Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	father_n	person_n	trinity_n	5,937	5	9.9723	5	true

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

have departed from Israel Unto this common received opinion that passage might have reference Acts 19. We have not so much as heard whether there hath been an Holy Ghost or no. That they did not doubt the distinction of persons appeareth clear if that be true which some have noted that the ancient Jews before Christ were so catechised in that point that they observed the Mystery of the Trinity in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah for though the name consisted of four letters in number whence it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quadriliterum yet there were but three sorts of letters in the name Jod signified the Father who was the beginning of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Van is a conjunction copulative and denoted the third person in Trinity which proceedeth from the Father and the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He signifieth the Son of God The Rabbines have a saying that God made all things in litera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He. They may allude to this that he made all things by 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 Saviour The third degree was Vrim and Thummim Vrim signifieth light and Thummim perfection That they were two ornaments in the High-priests breast-plate is generally agreed upon but what manner of ornaments or how they gave answer is hard to resolve Some think them to be the four rows of stones in the breast-plate the splendour and brightness of which foreshewed victory and by the rule of contraries we may gather that the darkness of the stones not shining presaged evil Others say it was the name Jehovah put in the doubling of the breast-plate for that was double Exod. 28. 16. Others declare the manner of consulting with Vrim and Thummim thus First they say that only the King or else the Father of the Consistory had power to consult or to propose the matter unto the Priest and the Priest only had power to resolve Secondly that the matter proposed must not be trivial 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 Patriarks Abraham Isaac and Jacob so that no letter of the Alphabet was wanting The question being proposed some say that the letters which gave the answer were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. they did arise and eminently appear above the others An example they take from the 2 Sam. 2. 1. When David asked the Lord Shall I go up into any of the Cities of Judah the Lord answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnalah goup Here say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schimeen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehudah Others say that the letters which represented the Oracle were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. that they did after a strange manner joyn themselves into perfect syllables and entire words and made the answer compleat Many other opinions might be reckoned up but he spoke best who ingenuously confessed that he 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 heaven declaring the will of God it took place in the second Temple when the three former degrees of Prophecy ceased it gave testimony of our Saviour Lo a voice from heaven saying This is my beloved Son in whom I am well pleased Mat. 3. 17. It was in truth the Prologue Preface or Type of that true voice of the Father that Eternal Word which revealed his Fathers will unto mankind These were the extraordinary means by which God revealed himself to his people of old ordinarily he revealed himself by his written word Notwithanding the Hebrews say that the Law even from the first time of its delivery unto Moses was twofold the one committed to writing which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thera Schebictab the written Law the other delivered by tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thora begnal pe it was also termed their Kabbala from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kibbel signifying Accipere to receive or learn They say both were delivered by God unto Moses in Mount Sinai but this latter was delivered from Moses to Joshua from Joshua to the Elders from the Elders to the Prophets from the Prophets to those of the great Synagogue and so successively to after ages till at last it was digested into one Book containing principally precepts and directions for those Israelites which inhabited the holy land It is called Talmud Hierosolymitanum It was composed in the year of our Lord 230. This because it containeth but a few constitutions is but of little use About 500 years after Christ then was there a more full and exact collection of their constitutions for direction of those Jews which dwelt in Babylon and other foreign places this is termed Talmud Babylonicum and is of greatest use among Authors it containeth the body of their Civil and Canon Law This traditional law they hold to be as authentick as their written word and that Moses received it from God when he received the Law for say thay were it not for this exposition the Decalogue it self might have been delivered In hora veloci in less then an hour 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 those subtleties or mysteries which are observed from the different writing of some letters in the Scripture from the transposing of them from a mystical kind of Arithmetick c. This was never wholly committed to writing Some instances we have Gen. 23. 2. Abraham came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weep for Sara Here because the letter Caph is less then the rest they note that Abraham wept but a little for Sar because she was old Again the letter Aleph i found six times in the first verse of Genesis Hence R. Elias collected that the world should endure but six thousand years because Aleph in the Hebrews computation standeth for a thousand From the transposition of letters they conclude after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem signifieth Anathema or Excommunication by a Metathesis or transposition of letters it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachem signifying mercy by another transposition it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ramach which letters in the Jews computation make 248. which in their Anatomy they find to be the just number of members in a mans body their

to dress convenient food for himself and his Family that they might the more comfortably perform holy duties Christ healed on the Sabbath therefore visiting the sick and the use of the Physitian was both then and now lawful 2. Works directly tending to Gods worship not only killing of sacrifices and circumcising of children on that day was allowed but the Priests might lawfully blow their Trumpets and Horns on the Sabbath day for the assembling of the people Numb 10. 2. And the people might warrantably go from their houses to the place of Gods publick worship By proportion it is now warrantable for Christians to ring bells to assemble the people together on the Lords day to take journeys to joyn with the publick Congregation or to Preach the Word Of these we may say though they are in their own natures bodily labours yet the Temple which was sanctified did change the nature of them and make them holy Mat. 23. 17. Or as the Jews say concerning the overthrow of Jericho which according to their writings fell on the Sabbath-day He which commanded the Sabbath to be sanctified commanded it also to be prophaned 3. Works of absolute necessity as the defending ones self against his enemy and others of like nature concerning which the Jews have a saying Peril of life drives away the Sabbath And the Christians with a little change of a more common Proverb say Necessitas non habet ferias Necessity hath no Holy-days CHAP. IV. Of their Passeover and their Feasts of Vnleavened Bread SOme of the Fathers have derived the word Pascha from a Greek Verb signifying to suffer because the sufferings and Passion of our Saviour are celebrated about that time This Opinion Augustine justly confuteth for the word is originally an Hebrew word signifying to pass by to leap or pass over The Etymology is God's own It is the sacrifice of the Lord 's Passeover which passed over c. Exod. 12. 27. The word Passeover in Scripture hath three acceptions First it is taken for that yearly solemnity which was celebrated upon the fourteenth day of Nisan otherwise called Abib you may call it the Passeover of the Lamb because on that day toward the evening the Israelites were commanded according to their families to roast a Lamb and eat it in their private houses Secondly it signifieth that yearly Festivity which was celebrated on the fifteenth of Nisan it may be called the Passeover of sheep and Bullocks Deut. 16. 2. Otherwise we may call it the Feast of the Passeover as the fourteenth of Nisan was called simply the Passeover In the fourteenth day of the first month is the Passover of the Lord and in the fifteenth day of this month is the Feast Num. 28. 16 17. Toward this Feast we are to understand that Josiah gave unto the people such a multitude of Sheep Lambs Kids and Bullocks Thirdly it is taken for the whole solemnity beginning the fourteenth of Nisan and ending the one and twentieth of the same month Now the Feast of unleavened bread drew nigh which is called the Passeover Luk. 22. 1. So that in this acception it contained the Feast of unleavened bread also notwithstanding in proper speaking the Feast of unleavened bread was a distinct Feast from the Passeover First the Passeover was to be kept on the fourteenth day of the first month at even This was their second Sacrament in which although they were enjoyned to eat unleavened bread with the Lamb yet the Feast of the unleavened bread began not till the morrow following being the fifteenth day of the same month and lasted seven days of which only the first and last were holy Convocations wherein they might do no servile work Levit 23. 5 6 7 8. Secondly the Passoever in the age following its first institution might not be killed and eaten in any other place save only where the Lord did choose to place his Name which afterwards was at Jerusalem but the feast of unleavenud bread the Hebrews thought themselves bound to keep in every place wheresoever they dwelt if they could not be at Jerusalem and eating of it they say depended not upon the eating of the Passeover but it was a commandment by it self The Rites and Ceremonies observed by the Jews in the eating of this Sacrament their Paschal Lamb agreed with those general Ceremonies used in their solemn Feasts They blessed the Cup and blessed the bread and divided amongst the guests and washed the feet of those that sate at the Table as is shewn in the Chapter of Feasts The particulars in which it differed from other feasts are delivered in those interrogatories or questions proposed in way of Catechism by some Child at the time of eating their Passeover or rather in the answer made unto the child by him that blessed the Table The question was thus What meaneth this service The form of the answer was How different is this night from all other nights for all other nights we wash but once in this twice thus Christ when supper was ended washed his Disciples feet In all other nights we eat either leavened or unleavened bread in this only unleavened In other nights we eat any sort of herbs in this night bitter herbs In all other nights we eat and drink either sitting or lying but in this we lye along Then he proceeded to declare that the Passeover was in respect that the Lord passed over the houses of their Fathers in Egypt Secondly he held up the bitter herbs in his hand and said these bitter herbs which we eat are in respect that the Egyptians made the lives of our Fathers bitter in Aegypt Thirdly he held up the unleavened bread in his hand and said this unleavened bread which we eat is in respect that the dough of our Fathers had not time to be leavened when the Lord appeared unto them and redeemed them out of the hand of the Enemy This kind of Catechising they say is commanded Exod. 12. 26. They called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haggada i. Annunciatio the declaration or shewing forth of the Passeover Hence the Apostle borroweth this phrase As often as ye shall eat this bread and drink this cup ye shall declare or shew forth the Lord's death 1 Cor. 11. 26. Concerning this Lamb they are charged thus Vpon the tenth of Abib every one shall take a Lamb for an house a male of the first year without blemish and this he kept until the fourteenth day of the same month Exod. 12. 3. c. The Lamb it was either of Sheep or Goats For an house the whole body of the Israelites was divided into twelve Tribes the Tribes into Families the Families into Houses if the House were too few for the eating of the Lamb then the next Neighbour joyned with them in the eating thereof The whole Company was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense S. Mark useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and

to this the Psalmist alludeth Psal 19. 4 5. In them hath ●e set a Tabernacle for the Sun which as a Bridegroom coming out of his Chamber rejoyceth as a strong man to run a Race Thirdly the Rites and Ceremonies of their Marriage were performed in the assembly of ten men at least with blessings and thanksgiving unto God whence house it self was called Beth hillulah the House of praise and their marriage song Hillulim praises The Bridegrooms intimate friends which accompanied him and sung this Epithalamium or marriage song were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of the Bride-chamber Mat. 9. 15. Such I conceive those thirty companions to have been vvhich Sampson associated to himself Jud. 14. 11. The form of this praise or blessing is at large described by Genebrard and the sum thereof is this The cheif of these companions taketh a cup and blesseth it saying Blessed art thou O Lord our God the King of the world which createst the fruit of the vine afterward then he saith blessed be the Lord our God the King of the world who hath created man after his own Image according to the image of his own likeness and hath thereby prepared unto himself an everlasting building blessed be thou O Lord who hast created him Then followeth again Blessed art thou O Lord our God who hast created joy and gladness the Bridegroom and the Bride charity and brotherly love rejoycing and pleasure peace and society I beseech thee O Lord let there suddenly be heard in the Cities of Judah and the streets of Jerusalem the voice of joy and gladness the voice of the Bridegroom and the Bride the voice of ex●ltation in the Bride-chamber is sweeter than any feast and children sweeter then the sweetness of a song and this being ended he drinketh to the married couple This custom of praising God at such times was not needless or superfluous for the fruit of the womb was expected as a special blessing from God and so acknowledged by them in that saying that four keys were in the hand of him who was the Lord of the whole World which were committed neither to Angel nor Seraphim namely Clavis pluviae clavis cibationis clavis sepulchrorum clavis sterilitatis Concerning the key of Rain thus speaketh the Scripture The Lord will open to thee his good treasure Deut. 28. Concerning the key of food thou openest thy hands Psal 145. Concerning the key of the grave when I shall open your sepulchres Ezeck 37. Concerning the key of barrenness God remembred Rachel and opened her womb Gen. 30. Whereby is intimated that these four things God hath reserved in his own hand and custody namely Rain Food the raising of our Bodies and the procreation of children The time of the marriage feast appeareth clearly to have been usually seven daies Sampson continued his feast seven days Jud. 14. 10 11. And of this seven days feast Divines do understand that speech of Labans unto Jacob concerning Leah fulfill her week and we will also give thee this Gen. 29. 27. in which speech it is thought that Laban did desire Jacob not to reject and turn away Leah but to confirm the present marriage by fulfilling the usual days of her marriage feast From this Custom together with the practice of Joseph mourning seven days for his father Gen. 50. 10. arose that usual proverb among the Jews Septem ad convivium Septem ad luctum The chief governour of the feast was called Baal mischte which name is fitly expressed by being called the ruler of the feast Joh. 2. 9. The modern Jews in Italy when they invite any to a marriage feast use this form of words Such a one or such a one entreateth you to credit his daughters marriage with your presence at the feast c. Then he that is invited replieth Mazal tob which some interpret to be the wishing of good luck in general but I rather think that hereby was wished to the married parties a special blessing in the procreation of children whence the wedding ring given unto the Bride-wife had this inscription or posie Mazal tob and the Hebrews called the Planet Jupiter Mazal whose influence they thought to be of great efficacy or force for generation but in truth Mazal signifieth any other Planet or Star in the Heaven according to that Hebrew Proverb There is no herb in the earth which hath not a Mazal or Star 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 hour or under a good Planet At the time of the marriage also the man gave his wife a dowry bill which the Scrivener wrote and the Bridegroom paid for whereby he endowed his Spouse if she were a Virgin vvith 200 Deniers that is fifty shekels and if she had been married before with an hundred Deniers that is twenty five shekels and this was called the root or principal of the dowry the dowry might not be less but more so much as he would though it were to a talent of gold There is mention of a contract between Tobias and Sarah and that was performed not by a Scrivener but by Raguel the womans father where we may observe that before the writing of this bill there was a giving of the woman unto her husband The form of words there used is Behold take her after the law of Moses Tobit 7. 14. A Copy of this Dowry bill is taken by Bertram out of the Babylon Talmud The words thereof are thus Vpon the sixth day of the week the fourth of the month Sivan in the year five thousand two hundred fifty four of the Creation of the World according to the computation which we use here at Massilia a City which is scituate near the Seashore the Bridegreom Rabbi Moses the son of Rabbi Jehuda said unto the Bridewife Clarona the daughter of Rabbi David the son of Rabbi Moses a Citizen of Lisbon Be unto me a wife according to the law of Moses and Israel and I according to the word of God will worship honor maintain and govern thee according to the manner of the husbands among the Jews which do worship honor maintain and govern their wives faithfully I also do bestow upon thee the dowry of thy Virginity 200 Deniers in silver which belong unto thee by the law and moreover thy food thy apparel and sufficient necessaries as likewise the knowledg of thee according to the custom of all the earth Thus Clarona the Virgin rested and became a wife to Rabbi Moses the son of Jehuda the Bridegroom After the Marriage was finished then the wife might challenge from her Husband three things as debt 1. Food 2. Apparel 3. Cohabitation or the right of the bed which they note from Exod. 21. 10. where it is said if he take him another wife her food her raiment and her duty of