Praeter tense When my Master went into the house of Rimmon the sense appeares to be a pardon craued for sinnes past not afterward to bee committed The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bebho in going is put to expresse the time past in the titles of the Psalmes 52. and Psal 54. Thirdly Nebo otherwise called Nabo an Idoll of the Assyrians Ier. 48. 1. Hee had his name from prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nabhi signifying a Prophet he seemeth not much to differ from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often mentioned in Homer g Diodor. Sicul. l. 5. 72. Diodorus Siculus maketh them both one and we may render Nebo the Assyrians Ammon or Iupiter Vaticinus the god of their Oracles CHAP. VIII The seuerall manners of diuine Reuelation AS Idolatrie originally sprang from mistaking of Scripture so witchcraft and sorcery which holdeth neare affinity with Idolatry seemeth to haue had its first beginning from an imitation of Gods Oracles God spake in diuers manners Heb. 1. 1. By dreames by Vrim by Prophets 1 Sam. 28. 6 7. when the Lord would by none of these answer King Saul then he sought to a Witch To these might be added Gods speaking from betweene the Cherubims his answering by Visions Angells and voices but the chiefe manners of reuealing himselfe obserued by the Hebrew writers are foure which they terme a P. Fagius in Exod 28. foure degrees of prophecie or diuine reuelation somewhat therefore being spoken of these I purpose to explaine the seuerall sorts of vnlawfull diuinations mentioned in Scripture The first degree was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebuah Prophecy This was when God did by certaine visions and apparitions reueale his will The second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach Hakodesch The inspiration of the Holy Ghost whereby the party was inabled without visions or apparitions to prophecy some shewing the difference betweene these two b D. Kimchi praefut in Ps adde that the gift of prophecie did cast a man into a trance or extrasie all his senses being taken from him but the inspiration of the Holy Ghost was without any such extasie or abolition of the senses as appeareth in Iob Dauid Daniel Both these degrees as likewise Vrim and Thummim ceased in the second Temple whence their ancient Doctors say c Talmud in Sanhedrin c. 1. that after the latter Prophets Haggai Zacharie and Malachie were dead the holy Ghost went vp or departed from Israel Howbeit they had the vse of a voice or Eccho from heauen In which speech we are not to vnderstand that the Holy Ghost wrought not at all vpon the creatures or that it wrought not then in the sanctification of men as in former times but that this extraordinary enabling men to prophesie by the inspiration of the Holy Ghost then ceased and in this sense the Holy Ghost was said to haue departed from Israel Vnto this common receiued opinion that passage might haue reference Acts 19. We haue not so much as heard whether there hath beene an holy Ghost or no. That they did not doubt the distinction of persons appeareth cleare if that be true which d P. Fagius in Exod. 28. some haue noted that the ancient Iewes before Christ were so catechised in that point that they obserued the mystery of the Tranity in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehouah for though the name consisted of foure letters in number whence it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quadriliterum yet there were but three sorts of letters in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iod signified the Father who was the beginning of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau is a coniunction copulatiue and denoted the third person in Trinity which proceedeth from the Father and the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He signified the Sonne of God The Rabbines haue a saying that God made all things In litera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He. They may allude to this that hee made all things by his word he said Let there be thus and thus and it was so but they may also allude to the second person in Trinity And furthermore they note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is doubled in this name to demonstrate both natures of our blessed Sauiour The third degree was Vrim and Thummim Vrim signifieth light and Thummim perfection That they were two ornaments in the high-Priests brest-plate is generally agreed vpon but what manner of ornaments or how they gaue answer is hard to resolue e Ioseph antiq l. 3. cap. 9. Some thinke them to bee the foure rowes of stones in the brest-plate the splendor and brightnesse of which foreshewed victory and by the rule of contraries we may gather that the darknesse of the stones not shining presaged euill f R. Solomon quēadmodum refort D. Kimchi in radic Others say it was the name Iehouah put in the doubling of the brest-plate for that was double Exod. 28. 16. g Talmud in Ionah cap. 6. vid. P. Fagium in Exod 28. Others declare the manner of consulting with Vrim and Thummim thus First they say that onely the King or else the * Abbeth din. Father of the Consistory had power to consult or to propose the matter vnto the Priest and the Priest onely had power to resolue Secondly that the matter proposed must not be triuiall but of moment and great difficulty Thirdly that this holy writing termed Vrim and Thummim consisted of all the Tribes names and likewise of the Patriarchs Abraham Isaak and Iacob so that no letter of the Alphabet was wanting The question being proposed Some say that the letters which gaue the answer were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. they did arise and eminently appeare aboue the others An example they take from the 2 Sam. 2. 1. When Dauid asked the Lord Shall I goe vp into any of the cities of Iudah The Lord answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnaleh goe vp Here say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schimeon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehudah Others say that the letters which represented the Oracle were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. that they did after a strange manner ioyne themselues into perfect syllables and intire words and made the answer compleat Many other opinions might bee reckoned vp but h R. Dauid in radic he spoke best who ingenuously confessed that hee knew not what Vrim and Thummim was The fourth degree was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath Kol Filia vocis the daughter of a voice or an Eccho by it is meant a voice from heauen declaring the will of God it tooke place in the second Temple when the three former degrees of prophecy ceased it gaue testimony of our Sauiour Loe a voice from heauen saying That is my beloued sonne
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-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
in whom I am well pleased Matth. 3. 17. It was in truth the prolegue preface or type of that true voice of the Father that eternall word which reuealed his Fathers will vnto mankinde These were the extraordinary meanes by which God reuealed himselfe to his people of old ordinarily hee reuealed himselfe by his written word Notwithstanding the Hebrews say that the law euen from the first time of its deliuery vnto Moses was twofold the one committed to writing which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thora Schebictab the written law the other deliuered by tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thora begnal pe it was also termed their Kabbala from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kibbel signifying Accipere To receiue or learne They say both were deliuered by God vnto Moses in mount Sinai but this latter was deliuered from Moses to Ioshua from Ioshua to the Elders from the Elders to the Prophets from the Prophets to those of the great Synagogue and so successiuely to after-ages till at last it was digested into one booke containing principally precepts and directions for those Israelites which inhabited the Holy Land It is called Talmud Ierosolymitanum It was composed in the yeare of our Lord 230. This because it containeth but a few constitutions is but of little vse About 500 yeares after Christ then was there a more full and exact collection of their constitutions for direction of those Iewes which dwelt in Babylon and other forraigne places this is termed Talmud Babylonicum and is of greatest vse among Authors it containeth the body of their ciuill and canon law This traditionall law they hold to be as authentique as their written word and that Moses receiued it from God when he receiued the law for say they were it not for this exposition the Decalogue it selfe might haue beene deliuered * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Kotsens in praefat In hora veloci In lesse than an houre Here we must know that the word Kabbala when it is applied to the Kabbalists to difference them from the Talmudists is taken in a stricter sense and signifieth these subtilties or mysteries which are obserued from the different writing of some letters in the Scripture from the transposing of them from a mysticall kinde of Arithmetique c. This was neuer wholly committed to writing Some instances we haue Gen. 23. 2. Abraham came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weepe for Sara Here “ Baal Turim because the letter Caph is lesse than the rest they note that Abraham wept but a little for Sara because shee was old Againe the letter Aleph is found six times in the first verse of Genesis hence R. Elias collected that the world should endure but six thousand yeares because Aleph in the Hebrews computation standeth for a thousand From the transposition of letters they conclude after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem signifieth an Anathema or excommunication by a Metathesis or transposition of the letters it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachem signifying mercy by another transposition it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ramach which letters in the Iewes computation make 248. which in their anatomie they finde to be the iust number of members in a mans body Their conclusion hence is that if an excommunicated person doe truly repent then his Cherem is turned into Rachem his curse turned into a blessing if hee doe not repent then his Cherem entereth into Ramach the curse entereth into all his members to the vtter destroying of the whole man Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isch signifieth a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Escha A woman Hence they note that in the name of the man there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iod which is not in the name of the woman in the name of the woman there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He which is not in the name of the man both these make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah one of the names of God these being taken away in both names there remaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esch signifying fire to shew that as long as man and wife agree God is with them but when they disagree fire is betweene them Thus we see what vaine mysteries their Kabbalists obserue CHAP. IX Their Teraphim COncerning the Teraphim two things are especially to bee enquired First what they were Secondly for what vse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taraph signifieth in generall the compleat Image of a man Michal tooke an image a Teraphim and laid it in the bed 1 Sam. 19. 13. More particularly it signifieth an Idol or image made for mens priuate vse in their owne houses so that these images seeme to haue beene their Penates or Lares their household Gods wherefore hast thou stollen my Gods my Teraphim Gen. 31. 30. And this man Micah had an house of Gods and made an Ephod and Teraphim Iud. 17. 5. Because of the worship exhibited to these Idolls hence from the Hebrew Taraph or as some reade it Tharaph commeth the Greeke a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To worship The manner how these Images were made is fondly conceited thus among the Rabbies They b R. Eliezer vid. Eliam Thisbit killed a man that was a first borne sonne and wrung off his head and seasoned it with salt and spices and wrote vpon a plate of gold the name of an vncleane spirit and put it vnder the head vpon a wall and lighted candles before it and worshipped it With such Laban spake say they But without controuersie the Teraphim which Michal put in the bed was a compleat statue or image of a man The vse of these Images was to consult with them as with Oracles concerning things for the present vnknowne or future to come To this purpose they were made by Astrologers c Aben Esra Gen. 31. vnder certaine constellations capable of heauenly influences whereby they were enabled to speake The Teraphims haue spoken vanity Zach. 10. 2. And among other reasons why Rahel stole away her Fathers Images this is thought to be one That Laban might not by consulting with these Images discouer what way Iacob tooke in his flight CHAP. X. The seuerall sorts of Diuination forbidden WEE shall finde Deut. 18. 10 11. those Diuiners which are by the Law forbidden distinguished into seuen kindes not because there were no other but they were the most vsuall 1. An obseruer of times 2. An Inchanter 3. A Witch 4. A Charmer 5. A consulter with familiar spirits 6. A Wizard 7. A Necromancer To these we may adde an eight out of Hos 4. 12. consulting with the staffe And a ninth out of Ezek. 21. 21. A consulter with intrals 1. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An obseruer of times a Iarchi Leuit. 19. 26. one that distinguisheth times and seasons saying such a day is good or such a day is naught such an houre such a weeke such a
he saith Blessed be the Lord our God the King of the world who hath created man after his owne image according to the image of his owne likenesse and hath thereby prepared vnto himselfe an euerlasting building blessed be thou O Lord who hast created him Then followeth againe Blessed art thou O Lord our God who hast created ioy and gladnesse the bridegroome and the bride charity and brotherly loue reioycing and pleasure peace and society I beseech thee O Lord let there suddenly be heard in the cities of Iudah and the streets of Ierusalem the voice of ioy and gladnesse the voice of the bridegroome the bride the voice of exultation in the bride-chamber is sweeter than any feast and children sweeter than the sweetnesse of a song and this being ended he drinketh to the maried couple This custome of praising God at such times was not needlesse or superfluous for the fruit of the wombe was expected as a speciall blessing from God and so acknowledged by them in that saying That foure keies were in the hand of him who was the Lord of the whole world which were committed neither to Angell nor Seraphim Namely o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum Hierosol Gen. 30. 21. Clauis pluuiae clauis cibationis clauis sepulchrorum clauis sterilitatis Concerning the key of raine thus speaketh the Scripture The Lord will open to thee his good treasure Deut. 28. Concerning the key of food Thou openest thy hands Psalm 145. Concerning the key of the graue When I shall open your sepulchers Ezek. 37. Concerning the key of barrennesse God remembred Rachel and opened her wombe Gen. 30. Whereby is intimated that these foure things God hath reserued in his owne hand and custody Namely Raine Food the Raising of our bodies and the Procreation of children The time of the mariage feast appeareth cleerely to haue beene vsually p Vid. Thisbit in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seuen daies Sampson continued his feast seuen daies Iud. 14. 10 11. And of this seuen daies feast q Augustin quaest super Genes 88. Diuines doe vnderstand that speech of Labans vnto Iacob concerning Leah Fulfill her weeke and we will also giue thee this Gen. 29. 27. In which speech it is thought that Laban did desire Iacob not to reiect and turne away Leah but to confirme the present mariage by fulfilling the vsuall daies of her mariage feast From this custome together with the practise of Ioseph mourning seuen daies for his father Gen. 50. 10. arose that vsuall prouerbe among the Iewes Septem ad conuiuium Septem ad luctum The chiefe gouernour of the feast was called r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal mischie which name is fitly expressed by being called the Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruler of the feast Iohn 2. 9. The moderne Iewes in Italy when they inuite any to a mariage feast vse this forme of words Such a one or such a one intreateth you to credit his daughters mariage with your presence at the feast c. Then he which is inuited replieth t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stakius de conuin l. 2. c. 3. Mazal tob which some interpret to be the wishing of good lucke in generall but I rather thinke that hereby was wished to the maried parties a speciall blessing in the procreation of children whence the wedding ring giuen vnto the Bridewife had u Munster Gen. 30. this inscription or posie Mazal tob and the Hebrews call the Planet Iupiter Mazal whose influence they thought to be of great efficacie and force for generation but in truth Mazal signifieth any other Planet or Starre in the heauen according to that Hebrew prouerb x Non est tibi vlla herba inferites cui non sit Mazal in firmamento ferit ipsam 〈◊〉 Mazal duit ei Crâ—sce There is no herbe in the earth which hath not a Mazal or Starre in the firmament answering it and striking it saying Grow Now tob signifieth good so that the phrase soundeth as much as Be it done in a good houre or vnder a good Planet At the time of the mariage also the man gaue his wife a dowrie-bill which the Scriuener wrote and the bridegroome paid for whereby he endowed his spouse if shee were a virgin with two hundred deneyrs that is fifty shekels and if she had beene maried before with an hundred deniers that is twenty fiue shekels and this was called the root or principall of the dowry the dowry might not be lesse but more so much as he would though it were to a talent of gold There is mention of a contract betweene Tobias and Sarra and that was performed not by a Scriuener but by Raguel the womans father where wee may obserue that before the writing of this bill there was a giuing of the woman vnto her husband The forme of words there vsed is Behold take her after the law of Moses Tobit 7. 14. A copie of this dowry-bill is taken by Bertram out of the Babylon Talmud The words thereof are thus y Talmud Bab. vid. Buxtorf Grammatic Chald. p. 389. Vpon the sixt day of the weeke the fourth of the moneth Siuan in the yeere fiue thousand two hundred fiftie foure of the creation of the world according to the computation which we vse here at Massilia a Citie which is situate neere the Seashoare the bridegroome Rabbi Moses the sonne of Rabbi Iehuda said vnto the bridewife Clarona the daughter of Rabbi Dauid the sonne of Rabbi Moses a Citizen of Lisbon Be vnto me a wife according to the law of Moses and Israel and I according to the word of God will worship honor maintain gouerne thee according to the manner of the husbands among the Iewes which doe worship honour maintaine and gouerne their wiues faithfully I also doe bestow vpon thee the dowry of thy virginity two hundred deniers in siluer which belong vnto thee by the law and moreouer thy food thy apparell and sufficient necessaries as likewise the knowledge of thee according to the custome of all the earth Thus Clarona the virgin rested and became a wife to Rabbi Moses the sonne of Iehuda the bridegroome After the mariage was finished then the wife might challenge from her husband three things as debt 1. Food 2. Apparell 3. Cohabitation or the right of the bed which they note from Exod. 21. 10. where it is said If hee take him another wife her food her raiment and her dutie of mariage shall he not diminish And vnto this the Apostle alludeth calling it Due beneuolence 1 Cor. 7. 3. The wife when she was first presented vnto her husband couered her head with a veile in token of subiection Rebecca tooke a veile and couered her selfe Gen. 24. 65. and for this cause namely in signe of subiection ought the woman to haue power on her head 1 Cor. 11. 10. where by power the Apostle vnderstandeth a veile Doe any aske the question why hee should denote this