began the Sabbath sooner than others this was done by the Iewes dwelling at Tyberias because they dwelling in a valley the Sunne appeared not to them so soone as it did to others Some againe continued the Sabbath longer than others this was done by those dwelling at Tsepphore a citie placed vpon the top of a mountaine so that the Sunne shined longer to them than it did vnto others thus both of these did Addere de profano ad sacrum Adde somwhat of the working-working-day immediatly going before or immediatly following after none diminished of the Sabbath k Buxtorf comment Masoret c. 4. ex Musar Hence R. Iose wished that his portion might be with those that began the Sabbath with those of Tyberias and ended it with those of Tsepphore 2. God said to morrow is the rest of the holy Sabbath vnto the Lord bake that yee will bake and seeth that yee will seeth Exod. 16. 23. This command was proper to the time of Manna l Iun. Tremel in Exod. 16. the reason is there alleaged why they should prepare that day for the morrow because vpon the Sabbath day they should not finde it in the field The Iewes extend this command to all ages and therfore they dressed no meat this day this haply was the reason that the heathen people thought they m Sueton. August c. 76. deâ—eiun sabbat vid. Martial l. 4. Epig. 4. fasted on the Sabbath though I deny not but this error might be occasioned in part from that phrase Ieiunobis in Sabbato 3. God said ye shall kindle no fire throughout your habitations on the Sabbath day Exod. 35. 3. This commandement was only concerning fire for the furtherance of the worke of the Tabernacle n Vatablus in hunc loâ—um Item Tremel Iunius for therefore is the Sabbath mentioned in that chapter to shew that the worke of the Tabernacle ought to giue place to the Sabbath The Iewes hence gather that it is vnlawfull to kindle any fire at all on this day 4. God said In it thou shalt doe no manner of worke This the Iewes vnderstood without any manner of exception o Hospinian de Orig. fest c. de Sabbato Hence they held it vnlawfull to roste an apple to tucke an herbe to climbe a tree to kill or catch a flea Hence they thought it vnlawfull to defend themselues being assaulted by their enemies on the Sabbath day by this meanes twice they became a prey vnto the enemie p Ioseph l. 12. c. 8. First vnto Antiochus whereupon Mattathias made a decree that it should be lawfull vpon the Sabbath to resist their enemies which decree againe they vnderstanding strictly as if it did onely giue leaue to resist when they were actually assaulted and not by any labour that day to preuent the enemies raising of rams setling of engines vnderminings c. they became a prey the second time to Pompey For the right vnderstanding therefore of this command wee are to know that three sorts of seruile workes were allowed 1. Workes of charity God that allowed them to leade their oxe and asse to water on the Sabbath Luke 13. 15. to make their liues more comfortable much more allowed man liberty to dresse conuenient food for himselfe and his family that they might the more comfortably performe holy duties Christ healed on the Sabbath therefore visiting the sicke and the vse of the Physitian was both then and now lawfull 2. Workes directly tending to Gods Worship not onely killing of sacrifices and circumcising of children on that day was allowed but the Priests might lawfully blow their trumpets and hornes on the Sabbath day for the assembling of the people Numb 10. 2. And the people might warrantably goe from their houses to the place of Gods publique worship By proportion it is now warrantable for Christians to ring bells to assemble the people together on the Lords day and to take iourneys to ioyne with the publique congregation or to preach the word Of these we may say though they are in their owne natures bodily labours yet the Temple which was sanctified did change the nature of them and make them holy Matth. 23. 17. Or as the Iewes say concerning the ouerthrow of Iericho which according to their writings fell on the Sabbath day r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K. D. Kâ—â—chi in Iosh 6. He which commanded the Sabbath to bee sanctified commanded it also to be prophaned 3. Workes of absolute necessity as the defending ones selfe against his enemie and others of like nature concerning which the Iewes haue a saying Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perill of life driues away the Sabbath And the Christians with a little change of a more common prouerb say Necessitas non habet ferias Necessitie hath no holidaies CHAP. IIII. Of their Passeouer and their feast of vnleauened bread SOme of the Fathers haue deriued the word a Tertullian adu Iud. cap. 10. It. Ambros lib. de Myster pasch cap. 1. Pascha from a Greeke verbe signifying to suffer because the sufferings and passion of our Sauiour are celebrated about that time b August in titul Ps 68. This opinion Augustine iustly confuteth for the word is originally an Hebrew word signifiing to passe by to leape or passe ouer The Etymology is Gods owne It is the sacrifice of the Lords Passeouer which passed ouer c. Exod. 12. 27. The word Passeouer in scripture hath three acceptions First it is taken for that yearely solemnity which was celebrated vpon the c Eâ— Theologis non pauci omnia quae ad 14â—â— nectiem pertinent 15ae 〈◊〉 quem errorem hauserunt ex turbidis Rabbinorum lacunis qui hodie eundem errorem errant teste Scalig. de emend temp l. 6. p. 270. fourteenth day of Nisan otherwise called Abib you may call it
〈◊〉 This obseruation giueth light to that Canon in the Laodicean councell which forbiddeth Christians in their loue feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send portions the reason of which prohibition I conceiue to be threefold First That Christians might not symbolize with Heathen people Secondly That none presuming that their portions should be sent them might absent themselues Thirdly That those present especially the poorer sort as it often falleth out might not bee iniured by hauing the best of their prouision sent away in such portions Here wee may note for conclusion that as the time of their supper was toward the euening and then they gaue greatest entertainment So the time of their dinner was about the sixth houre of the day that is as we count about noone Kill meat and make ready for the men shall eat with me at noone Gen. 43. 16. Peter went vp vpon the house to pray about the sixth houre then waxed he an hungred and would haue eaten but whiles they made something ready hee fell into a trance Acts 10. 9 10. Moreouer wee may here note the difference betweene those three cups mentioned in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Corinth 10. 16. The cup of blessing and this is applied to those seuerall cups vsed in their solemne feasts because of those blessings or thanksgiuings annexed Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 16. 7. The cup of consolation this was so called because it was sent by speciall friends in time of mourning as intending by this drinking to put away sorrow and griefe from the mourner Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 116. 13. The cup of saluation this was vsed commonly after their peace-offrings which were vowed in way of thankfulnesse for benefits obtained Whence the Seuenty Elders commonly translate a peace-offring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice of saluation or saluation is it selfe CHAP. III. Of their Sabbath THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schabbath from whence our English word Sabbath is deriued signifieth rest and is applied to all solemne festiualls They polluted my Sabbaths Ezek 20. 21. That is my feasts Sometimes it is applied to the whole weeke Ieiuno bis in Sabbato I fast twice in the weeke Sometimes and that most frequently it is vsed for that seuenth day which God had set apart for his owne seruice This last was holy either by a simple holinesse which belonged vnto it as was the seuenth day or else by a double holinesse occasioned by some solemne feast vpon the same day and then it was called Sabbatum magnum A great Sabbath Iohn 19. 36. For on that Sabbath day of which Saint Iohn speaketh the Feast of the Passeouer happened that yeere The weeke daies are termed by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cholim prophane daies by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Working daies but when they speake of them all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the space of time betweene the two Sabbaths a Scaliger de emend temp lib. 6. p. 26 1. Item Beza in hunc locum This was the time vpon which the Gentiles desired to heare Paul Act. 13. 42. In respect of the different degrees of holinesse on dayes the Sabbath day is not vnfitly compared to a Queene or rather to those whom they termed Primary wiues other feast-dayes to concubines or halfe-wiues working dayes to handmaids The Sabbath began at b Scaliger de emend temp l. 6. p. 269. six a clocke the night before this the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrews * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Biath haschabbath the entrance of the Sabbath The preparation to the Sabbath beganne at c Ioseph Antiq. l. 16. c. 10. three of the clocke in the after noone the Hebrews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnereb haschabbath the Sabbath-eue By the ancient Fathers it was called d In ritibus Paganorum coena pura appellabatur coena illis apponi solita qui in casto erant quod Graeci dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isaac Casaubon Exercit 16. p. 662. coena pura the phrase is borrowed from Pagans whose Religion taught them in their sacrifices to certaine of their Gods and Goddesses to prepare themselues by a strict kinde of holinesse at which time of their preparation they did partake of a certaine supper which as it consisted of choise meats such as those Heathens deemed more holy than others so it was eaten with the obseruation of holy rites and ceremonies hence they themselues were said at this time of their preparation to be In casto and their preparatory supper termed Coena pura Thus we see the reason why the Fathers called the Sabbath-eue Coenam puram By the Euangelists it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A preparation Mark 15. 42. For distinction sake we may call that fore-time of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fore preparation For the whole day was a kinde of preparation as will appeare by the particulars then forbidden First on this day they might goe no more than three Parsath now a Parsa contained so much ground as an ordinary man might goe ten of them in a day Secondly Iudges might not then sit in iudgement vpon life and death as is shewen in the chapter of Translation of Feasts e Casaubon Exercit 16. pag. 477. ex Michlol Kimchi Thirdly all sorts of artificers were forbidden to worke onely three accepted Shoomakers Taylors and Scribes the two former for repairing of apparell the other for fitting themselues by study to expound the law the next day and these were permitted but halfe the preparation time to worke The best and wealthiest of them g Buxtorf Synagog Iud. cap. 10. ex Talmud euen those that had many seruants did with their owne hands further the preparation so that sometimes the masters themselues would chop herbes sweepe the house cleaue wood kindle the fire and such like In old h Buxtorf Synaegog Iudaic. Ibid. time they proclaimed the preparation with noyse of trumpets or hornes but now the moderne Iews proclayme it by the Sexton or some vnder officer of the church whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scheliach isibbur The messenger of the Congregation Concerning the sanctification of the Sabbath day it selfe in corrupter times some things the Iewes added ouer and aboue that which God commanded In other things they tooke liberty where God granted none In the first they were superstitious in the second sacrilegious They tooke liberty There were two thousand cubits betweene the Arke and the campe when they marched Iosh 3. 4. and in probability the same proportion was obserued when they rested this distance of ground some interpret to be one mile some two some measuring it according to a lesser others according to a longer cubit which they terme a Geometricall cubit but all agree in this that these two thousand cubits were a Sabbath daies iourney though none as I know haue obserued
the sinnes of the people and by the performance of certaine rites and ceremonies expiate them and make an attonement vnto God for them The Ceremonies at this time to bee performed concerned either the people and the Priest or the Priest alone Those which concerned the people and the Priest consisted in the afflicting of their soules by fasting Whence this feast was also called a Iosephus de bell Iud. p. 43. Dies ieiunij The fasting day Ier. 36. 6. Which serueth for the vnderstanding of that Acts 27. 9. Sayling was now dangerous because the Feast was already past that is the feast of Expiation was now past and winter was at hand Those Ceremonies which concerned the Priest alone were two First then the high-Priest entred into the Holiest of Holies which was peculiar vnto this day Secondly he being about to sacrifice for himselfe and his house he tooke vnto him a young bullocke for a sinne offering and a ram for a burnt offering putting on his Priestly robes after he had washed himselfe in water he tooke of the Congregation two he-goats for a sinne-offering and a ram for a burnt offering The two he-goats hee presented before the Lord at the doore of the Tabernacle casting lots which of them should be sacrificed which let scape aliue This last was termed the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnazazal ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnez capra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azal abâ—jâ— K. D. Kimchi in radic Scape-goat because the other being slaine this was sent aliue into the wildernesse The Greeke Interpreters call this goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malorum depulsorem A defender from euils which name the Heathens applied to their Tutelar Gods They intimated that when this Scape-goat caried away the sinnes of the people into the wildernesse hee likewise caried away all those euills which belonged vnto those sinnes And for the securing the people in this point the Lord commanded the High Priest to confesse in the name of all the people and to disburden the sins of the whole Congregation vpon the head of the Scape-goat The forme of Confession according to the relation of the Hebrew Doctors was this c P. Fag Leuit. 16. O Lord thy people the house of Israel they haue sinned they haue done wickedly they haue transgressed before thee I beseech thee now ô Lord pardon the sinnes iniquities and transgressions with which the people the house of Israel haue sinned done wickedly and transgressed before thee as it is written in the Law of thy seruant Moses That in that day he shall make attonement for you that he might cleanse you and that you might bee cleane from all your iniquities before the Lord. The moderne Iewes now because there can be no proper sacrifice the Temple of Ierusalem being destroyed the men they take a white cocke on this day the women an hen d Buxtorf Synagog c. 20. This cocke they swing three times about the Priests head saying Gallus Gallinaceus hic commutatio erit pro me That is This cock shall be a propitiation for me After that they kill the cocke acknowledging themselues worthie of death and then they cast the intralls vpon the top of the house that some Rauen or Crow might carrie both them and together with them their sinnes into the wildernesse And lest they might seeme to bee mad without reason they assigne the cause why they make choyce of a cocke at this time to be this This word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gebher in the holy language signifieth a man in their Talmud it signifieth a cocke Now say they the iustice of God requires that as Gebher sinned so Gebher should make satisfaction From this feast of Expiation it is probable that the Grecians vsed an yeerely Expiation of their cities which was performed on this manner Certaine condemned persons were brought forth with garlands vpon their heads in manner of sacrifices these they would tumble from some steepe place into the sea offering them vp to Neptune e Suidas in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsing this forme of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sis pro nobis peripsema As if they had sayd Bethou a reconciliation or propitiation for vs. The like kinde of expiation was vsed among them in time of any pestilence or contagious infection for the remouall of such diseases they then sacrificed certaine men vnto their Gods * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vetus Scholiast in Aristophan Plut. pag. 48. such men they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These two words are vsed by the Apostle 1 Cor. 4. 13. and they are translated filth off-scouring we are made as the filth of the world and as the off-scouring of all things The words signifie properly the filth or dirt scraped off mens shooes or from the pauement of the ground But in f Budaeus annot reliq in Pandect De poenis p. 334. Budaeus his opinion the Apostle had allusion vnto those kindes of expiations in vse among the Heathens As if he had said We are as despicable and as odious in the sight of the people as much loaded with the reuilings and cursings of the multitude as those condemned persons who were offered vp by way of publique expiation Now seeing at this feast principally the High Priest was a type of Christ it will not bee amisse to note the agreement betweene the type and the truth Aaron 1. The high-Priest went into the Holiest of all Leuit. 16. 3. 2. Hee went once a yeare Exod. 30. 10. 3. Hee with the bloud of goats and calues Heb. 9. 12. 4. He alone Heb. 9. 5. Hee cloathed with his Priestly robes Leu. 16. 4. 6. He tooke two goats Leu. 16. 7. The goat did beare the peoples iniquities Christ 1. Christ our High-Priest went into the holy place namely the heauens Hebr. 9. 12. 2. Hee entred once Heb. 9. 12. 3. Hee by his owne bloud Heb. 9. 12. 4. He alone hath trodden the wine-presse Is 63. 3. 5. Hee ordained and sealed to this office by his father from all eternitie 6. He tooke two natures the impassibilitie of his Godhead was shadowed by the Scape-goat his sufferings in his manhood by the goat that was sacrificed Theodoret Quaest 22. in Leuit. Christ was made sin for vs 2 Cor. 5. 22. CHAP. IX The Sabbaticall yeare or Seuenth yeares rest AS euery seuenth day was a Sabbath day so euery seuenth yeare was a Sabbaticall yeare Leuit. 25. And as the Sabbath day signified that they themselues were the Lords and therefore they abstained from their owne worke to doe the Lords So the Sabbaticall yeare was to signifie that both they and their land was the Lords The obseruation of this feast consisted chiefly in two things First in the not tilling or manuring of their ground whence it was called a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schabath Haarets the Sabbath of the land Leuit. 25. 6. Secondly in the Creditors discharging their debtors and releasing
the Scribes teachers of the Text according to the literall interpretation and the Disputers teachers of allegories and mysteries which fabulous expositions because they breed questions and disputations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1. 4. Hence is it that such an expositor is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Disputer These three sorts of preachers which Saint Paul termeth the Wise man the Scribe and the Disputer 1 Cor. 1. 20. are by the Hebrews named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chacam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Darschan CHAP. VII Of their title Rabbi ABout the time of our Sauiour Christ his natiuity titles beganne to bee multiplied and amongst the rest these of Rab Ribbi Rabbi and Rabban were in especially vse they all are deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabab signifying Multiplicatus fuit and they sound as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Master or Doctor eminently gifted with varietie of knowledge Concerning these titles they write thus a Aruch in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Rabbi is a more excellent title than Rab and Rabban more excellent than Rabbi and the simple name without any title as Haggi Zachari Malachi was more excellent than Rabban About this time they vsed a set forme of discipline in their Schooles The Schollar was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmid a Disciple in respect of his learning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Katan a Iunior in respect of his minority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bachur that is one chosen or elected in respect of his election or cooptation into the number of Disciples After hee had proued a good proficient and was thought worthy of some degree then was hee by imposition of hands made a Graduate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaber a companion to a Rabbi This imposition of hands they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Semicah or Semicuth which ceremony they obserued in imitation of Moses toward Ioshua The Lord said vnto Moses Take thou Ioshua the son of Nun in whom is the spirit and Put thine hand vpon him Num. 27. 18. At which time hee that imposed hands on him vsed b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est Scaligero interprete Ego tibi impono manum et manus tibi imposita esto Tribaeres c. 5. p. 264. vide etiam Cunaeum de Rep. Heb. lib. 1. cap. â—â— this forme of words I associate thee and be thou associated After this when he was worthy to teach others then was he called Rabbi and whereas in his minoritie his owne name being suppressed hee was called only by his Fathers name the sonne of N. When he was made Graduate by imposition of hands then was hee called by his owne name N. the sonne of N. And afterward when hee was thought worthy to teach then was the title Rabbi prefixed after this manner Rabbi N. the sonne of N. For example Maimonides at first was termed onely Ben Maimon the sonne of Maimon after his degree then was he called by his owne name added to his Fathers Moses Ben Maimon Moses the sonne of Maimon at last being licenced to teach then was hee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rambam which abbreuiature consisting of Capitall letters signifieth Rabbi Moses ben Maimon Rabbi Moses the son of Maimon So Rabbi Leui the son of Gersom in his minority was called the sonne of Gersom afterward Leui the sonne of Gersom at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ralbag Rabbi Leui the sonne of Gersom This distinction of Schollers Companions and Rabbies appeareth by that speech of an ancient Rabbi saying c Vide P. Fagium in Scholiis suis ad cap. 4. Pirke Aboth I learned much of my Rabbies or Masters more of my Companions most of all of my Schollers That euery Rabbi had disciples and that his owne disciples and other well-wishers stiled him by the name of Rabbi in the daies of our Sauiour needeth no proofe Iudas came to Christ and said God saue the Rabbi Matth. 26. 49. In like manner Iohns Disciples came and saluted Iohn by the name of Rabbi Iohn 3. 26. And Christ by the name of Rabbi Iohn 1. 38. But whether there was such a formall imposition of hands then in vse I much doubt The manner of their meetings when Disputations were had in their Synagogues or other Schooles was d Philo Iud. Quod omnâ—s probus p. 679. thus The chiefe Rabbies sate in reserued chaires these are those chiefe seats in the Synagogues which the Scribes and Pharises so affected Matth. 23. 6. Their Companions sate vpon benches or lower forms their Schollers on the ground at the feet of their Teachers Saint Paul was brought vp at the feet of Gamaliel Acts 22. 3. And Mary sate at Iesus feet and heard his word Luke 10. 39. The positure of their body differed according to their degrees The e Scaliger in Tribaeres cap. 5. ex cap. 1. Beracoth Rabbi is described to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioscheb one that sitteth The Companion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutch the word signifieth a kinde of leaning vpon a bed or bench ones head lying in the others bosome in manner of the ancient sitting at table and it was a deportment of the body inferiour to that of f Pirke Aboth cap. 4. sitting The Scholler was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithabek one that doth lie along in the dust and this was a token of the Schollers humility thus humbling and subiecting himselfe euen to the feet of his Master g Ambros 1. cor 14. This same custome it is thought Saint Paul laboured to bring into the Christian Church 1 Cor. 14. Their Schollers were not all of equall capacity whence h Pirke Aboth cap. 5. they said some had conditionem spongiae others clepsydrae others sacci foecinacei and others Cribri Some resembled the sponge and suckt in all that they heard without iudgement others the Houre-glasse they tooke in at one eare and let out at the other others the Winesacke through which wine is so drained from the dregges that only the dregges remaine behind lastly others the rying seiue which in winnowing lets out the courser seed and keepeth in the corne CHAP. VIII Of their Nazarites and Rechabites THere are two sorts of Votaries mentioned in the old Testament Rechabites Ierem. 35. and Nazarites Numbers 6. I finde scarce any thing warrantable concerning these two more than what the Scripture deliuereth in the forequoted places therefore concerning the matter of their vowes I refer the reader to the foresaid 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 themselues from three things First from wine and all things proceeding from the Vine Secondly from the razor because they suffered no razor to come vpon their head but let their haire grow all the daies of their separation