Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	rule_n	tradition_n	unwritten_a	2,845	5	12.5918	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01814	Moses and Aaron Ciuil and ecclesiastical rites, vsed by the ancient Hebrewes; obserued, and at large opened, for the clearing of many obscure texts thorowout the whole Scripture. Herein likevvise is shewed what customes the Hebrewes borrowed from heathen people: and that many heathenish customes, originally haue beene vnwarrantable imitations of the Hebrewes. By Thomas Godwyn, B.D.	Goodwin, Thomas, 1586 or 7-1642.	1625 (1625)	STC 11951; ESTC S103106	195,098	343

Thirdly from pollution by the dead this separation againe was twofold either for a set number of daies or for a mans whole life that they termed Naziraeatum dierum this Naziraeatum seculi of that sort was Saint Paul and those foure with him Acts 21. 24. Of this sort was Sampson Iudge 13. and Iohn Baptist The iust number of daies how long the former of these two separated themselues is not expressed in Scripture but the a Sheindler in Pentaglot Hebrew Doctors determine them to be thirty because it is said Num. 6. 5. Domino sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit which word say they conteining thirty expresseth the iust number of daies to be obserued in this voluntary separation The second sort of Nazarites were so termed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natsar from whence commeth Natsereth or Nazareth the name of a certaine village in Galile where Christ was conceiued and brought vp Hence our Sauiour himselfe was called a Nazarene or Nazarite Matth. 2. 23. and those that imbraced his doctrine Nazarites Act. 24. 5. Afterward certaine Heretiques sprung vp who as the Samaritanes ioyned Iewish Ceremonies with Heathenish rites so b Hieronym Isaiae 8. Idem refert Epiphanius lib. 1. Tom. 2. haer 29. they ioyned together Christ and Moses the Law and the Gospell Baptisme and Circumcision of the beginning of these wee shall reade Acts 15. 2. Then came downe certaine from Iudea and taught the brethren saying Except ye bee circumcised after the manner of Moses yee cannot be saued These Heretiques were called Nazarites either of malice by the Iews to bring the greater disgrace vpon Christian religion or else because at first they were true though weake Nazarites that is Christians misled by Peters Iudaizing at Antioch Gal. 2. 11. And hence it is c Franscisc Iun. parall lib. 1. 8. thought that the Church at Antioch in detestation of this new bred heresie fastned vpon them by the name of Nazarites forsooke that name and called themselues Christians Act. 11. 26. Symmachus that famous interpreter of the old Test was a strong defender of this heresie and d Augustin lib. 19. contra Faustum Manichaeum c. 4. from him in after times they were named Symmachiani The Iews had them in as great hatred as the Samaritanes whereupon e Epiphan lib. 1. Tom. 2. haeres 29. three times euery day at morning noonetide and euening they closed their praiers with a solemne execration Maledic Domine Nazoraeis Lastly another sort of Nazarites there were so termed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasar signifying to abolish or cut off f Epiphan lib. 1. Tom. 1. haer 18. because they did abolish and cut off the fiue bookes of Moses reiecting them as not Canonicall CHAP. IX Of the Assideans IT is much controuersed whether the Assideans were Pharises or Essens or what they were Were I worthy to deliuer my opinion or as the Hebrews prouerbe is to thrust in my head amongst the heads of those wise men I conceiue of the Assideans thus Before their captiuitie in Babylon wee shall finde the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasidim translated Assidaei Assideans to signifie the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadikim Iust or good men both were vsed promiscuously the one for the other and both stood in equall opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reschagnim that is vngodly or wicked men At this time the whole body of the Iewes were distinguisht into two sorts Chasidim and Reschagnim Good and Bad. After their captiuity the Chasidim began to be distinguished from the Tsadikim a D. Kimchi Psal 103. ●7 The Tsadikim gaue themselues to the study of the Scripture The Chasidim studied how to adde vnto the Scripture b Pirke Aboth cap. 5. Secondly the Tsadikim would conforme to whatsoeuer the law required The Chasidim would be holy aboue the Law Thus to the repairing of the Temple the maintenance of sacrifices the reliefe of the poore c. they would voluntarily adde ouer and aboue 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 thine owne those Reschagnim which would say What is thine is mine and what is mine is mine owne 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 owne were the very Tsadikim At this time the body of the Iews were distinguished into three sorts in respect of holinesse 1. Reschagnim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wicked and vngodly men 2. Tsadikim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust and righteous men 3. Chasidim who are sometimes translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy men and that for the most part c Assidaei de quibus agitur 1 Macab 7. 13. vocantur à Iosepho lib. 12. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but sometimes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good men These of all others were best reputed and beloued of the people The Apostle shewing the great loue of Christ dying for vs amplifieth it by allusion vnto this distinction of the people Christ died for the vngodly Scarcely for a righteous man will one die yet peraduenture for a good man some would euen dare to die Rom. 5. verses 6 7. The gradation standeth thus Some peraduenture would die for one of the Chasidim a good man Scarcely any for one of the Tsadikim a iust or righteous man For the Reschagnim or vngodly none would die yet Christ died for vs vngodly being sinners and his enemies Now as long as these workes 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 But when once the precepts and rules of supererogation were digested into Canons and vrged with an opinion of necessity then from the Chasidim issued the brood of Pharises d Ioseph Scaliger Trihaeres cap. 22. and also from them as it is probably thought the heresie of the Essens both obtruding vnwritten traditions vpon the people as simply necessary and as a more perfect rule of sanctity than the Scripture At this time the Tsadikim in heat of opposition reiected not onely traditions but all Scripture except onely the fiue bookes of Moses for which reason they were called Karaim e Ioseph Scalig. ibid. Some are of opinion they reiected onely traditions and embraced all the bookes of Scripture Which opinion soeuer wee follow they had their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karaim Textuales Scriptuarij i. Text-men or Scripture readers because they adhered to Scripture alone withstanding and gainesaying traditions with all their might And if wee follow the latter then all this while the Karaim were farre from heresie but in processe of time when from Sadok and Baithus these Karaim learned to deny all future rewards for good workes or punishment

beheading worse then strangling and strangling was the easiest of all They haue a f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnis mors quae absolute in lege vsurpatur strangulatio est R. Solom Exod. 21. 16. rule that wheresoeuer the Scripture saith of an offendor Morte plectetur He shall be punisht with death not expressing the kinde of death there it ought to bee interpreted of strangling For example the Law saith of the Adulterer Leu. 20. 10. Morte plectitor Let him be punisht with death because the kinde of death is not here mentioned they interpret it strangling The reason of this rule is because strangling was the easiest death of the foure and where the Law determineth not the punishment there they say Ampliandi fauores The fauourablest exposition is to be giuen This rule is not generally true for in former times Adulterie was punisht with stoning I will iudge thee after the manner of them that are harlots saith the Lord Ezek. 16. 38. And in the fortieth verse the iudgement is named They shall stone thee with stones likewise the Scribes and Pharises said vnto Christ Moses in the Law commanded vs that such should bee stoned Iohn 8. 5. Before we treat in particular of these foure punishments it may bee questioned Whether the Iewes had any power to iudge of life and death at that time when they crucified our blessed Sauiour The Iewes said to Pilat It is not lawfull for vs to put any man to death Iohn 18. 31. Latter Iewes say that g Moses Kots in Sanhedrim all power of capitall punishments was taken from them fortie yeeres before the destruction of the second Temple and of this opinion are many Diuines Answer First the Iewes speech vnto Pilat that it was not lawfull for them to put any man to death cannot be vnderstood as if they should haue said we haue not power to put any man to death for admit that power in criminals were in the generall taken from them yet in this particular power was permitted them at that time from Pilat Take yee him and iudge him according to your Law Ioh. 18. 31. Neither can it be said that their Law could not condemne him if hee had beene a transgressour thereof or that they had not out of their Law to obiect against him for they say They had a Law and by their Law he ought to dye Iohn 19. 7. It was not then want of power but the holinesse of that time made them say it was vnlawfull For they held it vnlawfull vpon their dayes of preparation to sit on life and death as hath been shewene in the Chapter of translating feasts And Friday on which our Sauiour was condemned was the preparation of their Sabbath Secondly in the question Whether power of iudging capitall crimes were taken from them by the Romans Wee are to distinguish betweene crimes Some crimes were transgressions of the Roman law as theft murder robberies c. power of iudging in these was taken from them other crimes were transgressions onely against the law of Moses as blasphemy and the like in these power of iudging seemeth to haue remained with them When Paul was brought by the Iewes before Gallio Gallio said vnto them If it were a matter of wrong or wicked lewdnesse O yee Iewes reason would that I should beare with you but if it be a question of words and names of your Law looke yee to it Acts 18. 14. In handling these foure punishments first obserue the offendors whom the Iewes make liable to each punishment and then the manner of the punishment The persons to bee stoned were h Moses Kotsens●● fol. 188. col 4. eighteene 1. He that lieth with his owne mother 2. Or with his fathers wife 3. Or with his daughter in law 4. Or with a betrothed maid 5. Or with the male 6. Or with the beast 7. The woman that lieth down to a beast 8. The blasphemer 9. He that worshippeth an Idoll 10. Hee that offereth of his seed to Moloch 11. He that hath a familiar spirit 12. The wisard 13. The priuat intiser to idolatry 14. The publique withdrawer to idolatrie 15. The witch 16. The prophaner of the Sabbath 17. He that curseth his father or his mother 18. The rebellious sonne The manner of stoning was thus The offender was led to a place without the gates two cubits high his hands being bound from hence one of the witnesses tumbled him by a stroke vpon the loynes if that killed him not the witnesses lifted vp a stone being the weight of two men which chiefly the other witnesse cast vpon him if that killed him not all Israel threw stones vpon him The hands of the witnesses shall bee first vpon him to put him to death and afterwards the hands of all the people Deut. 17. 7. Hence the opinion of i Paul Fagius Deut. 17. 7. R. Akiba is commonly receiued that such an idolater it holdeth in all others condemned to this death was reserued vntill one of the common feasts at which all the multitude of Israel came to Ierusalem The partie thus executed being quite dead was afterward for greater ignominy hanged on a tree till towards the Sunne set at which time he and the tree were both buried Malefactors adiudged to burning were k Moses Kotsens loco superius citato ten 1. The Priests daughter which committed whoredome 2. Hee which lieth with his owne daughter 3. Or with his daughters daughter 4. Or with his sonnes daughter 5. Or with his wiues daughter 6. Or with her sonnes daughter 7. Or with her daughters daughter 8. Or with his mother in law 9. Or with the mother of his mother in law 10. Or with the mother of his father in law The manner of burning was twofold Some they burnt with wood and fa●gots this was termed l R. Leui Leuit. 20. by them Combustio corporis The burning of the body others they burnt by powring inscalding hot Lead in at their mouthes which descending into their bowels killed them the bulke of their body remaining whole and this was termed therefore Combustio animae The burning of their soule This last was most in vse and alone described by most of their writers Malefactors condemned to beheading were m Moses Kotsens in Sanhedr two sorts 1. The murderer 2. Those of any Citie who were drawne vnto idolatry The manner thereof is at this day in vse Malefactors strangled were n Moses Kotsens ibid. six 1. He that seniteth his father or his mother 2. Hee that stealeth a soule of Israel 3. An Elder which contradicteth the Consistory 4. A false Prophet and hee that prophesieth in the name of an idoll 5. Hee that lieth with another mans wife 6. He that abuseth the body of the Priests daughter The manner of strangling was thus The malefactor was put in dung vp to the loynes a to well being cast about his necke which two executioners one on each side plucked to and fro vntill he

difference between the cubit of the sanctuary the common cubit to be thus The common cubit they say contained e Quinos palmos fifteene inches the holy cubit f Sex palm●s eighteene inches But that the holy cubit contained two common cubits hath beene euidently proued and it is probable that those who make the difference to be onely three inches haue mistaken the Kings cubit for the holy cubi● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chebel Funiculus A line or ro●e The iust length thereof is vnknowne the vse thereof was to measure grounds whence it is sometimes taken for the inheritance it selfe The lines are fallen to me in pleasant places Psal 16. 6. That is mine inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kanch Arundo the reede The vse of this was to measure buildings the length thereof was six cubits and an hand-breadth Ezek. 40. 5. The cubits in this place are * Tremelius in hunc locum interpreted Kings cubits it was lesse liable to deceit then the rope because it could not be shortned or lengthned by shrinking or stretching hence the canon or rule of the holy Scripture is mystically typed out by this reede Ezek. 40. And Reu. 21. 15. To these may bee added other measures wherewith they measured their wayes and walkes The least of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsagad Passus A place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stadium A furlong It is often mentioned in the New Testament not at all in the Old g Isidorus It contained one hundred twentie fiue paces which is the eighth part of our mile Some thinke it to be called so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from standing because Hercules ran so much ground in one breath before he stood still Milliarium A mile It containeth with vs a thousand paces but much more among the Hebrewes Their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah translated often Milliarium properly signifieth A dinner or meale and being applied vnto iourneyes walkes or wayes it signified so much ground as vsually is gone or conueniently may be trauailed in halfe a day betweene meale and meale or bait and bait The word is read Gen. 35. 16. When there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cibrath haarets about halfe a dayes iourney of ground The Greeke in that place hath an vncouth word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtlesse it was made from the Hebrew Cibrath and signifieth halfe a dayes iourney Their measures of capacity termed Mensurae capacitatis were of two sorts Some for dry things as corne seede c. Some for liquid things as Wine Oyle c. In both that there might be a iust proportion obserued all their measures were defined by a set number of hen egge shels of a midle size In my paralelling of them with our measures where I speake of Bushels Halfe-bushels Pecks c. I am to bee vnderstood according to Winchester measure as wee phrase it such a bushell containeth eight gallons Where I speak of Gallons Pottles Quarts c. I am to bee vnderstood according to our Ale measure thereby I auoid fractions of number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kab Kabus A Kab a Arias Montan. T●ubal Cain This contained twenty foure eggs it held proportion with our quart The least measure mentioned in Scripture is the Fourth part of a Kab 2 King 6. 25. The famine in Samorta was so great that a fourth part of a Kab of doues doung was sold for fiue peeces of siluer The Rabbines haue a Prouerbe That b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Via Buxtorf 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten Kabs of speech descended into the world and the women tooke away nine of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omer It contained * Alsted praecog theol lib. 2. pag. 588. one Kab and an halfe and a fifth part of a Kab That is Three pints and an halfe pint and a fifth part of an halfe pint It was the tenth part of an Ephah Exod. 16. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satum the Latine interpreters commonly render it by Modius It contained c Vid. Buxtorf Lexic in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex opere ● Alphes tractat de pasch cap. 5. fol. 176. six Kabs that is A gallon and halfe We translate the word in generall A measure To morrow this time a measure that is a Satum of fine flower shall bee sold for a shekel 2 Kings 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephah It contained d Arias Montan. Thu●al cain three Sata that is halfe a bushel and a potle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lethec It contained e Epiphan de mensur ponder●● fifteene Modios i. Sata That is two bushels six gallons and a potle Mention of this is made Hos 3. 2. It is there rendred in English halfe an Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer It is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamor Asinus an Asse because this measure contained so much graine or corne as an asse could well beare It contained ten Ephahs Ezek. 45. 11. that is Fortie fiue gallons or fiue bushels and fiue gallons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor Corus The Cor and the Homer were of the same quantity Ezek. 45. 14. It was not onely of liquid things Luke 16. 7. These measures of which wee haue spoken hitherto the Hebrews vsed in measuring of drie things Three other measures there were which they vsed for liquid or moist things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Log. It contained f Buxtorf in loco superius citato six eggshels It was of the same quantity as the fourth part of a Kab Halfe a pint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hin It contained the quantity of g Buxtorf ibid. seuenty two eggshels so that it was of our measure three quarts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bathus the Bath It was of the same capacity with the Ephah the tenth part of an Homer Ezek. 45. 14. The Latine interpreters commonly render it Cadus h Hieronym Ezek. 45. Hierome writing vpon Ezekiel renders it Vadus Decima pars Cori inquit in speciebus liquidis vocatur bathus fine vadus I sometimes thought there had beene some error in the print namely Vadus put for Cadus But now I finde the Greekes to vse both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this measure and from the last of these Greeke words that antient Father reades it Vadus Sometimes our English renders it in generall A measure Luke 16. 6. It contained foure gallons and an halfe All these measures were proper to the Hebrews I finde three others mentioned in the N. T. taken from other nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sextarius We English it in generall A pot Marke 7. 4. i Alsted praecog Theol. p. 561. It was of the same quantity with the Log if we vnderstand it of the Roman Sextarius It was somewhat more if we vnderstand it of the Attick Sextarius Vndecim