Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	earth_n	see_v	7,359	5	3.8059	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30785	The Jewish synagogue, or, An historical narration of the state of the Jewes at this day dispersed over the face of the whole earth ... / translated out of the learned Buxtorfius ... by A.B., Mr. A. of Q. Col. in Oxford.	Buxtorf, Johann, 1599-1664.; A. B., Mr. A. of Q. Col. in Oxford.	1657 (1657)	Wing B6347; ESTC R23867	293,718	328

they did acknowledge even then when the whole World drencht in the Sea of Idolatry was ignorant of the true God the Creator of Heaven and Earth then began they to wax proud haughty and puâ—t up counting the Nations as dung and with a supercilious sore-front boasting themselves to be the hâ—â—ly and elect people of God the Law of God and Circumcision being the main pillars of this their ostentation And seeing they at that time actually possessed the Land of Promise offered their Sacrifices the sum of their wants must be a glorying in their City Temple Sacrifice and other kinds of worshâ—p for which if any one dare manage a reproof objecting that they are not the children of Abraham because God shall prosligate and destroy them because their hearts and ears are uncircumcised and God shall again scatter them among the Gentiles he shall upon the very instant be cauterized for a false Prohet and a Liar and destinated to the stake for bearing witnesse unto the truth Neither did they here put a period to their madness they stand firm in their foolish opinions imbracing the Covenant according to its outside the Law according to the letter the ceremonies oblations and sacrifices in their naked representation provoking not only the Prophets but God himself never regarding whether or no any true knowledge fear or reverence of his Majesty was implanted in their hearts For the attempting of these enormities the Lord conceives heavy displeasure against Israel terms them a sinfull Nation laden with iniquity a seed of evil doers children that are corrupters which had forsaken the Lord and provoked the holy one in Israel and gone away backward whose hearts were obstinate their neck an iron sinew and their brow brasse Transgressors from their Mothers womb whose birth and nativity is the Land of Canaan their Father an Amorite and their Mother a Hittite a people rejected and accursed as Moses witnesseth He threatens them to baniâ—h them out of their own Land and to carry them into a Land which neither they nor their Fathers had known there also that they shall tast of his fury be slaves to their enemies and to make their City and Temple in which they so much rejoyced like unto Shiloe Lastly speaking to Esay the Prophet he saith Make the heart of this peole fat and make their ears heavy and shut their eyes lest they see with their eyespuch and heare with their ears and understand with their heart and convert and be healed After the same manner God denounceth against them by Moses saying it shall come to passe that if thou wilt not hearken unto the voyce of the lord thy God to observe to do all his Commandements and his Statutes which l command thee this day that all these curses shall come upon thee and overtake thee The Lord shall sinite thee with madness and blindnesse of heart Thou shalt grope at noon day as the blind gropeth in darkness and thou shalt not prosPer in thy wayes thou shalt be only oppressed and spoyled evermore and none shall save thee The fundamental then and prime cause of the blindness and obstinacy of the Jews is the just judgement of God upon them for their sins and the punishment due unto the same which came upon them because they heaRkened not unto his voice worshipping him with their mouth and with their lips drawing near unto him but in their hearts being far from him their service towards him consisting only in the commandements of of men as the Prophet Esay complains By which we may perceive that they soon left off to trace the way of Gods Commandements setling themselves upon their own carnal wisdome upon the sublime perspicuity of their Doctors who after Ezra were called Scribes as upon a new foundation accounting Their Expositions Ordinances Laws and Institutions to be of far more worth then the Doctrine of the Prophets against which the Prophets oftentimes declaimed but to little purpose What these Commandements are which they esteem more then the word of God our Saviour Christ teacheth us in the new Testament when the Jewes reprehend him that his Disciples walked not according to the tradition of the Elders which were of washing hands cups pots brazen vessels and tables and innumerable fopperies of the same sort by which they make the word of God of none effect but only strive to fulfill the inventions of their Ancestors Now in the last place seeing these their Traditions which Christ pointed out unto us are at this day accurately kept and observed of the Jews seriously also described in their Cannon La. and celesiastical and moral constitutions part of which I have decreed to lay open in the following discourse I think it here convenient to search out the grounds and reasons which might thâ—n and at this day doth induce them to prefer the Ordinances of men before Gods Commondements casting them headlong into the darkness of Superstitlon so blinding their understanding that they cannot possibly find out the trUe meaning of the holy Scripture We read in the Preface of that learned man Rabbi Mosche Mikkotzi called Hakdamah who writ a Book and Exposition upon three hundred and thirteen of Gods Commandements which he entituled Sepher mitzuos gadol that is the great Book of the Commandements in the year of Christ 1236. and published it at Toledo in Spain where the Jewes then had a most flourishing Schoole the Students therein being in number twelve thousands as he witnesseth in his hundred and twelfth Prohibitory precept that the written Law which God delivered unto Moses in Mount Sinai is obscure and difficult first because it contradicts is selfe Secondly because it is imperfect and therefore all things necessary to be known are not there set down wherupon it is needful some certain Exposition should be framed by whose pluÌ„met every one might dive into the genuine sence of the written Law grouÌ„ d theron as a firm foundation That the Law of Moses contradicts it selfe there are many instances We read Exod. 12. 15. For sevean dayes thou shalt eat unleavened bread but Deut. 16. 8. Six dayes thou shalt eat unleavened bread againe vers 9. Seven weeks thou shalt number unto thee which make only forty nine days but in the 23. of Leviticus and the 16. it is read Vnto the morrow after the seventh Sabbath shall you number fifty dayes In the 16. of Deuteronomy vers 2. it is said Thou shalt sacrifice the Passover unto the Lord of the Flock and of the Heard contrary to this â—xod 12. 5. Your Lamb shall be without blemish a male of the first year you shall take out from the sheep or from the Goats Again Deut. 15. 19. All the firstling males that come of thy Heard and of thy Flock thou shalt sanctifie unto the Lord thy God but in the 27. of Leviticus vers 26. The firstling of the Beasts which should be the Lords firstling no man shall

to return to the place where he gave up the ghost and dolefully to lament over his dear consort the body So soon as the man is dead they cast all the water in the house out of doors that they who pass by may be warned of the decease of some person there Others have recorded that they do this thing in memory of the Prophetess Miriam of whom it is written All the Congregation of Israel came into the wilderness of Sin in the first moneth and the people remainâ—d in Cades where Miriam died and was buried there And when there was no water for the Congregation they gathered themselves together against Moses and Aaron The Talmudists say that the occasion hereof is this the Angel of death who hath deprived the man of life washing his knife or sword in the water poisons it for they write that Satan or the messenger of death standing at the beds-head with a drawen sword in his hand upon which sword hang three drops of gall which as soon as the sick man beholds being terrified at the sight he opens his mouth whereupon these three drops fall into it By reason of the first he gives up the ghost the second makes him become yellow and pale the last causeth him to putrifie So soon as the sick man dieth the Angel runs to the waters washeth his sword in them by which means they being infected with poison are to be powred out Again this is one of the best grounds of the Jewish faith Antonius Margarita in his tract of Tabernacles or Booths writes that the Jews in ancient times were accustomed to pray unto God that he would not suffer the Angel of death any longer to appear in such a fearful shape at their bedsheads and that also they had their request granted and that they their ancestors put out his left eye conjuring and binding him by the holy names of God It is also recorded in the Talmud that great honour ought to be given unto them who have departed this life because they in the other world have perfect knowledge of all occurrences in this They write also that the soule doth not presently upon the dissolution return into heaven from whence it came but that for twelve moneths space it becomes a vagabond through the earth returns into the Sepulchre suffers many torments in purgatory and then twelve moneths fully expired it ascends up into heaven there taking its rest The question being proposed in the book called Schebhet Jehudah in a certain disputation betwixt a Jew and a Christian How it came to pass that the dead should know all things that are done here upon earth It is answered that the soule doth not gain an entrance into heaven untill the body that was buried be turned into dust and therefore it remaining so long a time upon the earth may without contradiction know the things which are done here below That the soule doth not presently goe into heaven is manifest out of the words of Solomon The dust shall return unto the earth from whence it was and the spirit to God that gave it In this place they say that by the dust is meant our bodie which of necessity returns unto the earth out of which it was taken and by the Spirit our soule which returns to God that gave it now then to conclude the body must first be made dust and ashes and then the Spirit shall return unto the Creator which if it were otherwise certainly Solomon had inverted his words and propounded them thus The Spirit shall return unto God that gave it and the body to the earth Elias the famous Grammarian in his dictionary called Tisbi expounding the word Chabat hath left it in record that it was the opinion of their Rabbines that so soon as any of the Jews do take their farewell of this tâ—r restrial paradise and the chamberlain death hath furnished him with a lodging in the lower parts of the earth that the Angel of death comes and sits upon his sepulchre and that at the same time the soule returns into the body reanimates and erects it Whereupon the Angel takes an iron chain the one part of which is hot the other cold with which he smites the dead corpes two times or more At the first stroke all the members of the body are torn one from another At the second all the bones are dispersed abroad at the third flesh and bones yea the whole carcass is turned into dust and ashes Then come the good Angels and gather the bones together honouring them with a second burial This punishment the Rabbines call Chibbut hakkeber which they do not only write of but also most absurdly believe in their common prayer petitioning that God would preserve them against this punishment and divert it from them as we may see in that petition which they call Benschen being in the number of those which they use upon the day of reconciliation It is written in the book Chasidim that who is much given to almsdeeds is a lover of reproof and honesty who entertains strangers willingly and from his very heart who prayes with an attent minde although he die without the land of Canaan he shall neither tast nor trie the violence of the grave but shall be certainly preserved against the Chibbut hackkeber Hence it is most evident that they who die in the land of Canaan are free from this torture but they who die in a strange land are subject thereunto Hither it is also to be referred that they who die in other lands are wont to wander through secret caves and holes of the earth untill they come to the land of promise otherwise they are not made partakers of the general resurrection which thing we have formerly made mention of in the first Chapter and other places of this book CHAP. XXXVI Touching the Jews Messias who is yet for to come THat a Messias was promised unto the Jews they all with one mouth acknowledge hereupon petitioning in their daily prayers that he would come quickly before the houreglass of their life be run out The only scruple is of the time when and the state in which he shall appear They generally beleeve that this their future Messias shall be a simple man yet nevertheless far exceeding the whole generation of mortals in all kinde of vertues who shall marry a wife and beget children to sit upon the throne of his kingdom after him When therefore the Scripture mentioneth a twofold Messias the one plain poor and meek subject to the stroke of death the other illustrious powerful highly advanced and exalted the Jews forge unto themselves two of the same sort one which they call by the name of Messias the son of Joseph that poor and simple one yet an experienced and valiant leader for the warrs Another whom they entitle Messias the son of David that true Messias who is to be king of Israel and to rule over them in

Judah the son of Simeon did avouch Ziz to be a bird of that bigness that when he spreads abroad his wings he hides the body of the sun and wraps the world in darkness Furthermore on a certain time a certain Rabbine was upon the sea in a little ship in the middle of which he saw a bird standing of such an height that water came only to her knees which the Rabbine observing bespeaks his companions that there they might wash themselves seeing the water was not deep But a voice from heaven hindred the attempt saying unto the Rahbine see that thou do it not for now seven whole years are gone and past since a certain man let a hatchet fall in this very place which hath been ever since a falling and is not as yet come to the bottome By which a man may easily gather how long legs this bird had and how great her body ought to be in proportion to her feet Without doubt these birds keep their residence in the wood Ela in which a Lion is reported to live of such an unheard of portraicture that only to relate would strike a man with astonishment Of this Lion the Talmud thus fables When upon on a certain time the Emperor of Rome asked Rabbi Josuah the son of Hananiah what the reason was why their God compared himself unto a Lion and whether he was of so great strength that he could kill a Lion the Rabbine made answer that God did not compare himself unto an ordinary Lion but unto such an one as lived in the wood Fla to whom the Prince replied shew me that Lion Then the Rabbine by prayer obtained of God that the lion should leave the wood and come when hs was yet foure hundred miles distant from the Emperour he roared so terribly that all the women with child in Rome became abortive and the walls of the City fell flat unto the ground When he had come an hundred miles nearer he the second time roared so fearefully that all the teeth of the Romanes fell out of their heads the Emperour falling from his throne lay prostrate upon the earth half dead who with vehement entreaties begs of the Rabbin to send back the Lion which was likewise put in execution But these fables draw us too far from the smell of that fast which the Messias hath provided for the Jews in the land of promise The flesh of the foresaid Behemoth and Leviathan will not digest well without a Cup of older wine therefore the Messias shall broach that wine and give it unto his guests which was made in Paradise and was kept from the begining of the world to that time in Adams Cellar as it is written In that day sing you unto her a vineyard of red wins I the Lord do keep it I do water it every moment lest any hurt it I will keep it night and day again There is a cup in the hand of the Lord and the wine thereof is red it is full mixt he shall poure it out and the dregs therof all the ungodly of the earth shall drink and suck them up Before the supper be served in the Messias after the manner of Kings and Princes and others celebrating Festivals and Marriages shall present the Jews with pleasant sports and plaies to make them merry He will cause Behemoth and Leviathan to meet in some spacious place and there they shall play before the Messias to pass away the time and for his minds refreshing as it is written Surely the Mountains bring him forth food where all the beasts of the field play And again There go the ships there is that Leviathan whom thou hast made to play therein Then the oxe running hither and thither shall bend his hornes against the Leviathan which will greatly affect the Messias according to that It will be more grateful to the Lord then a bullock that hath borns and hoofs The Leviathan also shall come to encounter the oxe armed with his fins as an helmet not easie to be seen as it is written Who can open the doors of his face his teeth are terrible round about His scales are his pride shut up together as with a close seale Here shall be the summons to the battle and the first encounter begin most hot and furious but to small purpose for they being of equall strength neither can overcome the other but at last wearied out both shall fell upon the ground Then the Messias drawing out his sword shall slay them both as it is written At that day will the Lord with a sore great and strong sword punish Leviathan Now comes the Cooks part nothing but boyling and roasting and great provision for this sumptuous supper as it is recorded The Lord of hosts shall make unto all people in this mountain a feast of fat things of fat things full of marrow The fish shall be served up in parcels to the guests which done every one shall greatly rejoyee as it is written shall thy companions make a banquet of him shall they part him among the merchants This donative supper being ended the messias shall marry a wife the scripture being witness Kings daughters were among thy honourable women upon thy right hand stood the Queen in a vesture of gold So the Jews themselves interpret and the meaning is this as Kimchi professeth in his great gloss Among the honourable women which the Mossias shall have shall be the daughters of Kings For every King of the earth shall esteem himself highly graced so that he may give his daughter in marriage unto the Messias But the genuine and rightly so named wise of the Messias properly signified by the word Schegal shall be one of the most eminent beauties among the daughters of Israel she shall sit at his right hand without intermission abide in the Kings closet whereas the other shall stay in the supping room or house of the women not approaching the King unless it be his pleasure to send for them In this bond of Wedlock the Messias shall beget children after he shall die as other mortals and his children shall sit upon his throne after him as it is written He shall see his seed he shall prolong his dayes and the will of the Lord shall prosper in his hands that is as a Rabbine expounds it The Messias shall live to a good old age and last shall be brought to his grave with great solemnity and his son shall reign after him and after his death his posterity shall possess his seat For the manner of life which the Jews shall have under their Messias First of all the remnant of the Christians and other people which fell not by the hand of the Jews shall make hast and build the Jews houses and Cities not for hire but of free accord till their ground plant them vineyards yea bestow their very goods upon them moreover

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