Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	aaron_n	call_v	manna_n	12	3	9.8389	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47202	Tricoenivm Christi in nocte proditionis suæ The threefold svpper of Christ in the night that he vvas betrayed / explained by Edvvard Kellett.	Kellett, Edward, 1583-1641.	1641 (1641)	Wing K238; ESTC R30484	652,754	551

the shining heating or kindling from the Sunne 2 King 1.10 and 12. verses the old sacred fire of the Altar it was not And herein Ribera was foulely deceived that I may not now question the authoritie of the second Book of Macchabecs How apt Naptha is to conceive fire every Scholler knoweth even as apt as Pitch Brimstone or Powder it being a kinde of liquid bitumen but Nehemiah himselfe called this thing Napthan 2 Macc. 1.36 which little differeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke or Naptha in Latine and out of doubt poynted plainely that Art and Nature concurred without miracle to kindle that fire though the King of Persia understood not so much 2. The Vrim and Thummim was not in the second Temple say the whole streames with Genebrand Ribera opposeth it grounding onely on Iosephus But the great vaunter of his owne Nation is not a fit man to crosse the current and yet Iosephus himselfe Antiq. 3.9 confesseth that 200 yeares before he writ so the vertue of them failed God being angry for the prevarication of his Lawes as if they angred not God above 200. yeares And yet if it were so there is no mention of them neere the dayes of our Saviour nor were they in the Temple with him and after bis death at the destruction of the Temple other Monuments and sacred reposites being found the Ark was not found Some as polluted were put from the Priesthood and the Governour told them they should not eate of the most holy till there stood up a Priest with Vrim and with Thummim Ezra 2.69 which is repeated Nehe. 7.65 Now though the Governour did hope that the Lord would give the same priviledges to the intended second Temple as he had to the first yet fince we know no such thing we need not beleeve it but may firmely conclude that at the building of the second Temple they then had them not though they stood in expectancy thereof and if they had them in likelihood we should have heard of it Some write saith Vatablus on this last place that this must needs be understood of Christ for the Vrim and the Thummim which Moses put in the breast-plate were not in the second Temple Montanus thinkes Tempore Iremiae desiisse that they ended in the dayes of Ieremy the Prophet and the reason of not finding them againe he ascribeth to this Id agente Deo ut hominum genus sanctiorum etiam rerum quae novi Testamenti tempore oblata sunt desiderio expectatione afficerentur It was Gods good will and pleasure so to have it that men might be affected with the desire and expectation of more holy things which were offered in the time of the new Testament you shall finde the decay of the Vrim and Thummim confirmed by the Tractat Jomah Rabbi Salomoh Joseph Ben-Gorion Abrabureb in his Commentary on Pirke Aboth and Rab. Aben-Ezra Against single Iosephus the Iewes themselves administer an unanswerable argument viz. that in the roome of Vrim Thummim succeeded another kind of Oracle which the Commentator of the Talmud Text from the Sanhedrim thus describeth The voyce from heaven was not heard but the Echo thereof and therefore they called it Bath-col the daughter of the voyce This voyce shewed what was to be done or omitted foretold future things and revealed what was to be thought of things passed Happy most happy was that time when that voyce was heard saith Rabbi Salomon Most of this I had from Balthazar Bambach in the third of his foure most profitable Tractates I hope I shall be charitable enough though I suspect this reflecting voyce the jugling of the Priests in the old Law I am sure Ben Syra when hee tells of the voyce that came from heaven to David let Rhehoboam and Ieroboam divide the Kingdome when David seeing the truth of Mephibosheths cause did right him but by halves and said Thou and Ziba divide the land 2 Sam. 19.29 I am sure I say he doth not establish Bath-col but speakes of an unreflected voyce upon that peremptory injustice of David who did rather in part uphold his owne errors than right Mephibosheth Thou and Zibà divide the land let Rehoboam and Ieroboam divide the Kingdome To which let me adde that the Prophets also did in a sort supply the decay of the Breast-plate 3. The Arke was not in the second Temple So Genebrard Lyra Carthusian Dorothous Martyr cited by Ribera By the Arke is meant both the body of the Arke it selfe and the Pedestall or Subpedaneall being a chariot on which the Cherubims stood 1 Chron. 28.13 beside and the Propitiatory which was over the Arke and the Cherubims and the voyce of God which came from over the Propitiatorie The Arke was not all of pure gold the cover or Propitiatory was all of pure gold called by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placamen operculum by the Vulgat oraculum Ribera thinkes it not improbable for one to say that it was a while kept in the second Temple His onely ground is the second Booke of Macchabees But himselfe saith perhaps the controversie is sooner ended if we remember the same Ieremy foretold that in the time of the New Testament the Iewes should not remember the Arke Ier. 3.16 In those dayes they shall say no more the Arke of the Convenant of the Lord neither shall it come to mind neither shall they remember it c. But by his leave this ends the controversie little the sooner for it might be in the second Temple yet not in the time of the New Testament Just as Josephus said before of the Vrim and Thummim if he said true In secundo Templo saith Gaspar Sanctius on the place of Jeremy Arca Domini non fuit in the second Temple there was not the Arke of the Lord. Porchetus part 1. victoriae contra Hebraeos cap. 4. fol. 19. thus In libro Talmud qui dicitur Ioma dicitur in Sanctuario secundo non fuit Arca in the Booke of the Talmud which is called Ioma it is written In the second Temple there was no Arke And Tradition saith that with it was taken away the pot of Manna the Chrismatory or vessell of oyle the rod of Aaron with the Almonds and Buds the golden Emrods which the Philistims offered 1 Sam. 6.17 With the golden Mice ver 18. and Coffer holding them Comestor said that the Arke was carried in triumph of Titus and is now kept at Rome in the Church of S. John of Lateran Ribera himselfe on the fabricke of the Temple 2.2 saith this is false and disproves it by Iosephus Christopher Castrus on Ieremy 3. proveth Satis superque very abundantly that the Arke was not in the second Temple Chrysost oratione 3.3 adversus Iudaeos denieth the heavenly fire the Vrim and Thummim and the Oracle from the Propitiatory to be in the second Temple Now the Propitiatory was a part of the Arke and the Divine presence gave answers from the Oracle and